mint/api-v8/public/dicttext/thin/ref21.csv

280,en,21,ababa niraya,ababa niraya,Ababa Niraya,Ababa Niraya：A name given not to a special purgatory but to a period of time in Avīci. <br><br> <br><br>One term of Ababa is equal to four hundred of Abbuda； an Abbuda being reckoned as the time taken to remove twenty Kosalan Khāris （equal to a cartload） of tila-seeds，taking one seed at the end of each century.  <br><br> <br><br>Sn.p.126； S.i.152； SA.i.170； see also KS.i.190，n.1 and 2. SnA. （ii.477） gives an Abbuda as equal to 100，000 ninnahutas； AA.ii.853.,12,1
752,en,21,abbha sutta,abbha sutta,Abbha Sutta,Abbha Sutta：Thunder clouds arise sometimes because the   Abbhāva-lāhaka devas wish to give joy to their bodies. S.iii.256.,11,1
860,en,21,abbhahattha,abbhahattha,Abbhahattha,Abbhahattha：See    Ambahattha.,11,1
989,en,21,abbhanjanadayaka thera,abbhañjanadāyaka thera,Abbhañjanadāyaka Thera,Abbhañjanadāyaka Thera：An arahant. In a previous birth he had given ointment to the BuddhaKondañña. <br><br>As a result，fifteen kappas ago he was born as a cakkavatti，Cirappa. Ap.i.236.,22,1
1051,en,21,abbhantara jataka,abbhantara jātaka,Abbhantara Jātaka,Abbhantara Jātaka：The Sister Bimbādevī had suffered from flatulence，and was cured with mango-juice and sugar which Sāriputta had obtained from the king of Kosala，at Rāhula’s request. The king，having heard of Bimbādevī’s affliction，ordered that she should be continually supplied with mango-syrup. On being told of the incident，the Buddha revealed this story of the past to show that it was not the first time that Sāriputta had obtained mango-syrup for Bimbādevī.<br><br>The atītavatthu is about the chief queen of a king of Benares. Sakka，becoming nervous on account of the austerities of an ascetic，wishes to destroy him，and arouses in the queen a desire for a ”Midmost Mango” （Abbhantara-Amba）. After prolonged search - during which the ascetic and his companions are driven from the royal park because they are reported to have eaten the mangoes there - a favourite parrot of the palace is commissioned to find the Midmost Mango. He goes to Himavā，and learns from the parrots of the seventh mountain range that the mango grows on a tree which belongs to Vessavana and which is most strictly guarded. He goes stealthily by night to the tree，but is caught by the guardian goblins，who decide to kill him. He tells them that he is delighted to die in the performance of his duty，and thereby wins their respect. Following their counsel，he seeks the assistance of an ascetic，Jotirasa，living in a hut called Kañcanapatti，to whom Vessavana sends a daily offering of four mangoes. The ascetic gives the parrot two mangoes，one for himself and one for the queen. J.ii.392-400.<br><br>Ananda was the parrot and Sāriputta Jotirasa.,17,1
1052,en,21,abbhantara vagga,abbhantara vagga,Abbhantara Vagga,Abbhantara Vagga：The fourth division of the Tikā Nipāta of the   Jātakatthakathā. J.ii.392-430.,16,1
1238,en,21,abbhasa,abbhasa,Abbhasa,Abbhasa：Eleven kappas ago there were thirty-five kings of the name of Abbhasa，all former births of Nita Thera.<br><br>（ThagA.i.182） （v.l. Ambaramsa）.,7,1
1305,en,21,abbhavalahaka,abbhavalāhakā,Abbhavalāhakā,Abbhavalāhakā：One of the Cloud-group of devas. <br><br>They are embodied in the thunder clouds （cumulus clouds），and when they wish to revel and delight themselves，thunder clouds make their appearance in the sky. S.iii.256.,13,1
1362,en,21,abbhokasa sutta,abbhokāsa sutta,Abbhokāsa Sutta,Abbhokāsa Sutta：The five kinds of those who seek solitude.   A.iii.220.,15,1
1699,en,21,abbhuta,abbhuta,Abbhuta,Abbhuta：Abbhuta Sutta.-The Buddha preaches the marvellous and the path leading thereto. S.iv.371.<br><br> <br><br>Abbhuta Dhamma.-Name given to one of the nine divisions （anga） of the Dhamma （Vin.iii.8； M.i.133； A.ii.103； Pug.43； Mil.344，etc.）. Buddhaghosa （DA.i.24） defines it as including all the passages treating of wonders，e.g. the four marvellous things described in the Mahāparinibbāna Sutta. D.ii.145.<br><br> <br><br>Abbhuta Dhamma Sutta.- Three Suttas on the marvel that when a Tathāgata preaches the Dhamma，folk give up their usual predispositions and listen to it. （A.ii.131f.）,7,1
1975,en,21,abha,ābha,Ābha,ābha：A generic name for devas distinguished for their brilliance，  such as the   Parittābhā and the   āppamānābhā. M.iii.102； MA.ii.902.,4,1
1988,en,21,abha sutta,ābhā sutta,Ābhā Sutta,Ābhā Sutta：There are four radiances：<br><br>  that of the moon，  the sun，  of fire，and   of wisdom，the last being the chief. A.ii.139.,10,1
1989,en,21,abha vagga,ābha vagga,Ābha Vagga,Ābha Vagga：The fifteenth chapter of the Catukka Nipāta of the Anguttara Nikāya. <br><br>It consists of ten suttas on such subjects as <br><br>  the four splendours，  the four due seasons，  the four sins and virtues of speech and   the four choicest parts （sāras）. A.ii.139-41.,10,1
2286,en,21,abhassara,ābhassara,Ābhassara,Ābhassara：A Brahma-world where live radiant devas from whose bodies rays of light are emitted，like lightning. It belongs to the Rūpaloka and is in the plane of second jhāna （Abhs. v.3； Compendium 138，n.4）. The devas living there subsist on joy （pītibhakkha） （S.i.114.； DhA.iii.258； J.vi.55）. <br><br>Their span of life is two kappas and there is no guarantee that a person who has been born there may not later be reborn in an unhappy condition （A.ii.127； but see Abhs. v.6，where their life-span is given as eight kappas）. <br><br>From time to time these devas utter shouts of joy saying ”aho sukham，aho sukham.” This sound is the best of sounds. These devas are completely enveloped in ease （sukhena abhisaññā parisaññā） （A.iii.202； D. iii.219）. <br><br>Their world forms the third station of consciousness （viññānatthiti），they are of uniform body，but their perceptions are diverse （ekattakāyā nānat-tasaññino） （A.iv.40，401； D.ii.69； D.iii.253）. <br><br>During the periods of the development of the world many beings are born in the Abhassara realm and they are then called the highest of the devas，yet even they change their condition （A.v.60）. In lists of devas （E.g.，M.i.289） they are given below the Appamānābhā and above the Subhā. <br><br>Bodhisattas are sometimes born in the ābhassara world （AA.i.73； J.i.406，473； M.i.329； ，MA.i.553； SA.i.162），but they are never born in Arūpa worlds even when they have developed Arūpa-jhānas. Baka Brahmā was born in ābhassara after having passed through Vehapphala and Subhakinna，and it was then that he conceived the belief that he was eternal.<br><br>The Buddha visited him and convinced him of the error of his belief （J.iii.359）. When the universe is dissolved after the lapse of a long epoch and is again evolved，beings are mostly born in the ābhassara world. When，sooner or later，the world begins to re-evolve （vivattati），the Brahmavimāna appears，but it is empty. Then some being or other，either because he has finished his life there or because his merit is exhausted，leaves the ābhassara world and is reborn in the Brahmavimāna. Others follow his example，and it is then that the first to be reborn in the Brahma-world thinks of himself as Brahmā，the eternal，etc. （D.iii.29）.<br><br>When inhabitants of the ābhassara-world are reborn as humans，their existence continues to be like that which they had in the brahma-world itself. As time goes on，however，they lose their qualities and develop the characteristics，both physical and mental，of human beings （For details see D.iii.84ff.，PsA.253）. Buddhaghosa （DA.iii.865） says that their birth on earth is opapātika （by spontaneous regeneration） and they are mind-born （manomaya）.<br><br>On the occasions when the world is destroyed by fire，the fire spread up to the ābhassara-world； when by water，the water rises to the Subhakinna； when by wind，the wind reaches to the Vehapphala （CypA.9）.<br><br>According to Buddhaghosa （MA.i.29； VibhA.520； cp. DA.ii.510），the ābhassaras are so called because radiance spreads from their bodies in all directions，like flames from a torch （dandadīpikāya acci viya etesam sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratī ti Abhassarā）.<br><br>According to the scholiast of the Candābha Jātaka （q.v.），beings who meditate on the Sun and Moon are born in this world. The Moon appears at the wish of the Abhassara Brahmās. See Candimā.,9,1
2635,en,21,abhaya,abhaya,Abhaya,Abhaya：<i>1. Abhaya Thera.</i>-An arahant. He was a Brahmin of Sāvatthi who，having heard the Buddha preach，entered the Order. One day，while going to the village for alms，he was disturbed in mind by an attractively dressed woman，but he recollected himself and developed insight （Thag.v.98； ThagA.i.201-2）.<br><br>In a former birth he had met Sumedha Buddha in the forest and had offered him a wreath of salala-flowers. Nineteen kappas ago he was born sixteen times as king，his name being Nimmita. He is probably to be identified with the Thera Vatamsakiya of the Apadāna （i.174）.<br><br><i>2. Abhaya</i>.-Commonly called <i>Abhayarājakumāra</i>.<br><br>He was the son of King Bimbisāra and ofPadumavatī，the belle ofUjjeni. When the boy was seven years old，his mother sent him to the king and he grew up with the boys of the court. He first came under the influence of the Nigantha Nātaputta，who taught him a dilemma to set the ”Samana Gotama.” In the Buddha’s reply，the prince recognised the defeat of theNigantha and the supreme Enlightenment of the Exalted One，whose disciple he then became. Later，when the king died，Abhaya was disturbed in mind，and entered the Order. On the occasion of the preaching of the Tālacchiggalūpama Sutta （probably the same as S.v.455 and M.iii.169），he became a Stream-enterer and afterwards attained arahantship （Thag.26； ThagA.i.83-4 also ThagA.39. In ThagA. his mother’s name does not appear）. The Abhayarājakumāra Sutta （M.i.392ff ） contains the dilemma episode. It also mentions that at the time the prince had a little son of whom he was evidently very fond.<br><br>In the Samyutta Nikāya （S.v.126-8） he is stated as having visited theBuddha at Gijjhakūta and discussed with him the views ofPūrana Kassapa. The Buddha teaches him about the seven bojjhangas.<br><br>In the Vinaya （i.269），Abhaya is mentioned as having discoveredJīvaka Komārabhacca lying on a dung-heap （cast there by the orders of his mother，the courtesan Sālāvatī），and having brought him up.<br><br>The Anguttara Commentary （i.216），on the other hand，says that Abhaya was Jīvaka’s natural father.<br><br>As a reward for quelling a disturbance on the frontier，Abhaya was given a skilled nautch girl by his father，Bimbisāra. For seven days he enjoyed her company to the exclusion of all else，but on the seventh day she died. Disconsolate，he sought comfort from the Buddha，who assuaged his grief （DhA.iii.166-67； cf. the story of Santati）.<br><br>The Apadāna （ii.502-4） gives the story of his past. He had been a brahmin of Hamsavatī，skilled in the Vedas； having heard the Buddha Padumuttara preach，he was converted and joined the Order，where he spent his time singing the greatness of the Buddha.<br><br>The Theragāthā Commentary （i.83-4） quotes，in his story，some verses in the Apadāna，which in the Apadāna itself are ascribed to a Thera Ketakapupphiya. They state that he offered a ketaka-flower to the Buddha Vipassī，Perhaps Ketakapupphiya was the title of another Thera，whose real name was Abhaya，and hence the stories were confused （ii.449-50）.<br><br>See also Abhaya （3）.<br><br><i>3. Abhaya.</i>-A Licchavi ofVesāli generally （E.g.，GS.i.200，n.2； ii.211，n.2； KS.v.107，n.2.），but wrongly，identified with Abhayarājakumāra. On one occasion he comes with another Licchavi，Pandita Kumāraka，to Ananda in theKūtāgārasālā in Vesāli，and discusses with him certain views held by Nigantha Nātaputta. Ananda teaches him the Buddha’s three Ways of purification （For details see A.i.220-2）. On another occasion he visits the Buddha，again at Vesāli，with the Licchavi Sālha； the latter asks the Buddha’s views on purity of morals and self-mortification. The Buddha tells him of the Ariyan Way and explains its implications by various similes （See A.ii.202-4）. We are not told that either of them became converts on this occasion.<br><br><i>4. Abhaya</i>.-A Thera. He and Tissadatta Thera are mentioned together，in several Commentaries （DA.iii.786； MA.i.234； AA.i.273； VibhA.275） as examples of persons worthy of being associated with，because of their possession of ready attention （upatthita-sati）. This perhaps refers to Abhaya （1） or，more probably，to one of the three Abhayas mentioned with their titles in the Digha Commentary on the Mahāparinibbāna Sutta （DA.ii.530：Mahāgatimba-Abhaya，Dighabhānaka-Abhaya and Tipitaka Culābhaya） in its exegesis on the word upatthita-sati.<br><br><i>5. Abhaya</i>.-King of Ceylon （then known as Ojadīpa） in the time of Kakusandha Buddha. His capital was Abhayanagara. Sp.i.86； Mhv.xv.59.<br><br><i>6. Abhaya.</i>-King of Ceylon （414-394 B.C.）. He was the eldest son of Panduvāsudeva and reigned in Upatissagāma. Later，when the usurper Pandukābhaya came to the throne，he killed all his other nine uncles，sparing only Abhaya，because the latter had befriended both him and his mother，Ummādacittā. （It was he who prevented Cittā from being killed at birth，Mhv.ix.3）. Abhaya was made Nagaraguttika （Guardian of the City），administering the government by night； he was the first holder of that office. Mhv.ix.3，9； x.52，80，105.<br><br><i>7. Abhaya.</i>-Personal attendant of Atthadassī Buddha. Bu.xv.19.<br><br><i>8. Abhaya.</i>-Eldest son of King Mutasīva of Ceylon. He renounced the succession in favour of his younger brother，Tissa，who later became known as Devānampiyatissa （MT.302）.<br><br><i>9. Abhaya.</i>-Father of Khañjadeva. Mhv.xxiii.78.<br><br><i>10. Abhaya.</i>-A monk，chief of the ascetics who dwelt in the Pañca-parivenamūla monastery. He was sent by King Kittisirimegha （q.v.） to fetch the king’s son （Cv.lxvii.61）.<br><br><i>11. Abhaya</i>.-Author of the Mahātikā on Saddatthabhedacintā （Gv.63）. He was a native of Pagan，and is also credited with the authorship of the Sambhandhacintā-tīkā. Bode，op. cit.，22，and n.8.<br><br><i>12. Abhaya.</i>-A brigand，commonly called Cora-Abhaya （q.v.）.<br><br><i>13. Abhaya</i> （Abhayupassaya）.-A nunnery built by King Mahāsena. Mhv.xxxvii.43.<br><br><i>14. Abhaya.</i>-Nephew of Khallātanāga. MT.444.<br><br>For others named Abhaya see under their titles，e.g. Mahāgatimba，Dīghabhānaka，Meghavanna，etc.<br><br><i>15. Abhaya</i>.-Called Abhidhammika Abhaya. A monk of Vālikapitthi Vihāra （q.v.）.,6,1
2646,en,21,abhaya,abhayā,Abhayā,Abhayā：A Therī. She belonged to a family in Ujjeni and was the playmate of Abhayamātā （Padumavatī）. When the latter joined the Order，Abhayā，too，left the world. As she was meditating in Sītavana，the Buddha sent forth a ray of glory to encourage and help her； she thereupon became an arahant （ThigA.33-4）. <br><br> <br><br>Two verses are attributed to her in the Therīgāthā （35，46）.<br><br> <br><br>In the time of Sikhī Buddha she was born in a noble family and became the chief queen of the Buddha’s father，Arunavā. One day she offered to the Buddha some lotuses which the king had given her. As a result，in later births her body was the colour of the lotus and bore the perfume of the lotus.<br><br> <br><br>Seventy times she reigned as queen of heaven and she was chief queen of sixty-three cakkavattis （ThigA. loc. cit.）. She is evidently to be identified with Sattuppalamālikā of the Apadāna （ii.517-18）.,6,1
2652,en,21,abhaya sutta,abhaya sutta,Abhaya Sutta,Abhaya Sutta：On what fearlessness means. A.iv.455. See   Gijjhakūta Sutta.,12,1
2653,en,21,abhaya-vihara,abhaya-vihāra,Abhaya-Vihāra,Abhaya-Vihāra：Another name for    Abhayagiri Vihāra.,13,1
2656,en,21,abhayacala,abhayācala,Abhayācala,Abhayācala：Another name for   Abhayagiri.,10,1
2687,en,21,abhayagallaka,abhayagallaka,Abhayagallaka,Abhayagallaka：A vihāra in Ceylon built by King   Mahācūli-Mahā-tissa. Mhv.xxxiv.8.,13,1
2698,en,21,abhayagiri,abhayagiri,Abhayagiri,Abhayagiri：A celebrated monastic establishment on the north side of Anurādhapura，consisting of a vihāra and a mighty thūpa. Only the thūpa now stands. It was built by King Vattagāmani Abhaya on the site of the ancient Titthārāma，217 years，10 months and 10 days after the founding of the Mahāvihāra （Mhv.xxxvii.78-83）. Tradition states that when the king was fleeing from the Tamils he passed the Titthārāma on his way，and the Nigantha Giri，who then lived there，made insulting remarks about him. The king vowed，if he were returned to the throne，to build a vihāra on that spot （Mhv.xxxvii.43-4）； he fulfilled his vow，and the name of the vihāra was a combination of his own name and of that of the Nigantha. The monastery was given in charge of the Thera Mahātissa of Kuppikala and of two other monks，Kuppikala having befriended the king in his misfortunes.<br><br> <br><br>The vihāra advanced rapidly in wealth and in power，but quite soon the monks seceded from the Mahāvihāra fraternity because，according to the Mahāvamsa （Mhv.xxxvii.95ff），an incumbent of the Mahāvihāra，Mahātissa by name，was expelled from the monastery for frequenting lay families. His disciple，Bahalamassutissa，went in anger to Abhayagiri and formed a separate faction.<br><br>A Sinhalese chronicle，the Nikāya Sahgraha （pp.11，12； also P.L.C.42），states that these dissentients were soon after joined by a body of Vajjiputtaka monks from the Pallārāma in India，under the leadership of a teacher called Dhammaruci，and the sect which they together founded in Ceylon became known as the Dhammaruci Nikāya，with headquarters in Abhayagiri.<br><br> <br><br>For quite a long while the two fraternities，that of the Mahāvihāra and that of the Abhayagiri，seem to have lived in amity，alike enjoying the munificence of patrons （Ibid.，52f.； Mhv.xxxv.20，57，119-22； xxxvi.7-14）. Thus，Gajabāhukagāmani raised the height of Abhayuttara-thūpa （as the thūpa at Abhayagiri seems to have been called） and made the Gāmanitissa-tank to be used for the cultivation of land for the maintenance of the vihara （Ibid.，xxxv.119-22）； Kanitthatissa built a splendid structure in the same vihāra for the Thera Mahānāga； it was called the Ratanapāsāda （xxxvi.7，8.）.<br><br> <br><br>But in the reign of Vohārakatissa，the Abhayagiri monks openly adopted the heretical Vaitulya Pitaka （of the Mahāyānists see Mhv. trans. 259，n.2）. An inquiry was held by the king with the help of his minister Kapila，the heretical books were burnt and the monks of Abhayagiri disgraced （Mhv.xxxvi.40-1）.<br><br> <br><br>Soon afterwards，however，the heretics won over the king Mahāsena to their side and destroyed the establishment of the Mahāvihāra，carrying away all the materials to Abhayagiri （P.L.C. 53； Mhv.xxxvii.10-16）. Later，Mahāsena repented of his ways，burnt the books of the Abhayagiri monks and transferred his patronage to the Mahāvihāra. But the Abhayagiri fraternity must soon have recovered its prestige，for we find Mahāsena’s successor，Sirimeghavanna，planting a bodhi tree （called Tissavasabha） （Cv.trans. i.9，n.3） in Abhayagiri and surrounding it with a stone terrace （（Cv.xxxvii.91））. A few years later both Mahānāma （409-31） and his queen became active supporters of Abhaya Giri （Cv.xxxvii.212）. Dhātusena is stated to have enlarged the Abhayuttara-vihāra （Cv.xxxviii.61），and Silākāla is credited with several benefactions to the vihāra and its bodhi tree （Cv.xli.31-2）； Mahānāga gave the weaver’s village of Jambela to the Uttaravihāra （another name for Abhayagiri； see Cv. trans. i.8，n.2； 61，n.6.）； Aggabodhi I. built a bathing-tank there （Cv.xlii.28），while his successor，Aggabodhi II.，built the Dāthāggabodhi house，so called after himself and his queen （Cv.xlii.63-5）.<br><br> <br><br>In the monastery at Abhayagiri there seems to have been a stone image of the Buddha，referred to under various names，Silāsambuddha，Kālasela，Kālasatthā，Silāsatthā and Silāmayamuninda. Cv.xxxix.7； xxxviii.65； 61.2； see also vv.51，77，87. There was also in Abhayagiri another image called the Abhiseka （q.v.）. <br><br> <br><br>It was evidently held peculiarly sacred. Buddhadāsa placed a nāgamani in its eye （Cv.xxxvii.123）； this was soon lost，and we find Dhātusena replacing it，adorning and decorating the statue in various ways （For details see Cv.xxxviii.62ff）. Silāmeghavanna had it restored and redecorated and made provision for its maintenance （Cv.xliv.68）. The same king，we are told，attempted to carry out a reform of the Abhayagiri monks，but this attempt ultimately brought disaster on him （Cv.xliv.75ff）. Jetthatissa gave to the vihāra the village of Mahādāragiri （Cv.xliv.96）. Dāthopatissa built the Kappūra-parivena attached to the vihāra，and also a monastery Tiputthulla，encroaching on the precincts of the Mahāvihāra，notwithstanding the protests of the monks belonging to the<br><br>Latter （Cv.xlv.29ff）. Aggabodhi VII，added the Sabhattudesabhoga （Cv.xlviii.64），and Mahinda II. the Mahālekha-parivena as well as the many-storeyed Ratanapāsāda with its costly ornamentation （Cv.xlviii.135-40； see also Geiger’s trans. 123，n.2）.<br><br>Sena I. built the Virankurārāma and gave it to the Mahāsanghikas （Cv.l.68-9），while his consort，Sanghā，erected a dwelling house，Mahindasena （Cv.l.79），and his courtier，Uttara，yet another dwelling house，called Uttarasena，for the maintenance of which he provided. Two other courtiers，Vajira and Rakkhasa，built two dwelling houses，called respectively Vajirasenaka and Rakkhasa （Cv.l.83）.<br><br> <br><br>In the reign of Sena II. the Pamsukulika monks，who till then had evidently lived in Abhayagiri （Cv. trans. i.108，n.1），separated and formed special groups. Sanghā，queen of Udaya II.，erected and endowed the building known as the Sanghasenapabbata （Cv.li.86-7）. Kassapa IV. built a pāsāda bearing his name and assigned to it a village （Cv.lii.13； Cv.trs. i.162，n.4），while his successor，Kassapa V.，erected the Bhandikā-parivena and the Silāmeghapabbata，endowing each with a village （Cv.lii.58-9）.<br><br>Sena III. spent 40，000 kahāpanas for a stone paving round the cetiya. The Abhayagiri monks befriended both Vijayabāhu I. （then known as Kitti） and his brother，and out of gratitude Vijayabāhu built the Uttaramūla-parivena，which was probably attached to the vihara itself （Cv.lvii.18，23）.<br><br> <br><br>In the reign of Parakkamabāhu I.，when that monarch had established himself on the throne，it is said that he tried to reform the monks of the Abhayagiri，but he found the task hopeless （Cv.lxxviii.21ff）. He found that the Abhayagiri-thūpa had been destroyed by the vandalism of the Tamils，and he had it restored to a height of 160 cubits （Cv.lxxviii.98）. When Anurādhapura was finally abandoned，Abhayagiri fell into ruin and decay，the monastery being completely destroyed.<br><br> <br><br>It is clear that even at the outset there was considerable rivalry between the monks of Abhayagiri and those of the Mahāvihāra. The rivalry seems originally to have been mainly personal，but it later developed into differences in doctrinal opinion. Of the exact nature of these latter we have no information，owing，chiefly，to the book-burnings carried out by pious kings in the excess of their zeal for the purity of the Faith. For the same reason we are unable to ascertain what part，if any，the Abhayagiri fraternity played in literary activity. It has been suggested，however，that both the Jātakatthakathā （P.L.C.124，125） and the Sahassavatthuppakarana （P.L.C.128），another compilation of tales，were the work of the Abhayagiri monks.<br><br> <br><br>Fa-Hsien evidently spent the two years of his stay in Ceylon with the Abhayagiri fraternity because the books he took away with him were those of the unorthodox schools. According to him，there were，at this time，5，000 monks in Abhayagiri （Fa Hsien’s Travels，67ff）.<br><br> <br><br>In the chronicles Abhayagiri is referred to under several names Abhayuttara，Abhayavihāra，Abhayācala and Uttaravihāra.,10,1
2705,en,21,abhayagirika,abhayagirikā,Abhayagirikā,Abhayagirikā：The monks of the   Abhayagiri-vihāra. Mhv.xxxiii.97-8. A summary of their heresies is given   at MT. 676f.,12,1
2723,en,21,abhayamata,abhayamātā,Abhayamātā,Abhayamātā：A Therī. She was a courtesan named Padumavatī，the belle of Ujjenī. King Bimbisāra，having heard of her beauty，expressed to his purohita a wish to see her. The purohita，by the power of his spells，enlisted the assistance of a Yakkha，Kumbhīra，who took the king to Ujjeni. <br><br> <br><br>She bore to the king a son，Abhayarājakumāra，who later joined the Order and became an arahant. It was on his account that Padumavatī came to be called Abhayamātā. She heard Abhayarājakumāra preach and leaving the world herself became an arahant （ThigA.31-2）. <br><br> <br><br>Two verses attributed to her are found in the Therigatha （33，34）. <br><br> <br><br>In the time of the Buddha Tissa，seeing him going round for alms，with glad heart she gave him a spoonful of food. As a result，she was thirty-six times queen among the gods and was chief queen of fifty cakkavattis （ThigA.32）. <br><br> <br><br>She is evidently identical with Katacchubhikkhadāyikā of the Apadāna （ii.516-7）.,10,1
2734,en,21,abhayanaga,abhayanāga,Abhayanāga,Abhayanāga：Younger brother of King Vohārikatissa. <br><br>With the help of his uncle Subhadeva he conspired against the king and，obtaining the assistance of the Damilas，he overthrew and killed him. <br><br>Abhayanāga reigned for eight years （A.D. 291-9）. Mhv.xxvi.42-53.,10,1
2735,en,21,abhayanagara,abhayanagara,Abhayanagara,Abhayanagara：The capital of King Abhaya （5），King of Ceylon，when the island was known as Ojadīpa. <br><br>It lay to the east of the Kadamba river （Mhv.xv.58-9）.,12,1
2748,en,21,abhayankara,abhayankara,Abhayankara,Abhayankara：One of the royal elephants of King   Vasavatti of   Benares. J.vi.135.,11,1
2766,en,21,abhayaraja,abhayarāja,Abhayarāja,Abhayarāja：A building erected by King Vijayabāhu IV. in connection with the Vanaggāmapāsāda Vihāra. <br><br>He built it in order that he might give the merits arising there from to his father，Parakkamabāhu II. It was richly endowed （Cv.lxxxviii.51-2； Cv. trans. ii.186，n.4）.,10,1
2770,en,21,abhayarajakumara sutta,abhayarājakumāra sutta,Abhayarājakumāra Sutta,Abhayarājakumāra Sutta：It contains the episode of Prince Abhaya visiting the Buddha at Rājagaha and setting him the questions suggested by Nigantha Nātaputta：<br><br>  Would a Tathāgatha say anything unpleasant or disagreeable to others? <br><br>    If he did，how would he differ from ordinary men? <br><br>    If he did not，how was it that the Buddha spoke of Devadatta as a reprobate，a child of perdition，etc. - words which angered and upset Devadatta?<br><br>  The Buddha answered that the question needed qualification and，noticing that the prince was nursing his little boy，who lay in his lap，asked him what he would do if a pebble or a stick got into his mouth. ”I should pull it out even if the blood flowed.” ”Just so would a Buddha state unpleasant truths in due season if necessary and profitable.”<br><br>At the end of the discourse Abhaya accepts the Buddha as his Teacher （M.i.391ff）.,22,1
2771,en,21,abhayasamana sutta,abhayasamāna sutta,Abhayasamāna Sutta,Abhayasamāna Sutta：Preached to   Jānussoni on those who have no fear when death comes to them. A.ii.173f.,18,1
2784,en,21,abhayattheri,abhayattherī,Abhayattherī,Abhayattherī：See    Abhayā.,12,1
2786,en,21,abhayavapi,abhayavāpi,Abhayavāpi,Abhayavāpi：A tank in Anurādhapura built by King Pandukābhaya （Mhv.x.88）. At its lower end was the settlement of the yakkha Cittarāja （Mhv.x.84）.  <br><br> <br><br>In the hot weather it ran dry，and on one occasion Devānampiyatissa used its mud for building a temporary structure in which to deposit the relics brought from Jambudīpa （Mhv.xvii.35）.  <br><br> <br><br>The hall which Dutthagāmani built round the Maricavatti Vihāra extended into a part of the Abhaya tank （Mhv.xxvi.20）.  <br><br> <br><br>In the reign of Bhātikābhaya water was taken from the tank，by means of machines，up to the top of the Mahā Thūpa，for the sprinkling of the flowers offered there （Mhv.xxxiv.45）.  <br><br> <br><br>The tank is generally identified with the modern Basavakkulam （Geiger，Mhv. trans. 74，n.3）.,10,1
2793,en,21,abhayebalakapasana,abhayebalākapāsāna,Abhayebalākapāsāna,Abhayebalākapāsāna：A locality in Anurādhapura，one of the spots included in the Sīmā （boundary） marked out by   Devānampiyatissa （Mhv.xv.13； see Appendix B of Geiger’s text）. <br><br>It was on the Abhayavāpi. Mbv.135.,18,1
2809,en,21,abhayupassaya,abhayupassaya,Abhayupassaya,Abhayupassaya：A nunnery； see Abhaya   （13）.,13,1
2811,en,21,abhayuttara,abhayuttara,Abhayuttara,Abhayuttara：A name for    Abhayagiri.,11,1
2813,en,21,abhayuvara,abhayūvara,Abhayūvara,Abhayūvara：The name of the eighth bhānavāra （portion for   recitation） of the first Khandhaka of the   Mahāvagga of the   Vinaya Pitaka.,10,1
3098,en,21,abhibhu,abhibhū,Abhibhū,Abhibhū：<i>1. Abhibhū.</i>-Chief disciple of Sikhī Buddha （D.ii.9； J.i.41； Bu.xxi.20）. In the Arunavatī Sutta it is said that he went with Sikhī to a Brahma-world and，at the Buddha’s request，preached a sermon to the accompaniment of great magical powers. He proved that by using just such speech as if he were preaching to a gathering of monks，he could，standing in the Brahma-world，make his voice heard by its thousand realms （S.i.154f）. The verses spoken on this occasion are，in the Theragāthā，ascribed to Abhibhūta （v.1147-8）.<br><br>In the Anguttara Nikāya （i.226f.； AA.i.436f ） we find Ananda asking the Buddha how far Abhibhū’s powers bore relation to those of a Buddha，and the Buddha replying that Abhibhū was a mere disciple，and proceeding to describe the immeasurable powers of the Tathāgata.<br><br>Abhibhū was a brahmin because we find him so addressed in the Arunavatī Sutta referred to above，but in the Buddhavamsa Commentary （p.202） he is spoken of as a rājaputta.<br><br>In the Patisambhidhāmagga Commentary （488f ） his story is given as an example of vikubbana-iddhi whereby a person could make himself seen in many places at the same time. We are told that he developed nīlakasina，to attract to himself the attention of the world systems.<br><br>The Thera Adhopupphiya had been a hermit in Himavā during the time of Sikhī Buddha and had offered flowers to Abhibhū. Ap.i.128-9.<br><br><i>2. Abhibhū.</i>-A class of devas belonging to the Arūpa-plane （M.i.1）. They live in the same plane as the Vehapphalā. In the Mūlapariyāya Sutta the word is used to denote all the Asaññasattādevā. <br><br>Buddhaghosa explains the word by saying abhibhavī ti Abhibhū； kim abhibhavī ti ? cattāro khandhe，arūpino. They are beautiful and long-lived，and are therefore considered to be eternal and identical with Brahmā （MA.i.30）. <br><br>In the Brahmanimantanika Sutta （M.i.329） the Buddha claims to be Abhibhū （=the conqueror）.<br><br><i>3. Abhibhū.</i>-The name of a Bodhisatta who obtained vivarana under Gotama. He will become the sixth Buddha after Gotama. Anāgata Vamsa，p.37.<br><br><i>1. Abhibhū Sutta.</i>-On the immeasurableness of a Buddha’s powers. A.i.226f.； also called the Sīhanada Sutta in the Commentary.<br><br><i>2. Abhibhū Sutta</i>.-On the eight stages or stations of mastery over the senses （abhibhāyaphanāni） （A.iv.305f）.,7,1
3115,en,21,abhibhuta,abhibhūta,Abhibhūta,Abhibhūta：A Thera. He was born in the Rājā’s family in Vettha （v.l. Vetthipura） and succeeded to his father’s estate. When the Buddha came to the city during a tour，Abhibhūta heard him and invited him for a meal； he later entered the Order and became an arahant. <br><br> <br><br>Three verses ascribed to Abhibhūta occur in the Theragāthā，uttered，it is said，when his kinsmen and retainers came to him lamenting that he had left them without a leader （Thag.vv.255-7； ThagA.i.372f）. The second of these verses is elsewhere （S.i.156） attributed to Abhibhū，chief disciple of Sikhī Buddha. But in the Milindapañha （245），Nāgasena ascribes the second verse to the Buddha，and in the Mahāparinibbāna Sutta （D.ii.121） the third verse also is ascribed to him. The second verse is also assigned to the Buddha in the Divyāvadāna （p.200），but elsewhere in the same books （p.569） it is said to have been uttered by devas.<br><br> <br><br>In a former birth Abhibhūta had been a householder in the time of Vessabhū Buddha and became a believer in the Faith，to which he was led by his friends. When the Buddha died，the populace gathered together to obtain relics，but Abhibhūta，having quenched the pyre with fragrant water，was first able to take those which he desired （ThagA.i.372）.<br><br> <br><br>He is evidently to be identified with Citakanibbāpaka Thera of the Apadāna （ii.408）.,9,1
3150,en,21,abhibhuyya sutta,abhibhuyya sutta,Abhibhuyya Sutta,Abhibhuyya Sutta：A woman possessed of the five powers <br><br>  beauty，  wealth，  kin，  sons and   virtuecontinues to get the better of her husband. S.iv.246.,16,1
3295,en,21,abhidhamma,abhidhamma,Abhidhamma,Abhidhamma：A tīkā on the Abhidhammatthasangaha by Sumangala，pupil of Sāriputta （Navavimalabuddhi） （Gv. p. 62； Svd.1227）. <br><br> <br><br>It is the most famous of the exegetical works on the Abhidhammatthasangaha. Compendium of Philosophy，Preface ix.,10,1
3299,en,21,abhidhamma pitaka,abhidhamma pitaka,Abhidhamma Pitaka,Abhidhamma Pitaka：The third division of the Pitakas. It consists of seven books：the <br><br>    Dhammasanganī，    Vibhanga，    Kathāvatthu，    Puggalapaññatī，    Dhātukathā，    Yamaka and     Patthāna，all designated by the name of Pakarana. Only in the Chronicles and the Commentaries is the word used as the title of a third Pitaka （See the discussion of this in DA.i.15，18f）. In the Canon itself （E.g.，Vin.i.64； iii.144； iv.344） the word means ”special dhamma，” i.e. the Doctrine pure and simple （without admixture of literary treatment or personalities，etc.），and is sometimes coupled with the word abhivinaya （E.g.，D.iii.267； M.i.272）. <br><br>It has been suggested （New Pāli Dict. s.v.） that，as the word abhidhamma standing alone is not found either in the Sutta Nipāta，the Samyutta，or the Anguttara，and only once or twice in the Digha and Majjhima，it probably came into use only towards the end of the period in which the four great Nikāyas grew up （See Dial.iii.199 on a possible origin of the Adhidhamma）.<br><br>The Mahāsanghikas refused to include the Abhidhamma in the Pitakas at all，as they did not regard it as the word of the Buddha. （Dpv.v.32-8）.<br><br>According to the Dighabhānakas the Abhidhamma Pitaka also included the whole of the Khuddaka Nikāya except the Cariyāpitaka，Apadāna and Buddhavamsa （DA.i.15）.<br><br>According to another division，the five Nikāyas are not divisions of the Dhamma but of the whole Canon，and in the fifth are included both the Vinaya and the Abhidhamma （DA.i.28）.<br><br>There is a legend recorded by Buddhaghosa that the Abhidhamma was first preached by the Buddha in Tāvatimsa at the foot of the Pāricchataka tree，when he was seated on Sakka’s throne，during his visit to his mother in Tāvatimsa. Later it was taught by him to Sāriputta on the banks of the Anotatta Lake，whither Sāriputta had gone to minister to the Buddha during the latter’s visit to Tāvatimsa （VibhA. p.1； AA.i.71，etc.）.<br><br>The legend further relates that after the Enlightenment the Buddha spent the fourth week in the Ratanaghara，revolving in his mind the intricate doctrines of the Abhidhamma in all their details （J.i.78）.<br><br>According to the Cullavagga version of the Councils （Chaps. xi. and xii； but see DA.i.15 contra） the Abhidhamma Pitaka was not rehearsed at either Council.<br><br> <br><br>The fact that the Abhidhamma is not mentioned in the suttas and that only Dhamma and Vinaya are usually referred to，only proves that at one time the Abhidhamma did not form a separate Pitaka. As a matter of fact，it is not held even by the commentators to be the word of the Buddha in the same sense as the suttas. One section of it，the Kathāvatthu （but see Kathāvatthu），was taught only at the Third Council.<br><br>As far as we know，the seven books of the Abhidhamma are peculiar to the Theravādins，though there is evidence that other schools，chiefly the Vaibhāsikas （Sarvāstivādins） and the Sautrāntikas，held the Abhidhamma books sacred. See Tārānātha：Geschichte des Buddhismus （56） 156 （296）.<br><br> <br><br>As far as the contents of the Abhidhamma are concerned，they do not form a systematic philosophy，but are a special treatment of the Dhamma as found in the Sutta-Pitaka. Most of the matter is psychological and logical； the fundamental doctrines mentioned or discussed are those already propounded in the suttas and，therefore，taken for granted. For a discussion of the contents see article on Abhidhamma in ERE. <br><br>Apart from the Commentaries on the seven books，an exegetical work on the whole Pitaka，called the Abhidhamma Mūlatīkā，was written by Ananda Vanaratanatissa of the Vanavāsī school in Ceylon.<br><br>The Tīkā was evidently based on Buddhaghosa’s Commentaries，but Ananda occasionally dissents from Buddhaghosa. The work was written at the request of an Elder，Buddhamitta，and was revised by Mahā Kassapa of Pulatthipura.<br><br> <br><br>An Anutīkā was written by Culla Dhammapāla. Gv.60，69. For details see P.L.C.，pp. 210-12. The Gv. （72） also mentions Abhidhammagandhi，probably a glossary.,17,1
3358,en,21,abhidhammapannarasatthana,abhidhammapannarasatthāna,Abhidhammapannarasatthāna,Abhidhammapannarasatthāna：A treatise by Nava   Vimalabuddhi. Gv.64，74.； Bode，op. cit.，27-8.,25,1
3390,en,21,abhidhammattha,abhidhammattha,Abhidhammattha,Abhidhammattha：A compendium of the Abhidhamma written by Anuruddha，incumbent of the Mūlasoma Vihāra （For details see P.L.C. 168-72）. A tīkā called the Porāna Tīkā exists，written by Navavimalabuddhi of Ceylon （Compendium of Philosophy，Preface ix）.<br><br> <br><br>Other explanatory works on the Abhidhammattha-sangaha are those by Sumangala and Chappata，the Sīhalavyākhyāna by Candagomi，the Anutīkā by Vepullabuddhi，two Navānutīkā，one by Ariyavamsa and the second by an unknown author，and a Vivarana. See Sas.69. 71； Svd.1202，1223； Gv. 64，65，75.<br><br> <br><br>According to Gv.（p.71） the work was written at the request of an upāsaka named Nambha （Nampa）.,14,1
3394,en,21,abhidhammattha-vikasini,abhidhammattha-vikāsinī,Abhidhammattha-Vikāsinī,Abhidhammattha-vikāsinī：A tīkā on Buddhadatta&#39；s   Abhidhammāvatāra written by   Sumangala. Gv.62； Svd.v.1227.,23,1
3415,en,21,abhidhammavatara,abhidhammāvatāra,Abhidhammāvatāra,Abhidhammāvatāra：An Abhidhamma treatise by Buddhadatta of Uragapura. The book was written in India in the Cola country. It is an introduction to the study of the Abhidhamma，and there is much similarity between it and the Visuddhi Magga，though Buddhadatta’s diction is less involved and ambiguous than that of Buddhaghosa； his vocabulary is extraordinarily rich and his style more graphic.<br><br> <br><br>The work is mostly in verse with，here and there，a prose commentary supplied by the author himself （Gv.69； see P.L.C. 107-8 for details）.<br><br> <br><br>Two tīkās on it exist，one by Vācissara Mahāsāmi of the Mahāvihara and the other by Sumangala，pupil of Sāriputta. Sās.34.<br><br>Gv. （p.69） says that Buddhadatta wrote it at the request of his pupil Sumati.,16,1
3469,en,21,abhidhanappadipika,abhidhānappadīpikā,Abhidhānappadīpikā,Abhidhānappadīpikā：A Pāli Dictionary written in the twelfth century by Moggallāna Thera of Ceylon，following the style and the method of the Sanskrit Amarakosa. <br><br> <br><br>It is in three parts，dealing with ”celestial，terrestrial and miscellaneous objects，” and each part is sub divided into several sections，which are not all mutually exclusive. The whole book is a dictionary of synonyms，all the names given to one particular thing being grouped together and put into verse for the purpose of memorisation.<br><br> <br><br>A Samvannanā was written by a Burmese Officer-of-State under King Kittisīhasūra （A.D. 1351），and there exists a Burmese translation of the eighteenth century. In Ceylon itself a sanna （paraphrase） and a tīkā have been written，the sanna being the older and by far the more valuable work. Gv.62，63； Svd.v.1253； Sad.65； see also P.L.C. 187-9； Bode，op. cit.，67.,18,1
4043,en,21,abhijana sutta,abhijāna sutta,Abhijāna Sutta,Abhijāna Sutta：See    Parijāna.,14,1
4894,en,21,abhimarapayojana,abhimārapayojanā,Abhimārapayojanā,Abhimārapayojanā：Name given to the conspiracy into which   Devadatta and   Ajātasattu entered，to have archers shoot   at the Buddha and so kill him （J.i.141；   vi.130f.； DA.i.154）.,16,1
5063,en,21,abhinandamana sutta,abhinandamāna sutta,Abhinandamāna Sutta,Abhinandamāna Sutta：One who is enamoured of body，etc.，becomes   Mara&#39；s bondsman； by not being enamoured one becomes free. S.iii.75.,19,1
5075,en,21,abhinandana sutta,abhinandana sutta,Abhinandana Sutta,Abhinandana Sutta：He who takes delight in any or all of the five   khandhas takes delight in suffering； he who does not is released there from.   S.iii.31.,17,1
5294,en,21,abhinha jataka,abhinha jātaka,Abhinha Jātaka,Abhinha Jātaka：The story of a dog and an elephant who grew up to be great friends and became indispensable to each other. The dog used to amuse himself by swinging backwards and forwards on the elephant’s trunk. One day the merchant sold the dog. The elephant went off his food and would not be consoled till the dog was brought back.<br><br>The story was told in reference to two monks of Sāvatthi who were very intimate with one another and spent all their time together. J.i.189f.,14,1
5586,en,21,abhinihara sutta,abhinīhāra sutta,Abhinīhāra Sutta,Abhinīhāra Sutta：1. Abhinīhāra Sutta.-Of those who engage in meditation，some are possessed of both skill in concentration and power of resolve，others are otherwise （S.iii.267）.<br><br> <br><br>2. Abhinīhāra Sutta.-Same as above，but ”range of concentration” is substituted for ”concentration.” （S.iii.276）.,16,1
6182,en,21,abhinivesa sutta,abhinivesa sutta,Abhinivesa Sutta,Abhinivesa Sutta：Bondage of and dependence upon the fetters arise   as a result of clinging to the five   khandhas （S.iii.186）.,16,1
6322,en,21,abhinjika thera,abhiñjika thera,Abhiñjika Thera,Abhiñjika Thera：A fellow-dweller of Anuruddha. On one occasion when the Buddha asks Mahā Kassapa to preach to the monks，the latter reports that it is impossible to talk to them because monks like Bhanda，colleague of Ananda，and Abhiñjika，were engaged in wordy warfare.<br><br> <br><br>The Buddha sends for them and admonishes them. Having heard his discourse，they express regret for their behaviour and promise to cultivate self-restraint in the future （Abhijika，ābhiñjika）. S.ii.204-5.,15,1
6359,en,21,abhinna vagga,abhiññā vagga,Abhiññā Vagga,Abhiññā Vagga：The twenty-sixth section of the Catukka Nipāta of   the   Anguttara Nikāya. It consists of ten   suttas. A.ii.246-53.,13,1
6513,en,21,abhinnaparinneyya sutta,abhiññāpariññeyya sutta,Abhiññāpariññeyya Sutta,Abhiññāpariññeyya Sutta：Everything should be known and   comprehended as impermanent，woeful，void of self. S.iv.29.,23,1
6688,en,21,abhinneyya sutta,abhiññeyya sutta,Abhiññeyya Sutta,Abhiññeyya Sutta：Same as above.,16,1
7022,en,21,abhiradhana,abhirādhana,Abhirādhana,Abhirādhana：A friend of Sambhūta   Sītavaniya. He went with Sambhūta，  Bhūmija and   Jeyyasena to hear the Buddha preach.   ThagA.i.47.,11,1
7077,en,21,abhirama,abhirāmā,Abhirāmā,Abhirāmā：One of the three palaces occupied，as a layman，by   Nārada Buddha （Bu.x.19）.,8,1
7422,en,21,abhirupa,abhirūpa,Abhirūpa,Abhirūpa：She was born in Kapilavatthu as the daughter of the chief of the Sākiyan Khemaka and was named Nandā. Owing to her great beauty and charm she became known as Abhirūpā-Nandā.<br><br>On the day appointed for her to select her husband，the Sākiyan youth，on whom her choice was to have fallen，died，and her parents made her leave the world against her will. <br><br>The Apadāna account （ii. 609） does not mention the suitor’s death，but states that many sought her hand and caused great trouble，to avoid which her parents made her join the Order.<br><br>Even after she had entered the Order she avoided going into the Buddha’s presence，being infatuated with her own beauty and fearing the Master’s rebuke. In order to induce her to come to him，the Buddha directed Mahā Pajāpatī to see that all the nuns came for instruction. When Nandā’s turn came she sent another in her place. The Buddha refused to recognise the substitute，and Nandā was compelled to go herself. As she listened to the Buddha preaching，he，by his magic power，conjured up a beautiful woman and showed her becoming aged and fading，causing anguish to arise in Nandā’s heart. At the opportune moment，the Buddha drove home the truth of the impermanence of beauty. Meditating on this topic，she later became an arahant （ThigA.81f. ； SnA.i.241-2）.<br><br>The two verses preached to her by the Buddha，which she made the subject of her meditations，are given in the Therīgāthā （vv.19，20）.<br><br>In the time of Vipassī Buddha，Nandā had been the daughter of a wealthy burgess in the Buddha’s native town of Bandhumatī. Having heard the Buddha preach she became his pious follower，and，at his death，made an offering of a golden umbrella decked with jewels to the shrine built over his ashes （Ap.ii.608）.<br><br>The verses quoted in the Therīgāthā Commentary，as having been taken from the Apadāna，really belong to Mettā，and are found in the Apadāna （ii. 515） ascribed to Ekapindadāyikā. The correct verses are found in the Apadāna under the name of Abhirūpa Nandā，and agree with the story given in the text of the Therīgāthā Commentary.,8,1
7610,en,21,abhisamaya katha,abhisamaya kathā,Abhisamaya Kathā,Abhisamaya Kathā：The third chapter of the Paññā Vagga of the   Patisambhidā-Magga （ii.215ff）.,16,1
7611,en,21,abhisamaya samyutta,abhisamaya samyutta,Abhisamaya Samyutta,Abhisamaya Samyutta：The thirteenth Samyutta，forming the second   section of the Nidāna Vagga of the   Samyutta Nikāya （ii.133ff）.,19,1
7612,en,21,abhisamaya vagga,abhisamaya vagga,Abhisamaya Vagga,Abhisamaya Vagga：The sixth chapter of the Sacca Samyutta of the   Samyutta Nikāya. V.459ff.,16,1
7787,en,21,abhisambodhialankara,abhisambodhialankāra,Abhisambodhialankāra,Abhisambodhialankāra：A Pāli poem in one hundred stanzas written by Saranankara Sangharāja of Ceylon in the eighteenth century. <br><br>It treats of the life of the Buddha from the time of his birth as Sumedha，during the regime of Dīpankara，to his last birth as Siddhattha. P.L.C.281.,20,1
7820,en,21,abhisambuddha,abhisambuddha,Abhisambuddha,Abhisambuddha：The name given to the stanzas which illustrate and summarise the Jātaka stories，when such stanzas are mentioned as having been spoken by the Buddha himself，either after the Enlightenment or before it，while he was yet a Bodhisatta. <br><br> <br><br>See Buddhist Birth Stories，Introd.,13,1
7998,en,21,abhisammata,abhisammata,Abhisammata,Abhisammata：A king of sixty-three kappas ago； a previous birth of   Pātalipupphiya Thera. Ap.i.123.,11,1
8005,en,21,abhisammataka,abhisammataka,Abhisammataka,Abhisammataka：A yakkha chieftain. Upavāna Thera，who at the time of Padumuttara Buddha had been a very poor man，set up his uttarāsanga as a banner on the shrine erected over the relics of the Buddha.<br><br> <br><br>Abhisammataka had been appointed by the devas as guardian of the offerings at the shrine，and he went round the shrine three times carrying the banner，while he himself remained invisible. ThagA.i.308； Ap.i.72.,13,1
8110,en,21,abhisanda sutta,abhisanda sutta,Abhisanda Sutta,Abhisanda Sutta：1. Abhisanda Sutta （3）.-Unvarying loyalty to the Buddha，to the Dhamma，to the Sangha and possession of virtues dear to the Ariyan - these are the four floods of merit that bring happiness. S.v.391-2.<br><br> <br><br>2. Abhisanda or Sayhaka Sutta （3）.-Same as above； the measure of merit that accrues as a result of these four floods is incalculable，like the waters of the ocean （S.v.399-402）.<br><br>In the second and third suttas of both these groups the fourth quality is given in （a） as possession of a heart free from stinginess，delighting in self-surrender； in （b） as possession of insight into the rise and fall of things，insight that is Ariyan.<br><br> <br><br>3. Abhisanda Sutta.-The five yields of merit （puññabhisandā） which accrue to a monk because of concentration of mind in various activities. A.iii.51f.<br><br> <br><br>4. Abhisanda Sutta.-The eight yields of merit that a monk can obtain by practising various qualities. A.iv.245f.,15,1
8600,en,21,abhiseka,abhiseka,Abhiseka,Abhiseka：The name of a statue of the Buddha in the Abhayagiri-vihāra. King Dhātusena had a golden ornament made for it （Cv.xxxviii.67），and in the time of Kassapa I.，a senāpati，named Migira，built a house for it （Cv.xxxix.6）. Migāra also instituted a dedication festival for ”Abhiseka Buddha.’’ Ibid.，40； see also Geiger’s trans，i.35，n.7； 36，n.2.,8,1
8922,en,21,abhitatta,abhītatta,Abhītatta,Abhītatta：See   Ajitajana.,9,1
9185,en,21,abhivaddhamanaka,abhivaddhamānaka,Abhivaddhamānaka,Abhivaddhamānaka：See   Aggivaddhamānaka.,16,1
9554,en,21,abhiya kaccana,abhiya kaccāna,Abhiya Kaccāna,Abhiya Kaccāna：See Sabhiya Kaccāna.,14,1
10749,en,21,acala,acala,Acala,Acala：Assistant to the architect of the   Mahā Thūpa. MT.535.,5,1
10754,en,21,acala cetiya,acala cetiya,Acala Cetiya,Acala Cetiya：The name given to the spot at the entrance to   Sankassa，where the    Buddha first placed his right foot on his   descent from Tāvatimsa. DhA.iii.227 （but see   Appendix）.,12,1
10755,en,21,acala-thera,acala-thera,Acala-Thera,Acala-Thera：One of the eminent monks present at the foundation of   the Mahā Thūpa. MT.526.,11,1
10811,en,21,acamadayika,ācāmadāyikā,Ācāmadāyikā,Ācāmadāyikā：A family in Rājagaha was afflicted with plague and all its members died except one woman. She broke through a wall （that being the customary method of avoiding infection） and went and lived in the backyard of another house. The inmates of the house，having compassion on her，gave her the remnants of their food.  <br><br>One day，Mahā Kassapa，rising after seven days and nights from nirodha-samāpatti，knowing that he could be of use to the poor woman，appeared before her asking for alms. Having nothing but rice-water to give him，she asked him to go elsewhere，but the Elder showed his desire to accept her gift and refused alms offered to him by Sakka and by the inmates of the house behind which the woman lived.  <br><br>With great joy she gave him the rice-water，and the Elder then told her that three births earlier she had been his mother. That same night she died and was born in a vimāna among the Nimmānaratī gods.  <br><br>Her story forms the basis of the ācāma-dāyikā-Vimāna Vatthu. Vv. p.17； VvA.99ff.,11,1
11044,en,21,acaravitthigama,ācāravitthigāma,Ācāravitthigāma,ācāravitthigāma：A village three leagues to the north-east of   Anurādhapura. When  Dutthagāmani was seeking for materials   for the building of the Mahā Thūpa，  nuggets of gold，from a span to a finger&#39；s breadth in size，appeared in the   village. Mhv.xxviii.13-15.,15,1
11074,en,21,acarin sutta,acarin sutta,Acarin Sutta,Acarin Sutta：The    Buddha，as he walked about，sought the   satisfaction，the misery and the escape that come from the earth element. He   found these and discovered that they exist also in the other three elements.   S.ii.171.,12,1
11778,en,21,accayika sutta,accāyika sutta,Accāyika Sutta,Accāyika Sutta：The urgent duties of a farmer and of a monk.   A.i.239-40.,14,1
11811,en,21,accenti sutta,accenti sutta,Accenti Sutta,Accenti Sutta：The hours pass away，be heedful therefore. S.i.3.,13,1
11920,en,21,acchagallaka,acchagallaka,Acchagallaka,Acchagallaka：A vihāra built by King Sūratissa to the east of Anurādhapura and near Dahegallaka （Mhv.xxi.60）. <br><br> <br><br>According to the Mahāvamsa Tīka （MT.424），Devānampiyatissa had also built an Acchavihāra to the south of the city，and in order that one might be distinguished from the other，Sūratissa’s work was called Purimāyacchagallaka. <br><br> <br><br>It was there that Vattāgamani Abhaya held a festival in honour of the Buddha with the help of the Thera Mahātissa of Kuppikkala. Mhv.xxxiii.67-8.,12,1
11923,en,21,acchagiri,acchagiri,Acchagiri,Acchagiri：See Acchagallaka.,9,1
12007,en,21,acchara sutta,accharā sutta,Accharā Sutta,Accharā Sutta：Connected with a monk，who，through over-exertion，died as he leaned against the terrace-post. His life-work unfinished，he is born in Tāvatimsa leaning against a door-post. Accosted by the nymphs with song and music，he thinks he is yet a monk till they bring a cheval-glass and reveal to him his figure. In disappointment he seeks the Master，who preaches to him. S.i.33； SA.i.67f.,13,1
12096,en,21,acchariya sutta,acchariya sutta,Acchariya Sutta,Acchariya Sutta：1. Acchariya Sutta.-The Buddha teaches the marvellous and the path thereto. S.iv.371.<br><br> <br><br>2. Acchariya Sutta.-The four marvels that are manifested in connection with the birth of a Tathāgata. A.ii.130-1； cf. D.ii.13，15； M.iii.118.,15,1
12103,en,21,acchariyabbhuta,acchariyabbhuta,Acchariyabbhuta,Acchariyabbhuta：The wonders attendant on the nativity of a being destined to become a     Buddha，described from the time of his leaving the  Tusita heaven. <br><br> Ananda gives them in detail with the Buddha listening and giving his approval. M.iii.118ff.,15,1
12303,en,21,acchimati,acchimatī,Acchimatī,Acchimatī：One of the five daughters of   Vessavana. She was married to   Sakka. Latā was her   sister. VvA.131.,9,1
12467,en,21,accima,accima,Accima,Accima：King. One of the descendants of Mahāsammata （Dpv.iii.8； Mtu.ii.5ff.； see also Mtu.i.348. MT. 126）. <br><br> <br><br>He had twenty-eight sons and grandsons，of immeasurably long life，who reigned in Kusāvatī，Rājagaha and Mithilā.,6,1
12482,en,21,accimukhi,accimukhī,Accimukhī,Accimukhī：A Nāga princess，daughter of Dhatarattha，the Nāga king. She was half-sister to the Bodhisatta Bhūridatta and helped his brother Sudassana to rescue the Bodhisatta from the clutches of the snake-charmer ālambāna. <br><br>She could shoot flames from her mouth and spit the deadliest poison. <br><br>The story is related in the Bhūiridatta Jātaka （J.vi.157ff）.<br><br>In the present age she was the Bkikkhunī Uppalavannā （J.vi.219） （Accī-mukhī）.,9,1
12623,en,21,accuta,accuta,Accuta,Accuta：1. Accuta.-A treasurer who，in Kakusandha’s time，built a sanghā-rāma of golden bricks on the spot where，later，Anāthapindika built the Jetavanārāma （J.i.94； ApA.i.82）. He was the chief lay disciple of Kakusandha and was a Mahāsāla-setthi. DA.ii.424； see also Bv.xxiii.22.<br><br> <br><br>2. Accuta.-A Pacceka Buddha，mentioned in a list of Pacceka Buddhas. M.iii.70； ApA.i.106-7.<br><br> <br><br>3. Accuta.-A hermit，black-toothed and with matted hair，who lived in the Vanka forest near Vankagiri. He directed Jūjaka to Vessantara’s dwelling in the forest （J.vi.532）. He was a previous incarnation of Sāriputta （J.vi.593）.,6,1
12629,en,21,accutadeva,accutadevā,Accutadevā,Accutadevā：A class of devas mentioned among those assembled on the   occasion of the preaching of the   Maha-Samaya Sutta. D.ii.260.,10,1
12631,en,21,accutagamabyamaka,accutagāmabyāmaka,Accutagāmabyāmaka,Accutagāmabyāmaka：One of the Pacceka Buddhas in a nominal list.   M.iii.70. ApA.i.107.,17,1
12633,en,21,accutagami,accutagāmī,Accutagāmī,Accutagāmī：One of Vijaya&#39；s companions in colonising Ceylon. He   founded a settlement at   Ujjeni 2 （Dpv.ix.32，36）. The Mahāvamsa   （Dpv.vii.45） mentions the founding of Ujjeni 2，but does not give Accutāgamī&#39；s   name.,10,1
12642,en,21,accutavarnadanta,accutavarnadanta,Accutavarnadanta,Accutavarnadanta：One of Ekarāja&#39；s   elephants. J.vi.135. But see Jāt. trans. vi.72.,16,1
12667,en,21,acela,acela,Acela,Acela：<i>1. Acela-Kassapa.</i>-A naked ascetic. He visited theBuddha at Ujuññā in the Kanna-katthala deer-park and asked him if it were true that he disparaged all penance and reviled ascetics. Their conversation is recorded in theKassapa-Sīhanāda Sutta （D.i.161ff）. After the usual four months’ probation，he joined the Order and in due course became an arahant （D.i.177； but according to DA.i.363 he was ordained forthwith）. <br><br>In the Majjhima Nikāya （M.iii.124ff.； also AA.i.171） we are told that he was an old friend of Bakkula Thera，and that after a conversation with him obtained his ordination （under him）.<br><br>See also Acela-Kassapa （3）.<br><br><i>2. Acela-Kassapa.</i>-An old family friend of Cittagapahati. Having been for thirty years a paribbājaka，he admits to Citta that he had thereby obtained no particular excellence of knowledge. Citta tells him of his own attainments and Kassapa expresses a desire to enter the Order. He is duly ordained，and shortly afterwards becomes an arahant. S.iv.300ff.<br><br><i>3. Acela-Kassapa.</i>-The Kassapa mentioned in theAcela Sutta （S.ii.18f.； see also SA.ii.26f），probably to be identified with Acela-Kassapa （1），though the stories of their conversions are different.,5,1
12673,en,21,acela sutta,acela sutta,Acela Sutta,Acela Sutta：<i>1. Acela Sutta</i>.-Contains a series of questions asked of the Buddha by a paribbājaka named Acela-Kassapa，probably Acela-Kassapa （3）. S.ii.18f. （See Appendix.）<br><br> <br><br><i>2. Acela Sutta.</i>-Contains the story of the conversion ofAcela-Kassapa （2）.,11,1
12683,en,21,acelaka vagga,acelaka vagga,Acelaka Vagga,Acelaka Vagga：Fifth of the Pācittiya of the   Vinaya Pitaka. Vin.iii.195ff.； ibid.，v.19-21.,13,1
12934,en,21,acintita sutta,acintita sutta,Acintita Sutta,Acintita Sutta：The four unthinkables：the Buddhas，their musings，  world-speculation and the point of action. A.ii.80.,14,1
12995,en,21,aciravata,aciravata,Aciravata,Aciravata：A novice who had a conversation with Prince Jayasena on the life of the bhikkhu. Aciravata repeats this conversation to the Buddha who thereupon preaches theDantabhūmi Sutta （M.iii.128ff）. <br><br>The novice is throughout addressed as Aggivessana.,9,1
13000,en,21,aciravati,aciravatī,Aciravatī,Aciravatī：<i>1. Aciravatī.</i>-A river，the modern Rāpti in Oudh； one of thePañca-mahānadī （Vin.ii.237），the five great rivers flowing from the Himālaya eastwards （pācīnaninnā） （S.v.39，etc.） into the sea. <br><br>During the hot season it ran dry，leaving a bed of sand （A.iv.101）. It flowed through Kosala，and atSāvatthi an udumbara grove grew on its banks； it，could be seen from the terrace of Pasenadi’s palace （Vin.iv.111-12； SnA.i.19）. <br><br>To the south of it was Manasākata，and on its southern bank was a mango grove where the Buddha sometimes resided （D.i.235-6）. The Tevijja Sutta was preached here，and the Aciravatī is used in a simile to prove the futility of sacrifices and prayers：it is of no use standing on one bank of the river and calling to the other bank to come over.<br><br>In the river were many bathing places，in some of which courtesans bathed naked； the Bhikkhunīs did likewise until a rule was passed prohibiting it （Vin.i.293； iv.278）. The Chabbaggiya nuns，however，continued to do so even afterwards （Vin.iv.259f）.<br><br>The river was crossed in rafts （Vin.iii.63）； it sometimes became so full （D.i.244-5； M.iii.117； J.iv.167） that disastrous floods occurred，in one of which Vidūdabha and his army were swept into the sea （DhA.i.360）.<br><br>In sheltered spots monks and brahmins used to bathe （Vin.iv.161），and onceSāriputta himself bathed there （AA.i.315）. The Sattarasa-vaggiya monks frequented the river for water-sports （Vin.iv.111-12）.<br><br>Once the Buddha was told that the Pañcavaggiya monks were in the habit of seizing the cows that crossed the river （Vin.i.191）.<br><br>The elder Sivalī stopped on the banks of the Aciravatī while on his way to the Himālaya with five hundred monks （AA.i.139）. <br><br>In the time of Kassapa Buddha the river flowed round Sāvatthi and，at the eastern fort，flowed into a wide and deep lake on which separate bathing places were made for the king，the people，the Buddha and the Order respectively （MA.i.371）.<br><br>The people on the banks were in the habit of casting nets for fish （UdA.366）. Near the river was Dandakappa，a Kosalan village，and while staying there Ananda bathed in the river with many other monks （A.iii.402）.<br><br>Two occasions are mentioned on which monks hit in the eye swans flying over the river （J.i.418 and ii.366. See also DhA.iv.5 and 8f）. It was here thatPatācārā’s child was drowned （DhA.ii.264）.<br><br>Kapila was born here as a golden fish as a result of his evil deeds （DhA.iv.41； see alsoKapila S）. In theAvāriya Jātaka （DhA.i.63； also ii.60） the name is given as Aciravatī，and according to I Tsing （p.156） means the river of the Aji （dragon）.<br><br><i>2. Aciravati.</i>-A canal which ran westwards from the Mahāvāluka-gangā in Ceylon； from it flowed four other canals eastwards：the Sataruddhā，Nibbindā，Dhavalā and Sīdā. Cv.lxxix.51-3.,9,1
13246,en,21,adalidda sutta,adalidda sutta,Adalidda Sutta,Adalidda Sutta：The rich man is he who possesses the seven   bojjhangā. S.v.100,14,1
13385,en,21,adanta vagga,adanta vagga,Adanta Vagga,Adanta Vagga：The fourth chapter of the Eka Nipāta of the   Anguttara Nikāya. It consists of ten suttas on the untamed mind. A.i.6f.,12,1
13505,en,21,adasamukha,ādāsamukha,Ādāsamukha,Ādāsamukha：The Bodhisatta born as the King of Benares. He was the son of Janasandha （also called Dasaratha），and because his face was resplendent with beauty like a well-polished golden mirror，he was called ādāsamukha. His father died when he was seven years old，and the courtiers tested the boy in various ways before crowning him king.<br><br>Reports of his wisdom soon spread abroad and once，when an old servant of his father’s （Gāmani Canda） was being brought to the court to answer various charges，fourteen problems were entrusted to him by different inhabitants of the kingdom to be placed before the king for solution. The king solved them all and ruled righteously.  <br><br>The story is given in the Gāmani Canda Jātaka. J.ii.297-310.,10,1
13510,en,21,adasanandapa,ādāsānandapa,Ādāsānandapa,ādāsānandapa：One of the numerous buildings erected by   Parakkamabāhu I. in the Dīpuyyāna in Pulatthipura. It was so called because   its walls were made of mirrors. Cv.lxxiii.119.,12,1
13871,en,21,addha vagga,addha vagga,Addha Vagga,Addha Vagga：The seventh chapter of the Devatā Samyutta of the   Samyutta Nikāya （S.i.39-41）. The Samyutta Commentary （SA.i.75. See also   KS.i.54，n.4） calls it Anvavagga.,11,1
13921,en,21,addhacandiya thera,addhacandiya thera,Addhacandiya Thera,Addhacandiya Thera：An arahant. In a previous birth he gave Tissa   Buddha a bouquet of flowers in the shape of a crescent moon. He was once a   king named Devapa. Ap.i.231.,18,1
13928,en,21,addhacelaka thera,addhacelaka thera,Addhacelaka Thera,Addhacelaka Thera：In a previous birth he gave half a garment to   Tissa Buddha. He was thirty-two times king，under the names of Samanta and   Odana. He became an arahant. Ap.i.134.,17,1
14002,en,21,addhakasi theri,addhakāsī therī,Addhakāsī Therī,Addhakāsī Therī：In Kassapa Buddha’s time she had been a nun well established in the precepts. But she reviled an arahant Therī by calling her a prostitute，and for this she was born in purgatory. In the present age she was the daughter of a rich and distinguished citizen of Benares but，because of her former evil speech，became a prostitute in Rājagaha. Having heard the Buddha preach，she entered the Order of the bhikkhunis. Wishing to obtain the higher ordination from the Buddha，she set out for Sāvatthi，but was waylaid and stopped by libertines. So she sent a man to ask the Buddha’s advice and he permitted her to be ordained by a messenger （Thig.vv.25-6； ThigA.30ff.； Vin.ii.277； Ap. ii. 610-11）. Her case established a precedent （Sp.i.242）. Later she attained arahantship.<br><br>It has been suggested （VT.iii.360，n.3； and VT.ii.195-6，n.3） that her name ”half Kāsī” might mean that she charged five hundred pieces from her patrons. For，according to Buddhaghosa，Kāsī means one thousand，and anything worth one thousand is called kāsiya.<br><br>Another explanation is，however，given by Dhammapāla （ThigA.32）. The revenue which accrued to the king for one day from Kāsī was a thousand. Addhakāsī’s patrons had to give a like sum to spend a night with her. This is referred to in one of the verses attributed to her in the Theragāthā （v.25）. For this reason she was called Kāsī. But later，many men，not being able to afford a thousand，would pay half the amount and spend the day with her. As a result she became known as Addhakāsī.,15,1
14084,en,21,addhamasaka,addhamāsaka,Addhamāsaka,Addhamāsaka：King. He was a poor man of Benares. He saved a halfpenny （addha-māsaka） and hid it in a brick wall. When the festival came round，wishing to take part in the fun with his wife，who had also saved a halfpenny，he travelled six leagues in the hot sun to fetch his savings from the hiding-place. King Udaya saw him as he passed by the palace singing，and having discovered his mission，gave him half of his kingdom. The man chose the half in which his halfpenny lay concealed. He later became an ascetic. His story is given in the Gangamāla Jātaka （J.iii.449 ff.； iv.174）. He was Ananda in the present age. J.iii.454.,11,1
14264,en,21,addhariya-brahmana,addhariyā-brāhmanā,Addhariyā-Brāhmanā,Addhariyā-brāhmanā：The word occurs in a list of brahmin teachers   in the Tevijja Sutta （D.i.237）. They teach a   state of union with Brahmā. These are evidently Adhvaryu brahmins.,18,1
14448,en,21,addhuvasila,addhuvasīla,Addhuvasīla,Addhuvasīla：A youth who stole ornaments to win the daughter of his   teacher. He failed in his quest. The story is given in the   Sīlavīmamsana Jātaka. J.iii.18-20.,11,1
14462,en,21,addilarattha,addilarattha,Addilarattha,Addilarattha：A kingdom where once lived a poor man named   Kotūhalaka，who，in the present age，became Ghosita-setthi. Food being very   scarce in the country，Kotūhalaka and his family left it. DA.i.317； MA.i.539.,12,1
14694,en,21,adhamma,adhamma,Adhamma,Adhamma：A Kāmāvacara god，Devadatta，in a previous birth. <br><br> <br><br>He appeared to men on fast days and admonished them to lead evil lives. <br><br> <br><br>Once he met Dhamma （the Bodhisatta），and the two had a discussion in mid-air，at the end of which Adhamma plunged headlong into hell （J.iv.100-3）.<br><br> <br><br>His vehicle was called Adhammayāna.,7,1
14700,en,21,adhamma sutta,adhamma sutta,Adhamma Sutta,Adhamma Sutta：Three suttas describing dhamma and adhamma and their   different qualities （A.v.222ff）. In the last Ananda explains in detail what   the Buddha taught to the monks in brief.,13,1
14701,en,21,adhamma vagga,adhamma vagga,Adhamma Vagga,Adhamma Vagga：The tenth chapter of the Eka Nipāta of the   Anguttara Nikāya （A.i.16-19）. It consists of forty-two suttas，dealing   chiefly with the harm that arises from monks describing what is not Dhamma as   Dhamma and vice versa.,13,1
14794,en,21,adhammavadi,adhammavādi,Adhammavādi,Adhammavādi：A monk who lived soon after the death of Kassapa Buddha. <br><br> <br><br>Having been guilty of various offences，he was charged by his colleague Dhammavādi； he persuaded certain vinayadhara monks to give an ex parte judgment in his favour （SnA.i.195-7）. <br><br> <br><br>The two monks who were chiefly responsible for this judgment were later known as Hemavata and Sātāgira.,11,1
14822,en,21,adhammika sutta,adhammika sutta,Adhammika Sutta,Adhammika Sutta：The evils resulting from the unrighteousness of   kings and the benefits of their righteousness. A.ii.74f.,15,1
14884,en,21,adhanapali,adhanapāli,Adhanapāli,Adhanapāli：Given as an example of a name. J.i.403.,10,1
14919,en,21,adharadayaka thera,ādhāradāyaka thera,Ādhāradāyaka Thera,ādhāradāyaka Thera：An arahant. He gave a stool （ādhāraka） to   Sikhī Buddha. Twenty-seven kappas ago he became king four times under the   name of Samantavaruna. Ap.i.207.,18,1
14965,en,21,adharatteri,adharatteri,Adharatteri,Adharatteri：A district in S. India. Cv.lxxvii.69.,11,1
15215,en,21,adhicitta sutta,adhicitta sutta,Adhicitta Sutta,Adhicitta Sutta：The qualities necessary for the monk developing   higher consciousness. A.ii.256f. It is quoted in the Vibhanga Commentary，    229 f.,15,1
15289,en,21,adhigama sutta,adhigama sutta,Adhigama Sutta,Adhigama Sutta：On the qualities requisite for acquiring good   states and for fostering them. A.iii.431f.,14,1
15539,en,21,adhikarana vagga,adhikarana vagga,Adhikarana Vagga,Adhikarana Vagga：The second chapter of the Duka Nipāta of the Anguttara Nikāya. <br><br> <br><br>It consists of ten suttas on the value of self-examination in disputes and several other topics，such as the reasons for being born in heaven and in purgatory，abstention from immorality，the holiness of the letter of the Dhamma，etc. A.i.52-8.,16,1
15579,en,21,adhikaranasamatha vagga,adhikaranasamatha vagga,Adhikaranasamatha Vagga,Adhikaranasamatha Vagga：One of the divisions of the Suttavibhanga   on the procedure for settling disputes.,23,1
15975,en,21,adhimutta,adhimutta,Adhimutta,Adhimutta：1. Adhimutta.-A Brahmin of Sāvatthi. Dissatisfied with Brahmin learning，he looked for salvation elsewhere，and hearing the Buddha preach at the presentation of Jetavana，entered the Order，becoming an arahant in due course （ThagA.i.224）. A verse addressed by him to some corpulent monks is found in the Theragāthā （v.114）.<br><br>In Padumuttara’s time he was a learned Brahmin and became an ascetic. Later he met the Buddha，offered him a bark-robe and uttered his praises in song. He is probably identical with Sabbakittika of the Apadāna （i.323-4）.<br><br> <br><br>2. Adhimutta.-See Atimuttaka （2）.<br><br> <br><br>Adhimutti Sutta.-Preached to Ananda on the ten powers of a Tathāgata. A.v.36f.,9,1
16201,en,21,adhipateyya sutta,ādhipateyya sutta,Ādhipateyya Sutta,ādhipateyya Sutta：The three &quot；mandates&quot； which should guide a monk： the self，the world，the Dhamma. A.i.147f.； on the significance of the sutta   see Mrs. Rhys Davids，J.R.A.S.，April 1933，pp.329ff.,17,1
16952,en,21,adhoganga,adhoganga,Adhoganga,Adhoganga：See Gangā.,9,1
16975,en,21,adhokurangama,adhokurangāma,Adhokurangāma,Adhokurangāma：A village in the district of Alisāra in North   Ceylon； a fortification there of Gajabāhu was captured by Parakkamabāhu I.   Cv.lxx.171.,13,1
16996,en,21,adhopupphiya thera,adhopupphiya thera,Adhopupphiya Thera,Adhopupphiya Thera：An arahant. In a previous birth he was a hermit   of great power in Himavā and offered flowers to Abhibhū，the chief disciple of   Sikhī Buddha. Soon afterwards he was eaten up by a boa-constrictor.   Ap.i.128-9.,18,1
17194,en,21,adicca,ādicca,Ādicca,Ādicca：Another name for Suriya，the Sun （D.iii.196）.  <br><br> <br><br>Buddhaghosa explains the name as meaning Aditi’s son （Aditiyā putto）.  <br><br> <br><br>ādicca was also the gotta name of the Sākyans who were called the ādiccā （Sn.v.423）.  <br><br> <br><br>Buddhaghosa （VibhA.466） gives it as a gotta-name of the Khattiyas，together with Kondañña-gotta.<br><br> <br><br>See also below，ādiccabandhu.,6,1
17199,en,21,adicca damiladhikari,ādicca damilādhikāri,Ādicca Damilādhikāri,Ādicca Damilādhikāri：A distinguished official of public accounts，one of the ministers of Parakkamabāhu I. <br><br> <br><br>He asked for and was given the leadership of the successful expedition against Rāmañña （Cv.lxxvi.，vers. 39，63-4； for details see under Parakkamabāhu I.）. <br><br> <br><br>He appears to have died soon after the campaign. See Cv. Trs.ii. p.69，n.3.,20,1
17201,en,21,adicca sutta,ādicca sutta,Ādicca Sutta,ādicca Sutta：Just as dawn is the harbinger of the arising of the   sun，so is friendship with the good （kalyānamittatā） the harbinger of the   arising of the seven   bojjhangas. S.v.101； cp. S.v.29.,12,1
17204,en,21,adiccabandhu,ādiccabandhu,Ādiccabandhu,Ādiccabandhu：<i>1. ādiccabandhu</i>.-An often-used epithet of the Buddha （E.g.，D.iii.197； Sn.v.1128； Thag. 26，158，417，etc.）. The Vimanavatthu Commentary （p.116） says that ādicca （the Sun） belonged to the Gotamagotta，as did also the Buddha，hence his epithet ādiccabandhu； other explanations are given in the same context：the Buddha is born in the same ariyā jāti and is the descendant of the Sun （tam paticca tassa ariyāya jātiya jātattā），or the Sun is the Buddha’s kinsman because the Sun is the Buddha’s orasaputta （breast-born son） inasmuch as the Sun is the Buddha’s disciple. It is in this sense that in the Samyutta Nikāya （S.i.57） the Buddha speaks of the sun as ”mama pajā，” which Buddhaghosa （SA.i.86） explains as meaning disciple and spiritual son.<br><br>ādicca is described as tapatam mukham （chief of heat-producing things）. MA.ii.783.<br><br><i>2. ādiccabandhu</i>.-A Pacceka Buddha who was instrumental in enabling the author （son of the King of Benares） of the twentieth verse of the Khaggavisāna Sutta to become a Pacceka Buddha. ādiccabandhu saw that the young prince，who had renounced the world and was living in his father’s park near the city，did not，on account of the visits of his parents and others，have sufficient peace of mind to develop his power of meditation.<br><br>He，therefore，visited the prince and persuaded him to go into the forest by showing him how real pabbajitas lived. The first two lines of the Sutta Nipāta verse （No. 54） were uttered by ādiccabandhu. Sn.v.54； SnA.i.104-5； see also ApA.i.105，152.,12,1
17249,en,21,adiccupatthana jataka,ādiccupatthāna jātaka,Ādiccupatthāna Jātaka,Ādiccupatthāna Jātaka：The story of a monkey who used to visit the hermitage of some ascetics whose leader was the Bodhisatta； when they were away in the village，he upset everything he could lay hands on，and did much damage generally. When the ascetics were about to return from the village to the hermitage after the rainy season，the people brought them various foods，and the monkey，thinking to get some for himself，stood outside their hut worshipping the sun. The people，impressed by the monkey’s holy demeanour，started praising his virtues，whereupon the Bodhisatta revealed to them his true character （J.ii.72-3）.<br><br>The story was related concerning a rogue.,21,1
17323,en,21,adimalaya,ādimalaya,Ādimalaya,ādimalaya：One of the generals of Vijayabāhu I. He openly rebelled   against the king and came with his troops to the village of Andu，near   Pulatthipura. The king went out against him and destroyed him. Cv.lix.4-6.,9,1
17355,en,21,adinasattu,adīnasattu,Adīnasattu,Adīnasattu：See Alīnasattu.,10,1
17510,en,21,adinna sutta,adinna sutta,Adinna Sutta,Adinna Sutta：Few are they that abstain from taking what is not   given. S.v.469.,12,1
17549,en,21,adinnapubbaka,adinnapubbaka,Adinnapubbaka,Adinnapubbaka：A brahmin of Sāvatthi，father of Mattakundalī，so called because he never gave anything to anyone. <br><br>When，later，Mattakundalī，having been born in heaven，visits him and persuades him to take refuge with the Buddha，he invites the Buddha with his monks to a meal at his house. <br><br>At the conclusion of the meal Mattakundalī appears again and Adinnapubbaka，after listening to the Buddha’s preaching，attains the First Fruit of the Path. DhA.i.25-30； VvA.322f.,13,1
17575,en,21,adipada-punnaga-khanda,ādipāda-punnāga-khanda,Ādipāda-Punnāga-Khanda,ādipāda-punnāga-khanda：A locality in Rohana in the south of   Ceylon. It was in the district of Guttasāla. Here an encounter took place   between the forces of Parakkamabāhu I. and those of the rebels in Rohana.   Cv.lxxv.14.,22,1
17576,en,21,adipadakajambu,ādipādakajambu,Ādipādakajambu,ādipādakajambu：A locality in Ceylon where the ādipāda Vikkamabāhu   defeated Mānābharana and his brothers. Cv.lxi.15.,14,1
17733,en,21,aditi,aditi,Aditi,Aditi：Mother of the sun，who is called   ādicca，which is explained as Aditiyā putto. DA.iii.963.,5,1
17754,en,21,aditta jataka,āditta jātaka,Āditta Jātaka,Āditta Jātaka：Once the Bodhisatta was born as Bharata，King of Roruva，in the country of Sovīra. He was very righteous and much beloved，and his chief queen，Samuddavijayā，was wise and full of knowledge.<br><br>The king，wishing to give alms to Pacceka Buddhas instead of to others far less holy，consulted the queen，and acting on her advice，made proclamation to his people that they should keep the precepts. He himself observed all holy days and gave great gifts in charity. One day he offered flowers to the eastern quarter，and making obeisance，wished that any Pacceka Buddha in that quarter might come to accept his alms. His wish not being fulfilled，he repeated，on the following days，the same ceremony to the other quarters till，on the fourth day，seven Pacceka Buddhas came to him from the north where they lived in Nandamūlapabbhāra. The king and queen fed them for seven days and gave them robes and all the other requisites of an ascetic. The Pacceka Buddhas departed one by one，each expressing his thanks in a stanza and exhorting the king and queen to lead pure lives.<br><br>The story was related in reference to Pasenadi’s Asadisadāna，to show that wise men of old also gave gifts to holy men，with discretion （J.iii.469-74）.<br><br>This is evidently the story referred to as the Sucira Jātaka in the introduction to the Dasa Brāhmana Jātaka （J.iv.360） and again as the Sovīra Jātaka in the introductory story of the Sivi Jātaka （J.iv.401）.,13,1
17756,en,21,aditta sutta,āditta sutta,Āditta Sutta,Āditta Sutta：<i>1. āditta Sutta.</i>-Spoken before the Buddha at Jetavana by a deva who visited him. Like a man who rescues what he can from his burning house，let the wise man enjoy his possessions and give them away with discernment. Thus will he attain to happiness hereafter. S.i.31.<br><br><i>2. āditta Sutta.</i>-All the khandhas are on fire. Seeing this，the Ariyan disciple feels revulsion from them and，through knowledge，attains to freedom. S.iii.71.<br><br><i>3. āditta Sutta</i>.-Same as the ādittapariyāya Sutta. S.iv.19.<br><br><i>āditta Vagga.</i>-The fifth chapter of the Devatā Samyutta of the Samyutta Nikāya. S.i.31-6.,12,1
17791,en,21,adittapariyaya sutta,ādittapariyāya sutta,Ādittapariyāya Sutta,Ādittapariyāya Sutta：The name given to the discourse preached by the Buddha at Gayāsīsa in Gayā，after his conversion of the Tebhātikajatilā （Uruvela Kassapa，Nadī Kassapa and Gayā Kassapa）.<br><br>Everything is burning：the eye，the eye-consciousness （cakkhuviññāna），and the contact of the eye with objects （cakkhu-samphassa），and the sensations that arise there form. It is the same with the other senses：they are aflame with lust，anger，ignorance and the anxieties of birth，decay，death，etc.； knowing this，the follower of the Noble Eightfold Path feels revulsion towards them and divests himself of passion for them and ultimately attains supreme freedom.<br><br>At the end of the discourse the thousand monks，erstwhile jatilas，who had been listening，became arahants （Vin.i.34-5； J.i.82； iv.180）.<br><br>It is said that the Adittapariyāya was preached on the Pitthipāsāna at Gayāsīsa （AA.i.166； ThagA.i.435）. This is the third recorded address of the Buddha. <br><br>It is also called the āditta Sutta. （See āditta Sutta 3）.,20,1
17819,en,21,adittena sutta,ādittena sutta,Ādittena Sutta,Ādittena Sutta：It were a good thing if the sense organs were seared with a red-hot iron，for then there would be no grasping of marks or details of objects cognizable by the senses. It were a good thing to be asleep，for then the mind would not be applied to evil ends. But it were better to ponder on the impermanence of the sense organs，their sensations，the consciousness and the contacts connected with them and all that has to do with the mind，because that pondering would produce repulsion and dispassion，freedom and realisation of freedom. S.iv.168f.,14,1
17907,en,21,adiya sutta,ādiya sutta,Ādiya Sutta,Ādiya Sutta：Preached at Jetavana to Anāthapindika on the five uses （ādiyā） of possessions legitimately obtained：one enjoys them oneself； entertains with them one’s friends and relations； uses them in times of need； employs them in the discharge of one’s duties to the king，to religion，to one’s relations，both living and dead； and in doing good deeds which will bring happiness in future lives. A.iii.45f.,11,1
18097,en,21,adukkhamasukhi sutta,adukkhamasukhi sutta,Adukkhamasukhi Sutta,Adukkhamasukhi Sutta：A group of twenty-six suttantas，dealing with   various heresies regarding the soul. S.iii.220-2.,20,1
18340,en,21,agada,agada,Agada,Agada：Cakkavatti，sixteen times   in succession； Subāhu Thera in a previous   birth. ThagA.i.124.,5,1
18419,en,21,agahya sutta,agahya sutta,Agahya Sutta,Agahya Sutta：Devas and men delight in objects，sounds，etc.，but，  through the instability of these，they live in sorrow. S.iv.126f.,12,1
18922,en,21,agantuka,āgantuka,Āgantuka,Āgantuka：A banker of Sāvatthi. He was rich，but he neither enjoyed his wealth himself nor gave it to others； he ate rice-dust with sour gruel，wore coarse clothes and went about in an old chariot with a parasol of leaves over his head. After death he was born in Roruva-niraya.<br><br> <br><br>He died heirless and it took seven days and seven nights for the king’s men to remove his wealth to the royal treasury.<br><br>In reply to a question of Pasenadi，the Buddha revealed why āgantuka had been a miser：in a past birth，while going to the king’s court，he had met the Pacceka Buddha Tagarasikhī begging for alms and had ordered his servant to give the food prepared for himself （āgantuka） to the Pacceka Buddha. On his way back，seeing the Pacceka Buddha returning with the excellent food from the merchant’s house in his alms-bowl，he wished he had distributed it among his own servants instead，as they would have done some work in return （J.iii.199-300）.<br><br> <br><br>The reason for āgantuka being heirless is related in the Mayhaka Jātaka.,8,1
18925,en,21,agantuka sutta,āgantuka sutta,Āgantuka Sutta,Āgantuka Sutta：Like to a guest-house into which come folk from all quarters to take up their residence，a monk，who develops the Noble Eightfold Path，realises those states （the five upādānakkhandhā） that should be realised，abandons those （aviijā and bhavatanhā） that should be abandoned and cultivates samatha and vipassanā. S.v.51-2.,14,1
19022,en,21,agara sutta,āgāra sutta,Āgāra Sutta,āgāra Sutta：Like a guest-house to dwell in which come folk from   all quarters，noblemen and brahmins，commoners and serfs，so，in the body，  divers feelings arise，pleasant，painful and neutral，carnal （sāmisa） and   non-carnal. S.iv.219.,11,1
19058,en,21,agarava sutta,agārava sutta,Agārava Sutta,Agārava Sutta：1. Agārava Sutta.-On the five qualities that make a monk rebellious and unamenable to discipline. A.iii.7f.<br><br> <br><br>2. Agārava Sutta.-A monk who is rebellious will never lead the higher life nor attain in the end to peace of mind. A.iii.14f.<br><br> <br><br>3. Agārava Sutta.-The rebellious monk will never live according to the dhamma，nor thereby ultimately win insight. A.iii.15f.,13,1
19129,en,21,agariya vimana,agāriya vimāna,Agāriya Vimāna,Agāriya Vimāna：A palace in the   Tāvatimsa world，occupied by a couple who，  as humans in   Rājagaha，had done many deeds of piety.   Vv.vi.； VvA.286-7.,14,1
19392,en,21,agati sutta,agati sutta,Agati Sutta,Agati Sutta：Three discourses on agati and gati - here defined as   wrong action done under the influence of desire，hate or delusion and its   opposite，right action. A.ii.18f.,11,1
19502,en,21,aggabodhi-padhana-ghara,aggabodhi-padhāna-ghara,Aggabodhi-Padhāna-Ghara,Aggabodhi-padhāna-ghara：A building erected by Aggabodhi IV. for   the use of the Thera Dāthāsiva. Several villages were made over for its   maintenance. Cv.xlvi.11ff.,23,1
19503,en,21,aggabodhi-parivena,aggabodhi-parivena,Aggabodhi-Parivena,Aggabodhi-parivena：A building belonging to the Jetavanārāma of   Anurādhapura and erected by Potthasāta，general of Aggabodhi IV.   Cv.xlvi.23.,18,1
19544,en,21,aggadhamma sutta,aggadhamma sutta,Aggadhamma Sutta,Aggadhamma Sutta：On the six qualities requisite for the attainment   of arahantship，which is the highest state （aggadhamma）. A.iii.433-4.,16,1
19551,en,21,aggadhanuggaha-pandita,aggadhanuggaha-pandita,Aggadhanuggaha-Pandita,Aggadhanuggaha-pandita：See Cūla Dhº.,22,1
19699,en,21,aggalava cetiya,aggālava cetiya,Aggālava Cetiya,Aggālava Cetiya：The chief shrine at ālavī （SnA.i.344； SA.i.207） （hence probably the name），originally a pagan place of worship，but later converted into a Buddhist vihāra. The Buddha stopped here on many occasions during his wanderings，and this was the scene of several Vinaya rules，e.g. against monks digging the ground （Vin.iv.32） and cutting trees （Vin.iv.34），using unfiltered water for building purposes （Vin.iv.48），sleeping in the company of novices （Vin.iv.16），giving new buildings in hand （Vin.ii.172f）. <br><br>The Chabbaggiyā are censured here for a nissaggiya offence （Vin.iii.224）. The Vangīsa Sutta was preached there to Vangīsa，on the occasion of the death of his preceptor，Nigrodhakappa （Sn.59f）. In the early years of Vangīsa’s novitiate he stayed at the shrine with his preceptor，and disaffection arose within him twice，once because of women，the second time because of his tutor’s solitary habits （S.i.185-6），and later，again，through pride in his own powers of improvisation （patibhāna） （S.i.187）. Here，again，the Buddha utters the praises of Hatthaka Alavaka，who visits him with a large following，whose fealty has been won （according to Hatthaka） by observing the four characteristics of sympathy （sangahavatthūni） learnt from the Buddha （A.iv.216-20）.<br><br>Many lay-women and nuns flocked there by day to hear the Buddha preach，but none were there when he preached in the evenings （J.i.160）. It was here that theManikantha Jātaka was related （J.ii.282），also the Brahmadatta Jātaka （J.iii.78），and the Atthisena Jātaka （J.iii.351），all in connection with the rules for building cells. See alsoālavī.,15,1
19796,en,21,aggani sutta,aggāni sutta,Aggāni Sutta,Aggāni Sutta：The four perfections：of virtue，concentration，  wisdom and release. A.ii.79； see GS.ii.88，n.2.,12,1
19813,en,21,agganna sutta,aggañña sutta,Aggañña Sutta,Aggañña Sutta：Twenty-seventh of the Digha Nikāya （D.iii.80f）. It is a kind of Buddhist book of Genesis，dealing，among other things，with the evolution of the world，of man and of society. The pretensions of the brahmins to be the legitimate heirs of Brahma are examined and rejected； righteousness is declared to be above lineage. （For a summary of the sutta see Dial. i.105f. Cf：Madhura Sutta）. <br><br> <br><br>It was preached to Vāsettha and Bhāradvāja at the Pubbārāma.<br><br>The larger portion of this sutta （from the beginning of the genesis part to the election of the first king） is found in the Mahāvastu （i.338-48）.,13,1
19837,en,21,aggapandita,aggapandita,Aggapandita,Aggapandita：A native of Burma and author of the Lokuppattipakarana，written at Pagan in the thirteenth century （Gv.64，67）. The Pitakatthamain calls the work Lokuppattipakāsanī （Bode，16，n.3）. <br><br> <br><br>The Sāsanavamsa （74） speaks of three monks by the name of Aggapandita：Mahā-Aggapandita （evidently our author），Dutiya-Aggapandita （his saddhivihārika），and Tatiya-Aggapandlita （his nephew），all of Arimaddanapura and all famed for their learning.,11,1
19873,en,21,aggapithaka,aggapīthaka,Aggapīthaka,Aggapīthaka：A building in the inner city of Anurādhapura. <br><br> <br><br>It is said that when Ilanāga entered the city in splendour，after the festival at the Tissa-tank，his chariot was drawn by his former enemies，the Lambakannas，who were yoked to the chariot，and that the line thus made extended from the tank to the Aggapīthaka-pāsāda. MT.646.,11,1
19881,en,21,aggappasada sutta,aggappasāda sutta,Aggappasāda Sutta,Aggappasāda Sutta：Mentioned in the Visuddhi Magga* in reference to the epithet ”anuttara” as applicable to the Buddha.<br><br>  * i.207； also Sp.i.120 and KhA.19. The sutta has not been traced. It has   been suggested （Vm.i.207，n.2），that it is the same as the Gārava Sutta. <br><br>The Sutta Sangaha （No. 25） gives the name Aggappasāda Sutta to the first Sutta of the fifth Vagga of the Itivuttaka，Tika Nipāta （Itv.89f）. The whole Sutta is found in Anguttara （ii.34f.），but the uddāna of the Anguttara calls it Pasāda Sutta. <br><br>See Pasāda Sutta （2）.,17,1
19896,en,21,aggapupphiya thera,aggapupphiya thera,Aggapupphiya Thera,Aggapupphiya Thera：One of the arahants. In a previous birth he had   offered flowers，from the top of a tree，to Sikhī，  hence the name. In later birth he was a Cakkavatti named Amita. Ap.i.229.,18,1
19947,en,21,aggasavaka vatthu,aggasāvaka vatthu,Aggasāvaka Vatthu,Aggasāvaka Vatthu：The chronicle of   Sāriputta and   Moggallāna. DhA.i.83-114.,17,1
20001,en,21,aggavamsa,aggavamsa,Aggavamsa,Aggavamsa：Thera of Pagan. He wrote a Pāli grammar，the Saddaniti，in 1154 （Gv.63； SvD.v.1238； Sās.74）. He was tutor to King Narapatisithu of Pagan （Bode，16）. <br><br> <br><br>The Gandha-Vamsa calls him a native of Jambudīpa （p.67），but his name occurs among the famous residents in the retired monastery of the northern plateau above Pagan，the cradle of Pāli-Burmese literature. Forchhammer Report，p.2； Jardine Prize Essay，p.34.,9,1
20011,en,21,aggavati parisa sutta,aggavatī parisā sutta,Aggavatī Parisā Sutta,Aggavatī Parisā Sutta：On the three kinds of companies：the   distinguished，the discordant and the harmonious. A.i.242-4.,21,1
20186,en,21,aggi,aggi,Aggi,Aggi：A deity （probably identical with the Vedic Agni），worship of whom brought，as reward，birth in the Brahma-world. On the day a son is born，a fire （jātaggi） is kindled； when the son comes of age and wishes to renounce household life，this fire is taken to the forest and homage is paid to Aggi-Bhagavā （J.i.285）.<br><br>In the Nanguttha Jātaka （J.i.494-5） the Bodhisatta，having received an ox as a gift，wishes to offer the flesh to Aggi-Bhagavā，but thinking that the deity will not relish a salt less meal，he goes away in search of salt. He returns to find that the ox has been eaten by hunters，only the tail，one leg and the skin being left. ”If thou，Aggi-Bhagavā，hast not the power to look after thine own，how canst thou guard me?” So saying，he quenches the fire with water and becomes an anchorite. In the verses of this context Aggi is addressed as Jātaveda.<br><br>In the Santhava Jātaka （J.ii.43-5），too，the Bodhisatta is a votary of the deity. Once when he makes an offering of milk mixed with ghee the flames blaze forth and burn his hut，and thereupon he loses faith. In this story Aggi-Bhagavā seems to be identified with Mahā Brahmā. See also KS.i.209，n.4.<br><br>In the exegesis to the Bhuridatta Jātaka （J.vi.202），the deity is spoken of as Aggideva，and mention is made of an enquiry made of learned brahmins by a king，Mujalinda，as to the way to heaven. In answer he is told that Aggideva is the brāhmanadevatā par excellence，and that he should be offered fresh ghee. See also Jātaveda.,4,1
20192,en,21,aggi sutta,aggi sutta,Aggi Sutta,Aggi Sutta：<i>1. Aggi Sutta.</i>-A number of monks go to the Paribbājakārāma at Sāvatthi，and have a courteous discussion with the Paribbājakas，who claim that their teaching is the same as the Buddha’s. The monks are unable to refute their claim and seek the Buddha’s advice. He tells them that the bojjhangas form the distinctive feature of the Dhamma and that the Paribbājakas，if questioned about them，would not be able to answer. S.v.112.<br><br><i>2. Aggi Sutta.</i>-On the seven kinds of fires. A.iv.41.,10,1
20209,en,21,aggibrahma,aggibrahmā,Aggibrahmā,Aggibrahmā：Nephew of Asoka and   husband of Sanghamittā. He entered the   Order on the same day as Tissakumāra，Asoka&#39；s brother. Mhv.v.169； Sp.i.51；   Mbv.102.,10,1
20231,en,21,aggidatta,aggidatta,Aggidatta,Aggidatta：<i>1. Aggidatta.</i>-Chaplain to the King of Kosala，first to Mahākosala，and then to his son Pasenadi. Later he renounced the world and，with a large band of followers，wandered aboutAnga，Magadha andKururattha，teaching a cult of nature-worship. TheBuddha，seeing his upanissaya，sentMoggallāna to convert him. Moggallāna went to Aggidatta’s hermitage，but being refused shelter there，vanquished，by a display of iddhi-power，a nāgarāja，Ahicchatta，who lived in the neighbourhood，and occupied the nāga’s abode. While Aggidatta and his followers stand awestruck at this event，the Buddha appears，and realising that the Buddha is even greater than Moggallāna，they pay homage to him. The Buddha preaches to them on the error of their ways. At the end of the discourse they become arahants （DhA.iii.241-7）.<br><br><i>2. Aggidatta</i>.-A brahmin of Benares and father of the Bodhisatta，when the latter was born as Somadatta. The old man lived by ploughing，and one of his oxen having died，he decided，on the advice of his son，to ask the king for an ox. Somadatta，with great patience，trained him in all the formalities to be gone through in an appearance at court，but at the crucial moment when Aggidatta was making his petition to the king，he used the word ”take” where he meant to use ”give.” Somadatta’s presence of mind saved the situation （DhA.iii.124-5）. In the Somadatta Jātaka the name Aggidatta does not appear. In the present age he was the Thera Lāludāyī. J.ii.164f.<br><br><i>3. Aggidatta</i>.-A brahmin of Khemavatī，father of the BuddhaKakusandha. His wife was named Visākhā. D.ii.7； Bv.xxiii.14； J.i.42.<br><br><i>4. Aggidatta</i>.-See Gahvaratīriya.,9,1
20238,en,21,aggideva,aggideva,Aggideva,Aggideva：<i>1. Aggideva.</i>-Fifth son of Devagabbhā and Upasāgara （J.iv.81f.； PvA.93 and 111），and one of the ten brothers who were famed as the Andhavenhudāsaputtā.<br><br><i>2. Aggideva</i>.-See Aggibhagavā.<br><br><i>3. Aggideva.</i>-A Cakka-vatti who lived eleven kalpas ago； a previous birth of Pāpanivāriya Thera. Ap.i.213.,8,1
20315,en,21,aggika,aggika,Aggika,Aggika：<i>1. Aggika-Bhārādvāja.</i>-A brahmin of Sāvatthi，of the Bhāradvāja clan. The Buddha，while on his rounds，sees him tending the fire and preparing oblations，and stands for alms in front of his house. The brahmin abuses him，calling him mundaka and vasala. Thereupon the Buddha preaches to him the  Vasala Sutta （or，as it is sometimes called. the Aggika Bhāradvāja Sutta），and wins him over to the faith （Sn.21-5）. The sobriquet Aggika was given to him because he was a tender of the sacred fire. SnA.i.174f.<br><br><i>2. Aggika-Bhāradvāja.</i>-A brahmin of Rājagaha，evidently different from the above，also a fire-tender. He prepares a meal for sacrifice，and when the Buddha，out of compassion for him，appears before his house for alms，he says the meal is meant only for one who has the ”threefold lore” （the three Vedas）. The Buddha gives the brahmin another interpretation of the ”threefold lore”； （see Aggika Sutta）. The brahmin，thereupon，becomes a convert，enters the Order，and，in due course，attains arahantship. S.i.166f.； SA.i.179.<br><br><i>3. Aggika-Bhāradvāja</i>.-The name assumed by the jackal in the Aggika Jātaka.,6,1
20318,en,21,aggika-bharadvaja sutta,aggika-bhāradvāja sutta,Aggika-Bhāradvāja Sutta,Aggika-Bhāradvāja Sutta：Another name for the   Vasala Sutta.,23,1
20319,en,21,aggika jataka,aggika jātaka,Aggika Jātaka,Aggika Jātaka：The story of a jackal，who，when his hair is singed by a forest fire，pretends to be a saint of the name of Bhāradvāja and eats the rats that trust him. J.i.461f.,13,1
20320,en,21,aggika sutta,aggika sutta,Aggika Sutta,Aggika Sutta：Preached by the Buddha to Aggika-Bhāradvāja （2）. The brahmin exalts the knowledge of the three Vedas. The Buddha tells him that a mere babbling of Vedic runes does not make a brahmin of a man who is defiled within and is deceitful. He should have knowledge of former lives，of other worlds and of the higher lore （abhiññā） that gives cessation of birth. <br><br> <br><br>Aggika-Bhāradvāja offers the Buddha the prepared meal as a fee for his teaching，but the Buddha rejects it because ”the Buddhas do not accept wages.” The brahmin should，if he so desire，extend his hospitality to him for his holiness，and not for his ability to chant verses. S.i.166-7.,12,1
20362,en,21,aggikkhandopama sutta,aggikkhandopama sutta,Aggikkhandopama Sutta,Aggikkhandopama Sutta：Preached by the Buddha while touring in Kosala with a large concourse of monks，the sight of a blazing fire being made the occasion for the discourse. It were better for a man to seek shelter in，embrace and lie down upon the raging flames than to live in the guise of a monk and accept the alms of the faithful while being guilty of evil conduct （A.iv.128f）. It is said that while the sutta was being preached sixty monks vomited hot blood，sixty left the Order in diffidence and sixty others became arahants （A.iv.135）. The Commentary adds that the Buddha foresaw this result，and that later many of the monks，hearing of the discourse and fearing dire consequences for themselves，returned to the lay-life in such large numbers that the Order became rapidly depleted.<br><br>It was to counteract this result that theCūlaccharāsanghāta Sutta was preached （AA.i.38-40）. <br><br>This sutta is mentioned as an example of a sermon based on some immediate experience，in this case，a fire （MA.i.14； also AA.i.32，267）. It was preached by Mahinda in Ceylon，in the Nandana pleasance，on the day the Mahāmeghavana was gifted to the Sangha （Mhv.xv.176； Mbv.133）； and also byYonaka Dhammarakhita，inAparantaka （Mhv.xii.34； Mbv.114）.<br><br>The vomiting of hot blood，mentioned here，is made the subject of a dilemma in the Milinda （p.164）.,21,1
20377,en,21,aggimitta,aggimittā,Aggimittā,Aggimittā：One of the nuns who accompanied   Sanghamittā to Ceylon. Dpv.xv.78； xviii.11.,9,1
20379,en,21,aggimukha,aggimukha,Aggimukha,Aggimukha：A species of snake； bodies bitten by them grow hot.   DhsA.300； Vsm.368.,9,1
20391,en,21,agginibbapaka,agginibbāpaka,Agginibbāpaka,Agginibbāpaka：（v.l. Agginibbāpana），a   Cakka-vatti of eighty-six kalpas ago； a previous birth of    Mānava Thera （ThagA.i.162f），also called   （in the Apadāna i.158-9）  Sammukhāthavika.,13,1
20462,en,21,aggisama,aggisama,Aggisama,Aggisama：The Thera Pupphathūpiya   was born sixteen times in succession as   Cakka-vatti and ruled under this name. Ap.i.156.,8,1
20464,en,21,aggisama,aggisāma,Aggisāma,Aggisāma：See Abhisāma.,8,1
20483,en,21,aggisikha,aggisikha,Aggisikha,Aggisikha：The name borne by the Thera   Gatasaññaka when in previous births he was   Cakka-vatti three times in succession.   Ap.i.127.,9,1
20492,en,21,aggismim sutta,aggismim sutta,Aggismim Sutta,Aggismim Sutta：The five evil qualities of fire. A.iii.256.,14,1
20528,en,21,aggivessa,aggivessa,Aggivessa,Aggivessa：One of the guards of King Eleyya （A.ii.181）. Is this a   gotta name? （See below.）,9,1
20533,en,21,aggivessana,aggivessana,Aggivessana,Aggivessana：Probably the name of a brahmin clan，the Agnivesyāyanas，and the Ksatriyas who were so styled，took the name from their brahmin purohitas （Further Dialogues，i.162 n）. <br><br> <br><br>The name is used by the Buddha in addressing Saccaka Niganthāputta （M.i.229f； 237f），and also Dīghanakha Paribbājaka （M.i.497f）. <br><br> <br><br>In the Dantabhūmi Sutta （M.iii.128f） the novice Aciravata is thus addressed by Prince Jayasena，who visits him，and also by the Buddha.,11,1
20602,en,21,aghamula sutta,aghamūla sutta,Aghamūla Sutta,Aghamūla Sutta：On the root of pain. S.iii.32.,14,1
20634,en,21,aghata vagga,āghāta vagga,Āghāta Vagga,Āghāta Vagga：The seventeenth chapter of the Pancaka Nipāta of the   Anguttara Nikāya. It contains ten suttas on various topics，including a   dispute between Sāriputta and Udāyi （A.iii.185-202）.,12,1
20706,en,21,aghatavinaya sutta,āghātavinaya sutta,Āghātavinaya Sutta,Āghātavinaya Sutta：1. āghātavinaya Sutta.-The five ways of repressing ill-will：by producing mettā，karunā and upekkhā，by getting rid of forgetfulness and by reflecting on the power of kamma.<br><br>A.iii.185-6.<br><br> <br><br>2. āghātavinaya Sutta.-A sermon by Sāriputta to the monks on the way in which ill-will arises in men，and the methods by which it may be overcome. These methods are illustrated by various similes. A.iii.186-90.,18,1
21016,en,21,ahaha,ahaha,Ahaha,Ahaha：One of the purgatories mentioned in the Sutta-Nipāta list   （p.126）. It is the name given to a period of suffering in   Avīci and is equivalent in duration to twenty  Ababā   （SnA.ii.476； S.i.152）.,5,1
21177,en,21,ahara sutta,āhāra sutta,Āhāra Sutta,Āhāra Sutta：1. āhāra Sutta.-Preached at Jetavana on the four sustenances （āhārā） that maintain beings by bringing them to birth and keeping them after birth； also the cause of these sustenances and the method of their cessation. S.ii.11-12.<br><br> <br><br>2. āhāra Sutta.-A group of suttas dealing with the food of the nīvaranas and of the bojjhangas，and with the condition that follows on the absence of their food. S.v.102-7.,11,1
21733,en,21,ahicchatta,ahicchatta,Ahicchatta,Ahicchatta：A king of the Nāgas. He lived in the heap of sand which was made by Aggidatta and his followers，who had made a vow to bring from somewhere a jar of sand and empty it at an agreed spot whenever a sinful thought occurred to them. WhenMoggallāna visited Aggidatta and asked him for a lodging，Aggidatta refused to give him one，but Moggallāna，in spite of his protests，occupied the sand-hill. Moggallāna overcame the power of the Nāga king by his iddhi-power，and when Aggidatta and his followers visited him the next morning，they found Ahicchatta standing with his hood over Moggallāna’s head as protection for him from the sun. DhA.iii.241ff.,10,1
21757,en,21,ahidipa,ahidīpa,Ahidīpa,Ahidīpa：The old name for Kāradīpa，near Nāgadīpa.   Akitti spent some time there. J.iv.238.,7,1
21761,en,21,ahigundika jataka,ahigundika jātaka,Ahigundika Jātaka,Ahigundika Jātaka：The story of a snake-charmer in Benares who had also a tame monkey. Once，during a festival，he left the monkey with a corn-factor （the Bodhisatta） and set out to earn money by making sport with the snake. The monkey was well looked after by the Bodhisatta. Seven days later the snake-charmer returned drunk and ill-treated the monkey. When the man was asleep the monkey escaped and refused to come back in spite of his former owner’s fine words.<br><br>The story was told with reference to a novice who was ordained by a distinguished Elder. The Elder ill-treated the lad who，in exasperation，left the Order. The Elder persuaded him to return，but when this had happened twice again，the lad refused to come back （J.iii.197-9）. The novice is identified with the monkey of the story.,17,1
21810,en,21,ahimsaka,ahimsaka,Ahimsaka,Ahimsaka：The earlier name of   Angulimāla.,8,1
21817,en,21,ahimsaka bharadvaja,ahimsaka bhāradvāja,Ahimsaka Bhāradvāja,Ahimsaka Bhāradvāja：One of the Bhāradvāja brothers. He came to the Buddha at Sāvatthi and the Buddha suggested to him the desirability of living up to his name by practising ahimsā. It is said that later he became an arahant （S.i.164）. <br><br> <br><br>Buddhaghosa （SA.i.179） is uncertain as to the reason for the name which he says was given to him by the Recensionists. He suggests that he was so called，either because his actual name was such，or because of the nature of the discussion between him and the Buddha.,19,1
21818,en,21,ahimsaka sutta,ahimsaka sutta,Ahimsaka Sutta,Ahimsaka Sutta：Records the interview between the Buddha and   Ahimsaka Bhāradvāja （S.i.164）.,14,1
21845,en,21,ahinaga,ahināga,Ahināga,Ahināga：Dr. A. K. Coomaraswamy suggests that the word &quot；Ahināga，&quot；   appearing in Vinaya （i.25），is a proper name，like Ahicchatta. For a   discussion see JAOS. vol. 55，391-392 （notes）.,7,1
21859,en,21,ahinda sutta,ahinda sutta,Ahinda Sutta,Ahinda Sutta：For self-protection one should practise amity for the four royal families of snakes：<br><br>  Virūpakkha<br><br>    Erāpatha<br><br>    Chabyāputta<br><br>    Kashā-gotamaka<br><br>   <br><br>It was preached when a monk was bitten by a snake at Sāvatthi. A.ii.72. Cp. Vin.ii.109； SA.ii.144.<br><br>Another name for it is the Khandhaka Paritta.,12,1
21890,en,21,ahiparaka,ahipāraka,Ahipāraka,Ahipāraka：Commander-in-chief and friend and counsellor of Sivi，King of Aritthapura. - <br><br>They had been to Takkasilā together and were friends from boyhood. <br><br>Ahipāraka’s wife was Ummadantī of ravishing beauty. <br><br>Their story is given in the Ummadantī Jātaka （J.v.209ff）. <br><br>In the present age he was Sariputta （J.v.227）.,9,1
21892,en,21,ahipeta,ahipeta,Ahipeta,Ahipeta：Seen by Moggallāna as he came from Gijjhakūta to Rājagaha in the company of Lakkhana. He revealed the peta’s story in the presence of the Buddha. In the long past men had erected a bower of leaves and grass on the banks of the river near Benares for a Pacceka Buddha. Here residents from the city would visit him morning and evening with offerings. On the way they had to pass a field，which in their many journeying they trampled and damaged. The farmer tried in vain to prevent them. One day，in exasperation，when the Pacceka Buddha was away，the farmer burnt his bower，destroying everything in it. When he confessed his guilt the followers of the Pacceka Buddha beat him to death. He suffered in Avīci till the earth was elevated one league，and was thereafter born a peta，twenty-five leagues in length，his body enveloped in flames. DhA.ii.64 ff.； see also S.ii.254.,7,1
21927,en,21,ahirika sutta,ahirika sutta,Ahirika Sutta,Ahirika Sutta：1. Ahirika Sutta.-A man who is void of faith，virtue and shame is destined to be born in hell. A.ii.227.<br><br> <br><br>2. Ahirika Sutta.-The man who is shameless destroys his welfare，the man who has shame works his weal （A.ii.229）.,13,1
21934,en,21,ahirikamulaka cattaro sutta,ahirikamūlakā cattāro sutta,Ahirikamūlakā Cattāro Sutta,Ahirikamūlakā cattāro Sutta：Four suttas based on the fact that   like coalesces with like，the shameless with the shameless，etc. S.ii.162f.,27,1
22065,en,21,ahoganga,ahogangā,Ahogangā,Ahogangā：A mountain in North India，on the Upper Ganges. There，for some time，lived the Thera Sambhūta Sānavāsi，and it was there that Yasa Kākandakaputta saw him. The meeting of arahants to discuss what measures should be taken against the Vesālī monks was also held there，and at the meeting were present monks from the Western country and from Avanti-Dakkhināpatha （Vin.ii.298-9）. <br><br>Moggaliputta lived in Ahogangā all alone for seven years，prior to the Third Council for which he was awaiting the right time （Mhv.v.233； see also Vin. Texts，ii.146，n.1. The Mbv.，p.106，says upari Gangāya； see also Sp.i.57）. The Mahāvamsa describes it as being ”further up the Ganges” （uddham Gangāya）.<br><br>Moggaliputta Tissa came from Ahogangā toPātaliputta on a raft. Sp.i.57.,8,1
22177,en,21,ahuneyya sutta,āhuneyya sutta,Āhuneyya Sutta,Āhuneyya Sutta：1. āhuneyya Sutta.-Preached at Jetavana. The six reasons connected with the control of the senses by virtue of which a monk becomes worthy of homage and of gifts. A.iii.279.<br><br> <br><br>2. āhuneyya Sutta.-Six other qualities connected with the abhiññā which make a monk so worthy. A.iii.280-1.<br><br> <br><br>3. āhuneyya Sutta.-Two suttas giving eight qualities that make a monk worthy of homage，etc. A.iv.290f.<br><br> <br><br>4. āhuneyya Sutta.-On nine persons worthy of homage：those who have attained the four Fruits of the Path，those four who are on the way thereto and the Gotrabhū （one who has entered the lineage of the Ariyan）. A.iv.373.<br><br> <br><br>5. āhuneyya Sutta.-On ten persons described differently from the above，worthy of homage，etc. A.v.23.<br><br> <br><br>āhuneyya Vagga.-The first chapter of the Chakka Nipāta of the Anguttara Nikāya. It consists of ten suttas. A.iii.279-88.,14,1
22259,en,21,ajacca,ajacca,Ajacca,Ajacca：One of the disciples mentioned in the   Sīlavīmamsana Jātaka as having tried to win their teacher&#39；s daughter and   failed. J.iii.19.,6,1
22283,en,21,ajagara,ajagara,Ajagara,Ajagara：A peta who lived in Gijjhakūta. He was seen there by Mogallāna，but not by Moggallāna’s companion Lakkhana Thera. Later，in answer to a question by Lakkhana Thera，the Buddha revealed the peta’s past. He had been a bandit in Kassapa Buddha’s time，and having been unintentionally offended by the treasurer Sumangala，who had built a Gandhakuti for Kassapa，he sought to take revenge on him and to make him angry by committing various heinous crimes against him. But the latter showed no wrath，and once，after having given aims to the Buddha，he gave over the merit，so gained，to the bandit. He thereupon repented，but his evil kamma was too great for him to be able to win any special attainment. DhA.iii.60ff.,7,1
22330,en,21,ajajjara sutta,ajajjara sutta,Ajajjara Sutta,Ajajjara Sutta：See Ajara Sutta （see below）.,14,1
22343,en,21,ajakalapaka,ajakalāpaka,Ajakalāpaka,Ajakalāpaka：A Yakkha who tried to frighten the Buddha，but who，later，became his disciple （Ud.4-5）. When he returned from a certain Yakkha-assembly he found the Buddha seated on his couch，as had already been told to him in the assembly by Satāgira and Hemavata. In anger he tried in various ways to cast out the Buddha，but failed in his efforts and ended by becoming his disciple （UdA.63ff. For a note on this passage see J.P.T.S. 1886，94ff）.<br><br>Two explanations are given of his name：aje kalāpetvā bandhanena ajakotthāsena saddhim balim paticchati，no aññathā . . . kecipana ajake viya satte lāpetīti，Ajaka-lāpako ti （UdA.64 ） （those bringing him sacrifices bleat like goats）.<br><br><i>Ajakalāpaka-cetiya</i>.-A shrine at Pāvā at which sacrifices were offered to Ajakalāpaka （Ud.4）.,11,1
22352,en,21,ajakarani,ajakaranī,Ajakaranī,Ajakaranī：The river on whose banks was the Lonagiri （or Lena°） vihāra where lived the Thera Sabbaka （Sappaka） （Thag.307ff）.<br><br>Here also，in a cave，dwelt the Thera Bhūta （Thag.518f.； ThagA.i.493f）. <br><br>This river was probably a branch of the Aciravatī. Brethren，187，n.2.,9,1
22512,en,21,ajani sutta,ājāni sutta,Ājāni Sutta,Ājāni Sutta：1. ājāni Sutta.-The five qualities of a thoroughbred horse in the service of the king and the similar qualities of a good monk. A.iii.248.<br><br> <br><br>2. ājāni Sutta.-Three suttas giving six similar qualities. A.iii.282-4.,11,1
22551,en,21,ajaniya sutta,ājāniya sutta,Ājāniya Sutta,Ājāniya Sutta：Three discourses identical，in the main，with the   ājañña Sutta （1），but the fourth quality （good proportions） is omitted.   The suttas differ from one another in the definition of &quot；speed&quot； in the case of   the monk. A.i.244.,13,1
22595,en,21,ajanna jataka,ājañña jātaka,Ājañña Jātaka,Ājañña Jātaka：Once，when Brahmadatta was ruling in Benares，seven kings laid siege to the city. A warrior sent by Brahmadatta harnessed two horses （brothers） and，sallying forth from the city，overcame six camps and captured six kings. Just then the elder horse （who was the Bodhisatta） was wounded. The charioteer unfastened the horse’s armour as he lay on his side，and started to arm another horse. The Bodhisatta addressed the charioteer and said that as an ājañña horse he must fight on. The charioteer set him on his feet again and，with his help，captured the seventh camp and its king.<br><br>The Bodhisatta，having counselled the victorious king to show mercy to his captives，died，and his body was burnt with all honours. <br><br>The story was told to a monk who had given up striving. J.i.181-2.,13,1
22596,en,21,ajanna sutta,ājañña sutta,Ājañña Sutta,Ājañña Sutta：1. ājañña Sutta.-Like a king’s thoroughbred horse possessed of beauty，strength，speed and good proportions，a monk worthy of offerings should have beauty （of life），strength （of character），speed （of insight） and good proportions （of necessaries）. A.ii.250-1.<br><br> <br><br>2. ājañña Sutta.-Same as above，but speed of insight in a monk is depicted as ability to enter into the four jhānas. A.ii.251-2.<br><br> <br><br>3. ājañña Sutta.-On eight qualities that a horse should possess in order to be worthy of being used by the king，and on eight similar qualities essential in the ideal monk. A.iv.188ff.,12,1
22633,en,21,ajapala,ajapala,Ajapala,Ajapala：A banyan tree which is famous in Buddhist literature. It was inUruvelā，on the banks of theNerañjara，near the Bodhi tree，and a week after the Enlightenment the Buddha went there and spent a week cross-legged at the foot of the tree. There he met the Huhunkajātika Brahmin （Vin.i.2-3）. Two weeks later he went there again from theRajāyatana （Vin.i.4）. It was then that the Brahma Sahampati appeared to him and persuaded him to preach the doctrine，in spite of the difficulty of the task （Vin.i.5-7； in the eighth week after the Enlightenment，says Buddhaghosa，SA.i.152）. This was immediately after the meal offered by Tapassu and Bhalluka，so says the Majjhima Atthakathā （i.385； J.i.81）. When the Buddha wishes to have someone as his teacher，Sahampati appears again and suggests to him that the Dhamma be considered his teacher （A.ii.20f.； S.i.138f）.<br><br>By Ajapāla-nigrodha it was，too，that，immediately after the Enlightenment，Mara tried to persuade the Buddha to die at once （D.ii.112）. Several other conversations held here with Mara are recorded in the Samyutta （S.i.103f）.<br><br>Here，also，the Buddha spent some time before the Enlightenment （D.ii.267），and it was here that Sujata offered him a meal of milk-rice （J.i.16，69）.<br><br>Here，in the fifth week after the Enlightenment，Mara’s daughters tried to tempt the Buddha （J.i.78，469）.’<br><br>Several etymologies are suggested for the name：<br><br>  （a） in its shadow goatherds （ajapālā） rest；   （b） old brahmins，incapable of reciting the Vedas，live here in dwellings   protected by walls and ramparts （this derivation being as follows：na japantī   ti =ajapā，mantānam anajjhāyakā=ajapā，ālenti arīyanti nivāsam etthāti=Ajapālo   ti）；   （c） it shelters the goats that seek its shade at midday （UdA.51）. The northern Buddhists say that the tree was planted by a shepherd boy，during the Bodhisatta’s six years’ penance，to shelter him （Beal，Romantic Legend of Buddha，192，238； Mtu.iii.302）.<br><br>The Brahmā Sutta （S.v.167） and theMagga Sutta （S.v.185），both on the four satipatthāna，and another Brahmā Sutta （S.v.232f） on the five indriyāni，were concerning thoughts that occurred to the Buddha on various occasions at the foot of this tree，when he sat there soon after the Enlightenment. On all these occasions Brahma Sahampati appeared to him and confirmed his thoughts. Several old brahmins，advanced in years，visited the Buddha during this period and questioned him as to whether it were true that he did not pay respect to age. To them he preached the four Thera-karanā dhamma. A.ii.22.,7,1
22637,en,21,ajapala,ajapāla,Ajapāla,Ajapāla：Son of the chaplain of King   Esukārī. He renounced the world with his   three elder brothers. He was Anuruddha in the present age （J.iv.476ff）.,7,1
22673,en,21,ajara sutta,ajara sutta,Ajara Sutta,Ajara Sutta：The Buddha teaches the undecaying and the path thereto   （Ajajjara）.,11,1
22686,en,21,ajarasa sutta,ajarasā sutta,Ajarasā Sutta,Ajarasā Sutta：Preached to a deva in praise of wisdom. S.i.36.,13,1
22731,en,21,ajatasattu,ajatasattu,Ajatasattu,Ajatasattu：Son of Bimbisāra，King of Magadha，and therefore half-brother to Abhayarājakumara. He succeeded his father to the throne. His mother was a daughter of Mahākosala （J.iii.121），and he married Vajirā，Pasenadi’s daughter （J.iv.343），by whom be had a son Udāyibhadda （D.i.50）.<br><br> <br><br>Ajātasattu grew up to be a noble and handsome youth. Devadatta was，at this time，looking for ways and means of taking revenge on the Buddha，and seeing in the prince a very desirable weapon，he exerted all his strength to win him to his side. Ajātasattu was greatly impressed by Devadatta’s powers of iddhi and became his devoted follower （Vin.ii.185； J.i.185-6）. He built for him a monastery at Gayāsīsa and waited upon him morning and evening carrying food for him，sometimes as much as five hundred cartloads in five hundred cooking pans （S.ii.242）.<br><br> <br><br>Devadatta incited him to seize the throne，killing his father if necessary. When Bimbisāra learnt of the prince’s intentions he abdicated in his favour. But Devadatta was not satisfied till Bimbisāra，who was one of the Buddha’s foremost supporters，was killed. （DA.i.135-7）. According to the Sankicca Jātaka （J.v.262ff.） he had killed his father in previous births too.<br><br>Ajātasattu helped Devadatta in several of the latter’s attempts to kill the Buddha （See Devadatta）. In the Sanjiva Jātaka （J. i. 510 f.） we are told that in past lives he had associated with the sinful and once lost his life as a result. <br><br>Later he was filled with remorse for these past misdeeds as he confesses himself （D.i.85）； but evidently，for very shame，he refrained from visiting the Buddha till he was won over by the persuasions of his physician Jīvaka Komārabhacca. And when in the end he did go to the Buddha，it was in great fear and trembling； so nervous was he that he imagined conspirators in the very silence surrounding the Buddha where he dwelt in the monastery，in Jivaka’s Mango grove at Rājagaha （D.i.49-50； J.v.262-9. An illustration of this visit is the subject of one of the bas-reliefs on the Barhut Tope； Cunningham，Pl. xvi.，fig.36，and p.135）. <br><br>It was on the occasion of this visit that the Sāmaññaphala Sutta was preached. The king admits that he had been to various teachers before，but had failed to find satisfaction in their teachings. It is noteworthy that the Buddha greets the king cordially on his arrival and makes no mention whatever of the king’s impiety. Instead，when Ajātasattu expresses his repentance at the end of the discourse，the Buddha accepts his confession and lets him off almost too lightly. But after the king had departed the Buddha tells the monks how the king’s misdeeds had wrought his undoing both in this world and the next，for if he had not been guilty of them，the Eye of Truth （Sotāpattimagga，says the Commentary） would have been opened for him on the occasion of this sermon. （D.i.85-6）. It is said that from the day of his father’s death he could not sleep on account of terrifying dreams，particularly after he had heard of Devadatta’s dire fate （J.i.508）. He slept after his visit to the Buddha （DA.i.238）. <br><br> <br><br>Henceforth the king became a loyal adherent of the Buddha’s faith，though，as far as we know，he never waited again either upon the Buddha or upon any member of the Order for the discussion of ethical matters. （But see DA.i.238，where we are told ”tinnam ratanānam mahāsakkāram akāsi”）. He was so full of love and respect for the Buddha that when he heard of Upaka Mandikāputta having spoken rather impolitely to the Buddha，he at once flew into a rage （A.ii.182）.<br><br>Sakka said of him that among the puthujjanas he was most possessed of piety （DA.ii.610）. When the Buddha died，in the eighth year of Ajātasattu reign （Mhv.ii.32），the latter’s ministers decided not to tell him the news at once，in case he should die of a broken heart. On the pretext of warding off the evil effects of a dream，they placed him in a vat filled with the four kinds of sweet （catumadhura） and broke the sad news gently to him. He immediately fainted，and it was not till they put him in two other vats and repeated the tidings that he realised their implication （DA.ii.605-6）. He forthwith gave himself up to great lamentation and despair，”like a madman，” calling to mind the Buddha’s various virtues and visiting various places associated in his mind with the Buddha. Later he sent messengers to claim his share of the Buddha’s relics，and when he obtained them he prolonged the rites held in their honour till the arahants had to seek Sakka’s aid to make the king take the relics away to Rājagaha，where he erected over them a stone thupa （DA.ii.610）. Two months afterwards，when the first Council was held，he gave the undertaking his royal patronage and assisted the monks who took part in it with all his power （Sp.i.10-11； DA.i.8-9）.<br><br> <br><br>Several incidents connected with Ajātasattu’s reign are mentioned in the books.<br><br>Bimbisāra had married a sister of Pasenadi，and when he was killed she died of grief.<br><br>The revenue of a Kāsī village had been given to her by her father，Mahākosala，as part of her dowry，but after Bimbisāra’s murder，Pasenadi refused to continue it. Thereupon Ajātasattu declared war on his uncle. Before this，uncle and nephew seem to have been on very friendly terms. Once Ajātasattu sent Pasenadi a wonderful piece of foreign fabric，sixteen cubits long and eight broad，mounted on a pole to serve as a canopy. This Pasenadi gave to Ananda （M.ii.116）. <br><br> <br><br>At first he was victorious in three battles，but，later，he was defeated by Pasenadi，who followed the military advice of an old monk，the Elder Dhanuggahatissa； Ajātasattu was taken captive with his army. On giving an undertaking not to resort to violence again，he was released，and to seal the friendship，Pasenadi gave him his daughter Vajirā as wife，and the revenue of the disputed village was gifted to her as bath-money （S.i.82-5； J.ii.403-4； Avas. 54-7； J.iv.343f.； DhA.iii.259.）.<br><br>Ajātasattu evidently took his reverses very unsportingly. （See the Haritamāta Jātaka，J.ii.237f.）<br><br>Later，when through the treachery of Pasenadi’s minister，Dīgha Kārāyana，his son Vidūdabha usurped the throne，Pasenadi，finding himself deserted，went towards Rājagaha to seek Ajātasattu’s help，but on the way he died of exposure and Ajātasattu gave him burial （See Pasenadi）.<br><br> <br><br>About a year before the Buddha’s death，Ajātasattu sent his chief minister and confidant，the brahmin Vassakāra，to the Buddha to intimate to him his desire to make war on the Vajjians and to find out what prediction the Buddha would make regarding his chances of victory. The Buddha informed the brahmin that the Vajjians practised the seven conditions of welfare which they had learnt from him，and that they were therefore invincible （D.ii.72f）. The Samyutta Nikāya mentions the Buddha as saying that the time would come when the Vajjians would relinquish their strenuous mode of living and that then would come Ajātasattu’s chance. （S.ii.268）. According to the Jainas，Ajātasattu fought with Cedaga，king of Vesāli，for the possession of an extraordinary elephant （Hoernle on ājivaka in ERE i.）. <br><br> <br><br>This chance came about three years later，for by the treachery of Vassakāra，he succeeded in sowing dissension among the leading families of Vesāli. Having thus weakened them，he swooped down upon the place with an overwhelming force and completely destroyed it （For details see Licchavi）. Rumours are mentioned of King Candappajjota making preparations for a war on Ajātasattu to avenge the death of his friend Bimbisāra，but no mention is made of actual fighting （M.iii.7； MA.ii.853； see also Buddhist India，p.13）.<br><br> <br><br>Of the end of Ajātasattu’s reign the books mention very little except that he was killed by his son Udaya or Udāyībhadda （Mhv.iv.l），who had been born on the day that Bimbisāra died as a result of his tortures （DA.i.137）.<br><br>We are told that Ajātasattu had feared that his son might kill him and had therefore secretly hoped that Udaya would become a monk （DA.i.153）. Ajātasattu’s reign lasted thirty-two years （Mhv.ii.31； but see Geiger’s Introd. to Mhv. trans. xi ff.； also Samaddar：Glories of Magadha，17，n. 3； also Vincent Smith：Early History of India，pp. 26 ff.）.<br><br>It was he who built the fortress of Pālātiputta，which later became the capital of Magadha.<br><br> <br><br>We do not know what Ajātasattu’s real name was. By the Jains he is called Kunika or Konika，which again is probably a nickname （Dial. ii.79，n.1）. The title Vedehiputta which always accompanies his name probably means ”son of the Videha lady.” At the time of Buddhaghosa there seems to have been much confusion about the meaning of this word. According to Buddhaghosa （DA.i.139） Vedehi means ”wise.” There seems to have been another explanation which Buddhaghosa rejects - that Ajātasattu was the son of the Videha queen. Videhi was probably the maiden，family，or tribal （not personal） name of his mother.  According to a Tibetan authority her personal name was Vāsavī，and she was called Videhi because she was from Videha （Rockhill，p. 63. In the Pali books he is often referred to as Kosaladevī）. （See also Vedehikā.）<br><br> <br><br>Two explanations are given of the epithet Ajātasattu. According to Buddhaghosa he was so called because the soothsayers predicted his enmity to his father even before his birth，and a story is told of how his mother，at the time of his conception，had a longing to drink blood from Bimbisāra’s right hand. The longing was satisfied，but when the queen heard the soothsayer’s prediction，she tried，in many ways，to bring about a miscarriage. （DA.i.133ff.； J.iii.121-2） The park where she tried to bring about the miscarriage was called Maddakucchi （SA.i.61）. <br><br> <br><br>In this she was prevented by the king. Later both parents grew to be very fond of him. There is a story of the prince，holding his father’s finger，visiting Jotika’s marvelous palace and thinking that his father was a fool for not taking Jotika’s wealth. When he became king he acquired Jotika’s palace. （DhA.iv.211 and 222f）. As a boy he used to visit the Buddha with his father （DA.i.152）.<br><br>To show Bimbisāra’s love for the babe，an incident is mentioned of how once，when the prince was yelling with pain because of a boil on his finger，the nurses took him to the king who was then holding court. To soothe the child，the king put the offending finger in his mouth，where the boil burst. Unable to spit the pus out the king swallowed it （DA.i.138）. The other explanation is that also found in the Upanisads，（Dial.ii.78f ） and this is probably the correct one. It says that the word means ”he against whom there has arisen no foe.”<br><br> <br><br>According to the Digha Commentary，（i.237-8） Ajātasattu was born in the Lohakumbhiya niraya after his death. He will suffer there for 60，000 years，and later will reach nibbana as a Pacceka Buddha named Viditavisesa （Vijitāvī）. Ajātasattu’s crime of parricide is often given as an example of an upacchedaka-kamma which has the power of destroying the effect of meritorious deeds （E.g.，AA.i.369）. He is also mentioned as the worst kind of parricide （E.g. AA.i.335）.<br><br> <br><br>Ajātasattu seems to have been held in hatred by the Niganthas. The reason is probably that given in the Dhammapada Commentary （iii.66f），where it is said that when Moggallāna had been killed by thieves，spies were sent out by the king to discover the murderers. When arrested，the murderers confessed that they had been incited by the Niganthas. The king thereupon buried five hundred Niganthas waist-deep in pits dug in the palace court and had their heads ploughed off.,10,1
22815,en,21,ajelaka-sutta,ajelaka-sutta,Ajelaka-Sutta,Ajelaka-Sutta：Many are those who do not abstain from accepting   goats and sheep. S.v.472.,13,1
22938,en,21,ajinadayaka,ajinadāyaka,Ajinadāyaka,Ajinadāyaka：A Thera who later became arahant. He gave a piece of   antelope skin to Sikhī Buddha. Five kappas ago he was a   Cakka-vatti，Sudāyaka. Ap.i.213-14.,11,1
23046,en,21,ajita,ajita,Ajita,Ajita：He belonged to a poor brahmin family of Sāvatthi，and was so called because at birth he was wrapped in an antelope skin. He saw the presentation of Jetavana and，impressed by the majesty of the Buddha，joined the Order and later became an arahant. But because of past misdeeds he remained unhonoured and unknown，and on this account was despised by worldly novices （Thag.129-30； ThagA.i.250f）. <br><br> <br><br>He is evidently to be identified with Ghatamandadāyaka Thera of the Apadāna （ii.436）. In a previous birth he gave butter as medicine to the Pacceka Buddha，Sucintita.,5,1
23047,en,21,ajita,ajita,Ajita,Ajita：<i>1. Ajita.-</i>A monk. He devoted his time to explaining thePātimokkha rules to the monks. At the time of the Second Council he was a monk of ten years’ standing and was appointed to assign seats to the Theras. Vin.ii.305<br><br><i>2. Ajita.</i>-A paribbājaka who visited the Buddha，and at whose instigation the Buddha preached to the Bhikkhus on the difference between dhamma and adhamma. A.v.229ff.<br><br><i>3. Ajita.</i>-A brahmin，the Bodhisatta in the time of Sobhita Buddha. J.i.35.<br><br><i>4. Ajita.</i>-General of the Licchavis and follower of the Buddha. Immediately after his death he was born in Tāvatimsa； he visited the Buddha to refute a statement made about him by the naked ascetic Pātikaputta to the effect that he had been born in the Mahāniraya as a result of having followed the teaching of the Buddha. D.iii.15-16； DA.iii.825.<br><br><i>5. Ajita-mānava</i><br><br><i>6. Ajita</i>.-Thera （Ap.i.335ff），probably to be identified with Ajita （5），but the story of his past differs completely from that of Ajita-mānava given in the Thag. Commentary. In the time of the Buddha Padumuttara he lit a lamp in front of the Enlightened One. As a result of this he enjoyed happiness in heaven for 60，000 kappas，and when he was born from Tusita in this Buddha-age there was a great light on the day of his birth. He is stated to have been a disciple of Bāvarī （Ap.i.337，28），but he heard of the Buddha while in Himavā. Later he became an arahant.<br><br><i>7. Ajita.</i>-The lay name of Metteya Buddha in his last birth，when he will attain Enlightenment. Anāgata-Vamsa，pp. 43，45，56.<br><br><i>8. Ajita.</i>-A Pacceka-Buddha who lived ninety-one kappas ago. Dāsaka Thera，in a previous birth，gave him mangoes to eat （Ajina）. ThagA.i.68.<br><br><i>9. Ajita</i>.-A brahmin，a previous birth of Citapūjaka Thera； he offered flowers to Sikhī Buddha. Ap.i.243.<br><br><i>Ajita Sutta</i>.-Preached by the Buddha to Ajita the Paribbājaka on the difference between dhamma and adhamma. A.v.229ff.,5,1
23052,en,21,ajitakesakambala,ajitakesakambala,Ajitakesakambala,Ajitakesakambala：Head of one of the six heretical sects mentioned in the Pitakas as being contemporaneous with the Buddha. He is described as a Titthaka （heretical teacher），leader of a large following，virtuous and held in esteem by the people （S.i.68）.<br><br>According to the Sāmaññaphala Sutta （D.i.55），where Ajātasattu describes a visit paid toAjita，he taught the doctrine of ”cutting off，” i.e. annihilation at death. He was a nihilist who believed in neither good nor evil. In Tibetan sources he is stated to have taught that all beings must dwell in Samsara for 84，000 mahākalpas before they come to an end； nothing can prevent that （Rockhill：103-4）. The answer Ajita gave to Ajātasattu is given elsewhere （E.g.，S.iii.207； M.i.515） as being the view of a typical sophist. His name is often introduced into the stereotyped list of the six teachers even where the views they are alleged to have expressed do not coincide with those attributed to Ajita in the Sāmaññaphala Sutta. E.g.，S.iv.398，where he is represented as talking about the rebirths of his adherents - he who denied rebirth. In A.i.286 he seems to have been confused with Makkhali Gosāla. He was called Kesakambali because he wore a blanket of human hair，which is described as being the most miserable garment. It was cold in cold weather，hot in the hot，evil-smelling and uncouth （DA.i.144； MA.i.422-3）.<br><br>According to the Mahābodhi Jātaka the Buddha had already refuted Ajita’s view in previous births （J.v.246）. Ajita was evidently much older in years than the Buddha，for we find Pasenadi，in the early years of his friendship with the Buddha，telling him that he was a young novice compared with Ajita. S.i.68.<br><br>In the Milinda-pañha the king says that he had visited a teacher named Ajitakesakambala. This cannot possibly refer to our Ajita； the reference is probably to a teacher belonging to the same school of thought （”There is neither fruit nor result of good or evil karma，” p.4. His views are given on p.25 without mention being made of his name. But see note 2 to the Mil. trans.，p.8.）. <br><br>References to ascetics wearing hair garments are found in several passages of the Pali canon. D.i.167； M.i.77，238； A.i.240； for a discussion of Ajita’s views see Barua：Pre-Buddhistic Indian Philosophy，pp.287ff.,16,1
23100,en,21,ajivaka,ajivaka,Ajivaka,Ajivaka：Given as a possible name. J.i.403.,7,1
23114,en,21,ajivaka,ājīvakā,Ājīvakā,Ājīvakā：A class of naked ascetics （see，e.g.，Vin.i.291），followers ofMakkhali Gosāla，regarded，from the Buddhist point of view，as the worst of sophists. Numerous references to the ājīvakas are to be found in the Pitakas，only a few of them being at all complimentary. Thus in the Mahā Saccaka Sutta （*） they are spoken of as going about naked，flouting life’s decencies and licking their hands after meals. <br><br>  （*） M.i.238； see also S.i.66，where a deva praises Gosāla as a man who had   attained to perfect self-control by fasting and austere practices. He had   abandoned speech and wordy strife with any person，was equable，a speaker of   truth，a doer of no evil. That the life of the ājīvakas was austere may be   gleaned from their condemnation of monks carrying parasols （Viii.ii.130）.<br><br>But they never incurred the guilt <br><br>  of obeying another man’s command，  of accepting food specially prepared for them，  of accepting food from people while eating，  from a pregnant woman，or nursing mother，  or from gleanings in time of famine；   they would never eat where a dog was already at hand，  or where hungry flies were congregated.   They never touched flesh，fish or intoxicants，  and they had a rigid scale of food rationing. It is mentioned that they did not always find it possible to adhere to this rigid code of conduct.<br><br>It is stated in the Tevijja Vacchagotta Sutta （M.i.483） that far from any ājīvaka having put an end to sorrow，the Buddha could recall only one ājīvaka during ninety-nine kappas who had even gone to heaven，and that one too had preached a doctrine of kamma and the after-consequences of actions. Elsewhere （M.i.524） they are spoken of as children of a childless mother. They extol themselves and disparage others and yet they have produced only three shining lights：<br><br>  Nanda Vaccha，  Kisa Sankicca  Makkhali GosālaA fourth leader，Panduputta，of wagon-building stock，is mentioned in the Anangana Sutta （M.i.31）； there is also the well-known Upaka.<br><br>There is no doubt that the ājīvaka were highly esteemed and had large followings of disciples （See，e.g.，Pasenadi’s evidence in S.i.68，apart from Ajātasattu’s visit mentioned in the Sāmaññaphala Sutta； also S.iv.398）. They had eminent followers such as high court officials （Vin.ii.166； iv.71） and that，for centuries at least，they retained an important position，is shown by their being thrice mentioned in the Asoka Edicts as receiving royal gifts （Hultsch：Asoka Inscriptions，see Index）.<br><br>The doctrines held by the ājīvaka are mentioned in several places，but the best known account is in the Sāmaññaphala Sutta where they are attributed to Makkhali Gosāla by name （D.i.53-4. See also M.i.516f）. He maintained that there is no cause or reason for either depravity or purity among beings. There is no such thing as intrinsic strength，or energy or human might or endeavour. All creatures，all beings，everything that has life，all are devoid of power，strength and energy； all are under the compulsion of the individual nature to which they are linked by destiny； it is solely by virtue of their birth in the six environments （chalabhijātiyo） that they experience their pleasure or pain. The universe is divided into various classes of beings，of occupations and methods of production. There are eighty-four hundred thousand periods during which both fools and wise alike，wandering in transmigration，shall at last make an end of pain. The pleasures and pain，measured out as it were with a measure，cannot be altered in the course of transmigration； there can be neither increase nor decrease thereof，neither excess nor deficiency.<br><br>The fundamental point in their teaching seems，therefore，to have been ”samsāra-suddhi，” purification through transmigration，which probably meant that all beings，all lives，all existent things，all living substances attain and must attain，perfection in course of time.<br><br>According to Buddhaghosa （DA.i.161），in the classification of the ājīvaka：<br><br>  ”all beings” （sattā） meant all kinds of animals，camels，cows，asses，  etc.；   ”all lives” （pānā） comprised all sensitive things and sentient creatures   divided into those with one sense （ekendriya），those with two senses and so   forth；   ”all existent things” （bhūtā） denoted all living beings divided into   generic types - viz.，those produced from an egg，or born from the womb，or   sprung from moisture，or propagated from seed；  ”all living substances” （jivā） denoted rice，barley，wheat，etc.The division of men into six classes （chalabhijātiyo） is noteworthy. Buddhaghosa describes these as being kanha，nīla，lohita，halidda，sukka and paramasukka. This closely resembles the curious Jaina doctrine of the six Lesyas. Given，e.g.，in the Uttarādhyāyana Sutra （Jacobi’s Jaina Sūtras ii.213）. This seems to involve a conception of mind which is originally colourless by nature. The different colours （nīla，etc.） are due to different habits or actions. The supreme spiritual effort consists in restoring mind to its original purity. Cp. with this the Buddha’s teaching in A.iii.384ff. and M.i.36. <br><br>In the Anguttara Nikāya （iii.383-4） a similar doctrine is attributed toPūrana Kassapa.<br><br>Gosāla’s theory （D.i.54； see also S.iii.211） of the divisions of the universe into fourteen hundred thousand principle states of birth - （pamukhayoniyo） and into various methods of regeneration - viz.，<br><br>  seven kinds of animate （saññigabbhā） production，i.e. by means of separate   sexes；   seven of inanimate （asaññigabbhā），such as rice，barley，etc.；   seven of production by grafting （niganthigabbhā），propagating by joints，  such as sugar cane，etc. - seems to show that the ājīvaka believed in infinite gradations of existence，in the infinity of time，and also in the recurrent cycles of existence. Each individual has external existence，if not individually，at least in type. In the world as a whole everything comes about by necessity. Fate （nigati） regulates everything，all things being unalterably fixed. Just as a ball of string when cast forth spreads out just as far as，and no farther than it can unwind，so every being lives，acts，enjoys and ultimately ends，in the manner in which it is destined （sandhavitvā，samsaritvā dukkhassantam karissanti）. The peculiar nature （bhāva） （DA.i.161） of each being depends on the class or species or type to which it belongs.<br><br>Among the views of the Puthusamanas （other teachers），the Buddha regarded the doctrine of the ājīvaka as the least desirable. It denied <br><br>  action （kiriya），  endeavour （viriya），  result of action （kamma），and was therefore despicable （patikhitto） （A.i.286）. <br><br>The Buddha knew of no other single person fraught with such danger and sorrow to all devas and men as was Makkhali； like a fish-trap set at a river mouth，Makkhali was born into the world to be a man-trap for the distress and destruction of men （A.i.33）.<br><br>According to Buddhaghosa （DA.i.166），<br><br>  Pūrana Kassapa，by propounding a   theory of the passivity of soul，denied action；   Ajita Kesakambala，by his theory   of annihilation，denied retribution，  Makkhali Gosāla，by his doctrine   of fate，denied both action and its result.It has been suggested （E.g. Barua：Pre-Buddhistic Indian Philosophy，p.314） that Makkhali Gosāla’s doctrine of the eight developmental stages of man （attha purisabhūmi） was a physical antecedent of the Buddha’s doctrine of the eight higher spiritual ranks （attha purisapuggalā）. <br><br>Buddhaghosa gives the eight stages as follows：manda，khiddā，vīmamsana，ujugata，sekha，samana，jina and panna. DA.i.162 ； see also Hoernle’s Uvāsaga-Dasāo，ii. p.24，where pannaka is given for panna. op. J.iv.496-7，mandadasaka，khiddā-dasaka，anna-dasaka，etc.<br><br> <br><br>  The first stage extends from the first day of birth to the seventh.   In the second stage those who have come from evil states cry constantly，  those from happy conditions smile，remembering their past lives.   The third stage is marked by the infant beginning to walk with the help of   others. The time of his being able to walk alone is the ujugata-bhūmi.   The period of study is sekha-bhūmi，  of leaving household life，samana-bhūmi；   the period of knowledge （vijānana），  of constant association with teachers，is the jina-bhūmi and   the last stage when the jina remains silent （pannaka），is called the   pannaka-bhūmi. This seems to indicate a development of the mental and spiritual faculties，side by side with physical growth，an interaction of body and mind.<br><br> <br><br>There seems to have been a great deal of confusion，even at the time of the compilation of the Nikāyas，as to what were the specific beliefs of the ājīvakas.<br><br>  Thus in the Mahāli Sutta of the Samyutta Nikāya （iii.69） some of Gosāla’s   views （natthi hetu，natthi paccayo sattānam sankilesāya） are attributed to   Pūrana Kassapa.   The Anguttara Nikāya in one place （i.286） apparently confounds Makkhali   Gosāla with Ajita Kesakambala，  while elsewhere （iii.383-4） Pūrana Kassapa’s views regarding the   chalabhijāti are represented as being those of Makkhali.There was a group of ājīvakas behind Jetavana. The monks saw the ājīvakas perform various austerities，such as squatting on their heels，swinging in the air like bats，scorching themselves with five fires，and they asked the Buddha whether these austerities were of any use. ”None whatever，” answered the Buddha，and then proceeded to relate the Nanguttha Jātaka （J.i.493f）.<br><br>The ājīvakas used to be consulted regarding auspicious days，dreams，omens，etc. （See，e.g.，J.i.287 and MT.190）. <br><br>There was a settlement of ājīvakas in Anurādhapura，and Pandukābhaya built a residence for them. Mhv.x.102.<br><br>Thomas，following Hoernle，thinks that the term （ājīvaka） was probably a name given by opponents，meaning one who followed the ascetic life for the sake of a livelihood. Op. cit.，p.130. But see DhA.i.309，where the different kinds of religieux are distinguished as acelaka，ājīvaka，nigantha and tāpasa. <br><br>For a detailed account of the ājīvakas see Hoernle’s Article in ERA. and Barua’s paper in the Calcutta University Journal of the Dept. of Letters，vol.ii. Hence we cannot infer that the name which was found as late as the thirteenth century always refers to the followers of Makkhali Gosāla. This point is certainly worth investigating.,7,1
23117,en,21,ajivaka sutta,ājīvaka sutta,Ājīvaka Sutta,Ājīvaka Sutta：A conversation between Ananda and a householder，a follower of the ājīvakas. The householder questions Ananda as to whose doctrine is well taught，who are the rightly conducted and who are the welfarers in the world. Ananda tells him the characteristics which are helpful in arriving at a decision on these questions，without praising one’s own creed or decrying another’s. The man expresses great satisfaction. A.i.217ff.,13,1
23893,en,21,ajjhattikanga sutta,ajjhattikanga sutta,Ajjhattikanga Sutta,Ajjhattikanga Sutta：The name given in the Sutta Sangaha （No. 77）   to a sutta of the Itivuttaka on the virtues of yoniso-manasikāra. Itv.9f.,19,1
24162,en,21,ajjhohara,ajjhohāra,Ajjhohāra,Ajjhohāra：One of the six huge mythical fishes of the Great Ocean.   It was five hundred yojanas in length and lived on the fungi that grow on   rocks. J.v.462.,9,1
24542,en,21,ajjuhattha-pabbata,ajjuhattha-pabbata,Ajjuhattha-Pabbata,Ajjuhattha-pabbata：See Ambahattha-pabbata （??）.,18,1
24548,en,21,ajjuka,ajjuka,Ajjuka,Ajjuka：A monk of Vesālī. In settling a dispute regarding the estate of his lay-supporter，he was accused of partisanship by one of the parties concerned and was reported to Ananda. The case went up before Upāli，who decided in favour of Ajjuka （Vin.iii.66-7），and was commended by the Buddha for this decision. <br><br>ThagA.i.370； AA.i.172.,6,1
24567,en,21,ajjuna,ajjuna,Ajjuna,Ajjuna：<i>1. Ajjuna-Thera</i>. Son of a councillor of Sāvatthi. In his youth he first joined the Order of the Niganthas； being dissatisfied，he was won over by the Buddha’s Twin-miracle and，entering the Order，reached arahantship （Thag.v.88； ThagA.i.186）. He is evidently to be identified with Sālapupphadāyaka Thera of the Apadāna （i.169）. <br><br>In Vipassī Buddha’s time he was born as a lion and gave the Buddha a flowering branch of a sala-tree.<br><br>He was also once a cakkavattī，named Verocana.<br><br><i>2. Ajjuna</i>.-A Pacceka Buddha，who lived ninety-one kappas ago. Panasaphaladāyaka Thera （q.v.） gave him a ripe jackfruit. Ap.i.297.<br><br><i>3. Ajjuna</i>.-A Pacceka Buddha who lived ninety-four kappas ago. Ajelaphaladāyaka Thera gave him an of ajela-fruit. Ap.ii.446.<br><br><i>4. Ajjuna</i>.-The seventh son of Devagabbhā and Upasāgara ； one of the Andhakavenhuputtā. J.iv.81； Pv.93.<br><br><i>5. Ajjuna</i>.-King of the Kekakā，and a great archer. He annoyed the sage Gotama and was destroyed in spite of his bulk and his thousand arms （J.v.267）. In the Sarabhanga Jātaka he is mentioned as having sinned against Angīrasa （J.v.135； also DA.i.266）. He is identified with Arjuna，called Kārtavīraya of the Kathāsaritsāgara （ii.639），and in the Uttarakanda of the Rāmāyana （Sarga 32）.<br><br>He used to offer sacrifices to the gods （J.vi.201）.<br><br><i>6. Ajjuna</i>.-The eldest of the five sons of King Pandu，all of whom were married to Kanhā. On discovering her liaison with a hunchbacked slave and her treachery towards themselves，they gave her up and retired to Himavā （J.v.425f）.  <br><br>Ajjuna was previous birth of the bird-king Kunāla （J.v.427）.,6,1
24575,en,21,ajjunapupphiya thera,ajjunapupphiya thera,Ajjunapupphiya Thera,Ajjunapupphiya Thera：Probably identical with Sambhūta Thera.,20,1
24785,en,21,akalanka,akalanka,Akalanka,Akalanka：A Cola officer who fought against the Singhalese army of   Parakkamabāhu I. during the latter&#39；s invasion of the Pandu kingdom.   Cv.lxxvii.17，55，80，90.,8,1
24800,en,21,akalaravi jataka,akālarāvi jātaka,Akālarāvi Jātaka,Akālarāvi Jātaka：A cock belonging to a school of young brahmins had its neck wrung because it crowed in and out of season. A monk，who is inconsiderately noisy，is the cause of the story being told （J.i.435-6）. <br><br>In the Dhammapada Commentary （iii.142f） the name of the story is given as Akālarāvikukkuta-Jātaka，and is related of the Thera Padhānikatissa，who is stated to have been the cock of the Jātaka story.,16,1
25078,en,21,akanittha deva,akanitthā devā,Akanitthā Devā,Akanitthā devā：A class of devas，living in the highest of the fiveSuddhāvasā （Pure Mansions） （D.iii.237）. <br><br>In the Mahāpadāna Sutta （D.ii.52f） the Buddha mentions that he visited their abode and conversed with beings who were born there as a result of the holy lives they had lived under various Buddhas.<br><br>In the Sakkapañha Sutta （D.ii.286）Sakka speaks of them as the highest devas，and expresses his satisfaction that he，too，will be born among them in his last life. <br><br>Buddhaghosa says they are so called because of their supremacy in virtue and in happiness，and because there are no juniors among them （sabbeh’eva sagunehi ca bhavasampattiyā ca jetthā n’atth’ettha kanitthāti akanitthā）. DA.ii.480. VbhA.521 [āyunā ca paññaya ca Akanitthā jetthakā sabba-devehi panītatarā devā （=DA.iii.739）].<br><br>In the Visuddhi Magga （p. 634） their world is spoken of as a Brahma loka where anāgāmīs are born and enter complete Nibbāna （p. 710） （also ItA.40； DA.iii.740）. The duration of life among these devas is 16，000 Kalpas （Kvu.207）. Sometimes Anāgāmī are born among the Avihā devas and finish their existence，in a subsequent birth，among the Akanitthās. These are called ”Uddhamsotā.” （DhA.iii.289f.； see also S.v.201）. <br><br>The Akanittha-bhavana is the upper limit of the rūpvacara-bhūmi （Ps.i.84）； it is also spoken of as the highest point of the universe，Avīci being the lowest. Thus the quarrel among the Kosambī monks spread even up to the Akanitthā devā （J.iii.487），as did the shouts of the assembly at the severing of the branch of the Bodhi tree （Mbv. 150-1； see also Mil. 284）.,14,1
25107,en,21,akankha vagga,ākankha vagga,Ākankha Vagga,Ākankha Vagga：The eighth chapter of the Dasaka Nipāta of the Anguttara Nikāya. <br><br> <br><br>It consists of ten suttas on such subjects as the ”thornless” life，the obstacles to desired things，Migasālā’s questions on the future life of individuals，the likeness of a bad monk to a crow，the qualities of the Niganthas，etc. A.v.131-51.,13,1
25151,en,21,akankheyya sutta,ākankheyya sutta,Ākankheyya Sutta,Ākankheyya Sutta：<i>1. ākankheyya Sutta</i>.-The sixth sutta of the Majjhima Nikāya，preached at Jetavana.  <br><br>A monk must conform to the sīla，the pātimokha and the sikkhāpadas，whatever be his yearnings，whether to be beloved of his fellows，to be given robes etc.，to gain the four jhānas，to make an end of dukkha or to be possessed of such powers as dibbacakkhu，etc. （M.i.33-6）  <br><br>This sutta is often mentioned （E.g.，DA.i.50； MA.i.13） as an example of a discourse preached by the Buddha of his own accord （attano ajjhāsayen’eva）.<br><br><i>2. ākankkheyya Sutta.</i>-Preached to the monks at Jetavana on the ambitions that should stir a monk’s heart. A.v.131-3.,16,1
25414,en,21,akarabhanda,akarabhanda,Akarabhanda,Akarabhanda：A village in Ceylon dedicated by King   Kittisirirājasīha to the Tooth-relic. Cv.c.23.,11,1
25668,en,21,akasa sutta,ākāsa sutta,Ākāsa Sutta,Ākāsa Sutta：1. ākāsa Sutta.-A conversation between Sāriputta and Ananda at Sāvatthi on the attainment of and dwelling in the sphere of the infinity of space （S.iii.237）. The full title of the Sutta should be ākāsānañcāyatana.<br><br> <br><br>2. ākāsa Sutta.-Just as divers winds blow in the sky，in different directions - hot，cool，dustless，etc. - so in the body arise divers feelings. S.iv.218.<br><br> <br><br>3. ākāsa Sutta.-Moggallāna tells the monks how he won the power of dwelling in the realm of infinite space （āhāsānañcāyatana）. S.iv.266.<br><br> <br><br>4. ākāsa Sutta.-Just as divers winds blow in the sky，so when a monk cultivates the Noble Eightfold Path，the satipatthānas，the sammappadhānas，the iddhipādas，the，indriyas，the balers and the bojjhangas reach fulfilment. S.v.49.,11,1
25687,en,21,akasacetiya,ākāsacetiya,Ākāsacetiya,Ākāsacetiya：A cetiya in Rohana in South Ceylon，not far from Cittalapabbata Vihāra，so named because it is situated on the summit of a rock. It is not known when and by whom it was built. King Kākavanna-Tissa fixed to it stone slabs，to make it easier of ascent （Mhv.xxii.26）.<br><br> <br><br>There were probably two cetiyas of the same name，one being in Rohana and the other to the east of Anurādhapura. It is the latter which is mentioned in the thirty-third chapter of the Mahāvamsa （Vers. 68-9）.<br><br>Vattagāmani，going up with his queen to the ākāsacetiya，saw his minister，Kapisīsa，who had just come down from the cetiya，where he had been sweeping the courtyard，sitting by the road； because he did not fling himself down before the king，the latter slew him in anger.<br><br> <br><br>This ākāsacetiya was near Acchagalla Vihāra，which，according to the Mahāvamsa Tīkā （MT.302），was to the east of Anurādhapura.<br><br> <br><br>It may be that ākāsacetiya was a common name for any vihāra built on the summit of a rock，for the Commentaries （AA.i.375； MA.ii.955） speak also of an ākāsacetiya at Sumanagiri （Sumanakūta） at which the Tamil general Dīghajantu offered a red silken robe.,11,1
25714,en,21,akasaganga,ākāsagangā,Ākāsagangā,Ākāsagangā：1. ākāsagangā.-The river that flows southward from the Anotatta Lake receives，in its different stages，various names. That part of it which flows sixty leagues through the air is called ākāsagangā （SnA.ii.439； MA.586，etc.）. The Buddha’s discourse on various topics （pakinnakakathā） is like the downward flow of the ākāsagangā （AA.i.94； DhA.iii.360）； so also is the eloquence of clever preachers （E.g.，DhA.iv.18； J.ii.65）.<br><br>The fine clay to be found in the area （thirty yojanas in extent） over which the ākāsagangā falls to earth，is called，on account of its fineness，”butter clay” （navanīta-mattikā）. This clay was brought by arahant sāmaneras to be spread over the foundation of the Mahā Thūpa in Anurādhapura （Mhv.xxix.5f）. The spot where it is found is called Tintasīsakola. MT.515<br><br> <br><br>2. ākāsagangā.-A vast channel built by Parakkamabāhu I. to bring water from the Kāragangā to the Parakkamammudda. Cv.lxxix.25.,10,1
25727,en,21,akasagotta,ākāsagotta,Ākāsagotta,Ākāsagotta：A physician of Rājagaha who lanced the fistula of a   monk. Meeting the Buddha，he told him of the lancing，trying to make fun of   it. The Buddha，having made inquiries，declared the performance of such an   operation a thullaccaya offence （Vin.i.215-16）.,10,1
25728,en,21,akasagotta,ākāsagotta,Ākāsagotta,Ākāsagotta：See Sañjaya-Akāsagotta.,10,1
25820,en,21,akasanancayatanupagadevi,ākāsānañcāyatanūpagādevi,Ākāsānañcāyatanūpagādevi,Ākāsānañcāyatanūpagādevi：A class of devas born in the Realm of Infinite Space （ākāsānañcāyatana） （M.iii.103）. <br><br> <br><br>They belong to the Arūpa world and their life term is twenty thousand kappas （A.i.267； AbhS.，p.23）. <br><br> <br><br>Their mind arises and ceases moment by moment （Kvu.i.207-8）. <br><br> <br><br>In the description of the Arūpāvacarabhūmi，these devas represent the lowest limit，the highest being the Nevasaññānāsaññā. Ps.i.84.,24,1
26052,en,21,akatannu jataka,akataññu jātaka,Akataññu Jātaka,Akataññu Jātaka：A merchant is befriended by a colleague in another country but refuses to return the service. <br><br>The servants of the latter thereupon take revenge. <br><br>The story is related to Anāthapindika，who experiences similar ingratitude at the hands of a fellow-merchant. J.i.377-9.,15,1
26216,en,21,akatti,akatti,Akatti,Akatti：See Akitti.,6,1
26381,en,21,akhila,akhilā,Akhilā,Akhilā：Chief woman disciple of Sikhī   （Bu.xxi.21）； the Commentary calls her Makhilā. BuA.204； also J.i.41.,6,1
26594,en,21,akincanna sutta,ākiñcañña sutta,Ākiñcañña Sutta,Ākiñcañña Sutta：1. ākiñcañña Sutta.-A conversation between Sāriputta and Ananda on the sphere of Nothingness （ākiñcaññāyatana）. S.iii.237.<br><br> <br><br>2. ākiñcañña Sutta.-Moggallāna tells the monks how he entered on and dwelt in the realm of Nothingness. S.iv.267.,15,1
26661,en,21,akincayatanupaga-deva,ākiñcāyatanūpagā-devā,Ākiñcāyatanūpagā-Devā,Ākiñcāyatanūpagā-devā：A class of devas born in the ākiñcāyatana，  the third Arūpa world （M.iii.103）. Their life term is sixty thousand kappas.   AbhS.23.,21,1
26816,en,21,akitti,akitti,Akitti,Akitti：The Bodhisatta in one of his births. He was a brahmin magnate of Benares，who，after giving away all his wealth in charity，retired to the forest with his sister，Yasavatī. When gifts were brought to him as homage to his holiness，he sought obscurity，and，leaving his sister，dwelt in Kāradīpa，then known as Ahidīpa，eating the leaves of a Kāra-tree sprinkled with water. By virtue of his asceticism Sakka’s throne was heated，and Sakka （Anuruddha in a previous birth），having tested him，and being satisfied that worldly attainments were not his aim，granted him various boons，including one that Sakka should not visit him any more and disturb his asceticism! （J.iv.236f）. <br><br>His story is given in the Cariyāpitaka （p.1），to illustrate dāna-paramitā. In the Nimi Jātaka he is mentioned in a list of eleven sages （*），who，by their holy lives； passed the Peta world to be born in Brahma’s heaven. In the Jātaka-mālā （no.7） his name occurs as Agastya，but he should not be confused with the Vedic sage of that name （See Vedic Index）. Perhaps he belonged to the Kassapagotta，because，in the conversation related in the Jātaka story，Sakka addresses him as ”Kassapa.” （J.iv.240-1）<br><br>（*） J.vi.99，the others being the seven brothers Yāmahanu，Somayāga，Manojava，Samudda，Māgha，Bharata and Kālikarakkhiya； and Angīrasa，Kassapa and Kisavaccha. See also KhA.127f,6,1
26820,en,21,akitti-dvara,akitti-dvāra,Akitti-Dvāra,Akitti-dvāra：The gate through which   Akitti left the city. J.iv.237.,12,1
26821,en,21,akitti jataka,akitti jātaka,Akitti Jātaka,Akitti Jātaka：See Akitti. <br><br>It was related at Jetavana，of a generous donor who lived at Sāvatthi. This man invited the Buddha，and during seven days gave many gifts to him and to the monks. On the last day he presented the company of arahants with all necessaries. <br><br>The Buddha praised the man’s generosity and told him how wise men of old shared their possessions with others，even when they themselves had nothing to eat but kāra-leaves and water. J.iv.236ff.,13,1
26822,en,21,akitti-tittha,akitti-tittha,Akitti-Tittha,Akitti-tittha：The ford by which   Akitti crossed the river after he left Benāres.   J.iv.237.,13,1
26886,en,21,akkamaniya sutta,akkamanīya sutta,Akkamanīya Sutta,Akkamanīya Sutta：The uncultivated mind is an intractable thing and   conduces to great loss； the cultivated mind has the opposite qualities.   A.i.5f.,16,1
26887,en,21,akkamaniya vagga,akkamanīya vagga,Akkamanīya Vagga,Akkamanīya Vagga：The third section of the Eka Nipāta of the   Anguttara Nikāya. A.i.5-6.,16,1
26980,en,21,akkantasannaka thera,akkantasaññaka thera,Akkantasaññaka Thera,Akkantasaññaka Thera：An arahant. In a previous birth he gave his   ragged garment to the Buddha Tissa. Once he was born as a king named Sunanda.   Ap.i.211f.,20,1
27095,en,21,akkhakhanda,akkhakhanda,Akkhakhanda,Akkhakhanda：A section of the Vidhurajātaka which deals with events   leading up to the surrendering of   Vidhura by the king，when the latter lost his   wager with Punnaka. J.vi.286.,11,1
27096,en,21,akkhakkhayika,akkhakkhāyika,Akkhakkhāyika,Akkhakkhāyika：A famine in the mountain-region of Kotta in Ceylon，during the reign of Dutthagāmini. <br><br> <br><br>The king sold his earrings and procured a meal for five khīnāsava theras （Mhv.xxxii.29-30）. The famine was so called because nuts called akkha （Terminalia Bellerica） were eaten，which at other times were used as dice. In the Atthakathā，quoted by the Mahāvamsa Tīkā （p.593），the famine is called Pāsānachātaka.,13,1
27114,en,21,akkhama sutta,akkhama sutta,Akkhama Sutta,Akkhama Sutta：The qualities which an elephant used by the king   should have and similar qualities that should be possessed by a monk.   A.iii.157f.,13,1
27163,en,21,akkhana-kosa,akkhana-kosa,Akkhana-Kosa,Akkhana-Kosa：See Ekakkhara Kosa.,12,1
27164,en,21,akkhana sutta,akkhana sutta,Akkhana Sutta,Akkhana Sutta：On the eight inopportune occasions for the living of   the higher life.&nbsp； A.iv.225f.,13,1
27234,en,21,akkharamala,akkharamālā,Akkharamālā,Akkharamālā：A short treatise in Pāli stanzas on the Pāli and   Singhalese alphabets，by Nāgasena，a Ceylon scholar of the eighteenth century.   P.L.C.285.,11,1
27308,en,21,akkharavisodhani,akkharavisodhanī,Akkharavisodhanī,Akkharavisodhanī：A late Pali work written in Burma. Sās.154.,16,1
27604,en,21,akkhipuja,akkhipūjā,Akkhipūjā,Akkhipūjā：A festival held by Asoka in honour of the Buddha when Māhakāla created for him a figure of the Buddha. The festival lasted for seven days （Mhv.v.94）. <br><br> <br><br>The Mahāvamsa Tīkā explains it by saying that the king fasted for seven days，standing gazing at the figure with unwinking eyes. But even at the time of the Tīkā there seems to have been uncertainty regarding the meaning of the word. See MT.209f.,9,1
27749,en,21,akkosa sutta,akkosa sutta,Akkosa Sutta,Akkosa Sutta：<i>Akkosa Sutta 1</i>.-Preached to Akkosaka-Bhāradvāja to the effect that insults hurled at those who revile not come back to the reviler，just as gifts of hospitality not accepted by the guests are left behind with the host. S.i.161f.<br><br><i>Akkosa Sutta 2</i>.-On the five evil results that attend a monk guilty of reviling others. A.iii.252.<br><br><i>Akkosa Vagga</i>.-The fifth section of the Dasaka Nipāta of the Anguttara Nikāya. A.v.77-91.,12,1
27765,en,21,akkosaka,akkosaka,Akkosaka,Akkosaka：A brahmin of Rājagaha who - incensed that his eldest brother，a member of the Bhāradvāja clan and，probably its head，（KS.i.201，n. 4； see also Dhānañjānī） had been converted by the Buddha - visits the Buddha and insults him. <br><br>Later he is himself converted and becomes an arahant （S.i.161f.； MA.i.808）. <br><br>The soubriquet of Akkosaka was given him by the Sangītikārā to distinguish him as the author of a lampoon of 500 verses against the Buddha （SA.i.177）. <br><br>Asurindaka-Bhāradvāja was his younger brother （SA.i.178）； he had two others，Sundarī Bhāradvāja and Bilangika-Bhāradvāja，who also became converts and，later，arahants. DhA.iv.163.,8,1
27769,en,21,akkosaka bharadvaja vatthu,akkosaka bhāradvāja vatthu,Akkosaka Bhāradvāja Vatthu,Akkosaka Bhāradvāja Vatthu：The story of   Akosaka-Bhāradvāja. DhA.iv.161f.,26,1
27770,en,21,akkosaka vagga,akkosaka vagga,Akkosaka Vagga,Akkosaka Vagga：The twenty-second section of the Pāñcakanipāta of   the Anguttara Nikāya. A.iii.252-6.,14,1
27912,en,21,akotaka,ākotaka,Ākotaka,Ākotaka：A deva who visited the Buddha at Veluvana accompanied byAsama，Sahali，Ninka，Vetambarī and Mānava-Gāmiya. <br><br> <br><br>ākotaka spoke before the Buddha in praise of various teachers of other schools：<br><br>  Pakuddha-Kātiyāna （sic.），<br><br>    Nigantha<br><br>    Makkhali<br><br>    Pūrana. <br><br>   <br><br>Vetambari made rejoinder to ākotaka，speaking disparagingly of the teachers he had mentioned. S.i.65.,7,1
28239,en,21,akusala sutta,akusala sutta,Akusala Sutta,Akusala Sutta：The man who is sinful in action of body，speech and   mind is born in purgatory. A.i.292.,13,1
28285,en,21,akusaladhamma sutta,akusaladhamma sutta,Akusaladhamma Sutta,Akusaladhamma Sutta：On the unprofitable and profitable states.   S.v.18.,19,1
28341,en,21,akusalamula sutta,akusalamūla sutta,Akusalamūla Sutta,Akusalamūla Sutta：On the three roots of demerit：greed，malice and   delusion. A.i.201； cf. M.i.47，489.,17,1
28872,en,21,alagaddupama sutta,alagaddūpama sutta,Alagaddūpama Sutta,Alagaddūpama Sutta：Preached at Jetavana to Arittha concerning his heresy. Arittha held that according to the Doctrine，as he understood it，the states of mind，e.g. pleasures of sense，declared by the Buddha to be stumbling-blocks，are not such at all to the man who indulges in them. The Buddha questioned Arittha regarding this，and when Arittha acknowledged that such was his view，the Buddha rebuked him as having not even a spark of illumination regarding the Dhamma and the Vinaya.<br><br>Foolish persons，who have learned the Doctrine by heart but fail to study its import，quite miss the real meaning of their memorising and find no joy in it，using it solely as a means of stricture on others or of bandying verbal quotations； they are like a man who，finding a serpent，seizes it by its tail or coils and gets bitten，meeting thereby death or deadly hurt. But those，who comprehend all that the Doctrine embodies，resemble a man who pins a serpent securely down with a forked stick and grasps it firmly by its neck.<br><br>This sutta also contains the parable of the raft. The Doctrine is like a raft to be used in crossing the flood and then to be abandoned. Even good things must eventually be discarded，therefore，how much more bad things?<br><br>The last part of the sutta contains questions，chiefly on the mastery of self，asked by various monks，which the Buddha proceeds to explain （M.i.130ff.； MA.i.321ff）. The sutta is quoted by Buddhaghosa （MA.i.136） as an example of a discourse of which the meaning is illustrated by a variety of similes （atthena upamam parivāretvā）. （v.l. Alagadda Sutta.）,18,1
28877,en,21,alagakkonara,alagakkonāra,Alagakkonāra,Alagakkonāra：An eminent prince of Ceylon in the time of Vikkamabāhu IV. He was of the Giri family and lived in Peraddonī （modern Perādeniya）. The Cūlavamsa does not recount much of him，save that he was full of virtue and piety and that he did many good deeds，such as the advancement of the Order； also that he was the founder of Jayavaddhanakotta，which soon after became the capital of Ceylon （Cv.xci.3-9）. The Sinhalese chronicles，however （See Cv.Trs.ii.212，n.4），tell us a good deal about him，the most important fact being that he succeeded in breaking the power of the Jaffna king which was then at its height. Formerly it was believed that Alagakkonāra later became king under the name of Bhuvanekabāhu V.，but now that opinion has been given up. Ibid.，213，n.4，and the references given there.,12,1
28949,en,21,alagvanagiri,alagvānagiri,Alagvānagiri,Alagvānagiri：A locality in South India，captured by the forces of   Parakkamabāhu I. Cv.lxxvii.12.,12,1
28968,en,21,alahanaparivena,ālāhanaparivena,Ālāhanaparivena,Ālāhanaparivena：One of the religious buildings constructed in Pulatthipura by Parakkamabāhu I. <br><br> <br><br>Attached to it was a splendid pāsāda for the thera Sāriputta （Cv.lxxviii.48-9）.<br><br> <br><br>Geiger （Cv.Trs.ii.107，n.2） identifies this with the group of buildings lying outside the city，now popularly，but wrongly，called the Jetavanārāma.,15,1
28979,en,21,alajanapada,alajanapada,Alajanapada,Alajanapada：A district which the thera Isidatta visited on his return journey from a pilgrimage to the Mahā-Vihāra. <br><br>The children of Alajanapada collected some fruit-rinds，which had been left behind by the fruit-gatherers，and gave them to Isidatta and his companion，Mahāsona. <br><br>It is said that this was the only meal they had for a week. VibhA.447.,11,1
29104,en,21,alaka,alaka,Alaka,Alaka：<i>1. Alaka.</i>-A country on the banks of the Godhāvarī River. It was at a spot between the territories of the Alaka and the Assaka kings that Bāvarī lived （Sn.977）. To the north of Alaka wasPatitthāna. Sn.1011.<br><br><i>2. Alaka.</i>-An Andhaka king of the Alaka country. See Alaka （1）. SnA.ii.580-1.,5,1
29108,en,21,alaka,alakā,Alakā,Alakā：The town of the god Kubera （Cv.lxxiv.207； lxxx.5），evidently   another name for  ālakamandā.,5,1
29128,en,21,alakadeva,alakadeva,Alakadeva,Alakadeva：A thera who accompanied Majjhima to Himavā （Sp.i.68）. <br><br> <br><br>He converted one of the five districts there and ordained 100，000 monks （Mbv.115）. <br><br> <br><br>The Dīpavamsa （viii.10） gives his name as Mūlakadeva.,9,1
29136,en,21,alakamanda,ālakamandā,Ālakamandā,Ālakamandā：A city of the gods，mighty，prosperous and full of devas （D.ii.147，170； Mil.2）.  <br><br>It was one of the chief cities of Uttarakuru，and a royal residence of Kuvera （D.iii.201； Cv.xxxix.5）.  <br><br>It is probably another name for Alakā.  <br><br>The name is used as a simile to describe cities of great wealth （E.g.，Cv.xxxvii.106； lxxxi.3； MT.411； BuA.55）.  <br><br>In the Culla Vagga （Vin.ii.152） the word is used as an adjective （vihārā ālakamandā honti） to mean crowded with people，and Buddhaghosa explains it by saying ”ālakamandā ti ekanganā manussābhikinnā.”,10,1
29146,en,21,alakhiya-rayara,alakhiya-rāyara,Alakhiya-Rāyara,Alakhiya-rāyara：One of the Tamil generals who fought on the side   of Kulasekhara against Parakkamabāhu I. Cv.lxxvi.145.,15,1
29170,en,21,alakkhi,alakkhī,Alakkhī,Alakkhī：The goddess of Ill-luck. She delights in men of evil   deeds. J.v.112-14.,7,1
29255,en,21,alamba,ālamba,Ālamba,Ālamba：<i>1. ālamba.</i>-Probably the name of a divine musician，one of a large number who wait on Sakka and on his wives （Vv.，pp.16，47）. Dhammapāla （VvA.96） quotes this view and objects to it，saying that the name is not that of a musician but of a musical instrument. The opinion that the name denotes a celestial musician seems，however，to be the right one. For a discussion see Hardy：Vimānavatthu Commentary （P.T.S. Ed.），372-3.<br><br><i>2. ālamba.</i>-See ālambāyana.,6,1
29263,en,21,alambagama,ālambagāma,Ālambagāma,ālambagāma：A tank in Ceylon built by Jetthatissa. Mhv.xxxvi.131.,10,1
29291,en,21,alambanadayaka thera,ālambanadāyaka thera,Ālambanadāyaka Thera,ālambanadāyaka Thera：An arahant. In a past birth he gave an   ālambana （prop?） to the Buddha   Atthadassī. Sixty kappas ago he was born   three times as king under the name of Ekāpassita. Ap.i.213.,20,1
29330,en,21,alambara,ālambara,Ālambara,Ālambara：The drum of the Asuras made from the claw of the crab of Kulīradaha. （For the story see ānaka.） <br><br>When the Asuras were defeated in battle they left the drum in their flight and Sakka took possession of it. <br><br>Its sound resembled a peal of thunder and for that reason，probably，came to be called ālambara-megha. J.ii.344.,8,1
29363,en,21,alambayana,ālambāyana,Ālambāyana,Ālambāyana：Originally the name of a spell taught to an ascetic by a Garuda king who had unwittingly torn up by its roots a banyan tree which grew at the end of the ascetic’s walk. The ascetic taught it to a poor brahmin of Benares who had gone into the forest to escape his creditors and who ministered to the ascetic.  <br><br>The brahmin became known as ālambāyana after he learnt the spell. Having learnt it he left the forest and was walking along the banks of the Yamunā，when he came across a host of Nāgas，sitting，after their sports，round the Nāga gem which grants all desires. The Nāgas，hearing the man repeat the charm，fled in terror，believing him to be the Garuda，and he took possession of their jewel. Soon after，ālambāyana met an outcast brahmin with his son，Somadatta，and on their agreeing to show him the Nāga King，Bhūridatta，he gave them the jewel.  <br><br>With the help of his spell ālambāyana tamed Bhūridatta and went about giving exhibitions of the Nāga’s skill. Bhūridatta was finally rescued by his brother Sudassana and his sister Accimukhī. In the contest of skill which ālambāyana had with Sudassana，Accimukhī assumed the form of a frog and let drip three drops of poison on her brother’s hand，and these were allowed to fall into a hole specially prepared and filled with cow-dung. A flame burst out and ālambāyana was smitten with the heat. His skin changed colour and he became a white leper.<br><br>The story is told in the Bhūridatta Jātaka （J.vi.179-97）.<br><br>The name ālambāyana appears also as ālambāna and as ālamba.,10,1
29392,en,21,alambusa,alambusā,Alambusā,Alambusā：The nymph sent by Sakka to tempt the sage Isisinga，as related in the Alambusā Jātaka. <br><br>In the present age she was the wife of the monk with reference to whom the Alambusā Jātaka was related （J.v.152-61）.<br><br>Her name appears in the Vimānavatthu （p.16，v.10. See also CSB.29，Pl.15） in a list of nymphs who minister with song and dance to Sakka and his queens.,8,1
29396,en,21,alambusa jataka,alambusa jātaka,Alambusa Jātaka,Alambusa Jātaka：Isisinga，son of the Bodhisatta and of a doe，who had drunk water into which the Bodhisatta’s semen had fallen，lived the ascetic life like his father. He had been warned by his father about the wiles of women，and lived in the forest practising the most severe austerities. By virtue of the power of these austerities，Sakka’s abode trembled，and Sakka，fearing his rivalry，sent down a beautiful celestial nymph，Alambusā，to tempt him and despoil him of his virtue.<br><br>This she succeeded in doing，and for three years he lay unconscious in her embrace. At last，realising what had happened，he forthwith forsook sensual desire，and developing mystic meditation，attained to jhāna. Alambusā pleaded for forgiveness，which was readily granted. The story was related in reference to the temptation of a monk by the wife he had had during his lay life （J.v.152-61. See also the Nalinikā Jātaka （v.193f.） where Isisinga is tempted by Nalinikā）.<br><br>In the Digha Nikāya Commentary （ii.370； see also Sp.i.214. Cp. the story of Rsyasrnga in the Ramayana i.9. The story is found in the Bharhut Tope，see Cunningham，CSB.29，P1.15） the name of the ascetic is given as Migasingi，and the story is quoted as an instance of a wrong explanation of the cessation of consciousness.,15,1
29483,en,21,alandanagarajamahesi,alandanāgarājamahesī,Alandanāgarājamahesī,Alandanāgarājamahesī：The name occurs in the Samantapāsādikā （iii.680），in a discussion as to what is and what is not，kappiya for the monks. Monks should not accept or use a pond or any such thing，unless it has been properly gifted to them. <br><br> <br><br>But if the real owners of the pond，etc.，or their heirs，or，if no heirs exist，the chief of the district，having discovered that the pond was being used by monks，were to give it to the monks，then the gift becomes kappiya，”as in the case of the bucket of water taken by the monk of Cittalapabbata and Alandanāgarājamahesī” - evidently meaning that the water was later given to the monk by the mahesī，thereby making it kappiya.,20,1
29554,en,21,alankaranissaya,alankāranissaya,Alankāranissaya,Alankāranissaya：A scholiast on Sangharakkhita&#39；s Subodhālankāra，  written by a Burmese monk in A.D. 1880. Bode，op. cit.，95.,15,1
29911,en,21,alara,alāra,Alāra,Alāra：A landowner of Mithilā，described also as Videha and Videhiputta，an inhabitant of the Videha country （J.v.166，167）. While journeying on business，in a carriage，attended by five hundred wagons，he saw the Nāga king，Sankhapāla，being ill-treated by lewd men who had captured him and，feeling sorry for the Nāga，Alāra gave gifts to the men and their wives and thus obtained his release. Sankhapāla，thereupon，invited Alāra to the Nāga kingdom where，for a whole year，Alāra lived in all splendour.  <br><br>Later，realising that the Nāga’s wonderful possessions were the fruit of good deeds done in the past，he became an ascetic in Himavā and afterwards took up his abode in the king’s park in Benares. The king，seeing him on his begging-rounds，was pleased with his deportment and invited him to the palace. There，at the king’s request，he told him the story of his encounter with Sankhapāla and his subsequent life and exhorted the king to do acts of piety.<br><br>Later he was born in the Brahma-world. See the Sankhapala Jātaka. （v.161ff.）.<br><br>Alāra was a previous birth of Sāriputta （Ibid.，177）. （Ālāra.）,5,1
29918,en,21,alara,ālāra,Ālāra,Ālāra：See Alāra.,5,1
29927,en,21,alara kalama,ālāra kālāma,Ālāra Kālāma,Ālāra Kālāma：One of the two teachers to whom Gotama，after his renunciation，first attached himself，the other beingUddaka Rāmaputta. In the Milindapañha （p.236） Ālāra is mentioned as Gotama’s fourth teacher. The ThigA. （p.2） says he went to Bhaggava before going to Ālāra. The Mtu. （ii.117f.） and the Lal. （330f），give quite different accounts.<br><br> <br><br>In the Ariyaparivesāna Sutta （M.i.163-5； also 240ff； ii.94ff，212ff） the Buddha describes his visit to Ālāra. Gotama quickly mastered his doctrine and was able to repeat it by heart； but feeling sure that Ālāra not only knew the doctrine but had realised it，he approached him and questioned him about it. Ālāra then proclaimed the ākiñcaññāyatana （sphere of nothingness，see jhāna 7），and Gotama，putting forth energy and concentration greater than Ālāra’s，made himself master of that state. Ālāra recognised his pupil’s eminence and treated him as an equal，but Gotama，not having succeeded in his quest，took leave of Ālāra to go elsewhere （VibhA.432）. When，after having practised austerities for six years，the Buddha attained Enlightenment and granted Sahampati’s request to preach the doctrine，it was of Ālāra he thought first as being the fittest to hear the teaching. But Ālāra had died seven days earlier （Vin.i.7）.<br><br> <br><br>The books mention little else about Ālāra. The Mahā Parinibbāna Sutta （D.16； Vsm.330） mentions a Mallian，Pukkusa，who says he had been Ālāra’s disciple，but who，when he hears the Buddha’s sermon，confesses faith in the Buddha. Pukkusa describes Ālāra to the Buddha as one who practised great concentration. Once Ālāra was sitting in the open air and neither saw nor heard five hundred passing carts though he was awake and conscious.<br><br> <br><br>As already stated above，the aim of Ālāra’s practices is stated to have been the attainment of Akiñcaññayatana，the stage of nothingness. Whether this statement is handed down with any real knowledge of the facts of his teaching，it is not now possible to say. Asvaghosa，in his Buddhacarita （xii.17ff），puts into the mouth of Ārāda or Ālāra，a brief account of his philosophy. It has some resemblance - though this is slight - to the Sānkhya philosophy，but in Ālāra’s teaching some of the salient characteristics of the Sānkhya system are absent. In reply to Gotama’s questions about the religious life and the obtaining of final release，Ālāra describes a system of spiritual development which is identical with the methods of the Buddhist monk up to the last attainment but one. The monk reaches the four jhānas and then attains successively to the states of space，infinity and nothingness. The last three stages are described in the terms of the first three of the four Attainments. （For a discussion on this see Thomas，op. cit.，p.229-30； see also MA.ii.881； VibhA.432）. <br><br>According to Buddhaghosa （AA.i.458），Bharandu Kālāma was a disciple of Ālāra at the same time as Gotama and is therefore described as the Buddha’s purāna-sabrahmacārī （A.i.277）. Buddhaghosa further tells us （DA.ii.569） that in Ālāra Kālāma，Ālāra was his personal name. He was so called because he was dīgha-pingala （long and tawny）.,12,1
29981,en,21,alasaka,alasaka,Alasaka,Alasaka：The name of a disease，of which   Korakhattiya died （D.iii.7）. Rhys Davids translates it as &quot；epilepsy&quot； and   suggests that its name is a negative of lasikā，the synovial fluid.   Dial.iii.12，n.2.,7,1
29991,en,21,alasanda,alasandā,Alasandā,Alasandā：A city in the land of the Yonas. There was a large Buddhist community there and it is said，in the Mahāvamsa （xxix.40），that on the occasion of the foundation of the Mahā Thūpa by Dutthagāmani，the thera Yonaka Mahā Dhammarakkhita came to Anurādhapura from Alasanda with 30，000 monks.<br><br>In the Milindapañha （p.327） Alasandā is mentioned in a list of places，among which are China，Benares and Gandhāra.  <br><br>Elsewhere in the same book （82，83），King Milinda is mentioned as saying that he was born in a village named Kalasi in Alasandā，but he speaks of Alasandā as an island. It was about two hundred leagues from Sāgala.<br><br>It is generally accepted （E.g.，in Questions of King Milinda，i.，p.xxiii，see also CHI.，p.550） that Alasandā was the name of an island in the Indus in the territory of Baktria. Geiger （Mhv.trs.194，n.3） thinks that it is probably to be identified with the town founded by the Macedonian king in the country of Paropanisadae near Kabul.<br><br>In the Apadāna （i.359） the Alasandakā are mentioned in a list of tribes.,8,1
30099,en,21,alata,alāta,Alāta,Alāta：A minister and general of Angati，King ofVideha. He is described as wise，smiling，a father of sons and full of experience. When Angati consulted his ministers as to ways and means of finding diversion for himself and his subjects，Alāta’s counsel was that they should set out to battle with a countless host of men. The suggestion of another minister，Vijaya，was that the king should visit some samana or brahmin，and this idea it was that won the king’s approval. Thereupon Alāta persuaded Angati to visit the ājīvika Guna of the Kassapa family，who evidently enjoyed Alāta’s patronage. When Guna preached his doctrine that good and evil actions were alike fruitless，he was supported by Alāta，who stated that in a previous birth he had been Pingala，a cowkilling huntsman in Benares，and that he had committed many sins for which，however，he had never suffered any evil consequences.<br><br>Later，Angati’s daughter Rujā explains that Alāta’s present prosperity is the result of certain past acts of righteousness and that time will eventually bring him suffering on account of his evil deeds. Alāta himself，she says，is not aware of this because he can remember only one previous birth，while she herself can recall seven. See theMahā Nārada-Kasappa Jātaka （J.vi.222ff）.<br><br>Alāta was a previous birth of Devadatta （J.vi.255）.<br><br>In the text he is sometimes （E.g.，pp.221，230） also called Alātaka，perhaps for the purposes of metre.,5,1
30172,en,21,alatturu,alattūru,Alattūru,Alattūru：Name of two Damila chiefs in the army of Kulasekhara.   They took part in various battles and were eventually conquered by the forces   of Parakkamabāhu I. Cv.lxxvi.140，184，214，217，220，305.,8,1
30174,en,21,alava sutta,ālava sutta,Ālava Sutta,Ālava Sutta：Records the conversation between the Buddha and   ālavaka Yakkha （q.v.） at ālavi. S.i.213-15.,11,1
30175,en,21,alavaka,ālavaka,Ālavaka,Ālavaka：A name for the questions asked by ālavaka of the Buddha and mentioned in the ālavaka Sutta. <br><br>When the Sāsana gradually falls into abeyance，questions such as these and the questions in the Sabhiya-pucchā，will remain in the memories of men，but they will not suffice to keep the religion alive <br><br>（VibhA.432）.,7,1
30176,en,21,alavaka,ālavaka,Ālavaka,Ālavaka：<i>1. ālavaka.</i>-The king of ālavi. He was in the habit of holding a hunt once in seven days to keep his army in trim. One day when he was hunting，the quarry escaped from where the king lay in wait and，according to custom，it became the king’s duty to capture it. He，therefore，followed the animal for three leagues，killed it and，having cut it in half，carried it in a pingo. On his way back he happened to pass under the banyan tree which was the abode of the Yakkha ālavaka. The Yakkha had been granted a boon by the Yakkha-king，which allowed him to eat anybody who came within the shadow of the tree. Accordingly，he seized the king，but later released him on obtaining his promise that he would provide him at regular intervals with a human being and a bowl of food （SnA.i.217ff）. <br><br>For the rest of the story see ālavaka Yakkha.<br><br><i>2. ālavaka.</i>-The <i>Yakkha</i> referred to above. <br><br>King ālavaka，with the help of the Mayor of the town （Nagaraguttika） and his ministers，was able to keep his promise for some time，by sending criminals to the Yakkha. The Yakkha’s power was such that at the sight of him men’s bodies became as soft as butter. Soon there were no criminals left，and each household was forced to contribute one child for sacrifice to the Yakkha. <br><br>Then women，about to bring forth children，began to leave the king’s capital. Twelve years passed in this manner and the only child left was the king’s own son，ālavaka Kumāra. When the king learnt this，he ordered the child to be dressed in all splendour and taken to the Yakkha. The Buddha，with his Eye of Compassion，saw what was going to happen and went to the Yakkha’s abode.<br><br>ālavaka was away at a meeting of the Yakkhas in Himavā. His doorkeeperGadrabha admitted the Buddha，after warning him of the Yakkha’s unmannerly nature. The Buddha went in and sat down on ālavaka’s throne while Gadrabha went to Himavā to announce to his master the Buddha’s arrival. While the Buddha was there，preaching to ālavaka’s women-folk，the Yakkhas Sātāgira andHemavata，passing through the air on their way to the assembly in Himavā，being made aware of the Buddha’s presence by their inability to fly over him，descended to ālavaka’s palace and made obeisance to the Buddha before resuming their journey.<br><br>When ālavaka heard from Gadrabha and from Sātāgira and Hemavata of the Buddha’s visit，he was greatly incensed and uttering aloud his name，he hurried to his abode. There with all the various supernatural powers he could command he tried to dislodge the Buddha from his seat，but without success even his special weapon，the Dussāvudha being of no avail against the Buddha. Then，approaching the Buddha，ālavaka asked him to leave his house，which the Buddha did. He then summoned the Buddha back and he came. Three times this happened and three times the Buddha obeyed，judging compliance to be the best way of softening his wrath，but the fourth time the Buddha refused to return. Thereupon ālavaka expressed his desire to ask questions of the Buddha，hoping thereby to fatigue him. The Buddha agreed，and when he had answered all the questions to ālavaka’s satisfaction，the latter became aSotāpanna （SnA.i.239）.<br><br>At dawn of day，King ālavaka’s men brought the young prince，ālavaka-Kumara to the Yakkha，as sacrifice. Hearing the Yakkha’s shouts of joy at the close of the Buddha’s sermon，they greatly marvelled. When they announced to ālavaka that they had brought their offering，and handed him the child，he was much ashamed because of the Buddha’s presence. ālavaka gave the child to the Buddha，who blessed him and gave him back to the king’s messengers. The boy，having passed from the Yakkha’s hands to those of the Buddha，and from there to the king’s men，thereafter became known as Hatthaka ālavaka （SnA.i.239-40）.<br><br>When the king and the citizens heard that the Yakkha had become a follower of the Buddha，they built for him a special abode near that of Vessavana and provided him with endless gifts of flowers，perfumes，etc.，for his use. The story of ālavaka，of which the above is a summary，is given in full in SnA.i.217-40 and in SA.i.244-59. It is also given in brief in AA.i.211-12 and with some difference in detail. <br><br>ālavaka’s abode was thirty leagues from Sāvatthi，and the Buddha covered the whole journey in one day （SnA.i.220）. The abode was near a banyan tree and on the ground （bhummattham，） well protected with walls，etc.，and covered on the top by a metal net，it was like a cart enclosed on all sides. It was three leagues in extent，and over it lay the road to Himavā by air （SnA.i.222）. Ascetics，having seen the glittering palace，often called to find out what it was. ālavaka would ask them questions regarding their faith，and when they could not answer he would assume a subtle form and，entering their hearts，would drive them mad （SnA.i.228）.<br><br>ālavaka shouted his name before starting from Himavā to vanquish the Buddha. He stood with his left foot on Manosilātala and his right on Kelāsakūta. His shout was heard throughout Jambudīpa and was one of the four shouts，mentioned in tradition，as having travelled so far （SnA.i.223； for the others see Punnaka，Vissakamma and Kusā）.<br><br>ālavaka had a special weapon，the Dussāvudha，comparable to <br><br>  Sakka’s Vajirāvudha，  Vessavana’s Gadāvudha  Yama’s Nayanāvudha. It had the power，if it were thrown into the sky，of stopping rain for twelve years and if cast on the earth of destroying all trees and crops for a like period. If hurled into the sea it would dry up all the water，and it could shatter Sineru into pieces. It was made of cloth and is described as a vatthāvudha，and it was worn as a part of the Yakkha’s upper garment （uttariya）.<br><br>There are three salient features in the story of ālavaka which link it closely to the large circle of stories grouped by Professor Watanabe （J.P.T.S.1909-10，pp.240ff） under the title of Kalmāsapāda stories：<br><br>  （1） The man-eating Yakkha；   （2） the captured king saving himself by a promise to provide the Yakkha   with offerings，and the sanctity of that promise； and   （3） the conversion of the Yakkha.The conversion of ālavaka is considered one of the chief incidents of the Buddha’s life （E.g.，J.iv.180； vi.329； Mhv.xxx.84）.<br><br>ālavaka’s name appears in the Atānātiya Sutta，among the Yakkhas to whom followers of the Buddha should appeal for protection in time of need （D.iii.205）. （See also ālavaka Sutta.）<br><br><i>1. ālavaka Sutta.</i>-Records the eight questions asked of the Buddha by ālavaka Yakkha and the answers given by the Buddha. It is said （SnA.i.228） that ālavaka’s parents had learnt the questions and their answers from Kassapa Buddha and had taught them to ālavaka in his youth； but he could not remember them and，in order that they might be preserved，he had them written on a gold leaf with red paint，and this he stored away in his palace. When the Buddha answered the questions he found that the answers were exactly the same as those given by Kassapa （SnA.i.231）. <br><br>The sutta appears both in Sutta Nipāta （pp.31-3） and in the Samyutta Nikāya （i.213ff）. The ālavaka Sutta is also included in the collection of Parittas.<br><br><i>2. ālavaka Sutta.</i>-A conversation between the Buddha and Hatthaka ālavaka in which the Buddha states that he is among those who enjoy real happiness. A.i.136f.,7,1
30177,en,21,alavaka,ālavakā,Ālavakā,Ālavakā：A name given to the monks of ālavī.  <br><br>Buddhaghosa （Sp.iii.561） says that all children born in ālavī were called ālavakā. The ālavakā-bhikkhū are mentioned several times in the Vinaya （ii.172ff.； iii.85； iv.34-5） in connection with offences relating to navakamma （repairing and reconstruction of buildings），and rules are laid down by the Buddha restricting these monks in their activities. Once when one of the monks was cutting down a tree which was the abode of a devata，the sprite was sorely tempted to kill him，but restraining her wrath she sought the Buddha and complained to him. The Buddha praised her forbearance and preached the Uraga Sutta （SnA.i.4-5）.<br><br>In the introductory story of the Manikantha Jātaka （J.ii.282-3） it is stated that the importunities of these monks so annoyed the residents of ālavī that they fled at the approach of any yellow-robed monk.,7,1
30185,en,21,alavaka-gajjita,ālavaka-gajjita,Ālavaka-Gajjita,Ālavaka-gajjita：Mentioned in a list of works considered by   Buddhaghosa to be heretical. SA.ii.150； Sp.iv.742.,15,1
30200,en,21,alavandapperumala,ālavandapperumāla,Ālavandapperumāla,Ālavandapperumāla：A Damila general defeated by Parakkamabāhu I，（Cv.lxxvi.128）. He belonged to the immediate retinue of King Kulasekhara. In the battle of Pātapa he was wounded and fled，but his enemies succeeded in slaying the horse on which he rode （Cv.lxxvi.223，232）. He is perhaps to be identified with ālavanda who was slain by Parakkamabāhu in the village of Vadali （Cv.lxxvi.134）.,17,1
30201,en,21,alavi,ālavi,Ālavi,Ālavi：A thera，who，according to Buddhaghosa （SnA.ii.606），attained arahantship through faith.<br><br>He is mentioned in the Sutta Nipāta （vers.1146） in a verse spoken by the Buddha to   Pingiya when the Buddha appeared in a ray of light at   Bāvarī’s hermitage.,5,1
30202,en,21,alavi,ālavī,Ālavī,Ālavī：A town thirty yojanas from Sāvatthi （SnA.i.220） and probably twelve from Benares （See Watters：ii.61； Fa Hsein，60，62）. It lay between Sāvatthi andRājagaha. （The Buddha goes from Sāvatthi to Kitāgiri，thence to ālavī，and finally，to Rājagaha）. The Buddha，on several occasions，stayed at ālavī at the Aggālava shrine which was near the town. In the sixteenth year after the Enlightenment，the Buddha spent the whole of the rainy season at ālavī and preached the doctrine to 84，000 listeners （BuA.3）. The King of ālavī was known asālavaka and the inhabitants as ālavaka. The town later became famous as the residence of ālavaka Yakkha and ofHatthaka ālavaka. The Therī，Selā was born in ālavī and was therefore known as Alavikā （ThigA.62-3）. There was evidently a large community of monks at ālavī，some of whom seem to have chiefly occupied themselves with building vihāras for themselves （See ālavakā）.<br><br>Once，while at Sāvatthi，the Buddha saw a poor farmer of ālavī，ready for conversion and decided to go and preach in that town. The farmer’s ox had strayed away，and he looked for it for quite a long while before finding it； he knew that the Buddha was in ālavī and decided that he still had time to visit the Buddha，and he set off without taking any food. Meanwhile at ālavī the Buddha and his monks had been served with a meal by the people，but the Buddha waited until the farmer came before returning thanks. On the farmer’s arrival the Buddha ordered that some food should be given him，and when the man was comforted and his mind was ready the Buddha preached a sermon，at the end of which the man became a Sotāpanna （DhA.iii.262-3）.<br><br>On another occasion the Buddha came all the way fromJetavana to ālavī for the sake of a weaver’s daughter. （For the story see DhA.iii.170f）.<br><br>ālavī has been identified by Cunningham and Hoernle with Newal or Nawal in the Urao district in the United Provinces，and by Nandalal Dey，with Aviwa，twenty-seven miles north-east of Etwah （Law：Geog，of. Early Buddhism，p.24）.<br><br>Mrs. Rhys Davids states that ālavī was on the bank of the Ganges （Ps. of the Brethren，408），probably basing her view on the declaration of ālavaka in the Sutta Nipāta （p.32） that he would throw the Buddha ”pāra-Gangāya” （over to the other side of the Ganges） unless his questions were answered. I believe that here ”pāra-Gangāya” is merely a rhetorical expression and has no geographical significance.,5,1
30213,en,21,alavika sutta,ālavikā sutta,Ālavikā Sutta,Ālavikā Sutta：Contains the conversation between ālavikā （Selā）   and Mara which ended in the latter&#39；s discomfiture. S.i.128f.,13,1
30392,en,21,aligama,āligāma,Āligāma,Āligāma：A stronghold in the Ālisāra   district on the banks of the modern Ambanganga. Here Parakkamabāhu&#39；s forces   fought a decisive battle with those of Gajabāhu. Cv.lxx.113ff，and Geiger&#39；s   note thereon in the Cv.Trs.i.296，n.4.,7,1
30508,en,21,alinacitta,alīnacitta,Alīnacitta,Alīnacitta：King of Benares； one of the lives of the Bodhisatta. He   was so-called （&quot；Win-heart&quot；） because he was born to win the hearts of the   people. He was consecrated king at the age of seven. His story is related in   the Alīnacitta Jātaka.,10,1
30512,en,21,alinacitta jataka,alīnacitta jātaka,Alīnacitta Jātaka,Alīnacitta Jātaka：Story of the Bodhisatta，when he was born as Alīnacitta，King ofBenares.<br><br>An elephant，while walking in the forest，trod on a splinter of acacia wood left there by carpenters while felling forest trees for wood for buildings in Benares. In great pain he came to the carpenters and lay down before them. They removed the splinter and owing to their treatment the wound healed. The elephant，in gratitude，spent the rest of his life working for them，and，before his death，he enlisted his son，white in colour，magnificent and high-bred，in their service. One day a half-dry cake of the young one’s dung was carried into the river by the flood （we are told that noble animals never dung or stale in water），and，floating down，stuck near the bathing place of the king’s elephants in Benares. The royal elephants，scenting the noble animal，refused to enter the water and fled. Having discovered the reason for their behaviour，the king decided to obtain the animal for himself，and going up-stream in a raft，he saw the carpenters and the white elephant working for them. The merchants agreed to give him to the king，but the elephant refused to move till the carpenters were adequately compensated. The animal was taken in procession to the city and with his help the king became supreme ruler over India.<br><br>In course of time the Queen Consort bore a son to the king，but the king died before his birth. The Kosala king thereupon laid siege to Benares，but desisted from attack for seven days，astrologers having predicted that at the end of that time the child would be born. The men of Benares had agreed to surrender unless the baby proved to be a boy. After seven days the queen bore a son named Alīnacitta，and the in habitants of Benares gave battle to the Kosala king. The queen，being told that they were in danger of defeat，dressed the baby and took him to the elephant for protection. The elephant had been kept in ignorance of the king’s death，lest he himself should die of a broken heart. But，on hearing the news，he sallied forth into battle and soon brought back the Kosala king as captive.<br><br>Alīnacitta became，in due course，king over the whole ofJambudīpa （J.ii.17-23）. This story and that of the Samvara Jātaka were both related in connection with a monk who had become faint-hearted. For details seeSamvara. The elephant of the Jātaka was the faint-hearted monk and the father-elephant was Sāriputta.<br><br>This Jātaka also was related by the Buddha，with reference to the ElderRādha whom Sāriputta had taken under his special spiritual protection and guidance，in gratitude for a ladleful of food that Rādha，as layman，had once given him. The Buddha pointed out that this was not the first time that Sāriputta had shown his gratitude （DhA.ii.106）.,17,1
30554,en,21,alinasattu,alīnasattu,Alīnasattu,Alīnasattu：The Bodhisatta，born as son of Jayaddisa，King ofUttarapañcāla in Kampilla.  <br><br>When the boy grew up，fully instructed in all the arts，his father made him Viceroy. Later，Jayaddisa’s life having become forfeit to the man-eating ogre （porisāda），Alīnasattu volunteered to offer himself in his father’s place. The ogre，impressed by the prince’s fearlessness and by the readiness with which he carried out his offer，refused to eat him and absolved him from his undertaking.  <br><br>Alīnasattu preached to him the five moral laws and，having discovered that the ogre was really a human being，offered him the throne，which，however，the latter would not accept （J.v.22ff）.<br><br>In lists of births in which the Bodhisatta is mentioned as having practised sīlapāramitā，the Alīnasattu Jātaka is mentioned （E.g.，J.i.45） （Adīnasattu，Alīnasatta，ālīnasatta）.,10,1
30598,en,21,alindaka,ālindaka,Ālindaka,Ālindaka：Probably the name of a monastery in Ceylon where lived   the thera Mahā Phussadeva. SA.iii.154； VibhA.352.,8,1
30681,en,21,alisara,ālisāra,Ālisāra,Ālisāra：1. ālisāra.-A district in Ceylon，now Elahera in the Matale district，north-east of Nālanda on the Ambanganga. Once the whole district was given over by Vijayabāhu for the support of the monks of Pulatthipura （Cv.lx.14，and Geiger’s note thereon in the Cv.Trs.i.215，n.6）. Later the district was the scene of several fights between the forces of Gajabāhu and Parakkamabāhu I. The conquest of ālisāra enabled Parakkamabāhu to capture Pulatthipura.<br><br> <br><br>2. ālisāra.-A canal in Ceylon，probably leading from the Ambanganga. King Vasabha gave a share of the water of the canal to the MucelaVihāra in Tissavaddhamānaka. Mhv.xxxv.84.,7,1
30766,en,21,allakappa,allakappa,Allakappa,Allakappa：<i>1. Allakappa.</i>-A country near Magadha. When the Bulis of Allakappa heard of the Buddha’s death，they sent messengers to the Mallas asking for a portion of the relics，claiming that they too，like the Buddha，were khattiyas. Having obtained them，they later built a thūpa over them （D.ii.166-7； Bv.xxviii.2）.  <br><br> <br><br>Allakappa seems to have had a republican form of government，but its importance was not very great. According to the Dhammapada Commentary （DhA.i.161），Allakappa was ten leagues in extent and its king was on intimate terms of friendship with the King of Vethadīpaka. They spent a great deal of their time together，so that the two countries must have been near each other.<br><br><i>2. Allakappa.</i>-The King of Allakappa and friend of King Vethadīpaka. They both renounced their kingdoms and became ascetics in the Himālaya. At first they lived in the same hermitage，but later separated and lived apart，meeting once a fortnight，on fast-days.<br><br> <br><br>Vethadīpaka died and was born a mighty king of devas. Soon after，when visiting Allakappa，he learned that the latter’s asceticism was being disturbed by wild elephants. Vethadīpaka gave him a lute with which to charm them，and spells whereby he might influence them. The lute had three strings； at the plucking of the first，the elephants ran away at once，of the second they ran away but looked back at each step，but when the third was plucked，the leader of the herd came and offered the player his back on which to sit.<br><br> <br><br>Some time later，Allakappa met the Queen of Parantapa，King of Kosambi，with her son Udena，who had been born in the forest，the queen having been carried thither by a large bird of prey. Allakappa took them to the hermitage and looked after them，in ignorance of their high estate. He later lived with the queen as his wife. One day he perceived，by the occultation of Parantapa’s star，that the king was dead； he told this to the queen who then confessed her identity and that of Udena，the legitimate heir to the throne. Allakappa gave to Udena the magic lute and taught him the spells that by their power he might gain his heritage. See Udena.,9,1
31132,en,21,aloka sutta,āloka sutta,Āloka Sutta,Āloka Sutta：There are four lights：of the moon，the sun，of fire   and of wisdom，the light of wisdom being the chief. A.ii.139.,11,1
31156,en,21,alokalena,ālokalena,Ālokalena,Ālokalena：A cave in the cleft of a mighty primeval landslide，not far from the modern Matale in Ceylon. According to tradition it was here that the Buddhist scriptures were first reduced to writing in Ceylon under the patronage of a chieftain of King Vattagāmani. The Burmese believe that Buddhaghosa’s Atthakathās were also written in this spot （Mhv.xxiii.100f. See PLC.43f）. In the eighteenth century King Vijayarājasīha built images of the Buddha in the rock cave. Cv.xcviii.65.,9,1
31395,en,21,aloma,alomā,Alomā,Alomā：A poor woman of Benares. She saw the Buddha going on his begging round，and having nothing else to offer，gave him，with very pious heart，some dried flesh，old and salt less. <br><br>She thought constantly of her gift，and after death was born in a vimāna in Tāvatimsa，where Moggallāna came across her and heard from her story’ （v.l. ālomā）. Vv.39； VvA.184.,5,1
31617,en,21,aluvadayaka thera,āluvadāyaka thera,Āluvadāyaka Thera,Āluvadāyaka Thera：An arahant. Thirty-one kappas ago he gave an   āluva （fruit?） to the Pacceka Buddha Sudassana，near Himavā. Ap.i.237.,17,1
31652,en,21,amabavitthi,amabavitthi,Amabavitthi,Amabavitthi：A village in the north of Ceylon. It was the   birthplace of Culatissa Thera. Ras.ii.30.,11,1
31742,en,21,amacchari sutta,amaccharī sutta,Amaccharī Sutta,Amaccharī Sutta：A woman should not be stingy and she should be   wise. S.iv.244.,15,1
31799,en,21,amadha,amadha,Amadha,Amadha：See Damatha.,6,1
31823,en,21,amagandha,āmagandha,Āmagandha,Āmagandha：A brahmin. Before the appearance of the Buddha in the world，āmagandha became an ascetic and lived in the region of the Himālaya with five hundred pupils. They ate neither fish nor flesh. Every year they came down from their hermitage in search of salt and vinegar，and the inhabitants of a village near by received them with great honour and showed them every hospitality for four months.<br><br>Then one day the Buddha，with his monks，visited the same village，and the people having listened to his preaching became his followers. That year when āmagandha and his disciples went as usual to the village，the householders did not show towards them the same enthusiasm as heretofore. The brahmin，enquiring what had happened，was full of excitement on hearing that the Buddha had been born，and wished to know if he ate ”āmagandha，” by which he meant fish or flesh. He was greatly disappointed on learning that the Buddha did not forbid the eating of āmagandha，but，desiring to hear about it from the Buddha himself，he sought him at Jetavana. The Buddha told him that āmagandha was not really fish or flesh，but that it referred to evil actions，and that he who wished to avoid it should abstain from evil deeds of every kind. The same question had been put to the Buddha Kassapa by an ascetic named Tissa，who later became his chief disciple. In giving an account of the conversation between Kassapa Buddha and Tissa，the Buddha preached to āmagandha the āmagandha Sutta. The Brahmin and his followers entered the Order and in a few days became arahants. Sn.，pp.42-5； SnA.i.278ff.<br><br><i>āmagandha Sutta.</i>-The conversation between the Buddha and the brabmin āmagandha mentioned above （Sn.42ff）. According to Buddhaghosa （SnA.i.280ff） this was merely a reproduction of the conversation of the Buddha Kassapa with the ascetic Tissa，who later became his chief disciple.<br><br>The sutta is particularly interesting as being one of the few passages in which sayings of the previous Buddhas are recorded. The Buddha’s view is put forward as being identical with that which had been enunciated long ago，with the intended implication that it was a self-evident proposition accepted by all the wise.,9,1
31975,en,21,amakadhanna-peyyala,āmakadhañña-peyyala,Āmakadhañña-Peyyala,āmakadhañña-peyyala：The ninth chapter of the Sacca Samyutta of the  Samyutta Nikāya. It contains a list of   the gifts which Ariyan monks abstain from accepting. S.v.470-3.,19,1
32048,en,21,amalacetiya,āmalacetiya,Āmalacetiya,āmalacetiya：A thupa in Ceylon. It is not known who built it.   Aggabodhi I. erected a parasol over it. Cv.xlii.62.,11,1
32287,en,21,amandagamani abhaya,āmandagāmanī abhaya,Āmandagāmanī Abhaya,Āmandagāmanī Abhaya：Son of Mahādāthika and King of Ceylon for nine years and eight months. His younger brother，by whom he was ultimately slain，was Kanirajānu-Tissa，and he had two children，a son Cūlābhaya and a daughter Sīvalī. Ilanāga was his nephew.<br><br>āmandagāmani heightened the cone of the Mahā Thūpa and made additions to the Lohapāsāda and the Thūpārāma. He also built the Rajatalena Vihāra and the Mahāgāmendi tank to the south of Anurādhapura，which latter he gave for the use of the Dakkhinavihāra.  <br><br> <br><br>He enacted an order that there should be no slaughter of animals in Ceylon and had gourds planted everywhere. To the whole brotherhood of monks in the island he once gave robes and alms-bowls filled with kumbhandaka fruits （pumpkins） and thereafter he was known by the name of āmandagāmanī （āmanda is evidently a synonym of Kumbhandaka）.<br><br> <br><br>His brother Kanirajānu-Tissa，having killed him，succeeded to the throne （Mhv.xxxv.1-10； MT.640）. āmandagāmanī is also referred to as āmanda and Amandiya.,19,1
32306,en,21,amandaphaladayaka thera,āmandaphaladāyaka thera,Āmandaphaladāyaka Thera,āmandaphaladāyaka Thera：An arahant. In a previous birth，while   carrying a pingo laden with fruit，he saw the Buddha Padumuttara and offered   him an āmanda fruit （pumpkin?）. In the present age he became an arahant.   Ap.ii.459.,23,1
32681,en,21,amara,amara,Amara,Amara：<i>1. Amara.</i>-See Amaravatī.<br><br><i>2. Amara.</i>-A city in the time of Siddhattha Buddha. The Buddha，being there，made his way to the pleasaunce （Amaruyyāna） of the city，leaving his footprints to show his path. The two chiefs of the city，Sambahula and Sumitta，brothers，seeing the footmarks，went themselves to the pleasaunce，and having listened to the Buddha’s preaching became arahants （BuA.186）.,5,1
32697,en,21,amara,amarā,Amarā,Amarā：Wife of Mahosadha. She was the daughter of a merchant who had fallen on evil days. Mahosadha，while seeking for a wife，met her as she was taking a meal to her father and entered into conversation with her. He asked her various questions and she answered in riddles. Mahosadha went to her father’s house and plied his trade as a tailor，taking the opportunity of observing the girl’s behaviour. He tested her temper and her character in various ways，and being satisfied that she was altogether desirable，he married her with the approval of Queen Udumbarā. She became popular with everybody and was of great assistance to her husband in frustrating the attempts of his enemies to work him harm （J.vi.364-72，392； the story appears also in Mtu.ii.83）.<br><br>In the present age Amarā was the beautiful Bimbādevī （J.vi.478）.<br><br> <br><br>In the Milinda （pp.205ff ） the king mentions the story of Amarādevī having been left behind in the village while her husband was away on a journey，and of her resisting a temptation to be unfaithful to him. ”If that be true，how，” asks the king，”could you justify the Buddha’s statement （*） that all women will go wrong，failing others，even with a cripple?” Nāgasena explains this by saying that Amarā did not sin because she had neither real secrecy nor opportunity nor the right-wooer!<br><br> <br><br>  （*） Incidentally，these words do not really belong to the Buddha. They   appear in the Kunāla Jātaka （J.v.435），which is a specimen of Indian folklore   and not of Buddhist belief.,5,1
32707,en,21,amaradevi,amarādevī,Amarādevī,Amarādevī：The name given to the riddle in which Amarā tells Mahosadha the way to her house：”Yena sattu bilangā ca dvigunapalāso ca pupphito，yenādāmi tena vadāmi yena nādāmi na tena vadāmi esa maggo yavamajjhakassa etam channapatham vijānāhīti.”<br><br>The scholiast explains it thus：entering the village you will see a cake shop and then a gruel shop； further on an ebony tree in flower，take a path to the right.<br><br>This riddle referred to in J.i.425 as the Amarādevipañha，is，however，called Channapathapañha in the Ummagga Jātaka itself，where it actually occurs in the story. J.vi.365-6.,9,1
32720,en,21,amaragiri,amaragiri,Amaragiri,Amaragiri：1. Amaragiri.-One of the three palaces occupied by Atthadassī Buddha during his lay life.<br><br>Bu.xv.15.<br><br>2. Amaragiri，-A monastery in Ceylon，in which lived the Elder Vanaratana. In the time of Bhuvanekabāhu IV. it seems to have been the home of the orthodox monks. P.L.C.240.,9,1
32773,en,21,amarapura,amarapura,Amarapura,Amarapura：A city of Burma，founded by King Bodópayā （Bode，p.74； Sās.130）. The Elder Nānābhivamsa lived there and was head of the group of monks known as the Amarapura sect. <br><br> <br><br>These monks，later，took to Ceylon a number of Pāli texts，these being either of Burmese authorship or else better known to the Burmese fraternity than to the Sinhalese. Bode，p.78.,9,1
32813,en,21,amaravati,amaravatī,Amaravatī,Amaravatī：1. Amaravatī.-Also called Amara. A city in the time of Dipankara Buddha. Sumedha was born there in a very rich family and renounced the world after having given his wealth away （Bu.ii.5； J.i.6； DhA.i.83，etc.）. According to the Mahābodhivamsa （p.2） the city was so called because it was inhabited by men like gods.<br><br>2. Amaravatī.-A city in the time of Kondañña Buddha eighteen leagues in extent. It was in the Devavanā，near the city，that Kondañña preached his first sermon （v.l. Arundhavatī）. BuA.108-9.<br><br>3. Amaravatī.-The city of Sakka，king of the gods. Sp.i.49； Cv.lxxx.5； it is described in the Mahābhārata iii.1714ff.； see also Hopkins，Epic Mythology，140f.,9,1
32880,en,21,amarinda,amarinda,Amarinda,Amarinda：Name given to Sakka，king   of the gods. E.g.，ThagA.151，112.,8,1
32912,en,21,amaruppala,amaruppala,Amaruppala,Amaruppala：The name borne by   Kākavannatissa when he was a hunter in a village near Amaruppala-lena.   Ras.ii.56.,10,1
32913,en,21,amaruppala-lena,amaruppala-lena,Amaruppala-Lena,Amaruppala-lena：A cave in the Malaya province of Ceylon.  Kākavannatissa was once born in a   hunters&#39； village near it. Ras.ii.56.,15,1
32998,en,21,amata,amata,Amata,Amata：<i>Amata.</i>-The Lake of Immortality，in searching for which Bhaddasāla met the Buddha Nārada. BuA.154.<br><br><i>Amata Vagga.</i>-The fifth chapter of the Satipatthāna Samyutta of the Samyutta Nikāya. S.v.184-90.<br><br><i>1. Amata Sutta.</i>-The Buddha teaches the Deathless and the path thereto. S.iv.370.<br><br><i>2. Amata Sutta.</i>-Dwell with mind well established in the four Satipatthānā，but let not that be to you the Deathless，i.e. do not confuse the means with the end. S.v.184； also KS.v.161，n.1.<br><br><i>3. Amata Sutta.</i>-On the nature of deathlessness. A.iv.455.,5,1
33081,en,21,amatadundubhi,amatadundubhi,Amatadundubhi,Amatadundubhi：One of the names under which the  Bahudhātuka Sutta is known   （M.iii.67）. Like soldiers in the field of battle，so the disciples in the   path，developing insight after the method of this sutta，raise aloft the   standard of Arahantship - hence the name. MA.ii.888.,13,1
33587,en,21,amba jataka,amba jātaka,Amba Jātaka,Amba Jātaka：<i>1. Amba Jātaka （No. 124）.</i>-During a very severe drought a hermit，living in the Himālaya at the head of five hundred ascetics，provided water for the animals，using the hollowed trunk of a tree as trough. In gratitude the animals brought him various fruits，enough for himself and his five hundred companions. The story is related regarding a brother who was very zealous in his duties，doing everything well and wholeheartedly. Because of his great goodness the people fed regularly every day five hundred of the Brethren. J.i.449-51.<br><br><i>2. Amba Jātaka （No. 474）.</i>-The story of a brahmin youth who learnt a charm from a wise Candāla. The charm had the power of making lovely and fragrant mangoes grow out of season. The youth exhibited his skill before the king，but when asked the name of his teacher he lied and said he had been taught in Takkasilā. Immediately the charm escaped his memory and all his power deserted him. At the king’s suggestion he went back to the teacher to ask his forgiveness and to learn the charm anew，but the teacher would have none of him and the youth wandered away into the forest and died there.<br><br>The story is told in reference to Devadatta who had repudiated the Buddha as his teacher and as a result was born inAvīci （J.iv.200-7）.<br><br>The youth was a former birth of Devadatta.,11,1
33588,en,21,amba sutta,amba sutta,Amba Sutta,Amba Sutta：The four kinds of mangoes （ripe，etc.） and four   corresponding classes of monks. A.ii.106f.,10,1
33600,en,21,ambacora jataka,ambacora jātaka,Ambacora Jātaka,Ambacora Jātaka：The story of a wicked ascetic who built for himself a hut in a mango orchard on the river bank near Benares and ate the ripe mangoes as they fell. In order to frighten him Sakka made the orchard appear as if it had been plundered by thieves. The ascetic，coming back from his begging-round and seeing what had happened，charged the four daughters of a merchant who had just entered the garden with having stolen the mangoes. They denied the charge and swore dreadful oaths to support their statement. Thereupon he let them go.<br><br>The story was told about an Elder who had entered the Order in his old age and who，instead of practising his duties，looked after mangoes. Thieves stole his mangoes，and he charged with the theft the four daughters of a rich merchant who happened to visit the park. They swore oaths to prove that they were not guilty and were released. J.iii.137-9.,15,1
33611,en,21,ambadayaka thera,ambadāyaka thera,Ambadāyaka Thera,Ambadāyaka Thera：An Arahant. He had been a monkey in the time of Anomadassī Buddha and，having seen the Buddha in Himavā，offered him a mango fruit. <br><br> <br><br>As a result of this he enjoyed happiness in deva worlds for fifty-seven kappas and was fourteen times king under the name of Ambatthaja. Ap.i.116-17.,16,1
33618,en,21,ambadugga,ambadugga,Ambadugga,Ambadugga：A tank in Ceylon，built by Kutakannatissa. Mhv.xxxiv.33.,9,1
33627,en,21,ambagama,ambagāma,Ambagāma,Ambagāma：1. Ambagāma.-A village in Ceylon near Pulatthipura identified with the modern Ambagamuva. A battle was fought there between the forces of Gajabāhu and Parakkamabāhu I. （Cv.lxx.321） Parakkamabāhu II. built a bridge，thirty-four cubits in length，over the Khajjotanadī at Ambagāma. Ibid.，lxxxvi.23.<br><br>2. Ambagāma.-One of the villages near Vesāli visited by the Buddha on his last tour （D.ii.123）. It was between Bhandagāma and Bhoganagara，on the road from Vesāli to Kusināra. This was evidently the road which led from Vesāli northwards to the Malla Country，for other villages in the vicinity of Ambagāma were Hatthigāma and Jambugāma.<br><br>It is noteworthy that Anupiya，although in the Malla country，is not mentioned in the list of these villages. Thomas （Op. cit.，148，n.1） thinks that this is because the route to Kusināra passed to the east of Anupiya.,8,1
33638,en,21,ambahattha,ambahattha,Ambahattha,Ambahattha：A hill in Sunāparanta where the Elder Punna stayed for some time after his   arrival in that country.        His younger brother lived near there in the merchants’ village and gave him   alms （v.l. Ajjuhattha，Abbhahattha）.     （MA.ii.1015； SA.iii.15）,10,1
33677,en,21,ambakhadaka-mahatissa,ambakhādaka-mahātissa,Ambakhādaka-Mahātissa,Ambakhādaka-Mahātissa：See   Mahātissa （3）.,21,1
33681,en,21,ambala,ambala,Ambala,Ambala：Probably the name of a tower in the  Jetavana monastery. The  Sunakha Jātaka was preached there about   a dog who lived in its resting-hall （J.ii.246）.,6,1
33683,en,21,ambalala,ambalala,Ambalala,Ambalala：A locality in Rohana，near the Kantakavana，where the   forces of Parakkamabāhu I.，under Rakkha，were victorious in battle.   Cv.lxxiv.58.,8,1
33696,en,21,ambalatthika,ambalatthika,Ambalatthika,Ambalatthika：Preached by the Buddha at Ambalatthikā （near Veluvana） to Rāhula. It deals with falsehood. Like a minute drop of water is the recluse ship of those who shrink not from deliberate lying，it is thrown away，upset； it is empty and void. There is nothing evil they will not do，they run every risk，like an elephant who guards not his trunk. One should practise constant reflection，thereby abandoning all things conducive to woe，either to oneself or to others，and develop self-control and purity （M.i.414-20）. Rāhula was evidently yet very young at the time of this sermon，for we find the Buddha making use of frequent similes，and pointing them out to him. According to the Cy.，he was at the time only 7 years old （MA. ii. 636）.<br><br> <br><br>The Commentary says that it was preached because very young novices might be tempted to say things both proper and improper； they were likely to imagine things. This sutta is to warn Rāhula against the use of lies （MA.ii.635f.； AA.i.145； ii.547）.<br><br> <br><br>The Ambalatthika-Rāhulovāda Sutta is among the portions of scripture mentioned in the Bhābrā Edict of Asoka as being essentially worthy of study by all monks （See Mookerji：Asoka，p.119） （v.l. Ambalatthiya°）.,12,1
33697,en,21,ambalatthika,ambalatthikā,Ambalatthikā,Ambalatthikā：<i>1. Ambalatthikā.</i>-A royal park on the road betweenRājagaha and Nālandā. It contained a royal rest-house （rājāgāraka） in which theBuddha and members of the Order used to stay in the course of their journeying. It was on one such occasion that theBrahmajāla Sutta was preached （Vin.ii.287； D.i.1）. <br><br>Buddhaghosa （DA.i.41-2） says that it was a shady and well-watered park，so called because of a mango sapling which stood by the gateway. It was surrounded and well guarded by a rampart，and its rest-house was adorned with paintings for the king’s amusement.<br><br>It was one of the spots in which the Buddha rested during his last tour，and we are told that while there he discoursed to a large number of monks （D.ii.81； he remained there one night，UdA.408）. But the most famous of the Buddha’s sermons in Ambalatthikā seems to have been the Rāhulovāda Sutta named Ambalatthika-Rāhulovāda Sutta，because of its having been preached in the park （M.i.414ff）. From the context it appears as though Ambalatthikā was within walking distance from the Kalandakanivāpa in Rājagaha.<br><br>But see below （4） for a more probable explanation.<br><br><i>2. Ambalatthikā.</i>-A park in the brahmin village Khānumata. TheBuddha went there during one of his tours through Magadha. On this occasion was preached the Kūtadanta Sutta （D.i.127）. <br><br>Buddhaghosa （DA.i.294） says the park was like the pleasance of the same name between Rājagaha and Nālandā.<br><br><i>3. Ambalatthikā.</i>-There was a place of this name to the east of the Lohapāsāda in Anurādhapura. Once when the Dīghabhānaka Theras recited the Brahmajāla Sutta there，the earth trembled from the water upwards （DA.i.131）.<br><br>On another occasion King Vasabha heard the Dīghabhānakas reciting the Mahāsudassana Sutta，and thinking that they were discussing what they had eaten and drunk，he approached closer to listen； when he discovered the truth he applauded the monks （DA.ii.635）.<br><br>The place referred to here was probably not a park，but a building which formed part of the Lohapāsāda. In the Mahāvamsa account （Mhv.xxvii.11-20） of the building of the Lohapāsāda we are told that the plans were copied from the gem-palace of the goddess Bīranī. The central part of the palace was called the Ambalatthikapāsāda. ”It was visible from every side，bright，with pennons hung out.”<br><br>Dutthagāmani probably included a similar central part in the Lohapāsāda. This view is strengthened by No. 4 below.<br><br><i>4. Ambalatthikā.</i>-According to Buddhaghosa （MA.ii.635），the Ambalatthikā，in which the Rāhulovāda Sutta of that name was preached，was not a pleasance，but a pāsāda，a kind of meditation hall （padhānagharasankhepa） built in the outskirts of Veluvanavihāra for the use of those who desired solitude. It is said thatRāhula spent most of his time there，from the day of his ordination as a seven-year-old boy.,12,1
33710,en,21,ambalavana,ambālavana,Ambālavana,Ambālavana：See Ambātaka.,10,1
33711,en,21,ambalavapi,ambālavāpi,Ambālavāpi,Ambālavāpi：A tank restored by Parakkamabāhu I. （Cv.lxviii.46） A   canal known as Tambapannī flowed from the tank northwards. Cv.lxxix.50.,10,1
33716,en,21,ambamacca,ambāmacca,Ambāmacca,Ambāmacca：Son of Venigāma. He was very rich； but once，during a drought，there being no food，he made ready to go to the mountains with his retinue. Just before starting they found a measure of rice，and，having cooked it，were about to eat it，when Amba saw Cūlapindapātika-Nāga Thera returning from the village with empty bowl. He invited the monk and gave him the food. <br><br>The Thera retired into the forest and attained arahantship before eating it. Tired and hungry，Amba slept，and，on waking，asked his wife if any scrapings were left. She went into the kitchen and found the pot full of food，which they shared with the whole village. Ras.ii.145f.,9,1
33719,en,21,ambamala vihara,ambamāla vihāra,Ambamāla Vihāra,Ambamāla Vihāra：A monastery in Rohana built by Dappula I.   Cv.xlv.55.,15,1
33740,en,21,ambanganatthana,ambanganatthāna,Ambanganatthāna,Ambanganatthāna：The spot where Devānampiyatissa gave a mango to Mahinda. <br><br> <br><br>The Elder ate the mango and had the stone planted in the ground. Immediately a tree grew from it and the earth trembled. The Elder declared that the spot would become a place of assembly for the Sangha of Ceylon and would be called Ambangana. Sp.i.101.,15,1
33769,en,21,ambapali,ambapālī,Ambapālī,Ambapālī：A courtesan of Vesāli.  <br><br>She is said to have come spontaneously into being at Vesāli in the gardens of the king. The gardener found her at the foot of a mango tree - hence her name - and brought her to the city. She grew up so full of beauty and of grace that many young princes vied with each other for the honour of her hand. Finally，in order to end their strife，they appointed her courtesan. Later she became a devout follower of the Buddha，and building a vihāra in her own garden，gave it to him and the Order. This was during the Buddha’s last visit to Vesāli shortly before his death. It is said that when Ambapālī heard of the Buddha’s visit to Kotigāma near Vesāli she and her retinue drove out of the city in magnificent chariots to meet him，and，after hearing a discourse，invited him and the monks to a meal the next day. The Buddha accepted this invitation and had，as a result，to refuse that of the Licchavis of Vesāli.<br><br>While returning from her visit to the Buddha，Ambapālī was so elated at the idea of having the Buddha to a meal the next day，that she refused to make way for the Licchavi princes who were on their way to the Buddha. She refused to give up her invitation for anything in the world. The DA. says that just before Ambapālī’s visit to him，the Buddha admonished the monks to be steadfast and mindful，lest they should lose their heads about her （DA.ii.545）.<br><br>It was after this meal that Ambapālī gave over her park，the Ambapālivana，to the Buddha and the Order. The Buddha accepted the gift and stayed there some time before going on to Beluva. Vin.i.231-3； D.ii.95-8； the two accounts vary in details，e.g. in the Digha version the Buddha was already in Ambapālivana，and not in Kotigāma，when the courtesan visited him.<br><br>Ambapālī had a son，Vimala-Kondañña，who was an eminent Elder. Having heard him preach one day，she renounced the world and，working for insight by studying the law of impermanence as illustrated in her own ageing body，she attained arahantship （ThigA.206-7）.<br><br>Nineteen verses ascribed to her are found in the Therīgāthā （252-70）.<br><br>In the time of Sikhī Buddha she had entered the Order. While yet a novice，she took part in a procession of Bhikkhunīs，and was doing homage at a shrine when an arahant Therī in front of her hastily spat in the court of the shrine. Seeing the spittle and not knowing who had committed the fault，she said in reproof，”What prostitute has been spitting here?” It was owing to this remark that she was born as a courtesan in her last birth （ThigA.206-7）.<br><br>The Apadāna （quoted also in ThigA） gives some more details about her. She had been a daughter of a Khattiya family in the time of Phussa Buddha and had done many good deeds in order to be beautiful in later births. As a result of the abuse of the nun （referred to above） she had been born in hell and later had，for ten thousand lives，been a courtesan. In Kassapa Buddha’s time she had practised celibacy （Ap.ii.613ff. ； ThigA.213f）.<br><br>It is said that she charged fifty kahāpanas a night from her patrons and that Vesāli became very prosperous through her. It was this that prompted Bimbisāra to get a courtesan for his own city of Rājagaha （Vin.i.268）.<br><br>Among Ambapālī’s patrons was Bimbisāra，and he was the father of her son Vimala-Kondañña （ThagA.i.146）.<br><br>In the Theragāthā （vv.1020-21； ThagA.ii.129） there are two verses which，according to tradition，were spoken by Ananda in admonition of monks who lost their heads at the sight of Ambapālī. Whether this was before or after she joined the Order we are not told.,8,1
33771,en,21,ambapali sutta,ambapāli sutta,Ambapāli Sutta,Ambapāli Sutta：<i>1. Ambapāli Sutta.</i>-Preached at Ambapālivana. The four satipatthānā form the sole way that leads to the purification of beings，and to the realisation of Nibbana，etc. S.v.140.<br><br><i>2. Ambapāli Sutta.</i>-A conversation between Anuruddha and Sāriputta in Ambālivana. Sāriputta asks the reason of Anuruddha’s serenity and beauty of complexion. It is due to the practice of the four satipatthānā，says Anuruddha； he himself spends all his time in the practice of them，and so generally do all arahants. S.v.301.,14,1
33772,en,21,ambapali vagga,ambapāli vagga,Ambapāli Vagga,Ambapāli Vagga：The first chapter of the Satipatthāna Samyutta in   the Mahāvagga of the Samyutta Nikāya   （S.v.141-8）.,14,1
33787,en,21,ambapalivana,ambapālivana,Ambapālivana,Ambapālivana：The grove presented by Ambapālī to the Buddha and the Order. It was in Vesāli and was given to the Buddha during his last tour in that town，at the conclusion of the meal to which Ambapālī had invited him （Vin.i.231-3）. But both the Buddha and the monks seem to have stayed there previously during their visits to Vesāli （thus according to D.ii.94 the Buddha was already in the grove before Ambapālī visited him； see also S.v.301，which must refer to an incident before the Buddha’s last tour，because Sāriputta was still alive）. <br><br>The Buddha is stated to have preached three suttas in the grove，two of them being on the value of the satipatthānā （S.v.141ff）. In the third sutta （A.iv.100-6） he dwells on the impermanence of all sankhāras and proceeds to describe the process by which the whole world will ultimately be destroyed by seven suns arising in the world and drying everything up. In this sutta appears also the story of the teacher Sunetta，who，even after becoming the Great Brahma，is yet subject to old age and death.<br><br>The Samyutta also records a conversation that took place between Anuruddha and Sāriputta during a stay in Ambapālivana （S.v.301）.<br><br>The grove was planted with mangoes and was so called because it belonged to Ambapālī. DA.ii.545.,12,1
33814,en,21,ambapasana,ambapāsāna,Ambapāsāna,Ambapāsāna：A monastery in the village of Anganakola in South   Ceylon，where lived the Elder Cittagutta. MT.552.,10,1
33866,en,21,ambapindiya,ambapindiya,Ambapindiya,Ambapindiya：<i>1. Ambapindiya Thera.</i>-An arahant. He had been a Dānava named Romasa and had given a cluster of mangoes to Vipassī Buddha. Ap.i.147.<br><br><i>2. Ambapindiya</i>.-An arahant. He had been an elephant in the time of Siddattha Buddha. Having seen the Buddha in the forest，the elephant gave him a bunch of mangoes. As a result he was born in Tusita. Ap.i.395.,11,1
33884,en,21,ambara-ambaravati,ambara-ambaravatī,Ambara-Ambaravatī,Ambara-Ambaravatī：The double name of a city in  Uttarakuru. D.iii.201； DA.iii.966.,17,1
33890,en,21,ambaramsa,ambaramsa,Ambaramsa,Ambaramsa：See Abbhasa.,9,1
33902,en,21,ambariya vihara,ambariya vihara,Ambariya Vihara,Ambariya Vihara：A monastery in Ceylon，the residence of   Pingala-Buddharakkhita Thera. It was near  Antaravaddhamana-pabbata （SA.ii.113；   MA.i.165； DhsA.103）. It was also the residence of Pindapātika-Tissa Thera.   AA.i.277.,15,1
33933,en,21,ambasakkhara,ambasakkhara,Ambasakkhara,Ambasakkhara：One of the Licchavi chieftains of Vesāli during the Buddha’s time. He was a nihilist by persuasion.<br><br>Once while going through the city he saw a beautiful woman. Wishing to possess her，he commandeered her husband’s services and one day ordered him to bring mud and lotuses from a pond three leagues away，his life to be the penalty if he did not return the same evening. Meanwhile Ambasakkhara ordered the guards to shut the city gates earlier than usual. The woman’s husband returned to the city before nightfall，but finding the gates shut，he asked a thief，who was impaled just outside，to bear witness to his having arrived before sunset.<br><br>The thief’s uncle had been a pious merchant in Vesāli，but had been beheaded for alleged implication in his nephew’s theft. He had been reborn as a peta，and because of his good deeds he possessed various powers. By reason，however，of having once hidden，in jest，the clothes of a friend who was bathing in the river，he was born naked. Every night he came to see his nephew and encouraged him to go on living，in spite of his impalement，because the peta knew that suffering in hell awaited the thief after death.<br><br>When the man with the lotuses asked the thief’s assistance in proving his innocence，he was advised to await the peta’s arrival that night and to get his counsel. This the man did，and when，the next day，he was summoned before Ambasakkhara，he cited the peta as witness for his defence. Ambasakkhara agreed to test the truth of the story，and in the night he saw the peta and learnt all that had happened. Greatly marvelling，he offered to help the peta in getting rid of his nudity. He was asked to seek the holy Elder Kappitaka who lived in Kapinaccanā in the Vajji country and give him robes in the peta’s name. This was done，and the peta immediately appeared before them clad in heavenly robes. From that time Ambasakkhara was converted to the Faith，and after having listened to a sermon by Kappitaka became a Sotāpanna. <br><br>The impaled thief was set free and was cured by the royal physician； he later attained to the state of an arahant. Pv.45-57； PvA.215-44.,12,1
33935,en,21,ambasakkharapeta vatthu,ambasakkharapeta vatthu,Ambasakkharapeta Vatthu,Ambasakkharapeta Vatthu：The story of  Ambasakkhara and the peta，as   given above. The Elder Kappitaka related   the story to the Buddha，and the Buddha made it an occasion for a discourse to   the assembled multitude. PvA.243-4.,23,1
33938,en,21,ambasamanera,ambasāmanera,Ambasāmanera,Ambasāmanera：Name of Silākāla.   When he was a novice in the Order，at Bodhimanda Vihāra，he fulfilled his   duties to the community with zeal and skill. Once he presented a mango-fruit   to the Sangha，and the monks，being pleased，gave him this name.   Cv.xxxix.48ff.,12,1
33947,en,21,ambasanda,ambasanda,Ambasanda,Ambasanda：A brahmin village in Magadha to the east of Rājagaha.  <br><br>To the north of the village was the Vediyaka mountain，in which was the Indasālaguhā，where the Sakkapañha Sutta was preached. On the occasion of the preaching，as Sakka with his retinue came to visit the Buddha，the village was bathed in radiance （D.ii.263f）.<br><br>The name arose from the fact that the village lay in the vicinity of many mango groves. DA.iii.697.,9,1
33959,en,21,ambasuppiya,ambasuppiya,Ambasuppiya,Ambasuppiya：See Appihā.,11,1
33988,en,21,ambatakavana,ambātakavana,Ambātakavana,Ambātakavana：A grove at Macchikāsanda，belonging toCittagahapati. Being pleased with the ElderMahānāma of Macchikāsanda，Citta invited him to a meal，and after listening to his discourse，gave the grove to the Order. At the dedication of the gift the earth trembled. Later he built a splendid monastery there，the Ambātakārāma，for the use of monks from all parts （AA.i.209； DhA.ii.74）. It became the residence of large numbers of monks，and discussions often took place there between Cittagahapati and the resident Bhikkhus （S.iv.281-97）.<br><br>Among eminent Elders who visited the place were <br><br>  Isidatta of   Avanti （who answered Citta’s questions regarding the reason for the   existence of various views in the world） （S.iv.283-8），  Mahaka （who，by his magic powers，produced rain and thunderstorms and   later showed a special miracle to Citta） （S.iv.288-91），  Kāmabhū （who discoursed to Citta on   various topics） （S.iv.291-5），and   Godatta （S.iv.295-7）.   The Elder Lakuntaka Bhaddiya also   lived there，in solitude，wrapt in meditation （Thag.v.466）.Behind Ambataka was Migapathaka，which was Citta’s tributary village （SA.iii.93） （v.l. Ambālavana）.,12,1
33991,en,21,ambatakiya thera,ambātakiya thera,Ambātakiya Thera,Ambātakiya Thera：An arahant. Thirty-one kappas ago he had met the   Buddha Vessabhū in the mountains and given him a mango. Ap.ii.399.,16,1
34007,en,21,ambatittha,ambatittha,Ambatittha,Ambatittha：A village in the Cetiya country nearBhaddavatikā. <br><br>When the Buddha was on tour near there he was repeatedly warned by the cowherds not to go to Ambatittha as in the Jatila’s hermitage in the village dwelt a mighty Nāga. While the Buddha was yet in Bhaddavatikā the Elder Sāgata went to the Jatila’s hermitage and took up his abode near the fireplace. The Nāga showed his resentment，but Sāgata was able to overcome him by means of his iddhi-powers. Later Sāgata visited the Buddha at Bhaddavatikā and went with him to Kosambī. The fame of the Elder’s victory over the Nāga had preceded him and the inhabitants of Kosambī were lavish in their hospitality to him. He drank wine in their houses and had to be carried to see the Buddha. <br><br>The latter made this the occasion for declaring the drinking of intoxicants to be a pācittiya-offence. Vin.iv.108-10； AA.i.178.,10,1
34011,en,21,ambatitthaka,ambatitthaka,Ambatitthaka,Ambatitthaka：1. Ambatitthaka.-A Tamil stronghold surrounded by a river and a moat； it was captured by Dutthagāmani after a siege of four months （Mhv.xxv.7-9）. The crafty Damila Titthamba lived there，and it is said that，in the end，he was conquered by a conspiracy in which Dutthagāmani offered to allow him to marry Dutthagāmani’s mother （MT.473f）. Near here was a ford across the Mahāvāluka-gangā.<br><br>2. Ambatitthaka.-A Jatila living at Ambatittha （1）.,12,1
34026,en,21,ambattha,ambattha,Ambattha,Ambattha：The charm learnt by Kanha，ancestor of the Kanhāyanas，from the ascetics of Dakhinajanapada. <br><br> <br><br>The charm had the power of disarming those who tried to attack its possessor. <br><br> <br><br>With the aid of this charm Kanha won Maddarūpī，daughter of Okkāka. D.i.96； DA.i.265.,8,1
34027,en,21,ambattha,ambattha,Ambattha,Ambattha：The clan to which Ambattha-mānava belonged. The Kanhāyana-gotta was probably one of its chief sections，or，perhaps，the family of its original ancestors. In the Buddha’s time the clan was evidently considered very aristocratic，at least by its own members，for they looked down upon even the Sākiyans as scorings from their kinsmen’s feet，though the Sākiyans themselves seem to have laughed at the pretensions of the Ambatthas （See Ambattha-mānava above）. Nor were the Ambatthas brahmins by birth； some of them were farmers and traders and some even sold their daughters for gold. J.iv.363； they were called brahmins by courtesy vohāravasena （ibid.，366）.<br><br> <br><br>According to the Mānavadhammasāstra，they were not sprung from Ksatriya father and a slave （presumably Sudra） mother，as given in the Ambattha Sutta，but from a brahmin father and a Vaisya mother.<br><br> <br><br>The Ambatthas were of an old stock and were well known. Besides the Ambattha-mānava mentioned above，another Ambattha，called Sūra，is spoken of in the Pitakas （E.g.，A.i.26； iii.451）.,8,1
34028,en,21,ambattha,ambattha,Ambattha,Ambattha：<i>1. Ambattha.</i>-（usually called <i>Ambattha-mānava</i>）. A brahmin youth of the Ambattha clan who lived with his teacher，Pokkharasādi，at Ukkatthā. He was learned in the three Vedas and the correlated branches of knowledge，including the Lokāyata，as recorded in the Ambattha Sutta （D.3）. Once，at the request of his teacher，he visited the Buddha in the Icchānadkala wood and seems to have opened his conversation by reviling the Sākiyans and calling them menials. It appears that Ambattha had once gone on some business of Pokkharasādi’s to Kapilavatthu，to the Mote Hall of the Sākyans，and had been insulted there （D.i.91）.<br><br>Asked by the Buddha to what family he belonged，Ambattha replied that he came of the Kanhāyana-gotta； thereupon the Buddha traced the family back to its ancestor，who had been the offspring of a slave girl of Okkāka，named Disā. The child had been able to talk as soon as he was born and，because of this devilish trait，had been called Kanha （devil），hence the family name. Kanha later became a mighty seer and married Maddarūpī，daughter of Okkāka （D.i.96-7）.<br><br>Ambattha makes no remonstrance against this genealogy and，under pressure，accepts it as true. This gives the Buddha an opportunity of preaching on the futility of feeling vanity regarding one’s caste and on the worth of morality and conduct.<br><br>At the end of the discourse the Buddha walked up and down outside his chamber so that Ambattha might see on his body the thirty-two signs of a great man. Ambattha goes back to Pokkharasadi and reports the whole interview. Pokkharasādi is greatly incensed，abuses Ambattha and kicks him. Later Pokkharasādi goes himself to the Buddha and invites him for a meal. At the end of the meal the Buddha instructs him in his Doctrine and is accepted as the Teacher both of Pokkharasādi himself and of his followers and dependants at Ukkatthā. Pokkharasādi himself becomes a Sotāpanna （DA.i.278）.<br><br>We are not told that Ambattha became a follower of the Buddha. Buddhaghosa says （DA.i.274） that the Buddha knew that Ambattha would not profit by his discourse in his present life （iminā attabhāvena magga-pātubhāvo natthi），and that therefore a sermon with the idea of converting him would only have meant spending unnecessary time. Ambattha himself only visited the Buddha on account of his interest in physiognomy. According to Buddhaghosa the idea of the Buddha in preaching the Ambattha Sutta at such length was that it might be repeated to Pokkharasādi.<br><br>It is conjectured that the Ambattha，who is identified with Kāvinda，one of the counsellors of King Vedeha，in the Ummagga Jātaka （J.vi.478），probably refers to the Ambattha of this sutta.<br><br><i>2. Ambattha.</i>-A king of old，at whose court Rāhulamātā in one of her former lives had been a handmaid. In that life she had given alms to a holy man and，as a result，became in her next birth consort of the King of Benares. J.iii.413-14.,8,1
34029,en,21,ambattha sutta,ambattha sutta,Ambattha Sutta,Ambattha Sutta：Preached at Icchānankala when Ambattha-mānava visited the Buddha （D.3）.<br><br>Reference is made to the Commentary on this sutta where a detailed explanation is given of the term cārikā （AA.i.407）.  <br><br>It is regarded，together with the Sonadanda （D.4） and Kūtadanta Suttas （D.5），as one of the chief discussions which the Buddha had with his opponents （MA.ii.697）. The eight kinds of vijjā are detailed therein. Sp.i.116； ii.495.,14,1
34032,en,21,ambatthaja,ambatthaja,Ambatthaja,Ambatthaja：Seventy kappas ago there were fourteen kings of this   name，all former lives of Ambadāyaka Thera.   Ap.i.117.,10,1
34037,en,21,ambatthakola,ambatthakola,Ambatthakola,Ambatthakola：A district in Ceylon near the modern Kurunegala，fifty-five miles from Anurādhapura. When Dutthagāmani planned to build the Mahā Thūpa silver appeared near a cave in this district by the power of the devas and was discovered by a merchant who reported the find to the king； the king himself came to gather the silver for the thūpa （Mhv.xxviii.20-35； MT.512）.<br><br>Later，Amandagāmani Abhaya built the Rajatalena Vihāra here （Mhv.xxxv.4，5）. It was in this district，in the neighbourhood of the Kuthāri Vihāra，that Moggallāna defeated his brother the parricide Kassapa I. （Cv.xxxix.21ff）<br><br>According to the Mahāvamsa Tīkā it was in Ambatthakola that King Mahācūlī Mahātissa worked in Sonnagiri in a sugar mill to earn money for an alms-giving （MT.624； Mhv.xxxiv.4f ） （v.l. Ambatthakolalena）.,12,1
34047,en,21,ambatthala,ambatthala,Ambatthala,Ambatthala：A little tableland immediately below the Silakūta of the Missaka Mountain in Ceylon. It was near here that Mahinda and his companions alighted after their aerial journey from Jambudīpa （Mhv.xiii.20）. There King Mahādāthika-Mahānāga built the Ambatthala Thūpa，risking his own life in order to make the building secure. He made a cover for the whole thūpa and，at its dedication，held the great Giribhandapūjā （Mhv.xxiv.68-81）. Kanitthatissaka built a monastery attached to the thūpa （Mhv.xxxvi.9），which Gothābhaya renovated （Mhv.xxxvi.106）.<br><br> <br><br>The vihāra was rebuilt or enlarged by Dhātusena. He intended to give it into the charge of the Theravādins，but ultimately gave it to the Dhammarucikas at the latters’ request （Cv.xxxviii.76）. Sirimeghavanna had a life-size golden image of Mahinda placed in the Ambatthala Cetiya （Cv.xxxvii.69）.<br><br> <br><br>It is said that the place was so called after the riddle of the mango tree （Mhv.xiv.17ff.） with which Mahinda put Devānampiyatissa’s discernment to the test. Even now mango trees are planted near the ceitya in memory of the event （Cv.trans. i.4. n.5）.<br><br> <br><br>Other names for the place are Cetiyambatthala （Cv.xxxvii.69） and Therambatthalaka （Mhv.xxxvi.106）.,10,1
34071,en,21,ambavana,ambavana,Ambavana,Ambavana：1. Ambavana.-A padhānaghara in Ceylon，built by Kassapa III. Cv.x1viii.25.<br><br>2. Ambavana.-A district in Ceylon，near the village of Khīravāpi. It was not far from Pulatthinagara. The name is preserved in that of the Ambanganga which flows through the valley of Matale. Cv.lxvi.85； lxix.9； lxx.98，191-6. See also Cv. trans. i.260，n.1.<br><br>See also under Anupiya，Kakuttha，Jīvaka，Cunda，Todeyya，Pāvārika and Vedaññā for other localities designated as Ambavana and connected with these names.,8,1
34084,en,21,ambavapi,ambavāpi,Ambavāpi,Ambavāpi：A tank at Būkakalla in Ceylon. It was given over to the   Mātambiya-padhānaghara by the Damila，Potthakuttha. Cv.xlvi.19-20.,8,1
34087,en,21,ambavasavapi,ambavāsavāpi,Ambavāsavāpi,Ambavāsavāpi：One of the tanks restored by Parakkamabāhu I. before   his great war. Cv.lxviii.43. For identification see Cv. trans. i.280，n.5.,12,1
34098,en,21,ambayagadayaka thera,ambayāgadāyaka thera,Ambayāgadāyaka Thera,Ambayāgadāyaka Thera：An arahant. Ninety-one kappas ago，going to   the forest in pursuit of his trade，he met the Buddha and gave him an offering   of mangoes （v.l. Appaº）.,20,1
34157,en,21,ambila-janapada,ambila-janapada,Ambila-Janapada,Ambila-janapada：A district in Ceylon. In it was the Rajatalena.   MT.400.,15,1
34167,en,21,ambilahara vihara,ambilahāra vihāra,Ambilahāra Vihāra,Ambilahāra Vihāra：A monastery in Ceylon. <br><br> <br><br>On one occasion the Thera Tipitaka-Culla Nāga preached there the Mahā Salāyatanika Sutta. <br><br> <br><br>The audience of men was one gāvuta in extent，and that of gods a league. <br><br> <br><br>At the end of the sermon a thousand monks became arahants. MA.ii.1025.,17,1
34185,en,21,ambilapassava,ambilapassava,Ambilapassava,Ambilapassava：A village in Ceylon，near Kurunda，the residence of Mahāsiva （Near Mannar，Cv. trans. i.66，n.6）. <br><br> <br><br>Aggabodhi I. built a vihāra there and gave the village for its maintenance. <br><br> <br><br>The vihāra and the village were dedicated to the ascetics of the Theravada fraternity. Cv.xlii.17.,13,1
34196,en,21,ambilapika,ambilāpika,Ambilāpika,Ambilāpika：A village given by Jetthatissa III. for the supply of   food to Kassapagirivihāra. Cv.xliv.98.,10,1
34219,en,21,ambilayagu,ambilayāgu,Ambilayāgu,Ambilayāgu：A village in Ceylon. It was the residence of Dāthānāma，  father of Dhātusena. Cv.xxxviii.15.,10,1
34228,en,21,ambillapadara,ambillapadara,Ambillapadara,Ambillapadara：A village given by Aggabodhi III. to the   Cetiyapabbata monastery. Cv.xliv.122.,13,1
34321,en,21,ambutthi,ambutthi,Ambutthi,Ambutthi：A tank built by Upatissa II. Cv.xxxvii.185.,8,1
34327,en,21,ambuyyana,ambuyyāna,Ambuyyāna,Ambuyyāna：A monastery in Ceylon. Udaya I. （or Dappula） built in it   the dwelling-house Dappulapabbata. Cv.xlix.30； trs. i.126 n.1. According to   Cv.l.80，it was built not by the king but by Mahādeva. It was finished later   by Sena I. Cv.l.80.,9,1
34770,en,21,amita,amita,Amita,Amita：A king of twenty-five kappas ago； a previous birth of   Aggapupphiya Thera （v.l. Amitobhava，Amitogata）. Ap.i.229.,5,1
34776,en,21,amita,amitā,Amitā,Amitā：<i>1. Amitā.</i>-One of the two chief women disciples of Padumuttara Buddha （Bu.xi.25； J.i.37； SA.ii.68； DA.ii.489）.<br><br><i>2. Amitā.</i>-One of the two daughters of Sīhahanu （the other being Pamitā） and therefore a sister of Suddhodana，the Buddha’s father.  <br><br>She married Suppabuddha the Sākiyan and had two children，Bhaddakaccānā and Devadatta.  <br><br>She was a grand-daughter of Devadaha-Sakka （Mhv.ii.16-22； see Rockhill，p.13，where her son is called Kalyānavardhana）.<br><br>She is the paternal aunt of the Buddha，referred to as being the mother of Tissa Thera （v.l. Amatā）. ThagA.i.105； MA.i.289.,5,1
34781,en,21,amitabha,amitābha,Amitābha,Amitābha：A king of twenty-five kappas ago； a previous birth of   Ekasaññaka Thera. Ap.i.210.,8,1
34787,en,21,amitabhoga,amitabhogā,Amitabhogā,Amitabhogā：Five setthīs in Bimbisāra&#39；s dominions，whose wealth was   limitless. They were Jotiya， Jatila，Mendaka， Punnaka，and   Kākavaliya. AA.i.220； for details see s.v.,10,1
34820,en,21,amitobhava,amitobhava,Amitobhava,Amitobhava：See Amita.,10,1
34824,en,21,amitodana,amitodana,Amitodana,Amitodana：Son of Sīhahanu and Kaccānā （daughter of Devadahasakka） and brother of Suddhodana （Mhv.ii.20； SnA.i.357）. <br><br>He was the father of Mahānāma and Anuruddha （DhA.iv.124）. Elsewhere （DA.ii.492； AA.i.162）Ananda is also called a son of Amitodana. <br><br>In Sanskrit sources （E.g.，Rookhill，p.13，and Bigandet i.13； see also Mtu.i.352） he is spoken of as Amrtodana and the father of Devadatta. Mention is also made of another son of his，the Sakka Pandu，who escaped the slaughter of the Sākiyans by Vidūdabha. Mhv.viii.18，19.,9,1
34839,en,21,amitta,amitta,Amitta,Amitta：See Somamitta.,6,1
34846,en,21,amittabha,amittabhā,Amittabhā,Amittabhā：A king of twenty-five kappas ago； a former life of   Bhojanadāyaka Thera （v.l. Amittaka）. Ap.i.253.,9,1
34879,en,21,amittaka,amittaka,Amittaka,Amittaka：See Amittabhā.,8,1
34907,en,21,amittatapana,amittatāpana,Amittatāpana,Amittatāpana：A king of seventeen kappas ago； a previous life of   Pavittha Thera （ThagA.i.185），probably to be identified with Ekadamsaniya of   the Apadāna （i.168）.,12,1
34911,en,21,amittatapana,amittatāpanā,Amittatāpanā,Amittatāpanā：The young wife of the brahminJūjaka of Kālinga. <br><br> <br><br>She had been given away by her parents in payment of a debt. Being mocked at by the friends she met at the watering-place，she insisted on being provided with servants. It was in order to meet with her wishes that Jūjuka went to Vessantara to beg for the latter’s children to be used as slaves （J.vi.521-4）.<br><br> <br><br>In the present Buddha-age，Amittatāpanā was Ciñcamānavikā. Ibid.，593.,12,1
35186,en,21,amoraphaliya thera,amoraphaliya thera,Amoraphaliya Thera,Amoraphaliya Thera：An arahant. Ninety-one kappas ago he gave an amora-fruit toVipassī Buddha （Ap.ii.447）. <br><br>The verses ascribed to him in the Apadāna are，in the Theragāthā Commentary，attributed to two monks，Isidatta （ThagA.i.238） and Gotama （Ibid.，i.256） （v.l. Amodaphaliya）.,18,1
35889,en,21,anabhirati,anabhirati,Anabhirati,Anabhirati：The story of a discontented monk. <br><br> <br><br>When the monk was away engaged in study，his father fell sick and died before his son could be summoned to see him.<br><br> <br><br>The father，on his death-bed，left with his other，younger son，a hundred pieces，to be given to the monk. <br><br> <br><br>At first the monk refused to accept the money，but later he felt a desire to take it and to return to the lay life.<br><br> <br><br>Indecision made him ill and he was taken before the Buddha. <br><br> <br><br>The latter，by getting him to enumerate the things which he could buy with the money，made it clear to him that the amount of his inheritance would be very little，and that no amount of wealth could ever be sufficient to gratify one’s needs，relating the Mandhātā Jātaka to illustrate the truth of his words. DhA.iii.238-45.,10,1
35895,en,21,anabhirati jataka,anabhirati jātaka,Anabhirati Jātaka,Anabhirati Jātaka：<i>1. Anabhirati Jātaka （No. 65）.</i>-Women cannot be regarded as private property. They are common to all； they extend universal hospitality.<br><br>The Bodhisatta was once a famous teacher of Benares. A pupil of his，finding his wife unfaithful，was so affected by the discovery that he kept away from classes. When asked why，he told his teacher the whole story； the latter consoled him by telling him that all women were unfaithful.<br><br>The story was told to an upāsaka who came to visit the Buddha. Once，on discovering his wife’s faithlessness，he had words with her and kept away from the vihāra. J.i.301-2； see also DhA.iii.348ff.，where the details given are slightly different.<br><br><i>2. Anabhirati Jātaka （No. 185）.</i>-Told to a young brahmin of Sāvatthi who knew the three Vedas by heart. When he married his mind became darkened. He visited the Buddha，who talked to him pleasantly and discovered in the course of conversation that his memory had grown weak. The same thing had happened to him in the past，said the Buddha. Serenity of mind is essential for good memory. J.ii.99-101.,17,1
35897,en,21,anabhirati sutta,anabhirati sutta,Anabhirati Sutta,Anabhirati Sutta：The idea of distaste for all the world，if   cultivated，is fruitful. S.v.132.,16,1
35919,en,21,anabhisamaya sutta,anabhisamaya sutta,Anabhisamaya Sutta,Anabhisamaya Sutta：Preached to the wanderer Vacchagotta. Diverse   opinions arise in the world through not seeing the nature of the body，etc.   S.iii.260.,18,1
36376,en,21,anagami sutta,anāgāmī sutta,Anāgāmī Sutta,Anāgāmī Sutta：The six qualities necessary for the third Fruit of   the Path. A.iii.421.,13,1
36377,en,21,anagami-thera vatthu,anāgāmi-thera vatthu,Anāgāmi-Thera Vatthu,Anāgāmi-thera Vatthu：Story of a monk who became anāgāmi； when   asked by his pupils，however，he did not say anything regarding his   attainment. After death he was born in the Suddhāvāsā. His pupils，grieving   for him in their ignorance，were enlightened by the Buddha. DhA.iii.288-9.,20,1
36540,en,21,anagata sutta,anāgata sutta,Anāgata Sutta,Anāgata Sutta：The five kinds of anticipatory fears that should   make a forest-dwelling monk zealous and active. A.iii.100f.,13,1
36633,en,21,anagatavamsa,anāgatavamsa,Anāgatavamsa,Anāgatavamsa：A poem on the story of Metteyya，the future Buddha，by an elder named Kassapa （Gv.61），an inhabitant of the Cola country （Svd.v.1204）. <br><br>The poem is probably based on an older work （P.L.C.，160f）. <br><br>A tīkā exists，written by an Upatissa，possibly the author of the Mahābodhivamsa. <br><br>The introductory verses of the poem state that the story was preached by the Buddha at Sāriputta’s request. For the text see J.P.T.S.，1886，pp.32ff.,12,1
36803,en,21,anaka,ānaka,Ānaka,Ānaka：A mutinga （kettle-drum） belonging to the Dasārahas. As it grew old and began to split，they fixed in another peg，and this process was continued，until，at last，the original drumhead vanished，leaving only the framework of pegs （S.ii.266）. The origin of the drum is related in the Kakkata Jātaka. When the Golden Crab，there mentioned，was trampled to death by the elephants，his two claws broke away from his body and lay apart in the Kulīradaha，where he lived. During the floods the water flowed from the Ganges into this lake，running back again when the floods subsided. The two claws were thus carried into the Ganges. One of them reached the sea，and the Asuras，picking it up，made thereof the drum named ālambara. The other was picked up by the Ten Royal Brothers （evidently the Dasārahas mentioned above） while playing in the river，and they made of it the little drum ānaka （J.ii.344； the Jātaka is quoted in SA.ii.167-8，with several variations in detail）.<br><br>In the Samyutta Commentary （ii.167-8） it is said that the drum was like molten wag in colour，because the crab’s claw had been dried by wind and sun. The sound of the drum was heard for twelve leagues，and it was，therefore，used only on festive occasions. On hearing it，the people assembled hurriedly，in various conveyances，decked with splendour. It was called ānaka because it brought the people together as if summoning them （mahājanam pakkositvā viya ānetī ti ānako）. <br><br>Later，when the original drumhead had vanished，it could hardly be heard even inside a hall.<br><br>The ānaka drum is used as a simile in the āni Sutta （S.ii.266-7； see also KS.ii.178，n.4）.,5,1
36950,en,21,analaya sutta,anālaya sutta,Anālaya Sutta,Anālaya Sutta：The Buddha teaches the destruction of attachment and   the path leading thereto. S.iv.372.,13,1
37076,en,21,anamatagga samyutta,anamatagga samyutta,Anamatagga Samyutta,Anamatagga Samyutta：The fifteenth section of the Samyutta Nikāya. <br><br> <br><br>It contains a collection of sayings on the incalculable beginning of Samsara （S.ii.178ff）. <br><br> <br><br>After the Third Council，the Thera Rakkhita，who went to Vanavāsa，preached the Anamatagga Samyutta there and converted 60，000 persons （Mhv.xii.32f）. <br><br> <br><br>On the fourth day of Mahinda’s visit to Ceylon he preached this Samyutta in the Nandanavana in Anurādhapura （Mhv.xv.186； Sp.i.81； Mbv.114）. <br><br> <br><br>The Pātheyyaka monks became arahants after listening to the Buddha preaching the Anamataggāni. DhA.ii.32.,19,1
37158,en,21,ananaka sutta,ananaka sutta,Ananaka Sutta,Ananaka Sutta：The four kinds of bliss possible to a householder：a   bliss of ownership，of wealth，of debtless ness and of blamelessness.   A.ii.69f.,13,1
37178,en,21,anancayatana sutta,ānañcāyatana sutta,Ānañcāyatana Sutta,ānañcāyatana Sutta：On the three infinite spheres：infinite space，  infinite consciousness，and sphere of nothingness. A.i.267.,18,1
37189,en,21,ananda,ānanda,Ānanda,Ānanda：Preached at Jetavana. ānanda discourses to the assembled monks on the nature of the True Saint- （Bhaddekaratta）. The Buddha appears on the scene and on being told of ānanda’s discourse，asks him how exactly he had proceeded. ānanda repeats to him the Bhaddekaratta Sutta，which he had previously learnt from the Buddha. <br><br>The Buddha recites it himself from beginning to end and praises ānanda for his skill. M.iii.189-91.,6,1
37190,en,21,ananda,ānanda,Ānanda,Ānanda：<i>1. Ānanda.</i>-One of the principal disciples of theBuddha. He was a first cousin of the Buddha and was deeply attached to him.<br><br>He came to earth from Tusita and was born on the same day as the Bodhisatta，his father being Amitodana the Sākiyan，brother of Suddhodana.Mahānāma andAnuruddha were therefore his brothers （or probably step-brothers）. According to the Mtu.iii.176，Ānanda was the son of Suklodana and the brother of Devadatta and Upadhāna. His mother was Mrgī.<br><br>Ānanda entered the Order in the second year of the Buddha’s ministry，together with other Sākiyan princes，such as Bhaddiya，Anuruddha，Bhagu，Kimbila and Devadatta，and was ordained by the Buddha himself （Vin.ii.182），his upajjhāya being Belatthasīsa （ThagA.i.68； also DA.ii.418ff.； Vin.i.202； iv. 86）. Soon after，he heard a discourse by Punna Mantāniputta and became a Sotāpanna. In S.iii.105 Ānanda acknowledges his indebtedness to Punna and gives an account of Punna’s sermon to him.<br><br>During the first twenty years after the Enlightenment，the Buddha did not have the same personal attendants all the time. From time to time various monks looked after him，among them being Nāgasamāla，Nāgita，Upavāna，Sunakkhatta，the novice Cunda，Sāgata，Rādha and Meghiya. We are told that the Buddha was not particularly pleased with any of them. At the end of twenty years，at an assembly of the monks，the Buddha declared that he was advanced in years and desired to have somebody as his permanent body-servant，one who would respect his wishes in every way. The Buddha says that sometimes his attendants would not obey him，and on certain occasions had dropped his bowl and robe and gone away，leaving him.<br><br>All the great disciples offered their services，but were rejected by the Buddha. Ānanda alone was left； he sat in silence. When asked why he did not offer himself，his reply was that the Buddha knew best whom to choose. When the Buddha signified that he desired to have Ānanda，the latter agreed to accept the post on certain conditions. The Buddha was never to give him any choice food or garment （*） gotten by him，nor appoint for him a separate ”fragrant cell” （residence），nor include him in the invitations accepted by the Buddha. For，he said，if the Buddha did any of these things，some would say that Ānanda’s services to the Buddha were done in order to get clothes，good fare and lodging and be included in the invitations. Further he was to be allowed to accept invitations on behalf of the Buddha； to bring to the Buddha those who came to see him from afar； to place before the Buddha all his perplexities，and the Buddha was to repeat to him any doctrine taught in his absence. If these concessions were not granted，he said，some would ask where was the advantage of such service. Only if these privileges were allowed him would people trust him and realise that the Buddha had real regard for him. The Buddha agreed to the conditions.<br><br> <br><br>  （*） Ānanda did，however，accept one of the two robes given by Pukkusa the   Mallan to the Buddha （D.ii.133）； Buddhaghosa explains this by saying that   Ānanda’s period of service had now come to an end，and also he wished to be   free from the accusation that even after having served the Buddha for   twenty-five years，the Buddha had never made him any gift. It is further   stated that Ānanda offered the robe to the Buddha later （DA.ii.570）.<br><br> <br><br>Thenceforth，for twenty-five years （Thag.v.1039），Ānanda waited upon the Buddha，following him like a shadow，bringing him water and toothpick，washing his feet，accompanying him everywhere，sweeping his cell and so forth. By day he was always at hand，forestalling the Master’s slightest wish； at night，stout staff and large torch in hand，he would go nine times round the Buddha’s Gandha-kuti in order to keep awake，in case he were needed，and also to prevent the Buddha’s sleep from being disturbed. <br><br>The account here given is summarised from AA.i.159ff. and from ThagA.ii.121ff. On the boons see J.iv.96，where Ānanda had asked for boons in the past too. The Tibetan sources give a different and interesting version of Ānanda’s entry into the Order. See Rockhill：Life of the Buddha，57-8.<br><br>Many examples are given of- Ānanda’s solicitude for the Buddha，particularly during the Buddha’s last days，as related in the Mahā Parinibbāna Sutta. Ānanda was the Buddha’s equal in age （having been born on the same day），and it is touching to read of this old and most devoted attendant ministering to his eminent cousin，fetching him water，bathing him，rubbing his body，preparing his bed，and receiving last instructions from him on various matters of importance. It is said that when the Buddha was ill，Ānanda became sympathetically sick （D.ii.99）. He was aware of every change that occurred in the Buddha’s body. E.g.，the brightening of his features after Janavasabha’s visit （D.ii.204）； and the fading of his complexion just before death，which was apparent when the Buddha put on the robe given by Pukkusa （ibid.，133）.<br><br> <br><br>Once，when acting on the instructions of Devadatta，the royal mahouts let loose Nālāgiri，maddened with drink，on the Buddha’s path，so that he might trample the Buddha to death，Ānanda，seeing the animal rushing towards them，immediately took his stand in front of the Buddha. Three times the Buddha forbade him to do so，but Ānanda，usually most obedient，refused to move，and it is said that the Buddha，by his iddhi-power，made the earth roll back in order to get Ānanda out of the elephant’s path. [J.v.335-6； it was in this connection that the Cūlahamsa Jātaka was preached to show that Ānanda had，in previous births also，renounced his life to save that of the Buddha； see also DhA.i.119. The Cullavagga account of the Nālāgiri incident makes no mention of Ānanda’s past （Vin.ii.195）]. <br><br> <br><br>Sometimes，the extreme zealousness of Ānanda drew on him the Buddha’s rebuke - e.g.，when he prepared tekatuka gruel （gruel with three kinds of pungent substances） for the Buddha when he was suffering from wind in the stomach. The gruel was prepared from food kept indoors and was cooked by Ānanda himself，indoors； this was against the rules （Vin.i.210-11），but Ānanda knew that the gruel would cure the Buddha.<br><br> <br><br>Ānanda was most efficient in the performance of the numerous duties attached to his post. Whenever the Buddha wished to summon the monks or to send a message to anyone，it was to Ānanda that he entrusted the task. See，e.g.，D.ii.199； 147； Vin.i.80； M.i.456.<br><br>He reported to the Buddha any news which he beard and thought interesting. E.g.，the death of Nigantha Nātaputta，of which he learnt from Cunda Samanuddesa （D.iii.118； M.ii.244）； also Devadatta’s conspiracy to harm the Buddha （Vin.ii.198）.  <br><br>Laymen and laywomen，wishing to give alms to the Buddha and the monks，would often consult him in their difficulties，and he would always advise them. E.g.，the Andhakavinda Brāhmana （Vin.i.220-1）； Roja the Malla （ibid.，248）； see also ibid.，238f.<br><br>When the monks came to him expressing their desire to hear the Buddha preach，he did his best to grant their wish. E.g„ when the Buddha retired into the Pārileyya forest （S.iii.95； DhA.i.50f.）.<br><br> <br><br>Sometimes when Ānanda felt that an interview with the Buddha would be of use to certain people，he would contrive that the Buddha should talk to them and solve their doubts； thus，for instance，he arranged an interview for the Nigantha Saccaka （M.i.237） and the brahmins Sangārava and Rammaka （S.i.163； M.i.161）. Similarly he took Samiddhi to the Buddha when he found that Samiddhi had wrongly represented the Buddha’s views （M.iii.208）. When he discovered that Kimbila and a large number of other monks would greatly benefit if the Buddha would preach to them on ānāpānasati，he requested the Buddha that he should do so. （S.v.323）. Ānanda’s requests were，however，not always granted. Once，for instance，though he asked the Buddha three times to recite the Pātimokkha，the Buddha refused to do so until an offending monk had been removed （Vin.ii.236f.）.<br><br>Again，when at Vesāli，as a result of the Buddha’s talks to the monks on asubha，a large number of them，feeling shame and loathing for their bodies，committed suicide，Ānanda suggested to the Buddha that he might teach the monks some method by which they might obtain insight （aññā） （S.v.320f）.<br><br> <br><br>In order that people might still worship the Buddha when he was away on tour，Ānanda planted the Ānanda-Bodhi （q.v.）.<br><br>Ānanda was，however，careful that people should not weary the Buddha unnecessarily. Even when he told the Buddha about the suicide of the monks （mentioned above），he was careful to wait till the Buddha had finished his fortnight’s solitude，because he had given orders that he should not be disturbed.<br><br> <br><br>When Subhadda wanted to see the Buddha as he lay on his death-bed，Ānanda refused to let him in until expressly asked to do so by the Master （D.ii.149）. That same day when the Mallas of Kusinārā came with their families to pay their last respects to the Buddha，Ānanda arranged them in groups，and introduced each group so that the ceremony might be gone through without delay （D.ii.148）.<br><br> <br><br>He often saved the Buddha from unpleasantness by preventing too pious admirers from trying to persuade the Buddha to do what was against his scruples. E.g.，Bodhirājakumāra，when he asked the Buddha to walk over the carpets in his mansion，Kokanada （Vin.ii.128； M.ii.94）.<br><br> <br><br>Among Ānanda’s duties was the task of going round to put away anything which might have been forgotten by anyone in the congregation after hearing the Buddha preach （DhA.i.410）.<br><br> <br><br>Ānanda was often consulted by colleagues on their various difficulties. Thus we find Vangīsa （S.i.188； Thag.vers.1223-6） confiding to him his restlessness at the sight of women and asking for his advice. Among others who came to him with questions on various doctrinal matters were Kāmabhū （S.iv.165-6），Udāyi （S.v.166-8； A.iv.449），Channa （S.iii.133-4），and Bhadda （S.v.171-3； ThagA.i.474； he could not，however，be of use to his fellow celibate Bhandu）. Nor were these consultations confined to his fellow-monks，for we find the brahmins Ghosita （S.iv.113） and Unnābha （S.v.272），the Licchavis Abhaya and Panditakumāraka （A.i.220），the paribbājakas Channa （A.i.215） and Kokanuda （A.v.196），the upāsikā Migasālā （A.iii.347，and again A.v.137），a householder of Kosambī （A.i.217） and Pasenadi Kosala （M.ii.112），all coming to him for enlightenment and instruction. It was on this occasion that Pasenadi presented Ānanda with a valuable piece of foreign material which had been sent to him by Ajātasattu. <br><br>Sometimes the monks，having heard a brief sermon from the Buddha，would seek out Ānanda to obtain from him a more detailed exposition，for he had the reputation of being able to expound the Dhamma （A.v.225； S.iv.93）.<br><br> <br><br>It is said that the Buddha would often deliberately shorten his discourse to the monks so that they might be tempted to have it further explained by Ānanda. They would then return to the Buddha and report to him Ānanda’s exposition，which would give him an opportunity of praising Ānanda’s erudition. MA.i.81； for such praise see，e.g.，A.v.229. It is said that once when a certain landowner asked the Buddha how he could show honour to the Dhamma，the Buddha told him to show honour to Ānanda if he wished to honour the Dhamma （J.iv.369）. <br><br> <br><br>In the Sekha Sutta （M.i.353ff ） we are told that after the Buddha had preached to the Sākiyans of Kapilavatthu till late at night，he asked Ānanda to continue the discourse while he himself rested. Ānanda did so，and when the Buddha awoke after his sleep，he commended Ānanda on his ability. On another occasion，the Buddha asks Ānanda to address the monks on the wonders attendant on a Buddha’s birth，and the Acchari-yabbhuta-Dhamma Sutta is the result. The Buddha is mentioned as listening with approval （M.iii.119ff）.<br><br> <br><br>Sometimes Ānanda would suggest to the Buddha a simile to be used in his discourse，e.g. the Dhammayāna simile （S.v.5）； or by a simile suggest a name to be given to a discourse，e.g. the Madhupindika Sutta （M.i.114； cp. Upavāna suggesting the name for the Pāsādika Sutta D.iii.141）； or again，particularly wishing to remember a certain Sutta，he would ask the Buddha to give it a name，e.g. the Bahudhātuka Sutta （M.iii.67）.<br><br> <br><br>Several instances occur of Ānanda preaching to the monks of his own accord （E.g.，A.ii.156f.； v.6） and also to the laity （E.g.，A.ii.194）. The Sandaka Sutta records a visit paid by Ānanda with his followers to the paribbajaka Sandaka，and describes how he won Sandaka over by a discourse. Sometimes，as in the case of the Bhaddekaratta Sutta （M.iii.189f ） Ānanda would repeat to the assembly of monks a sermon which he had previously heard the Buddha preach. Ānanda took the fullest advantage of the permission granted to him by the Buddha of asking him any question he desired. He had a very inquiring mind； if the Buddha smiled he would ask the reason （M.ii.45，50，74； A.iii.214f.； J.iii.405； iv.7）.<br><br>Or if he remained silent，Ānanda had to be told the reason （S.iv.400）. He knew that the Buddha did nothing without definite cause； when Upavāna，who stood fanning the Buddha，was asked to move away，Ānanda wished to know the reason，and was told that Upavāna prevented various spirits from seeing the Buddha （D.ii.139）. The Buddha was always willing to answer Ānanda’s questions to his satisfaction. Sometimes，as in the case of his question regarding the dead citizens of Ñātikā （D.ii.91ff.），* a long discourse would result.**<br><br>  * In this case the discourse concluded with a description of the Dhammādāsa   （Mirror of Truth） to be used for all time； see also S.v.356-60.<br><br>  ** The Pabbajjā Sutta （Sn.72ff.），was preached because of Ānanda’s request   that the Buddha should give an account of his renunciation （SnA.ii.381）； see   also Pubbayogāvacara Sutta （SnA.i.47）.<br><br>Most often his consultations with the Buddha were on matters of doctrine or were connected with it - e.g.，on nirodha （S.iii.24）； loka （S.iv.53）； suñña （S.iv.54； M.iii.104-24）； vedanā （S.iv.219-21） ； iddhi （S.v.282-4； 286）； ānāpānasati （S.v.328-34）； bhava，etc. （A.i.223f.）； on the chalabhijāti of Pūrana Kassapa （q.v.）； the aims and purposes of sīla （A.v.1f.，repeated in v.311f.）； the possibilities of samādhi （A.v.7f.，repeated in v.318 and in A.i.132f.）； on sanghabheda （A.v.75ff.）； the qualities requisite to be a counsellor of monks （A.iv.279ff.）； the power of carrying possessed by a Buddha’s voice （A.i.226f.）； the conditions necessary for a monk’s happiness （A.iii.132f.）； the different ways of mastering the elements （M.iii.62f.）； the birthplace of ”noble men” （DhA.iii.248）； and the manner in which previous Buddhas kept the Fast-day （DhA.iii.246）. To these should be added the conversations on numerous topics recorded in the Mahāparinibbāna Sutta. Some of these questions - e.g.，about earthquakes （D.ii.107ff.； A.iv.312ff.） and the different kinds of spirits present at the death of the Buddha （D.ii.139f.） - seem to have been put into Ānanda’s mouth in order that they might be used as pegs on which to hang beliefs connected with them which were current among later-day Buddhists.<br><br> <br><br>Not all the Suttas addressed to Ānanda are，however，the result of his questions. Sometimes he would repeat to the Buddha conversations he had had with others and talks he had overheard，and the Buddha would expound in detail the topics occurring therein.<br><br> <br><br>Thus，for instance，a conversation with Pasenadi Kosala on Kalyānamittatā is repeated and the Buddha explains its importance （S.i.87-9； v.2-3） ； Ānanda tells the Buddha about his visit to the Paribbajakārāma in Kosambi and what he there heard about a bhikkhu being called niddasa after twelve years of celibacy. The Buddha thereupon expounds the seven niddasavatthu （A.iv.37ff.）. The account conveyed by Ānanda of Udāyī preaching to a large crowd leads to an exposition of the difficulties of addressing large assemblies and the qualities needed to please them （A.iii.184）. A conversation between Udāyī and the carpenter Pañcakanga on feelings is overheard by Ānanda and reported to the Buddha，who gives a detailed explanation of his views on the subject （S.iv.222f.； M.i.397f.）. The same thing happens when Ānanda mentions to the Buddha talks he had heard between Sāriputta and the Pāribbājakas （S.ii.35-7） and between the same Elder and Bhūmiya （S.ii.39-41）. Sometimes - as in the case of the upāsikā Migasālā （A.iii.347； v.137） - Ānanda would answer questions put to him as best he could，and seek the Buddha’s advice and corrections of his interpretation of the Doctrine.<br><br> <br><br>When the monks asked Ānanda whether the Buddha’s predictions regarding the results of Devadatta’s crimes were based on actual knowledge，he furnished them with no answer at all until he had consulted the Buddha （A.iii.402）. Similarly，when Tapussa questions him as to why household life is not attractive to laymen，Ānanda takes him straight away to the Buddha，who is spending his siesta in the Mahāvana in Uruvelakappa （A.iv.438f.）. Once Ānanda fancies that he knows all about causation，and tells the Buddha how glad he is that he should understand this difficult subject. The Buddha points out to him that he really knows very little about it and preaches to him the Mahānidāna Sutta （D.ii.55ff.； S.ii.92-3）.<br><br>When Ānanda realises that the Buddha will die in a short while，with childlike simplicity，he requests the Buddha to make a last pronouncement regarding the Order （D.ii.98 ff.； S.v.152-4）.<br><br> <br><br>On several occasions it is news that Ānanda brings to the Buddha - e.g.，about the death of the Nigantha Nātaputta，and about Devadatta’s plots，already mentioned - which provoke the Buddha to preach to him：Phagguna has died，and at his death his senses seemed very clear； so they would，says the Buddha，and proceeds to speak of the advantages of listening to the Dhamma in due season （A.iii.381f.）. Or again，Girimānanda is ill and would the Buddha go and see him? The Buddha suggests that Ānanda should go and tell Girimānanda about the ten kinds of saññā （aniccasññā，etc.），and the patient will recover （A.v.108f.）. Ānanda desires to retire into solitude and develop zeal and energy； would the Buddha tell him on which topics to meditate? And the Buddha preaches to him the doctrine of impermanence （S.iii.187； iv.54-5）.<br><br> <br><br>The Buddha，however，often preached to Ānanda without any such provocation on various topics - e.g.，on the nature of the sahkhāra （S.iii.3740）； on the impossibility of the monk without faith attaining eminence in the sāsana （A.v.152ff.）； on the power the Buddha has of knowing which doctrines would appeal to different people and of preaching accordingly （A.v.36f.）； on immorality and its consequences （A.i.50f.）； on the admonitions that should be addressed to new entrants to the Order （A.iii.138f.）； on the advice which should be given to friends by those desiring their welfare （A.i.222）.<br><br> <br><br>The various topics on which the Buddha discoursed to Ānanda as recorded in the Mahā Parinibbāna Sutta，have already been referred to. Some of them - e.g.，on the eight assemblies，the eight positions of mastery，the eight stages of deliverance （D.ii.112） - seem to be stereotyped later additions. On the other hand，with regard to the accounts of the honours to be paid to a Buddha’s dead body，the places of pilgrimage for the pious，and various other similar subjects，it is impossible to say how far they are authentic. In a few instances the remarks addressed to Ānanda seem to be meant for others，to be heard by them or to be conveyed to them - e.g.，in the dispute between Udāyī and Sāriputta，when they both seek the Buddha for him to settle the differences in opinion between them （A.iii.192ff.）； or，again，when the recalcitrant Udāyī fails to answer the Buddha’s question on subjects of reflection （anussatitthāna），and Ānanda gives an answer which the Buddha approves （A.iii.322ff.）. A question asked by Ānanda as to whether there are any scents which spread even against the wind，results in the well-known sermon about the fame of the holy man being wafted everywhere （A.i.222f.； DhA.i.420ff.）. Once or twice Ānanda intervenes in a discussion between the Buddha and another，either to ask a question or to suggest a simile which he feels could help the Buddha in establishing his point - e.g.，in the interviews of Uttiya Paribbājaka （A.v.194），of the brahmin Sangārava （A.i.169），and again of Vidūdabha，son of Pasenadi （M.ii.130）.<br><br> <br><br>In the Mahā Mālunkyā Sutta （M.i.433），it is Ānanda’s intervention which evokes the discourse on the Five Fetters. Similarly he intervenes in a discussion between the Buddha and Pārāsariya’s pupil，Uttara，and persuades the Buddha to preach the Indriyabhāvanā Sutta on the cultivation of the Faculties （M.iii.298ff.）.<br><br>Buddhaghosa gives a list of the discourses which bring out the eminence and skill of Ānanda； they are the Sekha，Bāhitiya，ānañjasappāya，Gopaka-Moggallāna，Bahudhātuka，Cūlasuññata，Mahāsuññata，Acchariyabbhuta，Bhaddekaratta，Mahānidā-na，Mahāparinibbāna，Subha and Cūlaniyalokadhātu. （For particulars of these see under the respective names.） The books give accounts of several conversations between Ānanda and his eminent colleagues，such as Sāriputta. See also his conversation with Musīla，and Savittha and Nārada at Kosambī in the Ghositārāma （S.ii.113f.）. He seems to have felt happy in their company and did not hesitate to take to them his difficulties； thus we find him asking Sāriputta why only certain beings in this world reach parinibbāna （A.ii.167）； on another occasion he asks Sāriputta about the possibilities of samādhi （A.v.8）. On the other hand，at least twice （A.iii.201f.； 361f.），when Ānanda asks his questions of Sāriputta，the latter suggests that Ānanda himself should find the answer，and having heard it，Sāriputta praises him highly and extols his abilities.<br><br> <br><br>Ānanda’s special friends seem to have been Sāriputta，Moggallāna，Mahā Kassapa，Anuruddha and Kankhā Revata （E.g.，M.i.212f）. He was the Sangha-navaka among them all，yet they held him in high esteem （MA.i.436）. Ānanda and Sāriputta were very special friends. It is said that Sāriputta loved Ānanda because the latter did for the Buddha what Sāriputta would wish to have done himself，and Ānanda respected Sāriputta because he was the Buddha’s chief disciple. Young men who were ordained by either of them would be sent to the other to learn under him. They shared between them any good thing given to them. Once Ānanda was presented by a brahmin with a costly robe； immediately he wished to give it to Sāriputta，but as the latter was away at the time，he obtained the Buddha’s permission to keep it for him till his return （Vin.i.289； Sp.iii.636-7； MA.i.436）.<br><br>The Samyutta Nikāya （i.63-4） contains an eulogy on Sāriputta by Ānanda，where the latter speaks of his comprehensive and manifold wisdom，joyous and swift，of his rampant energy and readiness to accept advice. When he hears of Sāriputta’s death from Cunda the Samanuddesa，he goes to the Buddha with Cunda （not wishing to break the news himself） and they take with them Sāriputta’s bowl and outer robe，Cunda carrying the ashes，and there Ānanda confesses to the Buddha that when he heard the news he felt as thought his body were drugged，his senses confused and his mind become a blank （S.v.161； Thag.vers.1034-5）. The Commentary adds （SA.i.180） that Ānanda was trembling ”like a cock escaping from the mouth of a cat.”<br><br>That Mahā Kassapa was fond of Ānanda，we may gather from the fact that it was he who contrived to have him elected on the First Council，and when Mahā Kassapa heard of Ānanda’s attainment of arahantship，it was he who led the applause （DA.i.11）. Ānanda held him in the highest veneration，and on one occasion refused to take part in an upasampadā ordination because he would have to pronounce Kassapa’s name and did not consider this respectful towards the Elder （Vin.i.92）. In their conversations，Kassapa addresses Ānanda as ”āvuso”，Ānanda addresses Kassapa as ”bhante.” There is an interview recorded between them in which Kassapa roundly abuses Ānanda，calling him- corn-trampler” and ”despoiler of families，” and he ends by up saying ，this boy does not know his own measure.” Ānanda had been touring Dahkhinagiri with a large company of monks，mostly youths，and the latter had not brought much credit upon them selves. When Kassapa sees Ānanda on his return to Rājagaha，he puts on him the whole blame for the youths’ want of training. Ānanda winces at being called ”boy”； ，my head is growing grey hairs，your reverence，yet I am not vexed that you should call me ’boy’ even at this time of day.” Thullanandā heard of this incident and showed great annoyance. ”How dare Mahā Kassapa，” she says，”who was once a heretical teacher，chide the sage Ānanda，calling him ’boy’?” Mahā Kassapa complains to Ānanda of Thullanandā’s behaviour； probably，though we are not told so，Ānanda apologised to him on her behalf （S.ii.217ff）.<br><br> <br><br>On another occasion，Ānanda，after a great deal of persuasion，took Kassapa to a settlement of the nuns. There Kassapa preached to them，but the nun Thullatissā was not pleased and gave vent publicly to her displeasure. ”How does Kassapa think it fit to preach the doctrine in the presence of the learned sage Ānanda? It is as if the needle-pedlar were to deem he could sell a needle to the needle-maker.” Kassapa is incensed at these words，but Ānanda appeases him by acknowledging that he （Kassapa） is in every way his superior and asks him to pardon Tissa. ”Be indulgent，your reverence，” says he，”women are foolish.” S.ii.215ff.； the Tibetans say that when Kassapa died，Ajātasattu was very grieved because he had not been able to see the monk’s body. Ānanda took the king to the mountain where it had been buried and showed it to him （Rockhill，op. cit.，p.162 and n.2）.<br><br>In this passage Ānanda is spoken of as Vedehamuni. The Commentary （SA.ii.132） explains it by panditamuni，and says further，pandito hi ñānasankhātena vedena īhati sabbakiccāni karoti，tasmā vedeho ti vuccati ； vedeho ca so muni cā ti vedehamuni. Compare with this the derivation of Vedehiputta in connection with Ajātasattu. See also Vedehikā. The Mtu. （iii.176-7） says that when the Buddha went away from home Ānanda wished to join him，but his mother was unwilling，because his brother，Devadatta，had already gone away. Ānanda therefore went to the Videha country and became a muni. Is this another explanation of the term Vedehamuni?<br><br> <br><br>It was perhaps Ānanda’s championship of the women’s cause which made him popular with the nuns and earned for him a reputation rivalling，as was mentioned above，even that of Mahā Kassapa. When Pajāpatī Gotamī，with a number of Sākyan women，undaunted by the Buddha’s refusal of their request at Kapilavatthu，followed him into Vesāli and there beseeched his consent for women to enter the Order，the Buddha would not change his mind.<br><br>Ānanda found the women dejected and weeping，with swollen feet，standing outside the Kūtāgārasālā. Having learnt what had happened，he asked the Buddha to grant their request. Three times he asked and three times the Buddha refused. Then he changed his tactics. He inquired of the Buddha if women were at all capable of attaining the Fruits of the Path. The answer was in the affirmative，and Ānanda pushed home the advantage thus gained. In the end the Buddha allowed women to enter the Order subject to certain conditions. They expressed their great gratitude to Ānanda （Vin.ii.253ff. Ānanda is again found as intermediary for Pajāpatī Gotamī in M.iii.253f）. In this connection，the Buddha is reported as having said （Vin.ii.256） that had Ānanda not persuaded him to give his consent to the admission of women to the Order，the Sāsana would have lasted a thousand years，but now it would last only five hundred.<br><br>This championing of the women’s cause was also one of the charges brought against Ānanda by his colleagues at the end of the First Council. （See below.）<br><br>Perhaps it was this solicitude for their privileges that prompted him to ask the Buddha one day why it was that women did not sit in public assemblies （e.g. courts of justice），or embark on business，or reap the full fruit of their actions （A.ii.82. See also GS.ii.92，n.2，on the interpretation of the last word）.<br><br>That Ānanda was in the habit of preaching frequently to the nuns is evident from the incidents quoted above and also from other passages （E.g.，S.v.154ff.； Thag.v.1020； ThagA.ii.129）. He seems also to have been in charge of the arrangements for sending preachers regularly to the nuns. A passage in the Samyutta Commentary （i.210） seems to indicate that Ānanda was a popular preacher among laywomen as well.<br><br>They would stand round him when he preached，fanning him and asking him questions on the Dhamma. When he went to Kosambī to impose the higher penalty on Channa，the women of King Udena’s harem，hearing of his presence in the park，came to him and listened to his preaching. So impressed were they that they gave him five hundred robes （Vin.ii.290）. It was on this occasion that Ānanda convinced Udena of the conscientiousness with which the Sākyaputta monks used everything which was given to them，wasting nothing. The king，pleased with Ānanda，gave him another five hundred robes，all of which he distributed among the community. <br><br>Ananda had been a tailor in a past birth and had given a Pacceka Buddha a piece of cloth，the size of his hand，and a needle. Because of the gift of the needle he was wise，because of the cloth he got 500 robes （AA.i.239）.<br><br>A similar story is related of the women of Pasenadi’s palace and their gift to Ānanda. The king was at first angry，but afterwards gave Ānanda one thousand robes （J.ii.24ff）.<br><br> <br><br>The Dhammapada Commentary （i.382ff ） says that once Pasenadi asked the Buddha to go regularly to the palace with five hundred monks and preach the Law to his queens Mallikā and Vāsabhakhattiyā and to the other women in the palace. When the Buddha said that it was impossible for him to go regularly to one place he was asked to send a monk，and the duty was assigned to Ānanda. He therefore went to the palace at stated times and instructed the queens. Mallikā was found to be a good student，but not so Vāsabhakhattiyā.<br><br> <br><br>The Jātaka Commentary （i.382） says that the women of the palace were themselves asked which of the eighty chief disciples they would have as their preacher and they unanimously chose Ānanda. For an incident connected with Ānanda’s visits to the palace see the Mahāsāra Jātaka and also Pasenadi.<br><br>According to the Anguttara Commentary （ii.533） Ānanda was beautiful to look at.<br><br>Ānanda’s services seem often to have been sought for consoling the sick. Thus we find Anāthapindika sending for him when he lay ill （M.iii.258），and also Sirivaddha （S.v.176f） and Mānadinna （S.v.177f）. He is elsewhere mentioned as helping the Buddha to wait on a sick monk （Vin.i.302）. We are told that when the Buddha had his afternoon siesta，Ānanda would spend his time in waiting upon the sick and talking to them （Sp.iii.651）. Ānanda was never too,6,1
37196,en,21,ananda,ānandā,Ānandā,Ānandā：One of the five daughters of the chief queen of the king of the third Okkāka dynasty （DA.i.258：SnA.i.352）. <br><br>The Mahāvamsa Tīkā （p.84） says that Okkāka was the youngest of the sixteen kings of the Mahāsammata dynasty and makes no mention of three Okkāka dynasties.<br><br>The name of Okkāka’s chief queen was Hatthā （v.l. Bhattā）.,6,1
37198,en,21,ananda sutta,ānanda sutta,Ānanda Sutta,Ānanda Sutta：<i>1. ānanda Sutta</i>.-Preached by ānanda to Vangīsa. Once as they were going together for alms to Sāvatthi，Vangīsa confessed that he was disaffected. ānanda advised him on how to overcome the disaffection by proper cultivation of the senses. S.i.188.<br><br><i>2. ānanda Sutta.</i>-Once ānanda was living in a forest tract in the Kosala country and was much occupied in talking to the laity who came to see him. A deva of the forest，desiring his welfare，came up to him and suggested that he might stop his constant babbling and meditate instead （S.i.199）. According to Buddhaghosa （SA.i.225），this was soon after the Buddha’s death，shortly before ānanda became arahant. People，knowing of his close attendance on the Master，were ever asking for details about the Parinibbāna and when they mourned he had to admonish them. He used to wander about，taking with him the Buddha’s begging bowl and robe. In the Theragāthā （ver.119； ThagA.i.237） the same admonition is put into the mouth of a Vajjiputta monk.<br><br><i>3. ānanda Sutta.</i>-Preached by the Buddha to ānanda，who asked how nirodha could be obtained. By the cessation of the five khandhas，answered the Buddha. S.iii.24-5.<br><br><i>4. ānanda Sutta.</i>-A conversation between the Buddha and ānanda，at Jetavana. ānanda is asked in what things one discerns the arising （uppāda），passing away （vaya），and constant change （aññathatta）. The answer is ”in the five khandhas.” The Buddha praises ānanda for his answer. S.iii.37-8.<br><br><i>5. ānanda Sutta.</i>-Same as above，except that the discernment is not only with regard to the present，but also to the past and the future. S.iii.38-9.<br><br><i>6. ānanda Sutta.</i>-ānanda tells the monks in Jetavana how when he and his colleagues were novices，Punna Mantāniputta was very helpful to them and instructed them as to how the conceit of self （asmimāna） arose and how it could be overcome. Having heard him，ānanda says he fully understood the Dhamma. S.iii.105-6.<br><br><i>7. ānanda Sutta.</i>-Preached at Jetavana. ānanda asks the Buddha about psychic power （iddhi），its basis and cultivation，and the practice thereof. The Buddha enlightens him. S.v.285-6.<br><br><i>8. ānanda Sutta.</i>-Same as above，with the addition of ānanda’s declaration that the monks consider the Buddha as their guide，etc. S.v.286.<br><br><i>9. ānanda Sutta.</i>-Preached at Jetavana. ānanda is instructed as to how concentration on breathing （ānāpānasati） leads to the four satipatthānas and how these，in turn，bring to completion the seven bojjhangas. These last lead to complete knowledge and release （vijjāvimutti）. The methods of their development are explained in detail. S.v.328-33.<br><br><i>10. ānanda Sutta.</i>-Same as above，the only difference being the same as between 7 and 8.<br><br><i>11. ānanda Sutta.</i>-Records a visit paid to ānanda at Jetavana by Sāriputta，who was also staying there. Sāriputta tells ānanda that sotāpannas are those that have no disloyalty to the Buddha，the Dhamma and the Sangha. They have no such immorality as is possessed by the uneducated putthujjanas. S.v.362-4.<br><br><i>12. ānanda Sutta.</i>-Preached at the Ghositārāma in Kosambi. ānanda asks the Buddha how monks could enjoy ease （phāsuvihāra） and the Buddha tells him （A.iii.132-4）.<br><br><i>13. ānanda Sutta.</i>-A conversation between ānanda and Mahā Kotthita with regard to what happens after the passionless，remainder less ending of the six spheres of contact. A.ii.162. The P.T.S. text puts this under Kotthita Sutta，but both the Commentary and the Uddāna at the end of the Vagga treat it as a separate sutta.<br><br><i>14. ānanda Sutta.</i>-ānanda goes to Sāriputta and asks him how far a monk could learn the Dhamma，remember it，reflect upon it and teach it to others. Sāriputta suggests that ānanda should answer the question himself，which ānanda does. At the end of the discourse Sāriputta utters an eulogy on ānanda and calls him the pattern of the true monk. A.iii.361-2.<br><br><i>15. ānanda Sutta</i>.-Preached by the Buddha in reply to ānanda’s question as to how notions of ”I” and ”mine” and the tendency to vain conceit could be completely destroyed （A.i.132f）. This sutta refers to the Punnaka-pañha of the Parāyana.<br><br><i>16. ānanda Sutta.</i>-A conversation between ānanda and Udāyī on the wonders of a Tathāgata’s attainment and the nature of perception. In the course of the dialogue ānanda mentions a visit paid to him by a nun who was a follower of the Jatilas，and her questions on samādhi. A.iv.426.<br><br><i>17. ānanda Sutta</i>.-A discourse given to the monks by ānanda on the good man and the wicked man. A.v.6f.<br><br><i>18. ānanda Sutta</i>.-On the ten qualities that a monk should possess if he would benefit by the practice of the Buddha’s teachings. A.v.152ff.<br><br><i>ānanda or Atthatta Sutta.</i>-The Paribbājaka Vacchagotta visits the Buddha and asks him if there is a self. The Buddha makes no reply even when the question is repeated，and Vacchagotta goes away. The Buddha，later，explains to ānanda，in reply to his inquiry，that he remained silent because whatever answer he gave to Vacchagotta’s question，it would be capable of being misunderstood and misinterpreted. S.iv.400-1.<br><br><i>ānanda Vagga.</i>-The eighth chapter of the Tīkā Nipāta of the Anguttara Nikāya. It consists of ten suttas，the last of which contains a prophecy regarding ānanda. A.i.215-28.,12,1
37210,en,21,anandabodhi,ānandabodhi,Ānandabodhi,Ānandabodhi：The bodhi-tree planted by ānanda at the entrance to Jetavana.  <br><br>The people of Sāvatthi，led by Anāthapindika，suggested to ānanda that some place should be provided where they might offer flowers and perfumes in the name of the Buddha，when the Buddha was away on his periodical tours. <br><br>After consultation with the Buddha，ānanda obtained，with Moggallāna’s assistance，a fruit from the bodhi-tree at Gayā，and had it planted at the gateway of Jetavana in the presence of a large and distinguished gathering，including Pasenadi Kosala andVisākhā.  <br><br>The seed was planted by Anāthapindika in a golden jar filled with fragrant earth. Immediately a sapling sprang up，fifty cubits tall，with five branches，each fifty cubits long.  <br><br>The king poured round the tree perfumed water from eight hundred jars of gold and silver.  <br><br>In order to consecrate the new tree，the Buddha，at ānanda’s request，sat under it for one night，in the rapture of samāpatti.  <br><br>Because the tree was planted by ānanda，it became known as ānandabodhi （J.iv.228-30）.  <br><br>Pilgrims who came to the Buddha at Jetavana were in the habit of paying respect to the ānandabodhi （J.ii.321）.  <br><br>The Paduma Jātaka and theKālingabodhi Jātaka were both preached in reference to this bodhi-tree.,11,1
37228,en,21,anandakumara,ānandakumāra,Ānandakumāra,Ānandakumāra：A shipwright，who，with three hundred others，was sent by Mahosadha to the Upper Ganges to secure timber wherewith to build three hundred ships in preparation for Mahosadha’s visit to the capital of Pañcala in order to erect buildings for King Vedeha. A.vi.427.,12,1
37232,en,21,anandamanava,ānandamānava,Ānandamānava,ānandamānava：See ānanda （17）.,12,1
37273,en,21,anandena sutta,ānandena sutta,Ānandena Sutta,ānandena Sutta：The Buddha is asked by Ananda to tell him of a   doctrine which would make him more ardent and intent. The Buddha teaches him   the doctrine of impermanence. S.iii.187-8.,14,1
37316,en,21,anangana jataka,anangana jātaka,Anangana Jātaka,Anangana Jātaka：Mentioned in the Anguttara Commentary （i.74），among the Jātakas revealed by the Buddha at Sankassa in answer to the questions asked by Sāriputta. <br><br>No story of this name is found in the Jātaka Commentary，but the verse quoted in the Anguttara Commentary is found in theJhānasodhana Jātaka （J.i.473f），for which evidently this was another name. <br><br>An Anangana Vatthu is mentioned in the Samantapāsadikā （i.158），but the reference is not clear，and probably refers to Anangana Sutta （infra）.,15,1
37317,en,21,anangana sutta,anangana sutta,Anangana Sutta,Anangana Sutta：A record of a conversation between Sāriputta and   Moggallāna on the nature of blemishes （anganāni） and on the benefits of   recognising and removing them. M.i.24ff.,14,1
37337,en,21,ananjasappaya sutta,ānañjasappāya sutta,Ānañjasappāya Sutta,Ānañjasappāya Sutta：Preached to the monks，with ānanda at their head，by the Buddha at Kammassadhamma in the Kuru country. It deals with real Permanence （ānañjasappāya） and with the various ways of meditating on impassibility and the attainments and true release. True deathlessness is only the heart’s deliverance （anupādā cittassa vimokkho），and there are several stages of the paths that lead to it （M.ii.261ff）. Buddhaghosa （MA.ii.851） says that this sutta described the arahantship of the Sukkhavipassakā. Arahantship is mentioned in nine different connections in the sutta，which is therefore praised as being well taught （sukathitam）.,19,1
37338,en,21,ananjasappaya sutta,ānañjasappāya sutta,Ānañjasappāya Sutta,ānañjasappāya Sutta：See ānañjasappāya Sutta.,19,1
37444,en,21,ananta,ananta,Ananta,Ananta：The serpent king referred to under Anantapokkharanī，but   not elsewhere mentioned in the old books. He is also called Anantabhoga. For   details see Hopkins&#39； Epic Mythology （pp. 23-4）.,6,1
37482,en,21,anantajali,anantajālī,Anantajālī,Anantajālī：King. A previous birth of Bhājanadāyaka fifty-three   kappas ago （Antarajāli）. Ap.i.218.,10,1
37487,en,21,anantajina,anantajina,Anantajina,Anantajina：An epithet of the Buddha. <br><br>When Upaka，the ājīvika，saw the Buddha，and heard of his attainments，Anantajina was one of the names he used in uttering the Buddha’s praises （ThagA.i.220）. <br><br>Later，when having quarrelled with his wife Cāpā，he sought the Buddha at Sāvatthi，it was ”Anantajina” he asked for. Ibid.，222； SnA.i.260； MA.i.389.,10,1
37495,en,21,anantakaya,anantakāya,Anantakāya,Anantakāya：An attendant of King Milinda who was sent by the king to escort Nāgasena from the monastery toSāgala. <br><br>On his way he questioned the Elder about the soul and we are told that the latter talked to him from the Abhidhamma to such effect that Anantakāya became a convert （Mil.30-1）. <br><br>He is probably to be identified with Antiochus，attendant of Menander. Milinda Questions，I.xix.，xlii.,10,1
37524,en,21,anantapokkharani,anantapokkharanī,Anantapokkharanī,Anantapokkharanī：A pond constructed by Parakkamabahu I. in   Pulatthipura. The steps surrounding the pond were laid like the coils of the   serpent-king Ananta. Cv.lxxiii.120.,16,1
37543,en,21,anantarabhandaka-tittha,anantarabhandaka-tittha,Anantarabhandaka-Tittha,Anantarabhandaka-tittha：A ford in the Mahāvāluka-gangā in Ceylon.   Cv.lxxii.16.,23,1
37593,en,21,anantarapeyyala,anantarapeyyāla,Anantarapeyyāla,Anantarapeyyāla：One of the sections of the  Vidhura Jātaka. J.vi.304.,15,1
37737,en,21,anantava sutta,anantavā sutta,Anantavā Sutta,Anantavā Sutta：On the world as being unlimited. S.iii.215.,14,1
37912,en,21,ananusociya jataka,ananusociya jātaka,Ananusociya Jātaka,Ananusociya Jātaka：The Bodhisatta was born as a rich Brahmin in Benares. After his education at Takkasilā his parents wished him to marry. After much persuasion he agreed to do so，if they could find a woman like a golden image which he would make. Emissaries were sent out and they found a girl of sixteen，Samīllabhāsinī，in the Kāsi kingdom. She did not wish to marry either，but yielded to her parent’s wishes. Though the two young people were married they lived in celibacy and when their parents died they gave away their immense wealth and became ascetics. Samillabhāsini died of dysentery caused by unsatisfactory meals. The Bodhisatta coming back from his begging-rounds found her dead on a bench，but proceeded to eat his meal much to the surprise of the onlookers. On being questioned，”Why should I weep?” he said ”that which has the quality of dissolution is dissolved.”<br><br>The story was related in reference to a landowner who，when his wife died，gave himself up to despair. The Buddha，seeing his upanissaya，went out to meet him and told him the story，whereupon he obtained the First Fruit of the Path. J.iii.92-7.,18,1
37925,en,21,ananussuta sutta,ananussuta sutta,Ananussuta Sutta,Ananussuta Sutta：The five-fold power of a Tathāgata. A.iii.9f.,16,1
38096,en,21,anapana katha,ānāpāna kathā,Ānāpāna Kathā,ānāpāna Kathā：The third section of the Mahāvagga of the  Patisambhidāmagga. Ps.i.162ff.,13,1
38097,en,21,anapana samyutta,ānāpāna samyutta,Ānāpāna Samyutta,ānāpāna Samyutta：The fifty-fourth section of the Samyutta Nikāya.   S.v.311-41.,16,1
38099,en,21,anapana sutta,ānāpāna sutta,Ānāpāna Sutta,ānāpāna Sutta：The idea of in-breathing and out-breathing，if   cultivated and developed，leads to much profit. S.v.132.,13,1
38100,en,21,anapana vagga,ānāpāna vagga,Ānāpāna Vagga,ānāpāna Vagga：The seventh chapter of the Bojjhanga Samyutta of the   Samyutta Nikāya. S.v.129-32.,13,1
38140,en,21,anapanasati sutta,ānāpānasati sutta,Ānāpānasati Sutta,Ānāpānasati Sutta：Preached at Sāvatthi on Komudī，the full-moon day of the fourth month. The monks had gathered together to see the Buddha and eminent disciples had been busy instructing their pupils in the various attainments. The Commentary says the Buddha had not gone on tour as usual because he wanted to give the monks opportunity of developing their attainments. （MA.ii.895-6.） <br><br> <br><br>Seeing them thus assembled，the Buddha was pleased with their demeanour and described how in the confraternity of monks were to be found men of various degrees of attainment. Some of them practised the cultivation of mindfulness by breathing exercises and the Buddha proceeded to explain how it was done. Such mindfulness leads to the development of the four satipatthānas，and these，in turn，to the seven bojjhangas. Through them one attains deliverance through understanding. M.iii.78-88.,17,1
38584,en,21,anasava,anāsava,Anāsava,Anāsava：A Pacceka Buddha found in a list of Pacceka Buddhas. He   lived in Isigili. M.iii.70； Ap.i.107.,7,1
38589,en,21,anasava sutta,anāsava sutta,Anāsava Sutta,Anāsava Sutta：The Buddha teaches that which is free from āsavas   and the way thereto. S.iv.369.,13,1
38720,en,21,anatam sutta,anatam sutta,Anatam Sutta,Anatam Sutta：See Anta Sutta.,12,1
38734,en,21,anatha,anātha,Anātha,Anātha：A Pacceka Buddha of thirty-one kappas ago. Uddālapupphiya   Thera，in a previous birth，offered him an uddāla-flower. Ap.i.288.,6,1
38766,en,21,anathapindika,anāthapindika,Anāthapindika,Anāthapindika：A banker （setthi） of Sāvatthi who became famous because of his unparalleled generosity to the Buddha. His first meeting with the Buddha was during the first year after the Enlightenment，in Rājagaha （the story is given in Vin.ii.154ff； SA.i.240ff，etc.），whither Anāthapindika had come on business. <br><br>His wife was the sister of the setthi of Rājagaha，and when he arrived he found the setthi preparing a meal for the Buddha and his monks on so splendid a scale that he thought that a wedding was in progress or that the king had been invited. On learning the truth he became eager to visit the Buddha，and did so very early the next morning （Vin.ii.155-6）. He was so excited by the thought of the visit that he got up three times during the night. When，at last，he started for Sītavana，the road was quite dark，but a friendly Yakkha，Sīvaka，sped him on with words of encouragement. By force of his piety the darkness vanished.<br><br> <br><br>The Buddha was staying in the Sītavana，and when Anāthapindika reached there spirits opened the door for him. He found the Buddha walking up and down，meditating in the cool air of the early dawn. The Buddha greeted him and talked to him on various aspects of his teaching. Anāthapindika was immediately converted and became a Sotāpanna. He invited the Buddha to a meal the next day，providing everything himself，although the setthi，the Mayor of Rājagaha and King Bimbisāra asked to be allowed to help. After the meal，which he served to the Buddha with his own hand，he invited the Buddha to spend the rainy season at Sāvatthi，and the Buddha accepted，saying ”the Tathāgatas，o householder，take pleasure in solitude.” ”I understand，o Blessed One，I understand，” was the reply.<br><br> <br><br>When Anāthapindika had finished his business at Rājagaha he set out towards Sāvatthi，giving orders along the way to his friends and acquaintances to prepare dwellings，parks，rest-houses and gifts all along the road to Sāvatthi in preparation for the Buddha’s visit. He had many friends and acquaintances and he was ādeyyavaco （his word was held to be of weight），loc. cit.，p.158. But see J.i.92，where it is said that Anāthapindika bore all the expenses of these preparations. Vihāras were built costing l，000 pieces each，a yojana apart from each other.<br><br> <br><br>Understanding the request implied in the Buddha’s words when he accepted the invitation，Anāthapindika looked out for a quiet spot near Sāvatthi where the Buddha and the monks might dwell，and his eye fell on the park of Jetakumāra. He bought the park at great expense and erected therein the famous Jetavanārāma. As a result of this and of his numerous other benefactions in the cause of the Sāsana，Anāthapindika came to be recognised as the chief of alms-givers （A.i.25）.<br><br> <br><br>Anāthapindika’s personal name was Sudatta，but he was always called Anāthapindika （AA.i.208； MA.i.50） （feeder of the destitute） because of his munificence； he was，however，very pleased when the Buddha addressed him by his own name （Vin.ii.156）. He spent eighteen crores on the purchase of Jetavana and a like sum on the construction of the vihāra； another eighteen crores were spent in the festival of dedication. He fed one hundred monks in his house daily in addition to meals provided for guests，people of the village，invalids，etc. Five hundred seats were always ready in his house for any guests who might come （AA.i.208-9. He fed 1，000 monks daily says DhA.i.128； but see J.iii.119，where a monk，who had come from far away and had missed the meal hour，had to starve.）.<br><br> <br><br>Anāthapindika’s father was the setthi Sumana （AA. loc. cit）. The name of Anāthapindika’s brother was Subhūti.<br><br> <br><br>Anāthapindika married a lady called Puññalakkhanā （J.ii.410； J.iii.435，she was the sister of the setthi of Rājagaha. SA.i.240）； he had a son Kāla and three daughters，Mahā-Subhaddā，Cūla-Subhaddā and Sumanā. （Besides Kāla，Anāthapindika had another son，who joined the Order under Subhūti Thera； AA.ii.865）. Mention is also made of a daughter-in law，Sujātā by name，daughter of Dhanañjaya and the youngest sister of Visākhā. She was very haughty and ill-treated the servants （J.ii.347）.<br><br> <br><br>The son，in spite of his father’s efforts，showed no piety until he was finally bribed to go to the vihāra and listen to the Buddha’s preaching （see Kāla）. The daughters，on the other hand，were most dutiful and helped their father in ministering to the monks. The two elder ones attained to the First Fruit of the Path，married，and went to live with the families of their husbands. Sumanā obtained the Second Fruit of the Path，but remained unmarried. Overwhelmed with disappointment because of her failure in finding a husband，she refused to eat and died； she was reborn in Tusita （DhA.i.128f）.<br><br> <br><br>The Bhadraghata Jātaka （J.ii.431） tells us of a nephew of Anāthapindika who squandered his inheritance of forty crores. His uncle gave him first one thousand and then another five hundred with which to trade. This also he squandered. Anāthapindika then gave him two garments. On applying for further help the man was taken by the neck and pushed out of doors. A little later he was found dead by a side wall.<br><br> <br><br>The books also mention a girl，Punnā，who was a slave in Anāthapindika’s household. On one occasion when the Buddha was starting on one of his periodical tours from Jetavana，the king，Anāthapindika，and other eminent patrons failed to stop him； Punnā，however，succeeded，and in recognition of this service Anāthapindika adopted her as his daughter （MA.i.347-8）. On uposatha days his whole household kept the fast； on all occasions they kept the pañcasīla inviolate （J.iii.257）.<br><br> <br><br>A story is told of one of his labourers who had forgotten the day and gone to work； but remembering later，he insisted on keeping the fast and died of starvation. He was reborn as a deva （MA.i.540-1）.<br><br> <br><br>Anāthapindika had a business village in Kāsi and the superintendent of the village had orders to feed any monks who came there （Vin.iv.162f）. One of his servants bore the inauspicious name of Kālakanni （curse）； he and the banker had been playmates as children，and Kālakanni，having fallen on evil days，entered the banker’s service. The latter’s friends protested against his having a man with so unfortunate a name in his household，but he refused to listen to them. One day when Anāthapindika was away from home on business，burglars came to rob his house，but Kālakanni with great presence of mind drove them away （J.i.364f）.<br><br>A similar story is related of another friend of his who was also in his service （J.i.441）.<br><br> <br><br>All his servants，however，were not so intelligent. A slave woman of his，seeing that a fly had settled on her mother，hit her with a pestle in order to drive it away，and killed her （J.i.248f）.<br><br> <br><br>A slave girl of his borrowed an ornament from his wife and went with her companions to the pleasure garden. There she became friendly with a man who evidently desired to rob her of her ornaments. On discovering his intentions，she pushed him into a well and killed him with a stone （J.iii.435）.<br><br> <br><br>The story of Anāthapindika’s cowherd，Nanda，is given elsewhere.<br><br> <br><br>All the banker’s friends were not virtuous； one of them kept a tavern （J.i.251）. As a result of Anāthapindika’s selfless generosity he was gradually reduced to poverty. But he continued his gifts even when he had only bird-seed and sour gruel. The devata who dwelt over his gate appeared before him one night and warned him of his approaching penury； it is said that every time the Buddha or his monks came to the house she had to leave her abode over the gate and that this was inconvenient to her and caused her to be jealous. Anāthapindika paid no attention to her warnings and asked her to leave the house. She left with her children，but could find no other lodging and sought counsel from various gods，including Sakka. Sakka advised her to recover for Anāthapindika the eighteen crores that debtors owed him，another eighteen that lay in the bottom of the sea，and yet eighteen more lying unclaimed. She did so and was readmitted （DhA.iii.10ff； J.i.227ff）.<br><br> <br><br>Anāthapindika went regularly to see the Buddha twice a day，sometimes with many friends （J.i.95ff.； he went three times says J.i.226），and always taking with him alms for the young novices. But we are told that he never asked a question of the Buddha lest he should weary him. He did not wish the Buddha to feel obliged to preach to him in return for his munificence （DhA.i.3）. But the Buddha of his own accord preached to him on various occasions； several such sermons are mentioned in the Anguttara Nikāya：<br><br>    on the importance of having a well-guarded mind like a well-protected gable   in a house （A.i.261f）；        on the benefits the recipient of food obtains （life，beauty，happiness，  strength）；     on the four obligations that make up the pious householder’s path of duty   （gihisāmikiccāni - waiting on the Order with robes，food，lodgings，medical   requirements. Referred to also in S.v.387，where Anāthapindika expresses his   satisfaction that he had never failed in these obligations）；     on the four conditions of success that are hard to win （wealth gotten by   lawful means，good report，longevity，happy rebirth）；     on the four kinds of happiness which a householder should seek （ownership，  wealth，debtless ness，blamelessness） （these various tetrads are given in   A.ii.64ff）.    on the five kinds of enjoyment which result from wealth rightfully obtained   （enjoyment - experienced by oneself and by one’s friends and relations，  security in times of need，ability to pay taxes and to spend on one’s   religion，the giving of alms to bring about a happy rebirth，A.iii.45-6）；     the five things which are very desirable but difficult to obtain （long   life，beauty，happiness，glory，good condition of rebirths，A.iii.47-8）；     the five sinful acts that justify a man’s being called wicked （hurting of   life，etc. A.iii.204）；     the inadvisability of being satisfied with providing requisites for monks   without asking oneself if one also experiences the joy that is born of ease of   mind （evidently a gentle warning to Anāthapindika，A.iii.206-7）.The Buddha preached the Velāma Sutta to encourage Anāthapindika when he had been reduced to poverty and felt disappointed that he could no longer provide luxuries for the monks （A.iv.392ff）. On another occasion the Buddha tells Anāthapindika that the Sotāpanna is a happy man because he is free from various fears：fear of being born in hell，among beasts，in the realm of Peta or in some other unhappy state； he is assured of reaching Enlightenment （A.iv.405f，also S.v.387f）.<br><br> <br><br>Elsewhere the Buddha tells Anāthapindika that it is not every rich man who knows how to indulge in the pleasures of sense legitimately and profitably （A.v.177ff）.<br><br> <br><br>There is，however，at least one sutta preached as a result of a question put by Anāthapindika himself regarding gifts and those who are worthy to receive them （A.i.62-3）； and we also find him consulting the Buddha regarding the marriage of his daughter，Cola Subhaddā （DhA.iii.466）.<br><br> <br><br>Anāthapindika died before the Buddha. As he lay grievously ill he sent a special message to Sāriputta asking him to come （again，probably，because he did not want to trouble the Buddha）. Sāriputta went with Ananda and preached to him the Anāthapindikovāda Sutta （M.iii.258f.； see also S.v.380-7，which contain accounts of incidents connected with this visit）. His pains left him as he concentrated his mind on the virtuous life he had led and the many acts of piety he had done. Later he fed the Elders with food from his own cooking-pot，but quite soon afterwards he died and was born in the Tusita heaven. That same night he visited the Buddha at Jetavana and uttered a song of praise of Jetavana and of Sāriputta who lived there，admonishing others to follow the Buddha’s teaching. In heaven he will live as long as Visākhā and Sakka （DA.iii.740）. <br><br> <br><br>Various incidents connected with Anāthapindika are to be found in the Jātakas. On one occasion his services were requisitioned to hold an inquiry on a bhikkhuni who had become pregnant （J.i.148）.<br><br> <br><br>Once when the Buddha went on tour from Jetavana，Anāthapindika was perturbed because there was no one left for him to worship； at the Buddha’s suggestion，an offshoot from the Bodhi tree at Gaya was planted at the entrance to Jetavana （J.iv.229）.<br><br>Once a brahmin，hearing of Anāthapindika’s luck，comes to him in order to find out where this luck lay so that he may obtain it. The brahmin discovers that it lay in the comb of a white cock belonging to Anāthapindika； he asks for the cock and it is given to him，but the luck flies away elsewhere，settling first in a pillow，then in a jewel，a club，and，finally，in the head of Anāthapindika’s wife. The brahmin’s desire is thus frustrated （J.ii.410f）.<br><br> <br><br>On two occasions he was waylaid by rogues. Once they tried to make him drink drugged toddy. He was at first shocked by their impertinence，but，later，wishing to reform them，frightened them away （J.i.268）.<br><br> <br><br>On the other occasion，the robbers lay in wait for him as he returned from one of his villages； by hurrying back he escaped them （J.ii.413）. Whenever Anāthapindika visited the Buddha，he was in the habit of relating to the Buddha various things which had come under his notice，and the Buddha would relate to him stories from the past containing similar incidents. Among the Jātakas so preached are：Apannaka，Khadirahgāra，Rohinī，Vārunī，Punnapāti，Kālakanni，Akataññū，Verī，Kusanāli，Siri，Bhadraghata，Visayha，Hiri，Sirikālakannī and Sulasā. <br><br> <br><br>Anāthapindika was not only a shrewd business man but also a keen debater. The Anguttara Nikāya （A.v.185-9） records a visit he paid to the Paribbājakas when he could think of nothing better to do. A lively debate ensues regarding their views and the views of the Buddha as expounded by Anāthapindika. The latter silences his opponents. When the incident is reported to the Buddha，he speaks in high praise of Anāthapindika and expresses his admiration of the way in which he handled the discussion.<br><br> <br><br>During the time of Padumattara Buddha Anāthapindika had been a householder of Hamsavatī. One day he heard the Buddha speak of a lay-disciple of his as being the chief of alms-givers. The householder resolved to be so designated himself in some future life and did many good deeds to that end. His wish was fulfilled in this present life. Anāthapindika is sometimes referred to as Mahā Anāthapindika to distinguish him from Cūla Anāthapindika.,13,1
38767,en,21,anathapindika-putta-kala vatthu,anāthapindika-putta-kāla vatthu,Anāthapindika-Putta-Kāla Vatthu,Anāthapindika-putta-Kāla Vatthu：Story of the conversion of   Anāthapindika&#39；s son Kāla. DhA.iii.189-92.,31,1
38768,en,21,anathapindika-setthi vatthu,anāthapindika-setthi vatthu,Anāthapindika-Setthi Vatthu,Anāthapindika-Setthi Vatthu：Story of the goddess，guardian of   Anāthapindika&#39；s gate.,27,1
38769,en,21,anathapindika sutta,anāthapindika sutta,Anāthapindika Sutta,Anāthapindika Sutta：1. Anāthapindika Sutta.-Similar to the Anāthapindikovāda Sutta （infra），but the greater part of this discourse is taken up with the words of consolation，courage and suggestion addressed by Sāriputta to the banker，and we are told that his pains were allayed. No mention is made of the advice not to cling to matters mundane，nor of the death of the banker almost immediately afterwards. Instead，it is stated that Sāriputta and Ananda were given a meal from the banker’s own cooking-pot and that they went away after thanking him. Ananda reports to the Buddha the news of their visit，and the Buddha praises Sāriputta for his wisdom. S.v.380-5.<br><br> <br><br>2. Anāthapindika Sutta.-The same as the above，but Ananda is given as the admonisher and Anāthapindika is made to claim that he had not violated a single one of the obligations binding on a householder （gihisāmīcakāni sikkhāpadāni）. S.v.385-7.<br><br> <br><br>3. Anāthapindika Sutta.-Records a visit paid by Anāthapindika to the Buddha，who tells him of the five kinds of guilty dread （pañca-bhayāni verāni） which are allayed in the Ariyan disciple，and of the four limbs of the Stream-winner （sotāpattiyangāni）. S.v.387-9.<br><br> <br><br>Anāthapindika Vagga.-The second chapter of the Devaputta Samyutta of the Samyutta Nikāya contains a series of verses spoken before the Buddha on various occasions by devas，the last of them being Anāthapindika （reborn in the deva world）. S.i.51ff.,19,1
38776,en,21,anathapindikassarama,anāthapindikassārāma,Anāthapindikassārāma,Anāthapindikassārāma：See Jetavana.,20,1
38784,en,21,anathapindikovada sutta,anāthapindikovāda sutta,Anāthapindikovāda Sutta,Anāthapindikovāda Sutta：Addressed by Sāriputta to Anāthapindika when he lay on his deathbed. It was an exhortation to him not to cling to mundane things. It is said that at the end of the sermon the banker wept aloud，never before having heard such a homily. Soon after，he died and was born as a deva，in which form he came to Jetavana and paid homage to the Buddha （M.iii.258-63）.<br><br>In this sutta Sāriputta says that such sermons were not vouchsafed to the white-robed laity but reserved for the duly-ordained （M.iii.261），a statement sometimes quoted as evidence of an esoteric doctrine in Buddhism. <br><br>Anāthapindika makes a request that such suttas should also be preached to laymen because there are young men whose eyes are but slightly dimmed.,23,1
38804,en,21,anaticari sutta,anaticārī sutta,Anaticārī Sutta,Anaticārī Sutta：A woman who is no adulteress will be born in   heaven. S.iv.244.,15,1
38911,en,21,anatta sutta,anatta sutta,Anatta Sutta,Anatta Sutta：1. Anatta Sutta.-Preached to Rādha at Sāvatthi in answer to his question ”What is not-self ?” S.iii.196.<br><br>2 and 3. Anatta Suttas.-The occasion is the same. That which is without a self must be put away. S.iii.199 and 201.<br><br>4. Anatta Sutta.-The idea of ”not-self，” when cultivated，conduces to great profit. S.v.133.,12,1
38912,en,21,anatta sutta,anattā sutta,Anattā Sutta,Anattā Sutta：1. Anattā Sutta.-All the khandhas are without the self. The Ariyan disciple feels revulsion towards them realising that，for him，there is no hereafter （S.iii.21）.<br><br>2. Anattā Sutta.-Same as above （S.iii.77）.<br><br>3. Anattā Sutta.-All objects of the senses （sights，sounds，etc.），both external （bāhira） and personal （ajjhatta），are void of a self. S.iv.2，4，6.<br><br>4. Anattā Sutta.-Everything is void of self. S.iv.28.,12,1
38933,en,21,anattalakhana sutta,anattalakhana sutta,Anattalakhana Sutta,Anattalakhana Sutta：Anattalakhana SuttaPreached five days after the Dhammacakkapavattana Sutta to thePañcavaggiya monks，all of whom became arahants at the conclusion of the sermon （Vin.i.13-14； J.i.82； iv.180； Dpv.i.34； MA.i.390； AA.i.57，84）. <br><br> <br><br>No self is to be found in any of the five khandhas，all of which are impermanent and subject to woe. <br><br> <br><br>The sutta does not deal with the question as to whether the self exists or not； it only shows that the khandhas are not the self.<br><br> <br><br>In the Samyutta Nikāya （iii.66f ） the discourse is called the Pañca Sutta，the five referred to being the Pañcavaggīyā who listened to it.<br><br>Anattalakhana VatthuThe story of five hundred monks. The Buddha，knowing their past，advises them to reflect on the ”selfishness” of the khandhas （DhA.iii. 406-7）. <br><br> <br><br>These monks had devoted themselves to meditation on this topic for 20，000 years in the dispensation of Kassapa Buddha.,19,1
38979,en,21,anattaniya sutta,anattaniya sutta,Anattaniya Sutta,Anattaniya Sutta：For that which does not belong to the self，  desire must be put away. S.iii.78.,16,1
39020,en,21,anattena sutta,anattena sutta,Anattena Sutta,Anattena Sutta：Lust and desire for that which is without a self   should be put away. S.iii.178.,14,1
39115,en,21,anatthapucchakabrahmana vatthu,anatthapucchakabrāhmana vatthu,Anatthapucchakabrāhmana Vatthu,Anatthapucchakabrāhmana Vatthu：Story of a brahmin who asked the   Buddha whether he knew only of that which was good or did he know evil as   well? The Buddha set his doubts at rest. DhA.ii.227-9.,30,1
39138,en,21,anatthataya sutta,anatthatāya sutta,Anatthatāya Sutta,Anatthatāya Sutta：Negligence （pamāda） conduces to great loss.   A.i.16.,17,1
39880,en,21,ancanavana,añcanavana,Añcanavana,Añcanavana：See Añjanavana.,10,1
39934,en,21,andabharigamakutaka sutta,andabharīgāmakūtaka sutta,Andabharīgāmakūtaka Sutta,Andabharīgāmakūtaka Sutta：Story of a village cheat，born as a peta.<br><br> <br><br>His secret organs （anda） were huge in size. <br><br> <br><br>He was among the petas seen by Mahāmoggallāna on his way to Rājagaha from Gijjhakūta，in company with the Elder Lakkhana. <br><br> <br><br>He had been a corrupt judge in Rājagaha and had taken bribes and given unjust judgments. S.ii.258，SA.ii.162.,25,1
39942,en,21,andabhuta jataka,andabhūta jātaka,Andabhūta Jātaka,Andabhūta Jātaka：On the innate wickedness of woman. A girl is bred from infancy among women only，never seeing any man but her husband，the king’s chaplain. The latter had embarked on the enterprise of so bringing up the girl，in order to defeat the king at dice，because the king was in the habit of winning by a declaration of truth to the effect that all women were treacherous； the chaplain wanted to find an exception in order to falsify the declaration. For a time the experiment succeeds，but later，as a result of the king’s scheming，the girl starts an intrigue with a flower-seller as lover and is discovered （J.i.289ff）. <br><br>The Jātaka is so called because the woman in the story was guarded from the time she lay in her mother’s womb as a foetus （andabhūta）.<br><br>The story was related concerning a monk who was worried by his passions.,16,1
40024,en,21,andha,andhā,Andhā,Andhā：Mentioned in the Samantapāsādikā （*），together with the Damilas，as being non-Ariyan （milakkha）； the name is probably the same as Andhaka（ā） （q.v.）.<br><br> <br><br>  （*） i.255； see also VibhA.387-8，where the Andhaka-language is mentioned.   In Buddhaghosa’s time the Vedas were taught in the Andha language also   （MA.i.113）.,5,1
40025,en,21,andha sutta,andha sutta,Andha Sutta,Andha Sutta：On the three classes of persons：the blind，the   one-eyed，and the two-eyed （A.iii.128f）.,11,1
40060,en,21,andhabhuta sutta,andhabhūta sutta,Andhabhūta Sutta,Andhabhūta Sutta：See Addhabhūta   Sutta.,16,1
40086,en,21,andhaka,andhakā,Andhakā,Andhakā：<i>1. Andhakā.</i>-Mentioned in a list of tribes that came to pay homage toJatukannika Thera when he was born as a banker in Hamsavatī （Ap.ii.359）. The Andhakarattha was on the banks of the Godhāvarī and near where Bāvarī lived. Assaka and Alaka，mentioned in theVatthugāthā of theParāyanavagga （Sn.977），are described in the Sutta Nipāta Commentary as Andhaka kings. <br><br>SnA.ii.581； Vincent Smith places them originally in Eastern India between the Krsna and Godāvarī rivers （Z.D.M.G. 56，657ff.）； see also Burgess：Arch. Reports on W. India，ii.132 and iii.54. Cunningham：603-607. <br><br>In the Aitareya Brahmana （vii.18） the Andhakas are mentioned together with the Pulindas，etc.，as an outcast tribe. They again appear associated in the time of Asoka （Vincent Smith：Z.D.M.G. 56，652f）. The Mahābhārata （xii.207，42） places the Pulindas，the Andhas and the Sabaras in theDaksinapatha.<br><br><i>2. Andhakā.-</i>An important group of monks that seceded from theTheravāda. They included as minor sectsPubbaseliyas，Aparaseliyas，Rājagirikas and Siddhatthikas （Points of Controversy，p. 104，extract from Kathāvatthu Cy.）. <br><br>They were still powerful in Buddhaghosa’s time （Ibid.，xxxiv）. The Andhakas are not mentioned as a special sect either in the Mahāvamsa or in the Dīpavamsa，though in the Mahāvamsa the sects spoken of above as offshoots of the Andhakas （Rājagiriyā，Siddhatthikā，Pubba- and Apara-seliyā） are given. （Mhv.v.12f.； also the Mbv.97） For a very valuable account of the different schools and their relation to each other，see Points of Controversy，pp. xxxv-xlv. About the Andhakas see particularly pp. xliii.ff. <br><br>There were various doctrines held by all the Andhakas either in common with other sects or alone，and various other doctrines held only by some of the minor groups of Andhakas. For a summary of these see Points of Controversy，pp. xx-xxiv.,7,1
40098,en,21,andhakara,andhakāra,Andhakāra,Andhakāra：A village in Ceylon，one of the villages given by   Aggabodhi IV. for the maintenance of the Padhāna-ghara built by the king for   the Thera Dāthāsiva. Cv.xlvi.12.,9,1
40103,en,21,andhakara sutta,andhakāra sutta,Andhakāra Sutta,Andhakāra Sutta：The ignorance of Ill，its arising，etc.，is   greater and more fearsome than the darkness of interstellar space   （lokantarika）. S.v.454-5.,15,1
40104,en,21,andhakara vagga,andhakāra vagga,Andhakāra Vagga,Andhakāra Vagga：The second section of the Pācittiya in the   Bhikkhunī-vibhanga. Vin.iv.268-71.,15,1
40152,en,21,andhakarattha,andhakarattha,Andhakarattha,Andhakarattha：See Andhakā   （1）.,13,1
40187,en,21,andhakavenhu,andhakavenhu,Andhakavenhu,Andhakavenhu：Ten brothers，sons of Devagabbhā andUpasāgara.<br><br>As it had been foretold at Devagabbhā’s birth that one of her sons would destroy the lineage of Kamsa，each time a son was born to her，fearing lest he be put to death，she sent him secretly to her serving-woman，Nandagopā； the latter had married Andhakavenhu and，by good fortune，daughters were born to her at the same time as sons to Devagabbhā； these daughters she sent to Devagabbhā in exchange for the latter’s sons.<br><br>The ten sons were named Vāsudeva，Baladeva，Candadeva，Suriyadeva，Aggideva，Varunadeva，Ajjuna，Pajjuna，Ghatapandita and Ankura. Cowell sees in this story the kernel of a nature-myth （Jātaka，trans. iv. 51 n. ）； cf. with this the Krsna legend in the Harivamsa； see also Wilson’s Visnu Purāna （Hall’s Ed.），v. 147f.； and the article on Krsna in Hopkins’ Epic Mythology，pp.214f. <br><br>They had also a sister，Añjanadevī. When they grew up they became highway robbers，seizing even a present sent to their uncle，King Kamsa. Thus they became notorious as the Andakavenhudāsaputtā. The king，having learnt of their true descent，devised various plans for their destruction. Two famous wrestlers，Cānura and Mutthika，were engaged to have a public wrestling match with them. The brothers accepted the challenge and looted several shops for clothes，perfumes，etc.，to be used for the occasion. Baladeva killed both the wrestlers. In his death-throes Mutthika uttered a prayer to be born as a Yakkha； his wish was fulfilled and he was born as such in the Kālamattiya forest. When the king’s men attempted to seize the brothers，Vāsudeva threw a wheel which cut off the heads of both the king and his brother the viceroy，Upakamsa.<br><br>The populace，terrified，begged the brothers to be their guardians. Thereupon they assumed the sovereignty of Asitañjana. From there they set out to conquer the whole of Jambudīpa，starting with Ayojjhā （whose king，Kālasena，they took prisoner） and Dvāravatī，which they captured with the help ofKanhadīpayana.<br><br>They made Dvāravatī their capital and divided their kingdom into ten shares，forgetting their sister，Añjanadevī. When they discovered their mistake，Ankura gave her his share and took to trade. Ankura’s later history is found in PvA.111ff. See Ankura.<br><br>In course of time the brothers had many sons and daughters，the average human age at that time being 20，000 years. Later their sons annoyed the sage Kanhadīpāyana by dressing up a lad as a woman and asking him what child she would bring forth. ”A knot of acacia wood，” he answered，”with which will be destroyed the line of Vasudeva.”<br><br>They laughed at the sage and kicked him. On the seventh day the lad voided from his belly a knot of acacia wood which they burnt，casting the ashes into the river. From those ashes，which stuck near the city gate，an Eraka-plant sprang up. One day，while disporting themselves in the water，the kings，with their families and followers，started a sham quarrel and plucked leaves from the Eraka-plant to use as clubs. The leaves turned into weapons in their hands，and they were all killed except Vāsudeva，Baladeva，Añjanadevī，and their chaplain，all of whom fled in a chariot. Thus were the words of the sage fulfilled.<br><br>In their flight they reached the Kālamattiya forest in which Mutthika had been born as a Yakkha. When Mutthika saw Baladeva he assumed the shape of a wrestler and challenged him to a fight. Baladeva accepted the challenge and ”was gobbled up like a radish-bulb.”<br><br>Vāsudeva proceeded on his way with the others and at night lay in a bush for shelter. A huntsman，mistaking him for a pig，speared him； when Vāsudeva heard that the huntsman’s name was Jarā （Old Age） he reconciled himself to death. Thus they all perished except Añjanadevī （J.iv.79ff），of whose later history nothing is mentioned.<br><br>In the Kumbha Jātaka （J.v. p.18） it is suggested that the Andhakavenhus were destroyed as a result of indulging in drink. This story was evidently well known to tradition as it is so often referred to. E.g.，in the Sankicca Jāt. （v. 267） and in Vv.，p.58.,12,1
40188,en,21,andhakavenhu,andhakavenhu,Andhakavenhu,Andhakavenhu：Husband of Nandagopā，serving-woman of Devagabbhā. <br><br>The ten sons of Devagabbhā by Upasāgara were brought up as the children of Nandagopā and Andhakavenhu and later became known as Andhakavenhudāsaputtā. J.iv.79-81.,12,1
40192,en,21,andhakavinda,andhakavinda,Andhakavinda,Andhakavinda：A village in the Magadha country，three gāvuta from Rājagaha. Between it and Rājagaha is the river Sappinī，which rises in theGijjhakūta （Vin.i.109； Vin. Texts i.254，n.2）. Once the Buddha went fromBenares to Andhakavinda with 1，250 monks，and many people followed them carrying cartloads of provisions that they might feed them in turn. There were so many awaiting their turn that a certain brahmin （referred to as Andhakavindabrāhmana） had to wait two months for his to come round. At the end of two months，finding that his own affairs were going to ruin and that there was no likelihood of his turn coming soon，the brahmin went to the provision-room to see what deficiency he could possibly supply. Seeing there neither rice，milk，nor honey-lumps，he approached Ananda，and having，through him，obtained the Buddha’s permission，the brahmin prepared a meal of milk-rice and honey-lumps for the Buddha and the monks. At the conclusion of the meal the Buddha spoke of the tenfold good qualities of milk-rice. Vin.i.220f.； it was this praise uttered by the Buddha that made Visākhā ask him，as a favour，that she should be allowed to supply milk-rice to the monks throughout her life （ibid.，293）； see also UdA.112.<br><br>During the same visit of the Buddha，a newly converted minister of the district prepared meat dishes for the fraternity，but being disappointed that the monks，who had had a meal of solid milk-rice earlier，could not eat large quantities of his dishes，he was rather rude to them. Later he expressed remorse，and the Buddha assured him that heaven would be his inheritance （Vin.i.222f. This was the occasion for the rule that monks who have been invited to a meal in one place should not accept milk-rice somewhere else earlier in the same day.）. It was on the way back from Andhakavinda to Rājagaha that the Buddha met Belattha Kaccāna （Vin.i.224f）.<br><br>Once when the Buddha was staying at Andhakavinda the BrahmāSahampati came and lighted the place with his effulgent beauty till late at night； then he sought the Buddha and sang before him verses of exhortation meant for the monks，urging them to lead the holy life （S.i.154）. Here，too，the Buddha mentioned to Ananda the necessity of admonishing and encouraging new members of the Order with regard to five things：good conduct，control of the faculties of sense，abstinence from too much talking，love of solitude and the cultivation of right views （A.iii.138-9； referred to in Sp.iv.789）. <br><br>Once in Andhakavinda the Buddha suffered from disease of the wind. Ananda was asked to obtain gruel for the complaint. The wife of the village physician supplied the gruel with great devotion，and as a result was born inTāvatimsa，where her abode was known as the Kañjikādāyika vimāna （VvA.185-6）. Another lay devotee built a Gandhakuti for the Buddha at Andhakavinda，and personally looked after the Buddha while he was there. This upāsaka was also，as a result，born in Tāvatimsa in a golden vimāna （VvA.302-3）.<br><br>Cūlasetthi’s daughter，Anulā，lived in Andhakavinda after her marriage and it was there that she gave alms on behalf of her dead father （PvA.105-9）.,12,1
40194,en,21,andhakavinda brahmana,andhakavinda brāhmana,Andhakavinda Brāhmana,Andhakavinda Brāhmana：See under   Andhakavinda. His story is given as an illustration of how followers of   the Buddha would often pursue him with manifold gifts. E.g.，UdA.112.,21,1
40195,en,21,andhakavinda sutta,andhakavinda sutta,Andhakavinda Sutta,Andhakavinda Sutta：1. Andhakavinda Sutta.-Records the incident of Sahampati visiting the Buddha in Andhakavinda （q.v.）. S.i.154.<br><br> <br><br>2. Andhakavinda Sutta.-Preached at Andhakavinda to Ananda on five things regarding which new entrants to the Order should be admonished （A.iii.138f）.<br><br> <br><br>3. Andhakavinda Sutta.-Evidently another name for the Yāgudānānumodanā Sutta of the Vinaya. Vin.i.220f.<br><br> <br><br>Andhakavinda Vagga.-The twelfth section of the Pañcaka Nipāta of the Anguttara Nikāya （A.iii.136-42）.,18,1
40218,en,21,andhanaraka,andhanāraka,Andhanāraka,Andhanāraka：One of the villages given by Aggabodhi IV，for the   maintenance of the Padhāna-ghara built for the Elder Dāthāsiva. Cv.xlvi.13.,11,1
40230,en,21,andhapura,andhapura,Andhapura,Andhapura：A city in the Seriva country，on the bank of the river Telavāha. It was whilst doing business as a hawker here that the Bodhisatta，born as Seriva，crossed the wishes of another hawker，who in the present age was Devadatta. This was the beginning of Devadatta’s enmity towards the Buddha. J.i.111，113.,9,1
40247,en,21,andhatthakatha,andhatthakathā,Andhatthakathā,Andhatthakathā：One of the Commentaries used by Buddhaghosa   （Sp.iv.747）. It was handed down at Kāñcipura （Conjevaram） in South India.,14,1
40249,en,21,andhavana,andhavana,Andhavana,Andhavana：A grove to the south of Sāvatthi，one gāvuta away from the city. It was well guarded and monks and nuns used to resort there in search of solitude. During the time of Kassapa Buddha，thieves waylaid an anāgāmī upāsaka in this forest； his name was Sorata （Yasodhara，according to the Samyutta Cy），and he had been touring Jambudīpa collecting money for the Buddha’s cetiya. They gouged out his eyes and killed him. Thereupon the robbers all lost their sight and wandered about the forest blind； hence the name of the forest （”Blind，” usually，but wrongly，translated ”Dark”）. It had retained its name during two Buddha-periods. The story is given in MA.i.336ff. and SA.i.148.<br><br>There was a Meditation Hall （padhāna-ghara） built there for the use of contemplative monks and nuns （MA.i.338）. Stories are told of those，particularly the nuns，who were tempted by Māra in the Andhavana. E.g.，ālavikā，Soma，Kisāgotamī，Vijayā，Uppalavannā，Cālā，Upacālā，Sisūpacālā，Selā，Vajirā； J.i.128ff. and ThigA.64，66，163.<br><br>Once when Anuruddha was staying there he became seriously sick （S.v.302）. It was here that the Buddha preached to Rāhula the discourse （Cūla-Rāhulovāda） which made him an arahant （S.iv.105-7； AA.i.145）.<br><br>Among others who lived here from time to time are mentioned the Elders Khema，Soma （A.iii.358），and Sāriputta （A.v.9），the last-mentioned experiencing a special kind of samādhi （where he realised that bhavanirodha was nibbāna）.<br><br>The Theragātha Commentary （i.39） records a discussion here between Sāriputta and Punna regarding purification （visuddhikamma）. The Vammikā Sutta （M.i.143ff ） was the result of questions put by an anāgami Brahma，his erstwhile colleague，to Kumāra-kassapa，while he was in Andhavana.<br><br>Once bandits laid an ambush for Pasenadi as he went through the forest to pay his respects to the Buddha，attended by a small escort，as was sometimes his wont. He was warned in time and had the wood surrounded，capturing and impaling or crucifying the bandits on either side of the road through the wood. We are told that though the Buddha knew of this，he did not chide the king because he had certain reasons for not doing so. （See SA.i.131-2. Mrs. Rhys Davids doubts the authenticity of this story； KS.i.127n.）<br><br>The Therī Uppalavannā was raped in a hut in the forest by a young brahmin named Ananda，and it is said that from that time nuns did not live in Andhavana （DhA.ii.49，52）.<br><br>The Pārājikā （Vin.iii.28ff ） contains stories of monks who committed offences in the forest with shepherdesses and others，and also of some monks who ate the flesh of a cow which had been left behind，partly eaten，by cattle thieves （Vin.iii.64）. It was here that Uppalavannā obtained the piece of cow’s flesh which she asked Udāyi to offer to the Buddha，giving Udāyi her inner robe as ”wages” for the job （the story is told in Vin.iii.208-9）.<br><br>The Pārichattakavimāna （VvA.172ff ） was the abode which fell to the lot of a woman who having plucked an asoka-flower，while getting firewood in Andhavana，offered it to the Buddha.<br><br>The rule forbidding monks to enter a village clad only in their waist cloth and nether garment was made with reference to a monk whose robe had been stolen by thieves in Andhavana （Vin.i.298）.,9,1
40279,en,21,andu,andu,Andu,Andu：A village near Pulatthipura. Cv.lix.5.,4,1
40331,en,21,anejaka,anejakā,Anejakā,Anejakā：A class of devas mentioned as having been present on the   occasion of the preaching of the Mahā-Samaya Sutta. D.ii.160.,7,1
40708,en,21,anekavanna,anekavanna,Anekavanna,Anekavanna：A devaputta in Tāvatimsa，who，because of his good deeds，excelled even Sakka in majesty. When he appeared in the streets of Tāvatimsa，Sakka fled in shame （DhA.i.426-7）.<br><br> <br><br>The Vimānavatthu （pp.74-5； VvA.318ff ） gives his past story which he revealed to Moggallāna. He had been a monk under Sumedha Buddha，but later，feeling disheartened，left the Order. When the Buddha died he was seized with repentance for having lost his opportunity，and paid homage to the Buddha’s shrine and observed the precepts.,10,1
40711,en,21,anekavannavimana,anekavannavimāna,Anekavannavimāna,Anekavannavimāna：The abode of Anekavanna-devaputta. Vv.74-5.,16,1
40966,en,21,anga,anga,Anga,Anga：<i>1. Anga</i>. （See also Angā）.-One of the stock list of the sixteen Powers or Great Countries （Mahājanapadā），mentioned in the Pitakas. E.g.，A.i.213； iv.252，256，260. <br><br>The countries mentioned are Anga，Magadha，Kāsī，Kosala，Vajji，Mallā，Cetī，Vamsā，Kuru，Pañcāla，Macchā，Sūrasena，Assaka，Avantī，Gandhāra，and Kamboja. Other similar lists occur elsewhere，e.g. D.ii.200 （where ten countries are mentioned）； see also Mtu.i.34 and i.198； and Lal.24（22）. <br><br>It was to the east of Magadha，from which it was separated by the River Campā，and had as its capital city Campā，near the modern Bhagalpur （Cunningham，pp. 546-7）. Other cities mentioned are Bhaddiya （DA.i.279； DhA.i.384） and Assapura （M.i.271）.<br><br>The country is generally referred to by the name of its people，the Angā，though occasionally （E.g.，DhA.i.384） the name Angarattha is used. In the Buddha’s time it was subject to Magadha，（ThagA.i.548） whose king Bimbisāra was，we are told，held in esteem also by the people of Anga （MA.i.394），and the people of the two countries evidently used to pay frequent visits to each other （J.ii.211）. We never hear of its having regained its former independence，and traditions of war between the two countries are mentioned （E.g.，J.iv.454； J.v.316； J.vi.271）.<br><br>In the Buddha’s time the Angarājā was just a wealthy nobleman，and he is mentioned merely as having granted a pension to a Brahmin （M.ii.163）. The people of Anga and Magadha are generally mentioned together，so we may gather that by the Buddha’s time they had become one people. They provide Uruvela-Kassapa with offerings for his great sacrifice （Vin.i.27）. It was their custom to offer an annual sacrifice to Mahā-Brahmā in the hope of gaining reward a hundred thousand fold. On one occasion Sakka appears in person and goes with them to the Buddha so that they may not waste their energies in futile sacrifices （SA.i.269-70）.<br><br>Several discourses were preached in the Anga country，among them being the Sonadanda Sutta and the two Assapura Suttas （Mahā- and Cūla-）. TheMahāgovinda Sutta seems to indicate that once，in the past，Dhatarattha was king of Anga. But this，perhaps，refers to another country （Dial.ii.270 n.； see also The Rāmāyana i.8，9，17，25）. <br><br>Sona Kolivisa，before he entered the Order，was a squire （paddhagu） of Anga. Thag.v.632.<br><br><i>2. Anga.</i> King.-Chief lay supporter of Sumana Buddha （BuA.130）； the Buddhavamsa mentions Varuna and Sarana as Sumana’s aggupatthākā and Udena as upatthāka. Bu.v.28.<br><br><i>3. Anga.</i>-A king of Benares on whose feet hair grew. He inquired of the brahmins the way to heaven，and was told to retire to the forest and tend the sacred fire. He went to Himavā with many cows and women and did as he was counselled. The milk and ghee left over from his sacrifices were thrown away，and from them arose many minor rivers，the Ganges itself，and even the sea. Later he became Indra’s companion. J.vi.203<br><br><i>4. Anga.</i>-King of the Anga country，between whom and King Magadha there was constant war，with varying fortunes. In the end，Magadha，with the help of the Nāga king Campeyya，seized Anga and slew him. J.iv.453.<br><br><i>5. Anga.</i>-One of the Pacceka Buddhas mentioned in the list in the Apadana Commentary. ApA.i.107.<br><br> <i>6. Angā</i>.-Chieftains of Anga，so called，according to the Digha Nikāya Commentary （i.279），because of the beauty of their limbs. Their name was customarily （rūlhi-vasena） used to denote their country.,4,1
40967,en,21,anga sutta,anga sutta,Anga Sutta,Anga Sutta：1. Anga Sutta.-The five powers of woman：beauty，wealth，kin，sons and virtue. S.iv.247.<br><br> <br><br>2. Anga Sutta.-Systematic attention as potent factor for the seven limbs of wisdom （bojjhangā）. S.v.101.<br><br> <br><br>3. Anga Sutta.-Friendship with the virtuous as potent factor for the bojjhangas. S.v.102.<br><br> <br><br>4. Anga Sutta.-The four limbs of sotāpatti：consorting with the good，hearing the good dhamma，mindful attention and practice according to the dhamma. S.v.404.,10,1
41004,en,21,angagama,angagāma,Angagāma,Angagāma：A tank built by Parakkamabāhu I. Cv.lxxix.37.,8,1
41092,en,21,angamu,angamu,Angamu,Angamu：A place in Ceylon identified with the modern Ambagamuva   （Geiger Cv. trans. i.298，n. 3）. The Senāpati Deva once encamped there.   Cv.lxx.130.,6,1
41115,en,21,anganakola,anganakola,Anganakola,Anganakola：A village in South Ceylon，the residence of   Ambapāsāna-vāsī-Cittagutta. MT.552.,10,1
41125,en,21,anganasalaka,anganasālaka,Anganasālaka,Anganasālaka：A village given by Aggabodhi II. to the   Abhaya（giri-）vihara. Cv.xlii.63.,12,1
41129,en,21,anganika,anganika,Anganika,Anganika：Son of a very rich brahmin in Ukkatthā，near the Himālaya. Having learnt all the arts and sciences，he left the world and practised penance for the purpose of obtaining immortality. He met the Buddha in the course of his wanderings and，having entered the Order，in due course acquired six fold abhiññā.<br><br>Later he lived in a forest near the village of Kundiya of the Kurus，and the verses ascribed to him in the Theragāthā （vv.219-21.； ThagA.i.339-41） were spoken at Uggārāma，near by，to some brahmin acquaintances who had come from Uttarāpatha.<br><br>In a previous birth he had met Sikhī Buddha and paid homage to him.,8,1
41249,en,21,angaraja,angarājā,Angarājā,Angarājā：The chieftain of Anga in the Buddha&#39；s time. See  Anga.,8,1
41325,en,21,angarapabbata,angārapabbata,Angārapabbata,Angārapabbata：A blazing mountain of white hot coal，one of the   tortures of the Mahāniraya. Kvu.597.,13,1
41441,en,21,angati,angati,Angati,Angati：King of Videha； he ruled atMithilā. His chief queen bore him a daughterRujā，all his other 16，000 wives being barren.<br><br>His ministers were Vijaya，Sunāma andAlāta.<br><br>He questions an ascetic，Guna，as to the various moral duties，and following his advice，devotes himself solely to pleasure. Ruja，however，is virtuous and tries to deliver him from his heretical beliefs，but it is not till the Bodhisatta - who had been born as the Mahā Brahma Nārada -comes down to earth in the guise of an ascetic，and frightens the king with descriptions of the various hells，that Angati is convinced of the error of his ways.<br><br>He was a former incarnation of Uruvela Kassapa. J.vi.220-55.,6,1
41501,en,21,angika sutta,angika sutta,Angika Sutta,Angika Sutta：On the development of the fivefold Ariyan Samādhi.   A.iii.25-9.,12,1
41521,en,21,angirasa,angirasa,Angirasa,Angirasa：1. Angirasa （Angīrasa）.-A name applied to the Buddha several times in the Pitakas. （E.g.，Vin.i.25； D.iii.196； S.i.196； A.iii.239； Thag.v.536； J.i.116）. In the Commentaries three etymologies are given：Buddhaghosa says that ”it means emitting rays of various hues from the body，” and that the word is therefore applicable to all Buddhas alike （DA.iii.963）. Dhammapāla adds that it signifies being possessed of attainments such as virtue，and also that according to some，Angirasa was a personal name given by the Buddha’s father in addition to Siddhatha （ThagA.i.503. It is worth noting that in AA.i.381 Siddhattha is referred to as Angīrasa Kumāra.） <br><br>It is，however，well-known that，according to Vedic tradition，the Gautamas belong to the Angirasa tribe （see Vedic Index：Gotama）； the word，as applied to the Buddha，therefore，is probably a patronymic，in which case we have another example of a Ksatriya tribe laying claim to a brahmin gotra. See Thomas：Life and Legend of the Buddha，p.22-3.<br><br> <br><br>2. Angirasa.-Another name （Angirasa gahapati） for Asayha. Pv.p.25，vv.23 and 27 ff.； also PvA.124.<br><br> <br><br>3. Angirasa.-One of the ten ancient seers who conducted great sacrifices and were versed in Vedic lore. The others being Atthaka，Vāmaka，Vāmadeva，Vessāmitta，Yamataggi，Bhāradvāja，Vāsettha，Kassapa and Bhagu. The list occurs in several places，e.g. Vin.i.245； A.iii.224； M.ii.169，200. <br><br>The same ten are also mentioned as being composers and reciters of the Vedas. D.i.238.<br><br> <br><br>4. Angirasa.-A celebrated physician （Mil.272）. Rhys Davids suggests that the connection of the name Angirasa with the physician is due to the charms against disease to be found in the Atharva Veda. Mil. trans. ii.109，n. 3.<br><br> <br><br>5. Angirasa.-A king，mentioned among the descendants of Mahāsammata. Mhv.ii.4； and Dpv.iii.6.<br><br> <br><br>6. Angirasa.-An ascetic. The name occurs in a list of eleven ascetics who，because of their holy lives，passed the Peta world and were born in Brahma’s heaven （J.vi.99； J.v.267）. For the others see Akitti.<br><br> <br><br>7. Angirasa.-An ascetic，Angīrasa Gotama，who was killed by the thousand-armed Ajjuna. The ascetic disturbed the animals when Ajjuna was waiting to hunt，and the king，in anger，shot at him with a poisoned arrow （J.v.135，144 and 145； DA.i.266）. This Angīrasa is probably to be identified with one of the foregoing.,8,1
41524,en,21,angirasi,angīrasī,Angīrasī,Angīrasī：A term of affection （Radiant One） used by Pañcasikha in   addressing Suriyavaccasā （D.ii.265）. The Commentary （DA.iii.701） explains that   she was so called because her limbs shone （ange rasmiyo assāti Angīrasī.）,8,1
41638,en,21,angulimala,angulimāla,Angulimāla,Angulimāla：A robber who was converted by the Buddha in the twentieth year of his ministry，and who，later，became an arahant. His story appears both in the Majjhima Cy.，743ff.，and in the Thag. Cy.，ii.57ff. The two accounts differ in certain details； I have summarised the two versions. <br><br>He was the son of the brahmin Bhaggava，chaplain to the king of Kosala，his mother beingMantānī. He was born under the thieves’ constellation，and on the night of his birth all the armour in the town shone，including that belonging to the king. Because this omen did no harm to anyone the babe was named Ahimsaka. The Thag. Cy. says he was first called Himsaka and then Ahimsaka. See also Ps. of the Brethren，323，n.3.<br><br>At Takkasilā he became a favourite at the teacher’s house，but his jealous fellow-students poisoned his teacher’s mind，and the latter，bent on his destruction，asked as his honorarium a thousand human right-hand fingers. Thereupon Ahimsaka waylaid travellers in theJālinī forest in Kosala and killed them，taking a finger from each. The finger-bones thus obtained he made into a garland to hang round his neck，hence the name Angulimāla.<br><br>As a result of his deeds whole villages were deserted，and the king ordered a detachment of men to seize the bandit，whose name nobody knew. But Angulimāla’s mother，guessing the truth，started off to warn him. By now he lacked but one finger to complete his thousand，and seeing his mother coming he determined to kill her. But the Buddha，seeing his upanissaya，went himself to the wood，travelling thirty yojanas，（DA.i.240； J.iv.180） and intercepted Angulimāla on his way to slay his mother. Angulimāla was converted by the Buddha’s power and received the ”ehi bhikkhu pabbajjā” （Thag.868-70） while the populace were yelling at the king’s palace for the robber’s life. Later，the Buddha presented him before King Pasenadi when the latter came to Jetavana，and Pasenadi，filled with wonder，offered to provide the monk with all requisites. Angulimāla，however，had taken on the dhutangas and refused the king’s offer.<br><br>When he entered Sāvatthi for alms，he was attacked by the mob，but on the admonition of the Buddha，endured their wrath as penance for his former misdeeds.<br><br>According to the Dhammapadatthakatha （iii.169） he appears to have died soon after he joined the Order.<br><br>There is a story of how he eased a woman’s labour pains by an act of truth. The words he used in this saccakiriyā （yato aham sabbaññutabuddhassa ariyassa ariyāya jātiyā jāto） have come to be regarded as a paritta to ward off all dangers and constitute the Angulimāla Paritta. The water that washed the stone on which he sat in the woman’s house came to be regarded as a panacea （M.ii.103-4； MA.747f）.<br><br>In the Angulimāla Sutta he is addressed by Pasenādi as Gagga Mantānīputta，his father being a Gagga. The story is evidently a popular one and occurs also in the Avadāna Sataka （No.27）.<br><br>At the Kosala king’s Asadisadāna，an untamed elephant，none other being available，was used to bear the parasol over Angulimāla. The elephant remained perfectly still - such was Angulimāla’s power （DhA.iii.185； also DA.ii.654）.<br><br>The conversion of Angulimāla is often referred to as a most compassionate and wonderful act of the Buddha’s，e.g. in theSutasoma Jātaka，（J.v.456f.； see also J.iv.180； SnA.ii.440； DhA.i.124） which was preached concerning him. The story of Angulimāla is quoted as that of a man in whose case a beneficent kamma arose and destroyed former evil kamma （AA.i.369）.<br><br>It was on his account that the rule not to ordain a captured robber was enacted （Vin.i.74）.<br><br>For his identification with Kalmāsapāda see J.P.T.S.，1909，pp. 240ff.,10,1
41639,en,21,angulimala paritta,angulimāla paritta,Angulimāla Paritta,Angulimāla Paritta：See above； referred to also in the Milindapañha   （p.151） in a list of Parittas.,18,1
41640,en,21,angulimala-pitaka,angulimāla-pitaka,Angulimāla-Pitaka,Angulimāla-pitaka：Given in a list of heretical works. SA.ii.150；   Sp.iv.742.,17,1
41641,en,21,angulimala sutta,angulimāla sutta,Angulimāla Sutta,Angulimāla Sutta：Contains the story of the bandit&#39；s conversion and   the bliss of his deliverance. M.ii.97ff.,16,1
41744,en,21,anguttara nikaya,anguttara nikāya,Anguttara Nikāya,Anguttara Nikāya：The fourth division of the Sutta Pitaka，consisting of eleven nipātas （sections） and 9，557 suttas （A.v.361； DA.i.23； Gv.56）. The suttas are arranged in numbered lists，probably as aids to memory. Thus we find set out in order first the units，then the pairs，the trios etc.，up to groups of eleven. This method of arrangement has evidently influenced the subject matter as well，for we seldom see any reasoned arguments. The lists are often curtly given and curtly explained （See also Hardy’s remarks，A.v. introd. p.vii）.<br><br>At the first Council Anuruddha was asked to be the custodian of this Nikāya of 120 bhānavāras and to read it to his pupils （DA.i.15； Mbv.94）.<br><br>When the Buddha’s religion fades away，the first portion of the Sutta Pitaka to disappear will be the Anguttara Nikāya from the eleventh section to the first，and in that order （MA.881）.<br><br>It was also sometimes called <i>Ekuttara</i>. Mil. 392. It is worthy of note that the Ekottarāgama Sutra of the Chinese is unlike the Anguttara Nikaya （A.i. introd. ix.，n.4）.<br><br>The Anguttara Nikaya quotes the Parāyana，which is evidence of its late compilation. （i.133 and 134； ii.45. For other quotations in and from the Anguttara Nikaya see A.v.，introd. p.ix.，nn. 3 and 4.）<br><br>The Commentary to the Anguttara Nikāya is called Manorathapūranī.,16,1
41745,en,21,anguttara-tika,anguttara-tīkā,Anguttara-Tīkā,Anguttara-tīkā：By Candagomi，evidently an author of Ceylon.   Svd.v.1201.,14,1
41753,en,21,anguttaranavatika,anguttaranavatīkā,Anguttaranavatīkā,Anguttaranavatīkā：By Sāriputta，author also of   Sarātthadīpanī-Vinaya-tīkā （q.v.）. Gv.71.,17,1
41760,en,21,anguttarapa,anguttarāpa,Anguttarāpa,Anguttarāpa：A country north of the river Mahī，evidently a part of Anga on the other side of that river （Angā eva so janapado； Gangāya [Mahāmahīgangāya] pana yā uttarena āpo，tāsam avidūrattā Uttarāpati vuccati） （SnA.ii.437）.<br><br>It was here，in the village āpana，that the Buddha was staying when theJatila Keniya came to see him； here also was preached the Sela Sutta （Sn.102f）. FromBhaddiya （in Anga），（DhA.i.384） the Buddha went to Anguttārapa and thence to āpana （Vin.i.243-5； DhA.iii.363）.<br><br>The country was probably rich because we find as many as 1，250 monks accompanying the Buddha on his tour （Sn.102f）.<br><br>Other suttas preached here are the Potaliya （M.i.359），and the Latukikopama （M.i.447）. <br><br>Apana seems to have been the chief township，because it is always mentioned in connection with Anguttarāpa.,11,1
41767,en,21,anguttaratthakatha,anguttaratthakathā,Anguttaratthakathā,Anguttaratthakathā：Quoted in the exegesis to the Jātaka. J.i.131.,18,1
41831,en,21,ani sutta,āni sutta,Āni Sutta,Āni Sutta：Like the ānaka drum of theDasārahas，in which the drumhead vanished，leaving only the framework of pegs，even so is it with the Suttantas of the Tathāgata which are deep in meaning. They lie neglected and forgotten while men will turn their attention to the Suttantas of poets and the utterances of disciples，full of words； these they will learn and master instead of the Buddha’s own teachings. S.ii.266-7.,9,1
41943,en,21,anicca sutta,anicca sutta,Anicca Sutta,Anicca Sutta：1. Anicca Sutta （see also Yadanicca Sutta）.-Preached at Sāvatthi； all khandhas are impermanent. S.iii.21.<br><br> <br><br>2. Anicca Sutta.-Preached at Sāvatthi，in reply to a monk’s question. S.iii.21.<br><br> <br><br>3. Anicca Sutta.-At Sāvatthi，preached in reply to Rādha’s questions （S.iii.195）.<br><br> <br><br>4. Anicca Sutta.-Same as （3）； desire for what is impermanent should be repelled. S.iii.199.<br><br> <br><br>5. Anicca Sutta.-Same as （4）. S.iii.200.<br><br> <br><br>6. Anicca Sutta.-All the external senses are impermanent. S.iv.1-2.<br><br> <br><br>7. Anicca Sutta.-The same. Personal senses，past，present and future，are impermanent. S.iv.3-4.<br><br> <br><br>8. Anicca Sutta.-On the impermanence of external sense-perceptions. S.iv.5.<br><br> <br><br>9. Anicca Sutta.-All is impermanent （S.iv.28）.<br><br> <br><br>10. Anicca Sutta.-All feeling，pleasant，painful and neutral is impermanent. S.iv.214.<br><br> <br><br>11. Anicca Sutta.-The idea of impermanence，if cultivated，is beneficial （S.v.132）.<br><br> <br><br>1. Anicca Vagga.-The second chapter of the Khanda Samyutta. S.iii.21-5. <br><br> <br><br>2. Anicca Vagga.-The first chapter of the Salāyatana Samyutta. S.iv.1-6.<br><br> <br><br>3. Anicca Vagga.-The fifth chapter of the same. S.iv.25-30.,12,1
41944,en,21,anicca sutta,aniccā sutta,Aniccā Sutta,Aniccā Sutta：On the seven kinds of persons who are worthy of   homage and of gifts. A.iv.13-14.,12,1
41952,en,21,aniccadhamma sutta,aniccadhamma sutta,Aniccadhamma Sutta,Aniccadhamma Sutta：Desire for that whose nature is impermanent   should be destroyed. S.iii.199.,18,1
42030,en,21,aniccata sutta,aniccatā sutta,Aniccatā Sutta,Aniccatā Sutta：1. Aniccatā Sutta.-The disciple who realises the impermanence of all khandhas has no rebirth. S.iii.44-5.<br><br> <br><br>2. Aniccatā （or Saññā） Sutta.-The idea of impermanence，if cultivated，destroys sensual lust，lust for rebirth，ignorance and conceit. S.iii.155-7.,14,1
42111,en,21,anidassana sutta,anidassana sutta,Anidassana Sutta,Anidassana Sutta：The invisible and the path leading thereto.   S.iv.370.,16,1
42199,en,21,anigha,anīgha,Anīgha,Anīgha：A Pacceka Buddha； occurs in a list of Pacceka Buddhas.   M.iii.70； ApA.i.107.,6,1
42236,en,21,anikadatta,anikadatta,Anikadatta,Anikadatta：See Anikaratta.,10,1
42244,en,21,anikanga,anīkanga,Anīkanga,Anīkanga：<i>1. Anīkanga.</i>-Son of Vikkamabāhu II. He was killed by Vīradeva. Cv.lxi.40.<br><br><i>2. Anīkanga.</i>-Known as the Mahādipāda. In 1209 he killed the reigning Prince，Dhammāsoka，and reigned in Pulatthinagara for seventeen days. He was slain by Vikkantacamūnakka. Cv.lxxx.43.,8,1
42246,en,21,anikaratta,anikaratta,Anikaratta,Anikaratta：Ruler of Vāranavatī. <br><br>He came to Mantāvatī as a suitor for the hand of Sumedhā，but did not succeed in his quest，asSumedhā became a Bhikkhunī after having converted Anikaratta and his retinue. （Anikadatta）. <br><br>Thig.v.462-515； ThigA.272f； Ap.ii.512.,10,1
42403,en,21,animandavya,animandavya,Animandavya,Animandavya：See Mandavya.,11,1
42404,en,21,animandavya,ānimandavya,Ānimandavya,ānimandavya：See Animandavya.,11,1
42420,en,21,animisa,animisa,Animisa,Animisa：The shrine built on the spot where the Buddha spent a week after the Enlightenment，gazing unwinking at the seat at the foot of the Bodhi tree，the seat of his great victory. <br><br>It was to the north of the Bodhi tree. J.i.77.,7,1
42445,en,21,animitta sutta,animitta sutta,Animitta Sutta,Animitta Sutta：Preached by Moggallāna ； it records an occasion   when he experienced unconditioned rapture of the heart （animittaceto-samādhi）.   S.iv.268.,14,1
42630,en,21,aniruddha,aniruddha,Aniruddha,Aniruddha：See Anuruddha.,9,1
42686,en,21,anisamsa sutta,ānisamsa sutta,Ānisamsa Sutta,ānisamsa Sutta：On the six advantages of realizing the first fruit   of the Path （Sotāpattiphala）. A.iii.441.,14,1
42687,en,21,anisamsa vagga,ānisamsa vagga,Ānisamsa Vagga,Ānisamsa Vagga：1. ānisamsa Vagga.-The tenth chapter of the Chakka Nipāta of the Anguttara Nikāya. It consists of eleven suttas on various subjects. A.iii.441-5.<br><br> <br><br>2. ānisamsa Vagga.-The first chapter of the Dasaka Nipāta of the Anguttara Nikāya，consisting of ten suttas. A.v.1-14.,14,1
42838,en,21,anissuki sutta,anissukī sutta,Anissukī Sutta,Anissukī Sutta：A woman who is faithful，modest，scrupulous，not   wrathful and rich in wisdom，will be reborn in a happy condition. S.iv.244.,14,1
42979,en,21,anitthigandhakumara,anitthigandhakumāra,Anitthigandhakumāra,Anitthigandhakumāra：<i>1. Anitthigandhakumāra.</i>-The Bodhisatta，born as the son of a king of Benares. He hated the sight of women until he was seduced by a dancing-girl. He was banished from home together with the girl，and they lived in a forest-hut，where the girl tempted an ascetic and robbed him of his mystic power. The Bodhisatta，realising this，gave up the woman，and himself became an ascetic. The story is told in the Cullapalobhana-Jātaka. J.ii.329-31.<br><br><i>2. Anitthigandhakumāra.</i>-Similar to the above，the story being called the Mahāpalobhana-Jātaka. J.iv.469-73.<br><br><i>3. Anitthigandhakumāra.</i>-Another Anitthigandha，of Sāvatthi. He refused to marry unless a woman could be found rivalling in beauty an image which he had made. Envoys were sent out and，in Sāgala，they discovered a sixteen-year-old girl to answer to the desired qualifications. The marriage was arranged，but the girl，being very delicate，died on the way to the bridegroom’s house. On learning the news of her death he was sorely grieved and gave himself up to despair. The Buddha，seeing his capabilities，visited his home and preached to him. At the end of the sermon he became a Stream-enterer.<br><br>The story in which this account is given is called Anitthigandhakumāra Vatthu. DhA.iii.281-4. Compare with this the story of the Kusa Jātaka.<br><br><i>4. Anitthigandhakumāra.</i>-A Pacceka Buddha. He was the son of the King of Benares. In a previous birth he had been a monk for 20，000 years，during the dispensation of Kassapa Buddha. His story is very similar to that of No. 3 above，the wife chosen being the daughter of Maddava，King of Sāgala. When the princess died，on her way to be married，the prince gave himself up to contemplation and became a Pacceka Buddha （SnA.67ff.； ApA.i.126-7）. A stanza attributed to him is included in the Khaggavisāna Sutta. Sn.p.6，v.36.,19,1
42981,en,21,anitthigandhakumara vatthu,anitthigandhakumāra vatthu,Anitthigandhakumāra Vatthu,Anitthigandhakumāra Vatthu：See Anitthigandhakumāra （3）.,26,1
43040,en,21,anivatta brahmadatta,anivatta brahmadatta,Anivatta Brahmadatta,Anivatta Brahmadatta：A king of Benares； so called because he never left a thing half done. One day on his way to the park he saw a forest fire which made him wish to burn all his defilements. Later，he saw men catching fish； one large fish broke through the net and escaped. Wishing to escape himself，he left the world and later became a Pacceka Buddha （SnA.i.114-15； ApA.i.159-60）.<br><br>A stanza attributed to him is included in the Khagga-visāna Sutta. Sn.v.62.,20,1
43175,en,21,aniyata,aniyata,Aniyata,Aniyata：The third division of the Pārājika of the Sutta Vibhanga.   Vin.iii.187-94.,7,1
43258,en,21,anjali,añjalī,Añjalī,Añjalī：One of the nuns who accompanied Sanghamittā to Ceylon.   Dip.xviii.24.,6,1
43293,en,21,anjana,añjana,Añjana,Añjana：The Sākiyan，son of Devadaha，and father of Mahāmāyā and Mahāpajāpatī，wives of Suddhodana. <br><br>His wife was Sulakkhanā （Ap.ii.538，v.115； see also ThagA.152）. <br><br>According to the Mahāvamsa （ii.17ff），he was the son of Devadahasakka and had a sister Kaccānā； his queen was Yasodharā.<br><br>In addition to the daughters mentioned above he had two sons，Dandapāni and the Sākiyan Suppabuddha. <br><br>See also Suppabuddha.,6,1
43300,en,21,anjana,anjana,Anjana,Anjana：A garden at Sāketa. In it was a Deer-park where the Buddha used to stay. On one such occasionKakudha came to see him （S.i.54），and also the Paribbājaka Kuñdaliya （S.v.73） who lived near by. Here were preached the Sāketa Sutta，（S.v.219） theSāketa Jātaka （J.i.308； DhA.iii.317ff.； SnA.531） and the Jarā Sutta.<br><br>When Ananda was staying there a nun of the Jatila persuasion visited him and questioned him on the use of samadhi （A.iv.427-8）.<br><br>The Thera Jambugāmiyaputta （ThagA.i.86； SnA.531） dwelt there while yet a novice. Once the Buddha was staying at Añjanavana with a large company of monks and some of the monks slept on the sandbanks of the river Sarabhū near by. During the night floods rose and the Thera Gavampati controlled the water by his mystic powers （Ibid.，i.104； Thag.v.38）.<br><br>The elder Bhūta （ThagA.i.494） stayed in Añjana-vana while visiting his relatives in Sāketa，and the Thera Añjanavaniya spent the rainy season there on a couch （ThagA.i.127）. There Sujātā met the Buddha，and having listened to his discourse became an arahant （Thig.vv.145-50）.<br><br>In ancient times the king of Kosala used to hunt in this garden，thus it was that the deer Nandiya met him （J.iii.270f）.<br><br>The garden was so-called because it was thickly covered with añjanna-creepers that bore collyrium-coloured flowers. Others say that añjana is the name of a spreading tree （ThagA.i.128； SA.iii.195）.,6,1
43301,en,21,anjana-pabbata,añjana-pabbata,Añjana-Pabbata,Añjana-pabbata：One of the six peaks of the  Himālaya from which rose the five great rivers   and round which were the seven lakes （J.v.415）. Pabbata，one of the seven   chief pupils of the Bodhisatta Jotipāla，had   his hermitage there. J.v.133.,14,1
43309,en,21,anjanadevi,añjanadevi,Añjanadevi,Añjanadevi：Daughter of Devagabbhā and Upasāgara.<br><br>When her ten younger brothers，the Andhakavenhuputtā，had conquered all Jambudīpa and were living atDvāravatī，they divided the kingdom into ten，forgetting their sister. <br><br>Ankura，however，gave her his share and went into business. Later when all the members of her family，except Ankura，perished，she escaped destruction. J.iv.80，84，88，89； PvA.111-12.,10,1
43375,en,21,anjanavaniya thera,añjanavaniya thera,Añjanavaniya Thera,Añjanavaniya Thera：Son of a rājā in Vesāli，in the Vajjian territory. At that time Vesāli was faced by the threefold terror of drought，disease and demons. The Buddha quelled the panic by preaching the Ratana Sutta. In the great concourse of listeners was the rājā’s son who thereupon left the world. He dwelt in the Añjana-vana，and in the rainy season，having procured an old couch，he put it on four stones and covered it all round with grass，leaving an open space to serve as door； there he spent his time meditating till he became an arahant （Thag.v.55； ThagA.i.127f）.<br><br>In a previous birth he was a garland-maker，named Sudassana，and gave flowers to Padumuttara Buddha. He was sixteen times born as a king，named Devuttara.<br><br>He is evidently identical with Mutthipupphiya of the Apadāna （i.142）.,18,1
43393,en,21,anjanavasabha,añjanavasabha,Añjanavasabha,Añjanavasabha：The state elephant of Dhanañjaya，king of the Kurus. <br><br> <br><br>It was credited with the power of bringing rain； the brahmins of Dantapura in Kalinga，therefore，begged for it during a severe drought.<br><br> <br><br>But the elephant was of no avail，the rain did not come，and so it was returned to Dhanañjaya. J.ii.368f.； DhA.iv.88f.,13,1
43434,en,21,anjasa,añjasa,Añjasa,Añjasa：A king of two kappas ago，father of  Sunanda，a previous birth of  Upāli. Ap.i.45，v.111； ThagA.i.367.,6,1
43555,en,21,ankolaka,ankolaka,Ankolaka,Ankolaka：An arahant. <br><br> <br><br>In a previous birth he had made an offering of an ankola-flower to the Buddha Paduma （Ap.i.287）. <br><br> <br><br>In the ThagA.i.335-6 the Apadāna verses are attributed to the Thera Anūpama，with whom he is probably to be identified.,8,1
43556,en,21,ankolaka thera,ankolaka thera,Ankolaka Thera,Ankolaka Thera：An arahant. In a previous birth he had offered an   ankola-flower to Siddatha Buddha. Once，thirty-six kalpas ago，he was a   Cakkavatti named Devagajjita. Ap.i.199.,14,1
43572,en,21,ankura,ankura,Ankura,Ankura：Tenth son of Devagabbhā and Upasāgara （J.iv.81f），and one of the Andhakavenhudāsaputtā. <br><br>Ankura gave his share of the kingdom，won by the dāsaputtā，to his sister Añjanā，and started in trade （J.iv.81f）. The Peta Vatthu （Pv.23ff.； PvA.111ff） contains an account of Ankura’s later career. Once he took a caravan of a thousand carts from Dvāravatī to Kamboja，led by himself and a brahmin colleague. On the way their water supply fails，but they are befriended by a Yakkha of great power，who，in his previous life，had been one of Ankura’s trusted and loyal servants. Annoyed by the suggestion of the brahmin that instead of proceeding to Kamboja they should entice the Yakkha back with them to Dvāravatī，the Yakkha appears before them in person，and in answer to Ankura’s questions，tells him that he had been a tailor in Bheruva，where lived the generous Asayha. When suppliants came in search of Asayha’s house，the tailor showed them the way. Impressed by the story，Ankura returns forthwith to Dvāravatī，and spends the rest of his life，60，000 years （10，000 says DhA.（loc infra）；Sp.i.245），in acts of unparalleled munificence. （There were as many as 3，000 cooks to supply food in his alms-halls and 60，000 youths to cut firewood.） He is reborn in Tāvatimsa. <br><br>In the assembly of the devas who gather to listen to the Buddha’s preaching of the Abhidhamma，Ankura occupies a place in the back row，（12 leagues away says DhA.iii.219； 10 leagues away says Pv.28，v.65） while Indaka，who had given but one spoonful of rice to Anuruddha Thera，sits quite close to the Buddha. The Buddha notices this and remarks that Indaka had been lucky in finding a worthy donee； the recipients of Ankura’s gifts had not been distinguished for their holiness. Gifts should，therefore，be given discriminately. At the end of this discourse Ankura becomes a sotāpanna. DhA.iii.222； ibid.，iv.82. See also Lüders，ZDMG. 58，700.,6,1
43573,en,21,ankura vatthu,ankura vatthu,Ankura Vatthu,Ankura Vatthu：The story of Ankura.   DhA.iv.80-2.,13,1
43587,en,21,ankurapeta vatthu,ankurapeta vatthu,Ankurapeta Vatthu,Ankurapeta Vatthu：See Ankura.   According to MA.i.225 and DA.i.178，in this story the word brahma-cariya is   used to mean veyyāvacca （service）.,17,1
43698,en,21,anna sutta,añña sutta,Añña Sutta,Añña Sutta：On the results of developing the four  satipatthāna. S.v.181.,10,1
43721,en,21,annabhara,annabhāra,Annabhāra,Annabhāra：1. Annabhāra.-A well-known paribbājaka who lived in the Paribbājakārāma on the banks of the River Sappinī near Rājagaha. He is mentioned as staying with the well-known paribbājakas，Varadhara and Sakuludāyi. The Buddha visits them and talks about the four factors of Dhamma （dhammapadāni） which are held in esteem by everyone：not-coveting，not-malice，right-mindfulness，right-concentration （A.ii.29-31）.<br><br>On another occasion they discuss the ”brahmin truth.” The Buddha visits them and tells them what he considers to be the brahmin truths （brāhmanasaccāni）：that no creatures are to be harmed； all sense-delights are impermanent，painful and changing； all becomings are impermanent，etc.； a brahmin is one who has no part in or attachment to anything any more （A.ii.176-7）.<br><br> <br><br>2. Annabhāra.-A former birth of Anuruddha Thera. His story is given in the account，of the Elder.,9,1
44022,en,21,annamjivam annamsariram sutta,aññamjivām aññamsarīram sutta,Aññamjivām Aññamsarīram Sutta,Aññamjivām aññamsarīram Sutta：That the body is one thing and the   soul another is the view held by some people. S.iii.215.,29,1
44041,en,21,annana sutta,aññanā sutta,Aññanā Sutta,Aññanā Sutta：Five of the same name recording conversations with   the Paribbājaka Vacchagotta regarding the   results of ignorance. S.iii.257-9.,12,1
44200,en,21,annasamsavaka,annasamsāvaka,Annasamsāvaka,Annasamsāvaka：1. Annasamsāvaka Thera.-An arahant. Four kappas ago he had given a meal to Siddattha Buddha. Ap.i.78.<br><br> <br><br>2. Annasamsāvaka.-A second Thera of the same name whose story is identical with the above and who is very probably the same person. Ap.i.261.,13,1
44262,en,21,annata,aññāta,Aññāta,Aññāta：He was the son of a very wealthy brahmin family of Donavatthu near Kapilavatthu and was born before the Buddha. He came to be called by his family name Kondañña. He was learned in the three Vedas，excelling in the science of physiognomy. <br><br>When the Buddha was born he was among the eight brahmins （the others being Rāma，Dhaja，Lakkhana，Mantī，Bhoja，Suyāma and Sudatta. In the Milinda （236），where the eight names are given，Kondañña appears as Yañña） sent for to prognosticate，and though he was yet quite a novice he declared definitely that the babe would be a Buddha. Thereafter he lived awaiting the Bodhisatta’s renunciation. After this happened he left the world with four others，and the five later became known as the Pañcavaggiyā （J.i.65f.； AA.i.78-84； ThagA.ii.1ff）. When，after the Enlightenment，the Buddha visited them at Isipatana and preached the Dhammacakkappavattana Sutta，Kondañña and eighteen crores of brahmas won the Fruit of the First Path. As he was the first among humans to realise the Dhamma the Buddha praised him saying ”aññāsi vata bho Kondañño” twice； hence he came to be known as Aññata Kondañña. （Vin.i.12； UdA.324，371； Mtu.iii.333）. <br><br>It is interesting to note that in the Burmese MSS. the name appears as Aññāsi-Kondañña. The Cy. explains Aññāta-Kondañña by ”pativedha Kondañña.” In the ThagA. he is called Añña-Kondañña. Mrs. Rhys Davids suggests that Aññā was his personal name （Gotama the Man，p.102）.<br><br>Five days later when the Anattalakhana Sutta was preached he became arahant （Vin.i.13-14）. He was the first to be ordained with the formula ”ehi，bhikkhu” and the first to receive higher ordination. Later，at Jetavana，amidst a large concourse of monks，the Buddha declared him to be the best of those who first comprehended the Dhamma （AA.i.84）. He was also declared to be pre-eminent among disciples of long-standing （rattaññūnam） （A.i.23）. <br><br>In the assembly of monks he sat behind the two chief disciples. Finding that his presence near the Buddha was becoming inconvenient to himself and others （For his reasons see AA.i.84； SA.i.216），he obtained the Buddha’s permission to go and live on the banks of the Mandākini in the Chaddanta-vana，where he stayed for twelve years，only returning at the end of that period to obtain the Buddha’s leave for his parinibbāna. The elephants in the forest took it in turns to bring him his food and to look after him. Having bidden farewell to the Buddha，he returned to Chaddanta-vana，where he passed away （SA.i.218； AA.i.84）. We are told （SA.i.219） that all Himavā wept at his death. The obsequies were elaborately performed by eight thousand elephants with the deva Nāgadatta at their head. All the devas from the lowest to the highest brahma world took part in the ceremony，each deva contributing a piece of sandalwood. Five hundred monks，led by Anuruddha，were present. The relics were taken to Veluvana and handed over to the Buddha，who with his own hand deposited them in a silver cetiya which appeared from the earth. Buddhaghosa states that the cetiya existed even in his time （SA.i.219）.<br><br>Several verses attributed to Kondañña are given in the Theragāthā，admonishing fellow celibates to lead the higher life，because everything is impermanent，bound to ill and void of soul （Thag.674-88）.<br><br>On one occasion he preached to Sakka at the latter’s own request； Sakka expressed himself as greatly pleased because the sermon was worthy even of the Buddha.”<br><br>Vangisa once extolled his virtues in the presence of the Buddha （Thag.v.673； ThagA.ii.3）.<br><br>In Padumuttara’s time Kondañña had been a rich householder，and，seeing one of the monks given preference in seniority，he wished for a similar rank for himself in the future. Towards this end he did many acts of piety，one of them being to build a golden chamber over the Buddha’s relics. In Vipassī’s time was a householder，Mahākāla，and gave to the Buddha the first-fruits of his field in nine stages of their produce （ThagA.ii.1； DhA.i.80）.<br><br>According to the Apadāna （i.48f.； The Divy 430 mentions another previous birth of Kondañña），he offered the first meal to Padumuttara after his Enlightenment.<br><br>Punna Mantānīputta was his nephew and was ordained by him. ThagA.i.37.<br><br>Mantānī was Aññāta-Kondañña’s sister.,6,1
44340,en,21,annatara° vatthu,aññatara° vatthu,Aññatara° Vatthu,Aññatara° Vatthu：Several stories given in the Dhammapada   Commentary are designated only by such titles as Aññatara-itthi vatthu，  Aññatara-kutumbika vatthu，etc. For reference to such stories see DhA. Index   （Vol. v.）.,16,1
44341,en,21,annatara-bhikkhu sutta,aññatara-bhikkhu sutta,Aññatara-Bhikkhu Sutta,Aññatara-Bhikkhu Sutta：Two of this name containing questions on   the holy life and the destruction of the āsavā. S.v.7-8.,22,1
44342,en,21,annatara-brahma sutta,aññatara-brahma sutta,Aññatara-Brahma Sutta,Aññatara-Brahma Sutta：A certain Brahmā thought no recluse or   brahmin could come to his world. The Buddha，Mogallāna，Mahākassapa，  Mahākappina and Anuruddha all appeared there and refuted his views. S.i.144f.,21,1
44477,en,21,annatitthiya bhanavara,aññatitthiya bhānavāra,Aññatitthiya Bhānavāra,Aññatitthiya Bhānavāra：Ends the sixteenth chapter of the second   khandhaka of the Mahāvagga. Vin.i.115.,22,1
44478,en,21,annatitthiya sutta,aññatitthiya sutta,Aññatitthiya Sutta,Aññatitthiya Sutta：The answers that should be given to followers   of other faiths if they should question about lust，malice and delusion.   A.i.199-201.,18,1
44479,en,21,annatitthiya sutta,aññatitthiya sutta,Aññatitthiya Sutta,Aññatitthiya Sutta：Describes a visit of Sāriputta to some   heretical teachers in Rājagaha and the discussions that ensued. Ananda reports   the incident to the Buddha，who approves and explains the questions further.   S.ii.32f.,18,1
44480,en,21,annatitthiya vagga,aññatitthiya vagga,Aññatitthiya Vagga,Aññatitthiya Vagga：Several discourses on the views of other   teachers. S.v.27f.,18,1
44723,en,21,anodhi sutta,anodhi sutta,Anodhi Sutta,Anodhi Sutta：Three suttas on the development of unlimited   reflection of anicca，dukkha and anattā. A.iii.443f.,12,1
44800,en,21,anoja,anojā,Anojā,Anojā：1. Anojā.-Wife of Mahākappina，while he was king，before he entered the Order. She had been his wife in former births as well and had helped him in his good works. In this age she was of equal birth with Mahākappina and became his chief consort. She was so called because her complexion was the colour of anoja-flowers.<br><br>When Kappina made his renunciation，she and her companions followed him in chariots，crossing rivers by an act of truth （saccakiriyā），saying ”the Buddha could not have arisen only for the benefit of men，but for that of women as well.”<br><br>When she saw the Buddha and heard him preach，she and her companions became Stream-enterers. She was ordained by Uppalavannā （AA.i. pp.176ff. ； SA.ii.，pp.178ff）. In the Visuddhimagga it is said that Mahākappina was present when she heard the Buddha preach，but the Buddha contrived to make him invisible. When she asked whether the king was there，the Buddha’s reply was ”Would you rather seek the king or the self?” ”The self ” was the answer （p.393. The conversation on the ”self” seems to have been borrowed from Vin.i.23.<br><br> <br><br>2. Anojā.-See Anujjā.,5,1
44921,en,21,anoma,anoma,Anoma,Anoma：<i>1. Anoma.</i>-Birth-city of Vessabhū （see Anopama）.<br><br><i>2. Anoma.</i>-A mountain near Himavā. Ap.ii.345.<br><br><i>3. Anoma.</i>-A pleasaunce in Khema where Tissa Buddha was born. BuA.188.<br><br><i>4. Anoma.</i>-An ascetic of great power，who lived in the time of Piyadassī Buddha. He gave a jewelled chain to the Buddha and offered him a meal of fruit. In the present age he became Hemaka Thera. Ap.ii.351-4.<br><br><i>5. Anoma.</i>-A king of Jambudīpa，fifty kappas ago； a previous birth of Bakkula Thera. Ap.i.329. v.l. Aranemi.<br><br><i>6. Anoma.</i>-A township in the time of Sumana Buddha； the residence of Anupamā，who offered the Buddha a meal of milk-rice. BuA.125.<br><br><i>7. Anoma.</i>-One of the two chief disciples of Anomadassī Buddha. J.i.36； BuA.145； DhA.i.88ff. The Bu （viii.22） calls him Asoka.<br><br>He preached to Sarada-tāpasa on the occasion when the latter made up his mind to become an aggasāvaka himself.<br><br><i>8. Anoma.</i>-The personal attendant of Sobhita Buddha. J.i.35； BuA.140； The Bu. （vii. 21） calls him Anuma.<br><br><i>9. Anoma.</i>-An ājīvaka who gave grass to Anomadassī for his seat. BuA.142.<br><br><i>10. Anoma.</i>-The city in whose park Atthadassī preached his first sermon. Bu.xv.18.<br><br><i>11. Anoma.</i>-The birth-city of Piyadassī Buddha，and capital of King Sudinna. J.i.39. According to the Bu. （xiv. 15） it was called Sudhañña.,5,1
44927,en,21,anoma,anomā,Anomā,Anomā：1. Anomā.-A river thirty leagues to the east of Kapilavatthu，where Gotama went after leaving home. According to the Lalita Vistara，the river was only six yojanas from the city，and Cunningham accepts this （p. 485 ff）. It was eight usabhas in breadth，but<br><br>Kanthaka cleared it in one leap. It was here that Gotama cut off his hair and beard and put on the orange garments of the ascetics，brought to him by the Brahmā Ghatikāra.<br><br> <br><br>On its banks was the mango grove of Anupiya （J.i.64f.； SnA.382）. Three kingdoms lay between it and Kapilavatthu. （BuA.5. The countries of the Sākiyans，Koliyans and Mallas； see Expositor i.43n.，where Kapilavatthu，Devadaha and Koliya are mentioned as the three kingdoms）.<br><br> <br><br>From the river to Rājagaha was a distance of thirty leagues，which Gotama took seven days to walk （J.i.65； SnA.382）. It took him a whole night to ride from Kapilavatthu to Anomā （VvA.314）.<br><br>The name seems to have meant ”Glorious，” or ”not Slight”. See J.i.64，where Gotama asks Channa the name of the river and Channa replies ”It is Anoma （glorious）.” ”Good，” says Gotama，”my renunciation shall also be anomā.” The Burmese name is Anauma （Bigandet. p.41）.<br><br> <br><br>Cunningham （*） identifies the river with the modern Aumi. He states his belief that the word means ”inferior，” to distinguish it from other and larger rivers in the neighbourhood，and that the original name in Pali was Omā. According to him the confusion in names arose from a misunderstanding of Channa’s reply. It is difficult to accept this suggestion because evidently，according to the tradition quoted in the Jātaka commentary and elsewhere，the name of the river was taken as a good augury for the accomplishment of Gotama’s desires.<br><br>  （*） p.486ff.； in the Sutta Nipāta （vv. 153，177） and again in the Samyutta   （i. 33） the Buddha is spoken of as Anomanāma. Buddhaghosa （SA.i.67） explains   this as meaning having no ”defect，” endowed with perfection   （sabbagunasamannāgatattā avekalla-nāmam； paripūranāmam）.<br><br>Thomas （Loc cit.，p. 61 and n.1），on the other hand，suggests that Anomā did not necessarily really exist. There was possibly an actual locality to the east of Kapilavatthu traditionally associated with Gotama’s flight. It was probably near Anupiya of the Malla country，and the names given to it，such as Anomā，Anomiya，Anuvaniya，Anumaniya，were corruptions of Anupiya in the popular dialects of the neighbourhood. <br><br> <br><br>The Mahāvastu does not mention a river； it only mentions a town，Anomiya，twelve leagues from Kapilavatthu. The names Anuvaineya and Maneya occur in the Lalitavistara.<br><br> <br><br>2. Anomā.-Mother of Nārada Buddha. Bu.x.18； J.i.37.,5,1
44941,en,21,anomadassi,anomadassī,Anomadassī,Anomadassī：1. Anomadassī.-The seventh Buddha. He was born in the park Sunanda in Candavatī，his parents being Yasavā and Yasodharā. He lived in three palaces：Siri，Upasiri and Vaddha （Sirivaddha，according to BuA.）. His wife was Sirimā and his son Upavāna. He renounced household life at the age of 10，000 years，leaving home in a palanquin，and practised austerities for ten months. A maiden，Anupamā，gave him a meal of milk-rice before his Enlightenment，and the ājīvaka，Anoma，provided him with grass for his seat，his Bodhi being an ajjuna tree.<br><br>His first sermon was preached in the park Sudassana in Subhavatī. The Twin-Miracle was performed at Osadhī at the foot of an asana tree. Nisabha and Asoka （v.l. Anoma） were chief among his monks，and Sundarī and Sumanā among his nuns. Among laymen，Nandivaddha and Sirivaddha were his foremost supporters，and among laywomen，Uppalā and Padumā.<br><br>King Dhammaka was his royal patron； his constant attendant was Varuna. He lived to be 100，000 years old and died at Dhammārāma. He held three assemblies at which were present 800，000，700，000 and 600，000 respectively.<br><br>The Bodhisatta was a powerful yakkha-chief and entertained the Buddha and his following （Bu.x.； BuA.141-6）.<br><br>It was a sermon preached by Nisabha and Anoma，the chief disciples of this Buddha，that made Sarada-tāpasa （Sāriputta in his last birth） wish to become an aggasāvaka himself. Later，Sirivaddha （Moggallāna），at Sarada’s suggestion，entertained the Buddha and wished for the post of second disciple under Gotama （DhA.i.88-94）.<br><br>Bakkula Thera was an ascetic in Anomadassī’s day. The Buddha once suffered from an abdominal affliction and it was this ascetic who cured him（AA.i.169； Mil.216）.<br><br>It is said that at Anomadassī’s birth seven kinds of jewels rained down from the sky and that this was the reason for his name. From the time of his conception the aura of his body spread round him to a distance of eighty hands. BuA.141.<br><br> <br><br>2. Anomadassī.-An ascetic who gave grass for his seat to Sikhī Buddha. BuA.201.<br><br> <br><br>3. Anomadassī.-A Sangharāja of Ceylon，at whose request the Hatthavanagalla-Vihāra-Vamsa was written （D’Alwis’ edition，p.7，n.6）. He was the author of a Sinhalese work on astrology，the Daivajña-kāma-dhenu，and he is generally identified with the Elder for whom，according to the Cūlavamsa （lxxxviii. vv.37-9； see also P.L.C.，219），Patirājadeva，minister to Parakkamabāhu II.，built in Hatthavanaggalla，following the king’s orders，a temple of three storeys and a lofty pinnacle.<br><br> <br><br>4. Anomadassī.-An Elder of Ceylon，at whose request a pupil of Ananda Vanaratana wrote a commentary called Sāratthasamuccaya on four Bhānavāras of the Tipitaka. P.L.C.，227. The work has now been published in the Simon Hewavitarana Bequest Series （Colombo），vol. xxvii. For a discussion on this Anomadassī see the Introduction，p. x-xi.,10,1
44979,en,21,anomarama,anomārāma,Anomārāma,Anomārāma：1. Anomārāma.-A pleasaunce in Anupama. Atthadassī Buddha died there （Bu.xv.26）.<br><br> <br><br>2. Anomārāma.-A pleasaunce in the city of Kañcanavelu. Siddattha Buddha died there. Bu.xvii.24； BuA.188.,9,1
44981,en,21,anomasatta,anomasatta,Anomasatta,Anomasatta：An epithet of the Buddha. UdA.304； KhA.170.,10,1
45002,en,21,anomiya sutta,anomiya sutta,Anomiya Sutta,Anomiya Sutta：Contains verses in praise of the Buddha who is   called the Peerless （Anonianāma） （S.i.33）. The verses are found also in the   Sutta Nipāta （Sn.p.177）.,13,1
45042,en,21,anopama,anopama,Anopama,Anopama：Birthplace of the Vessabhū Buddha and capital of his   father，King Suppatīta. D.ii.7； but Bu.xxii.18 gives it as Anoma. The BuA. （p.   205） calls it Anūpama.,7,1
45046,en,21,anopama,anopamā,Anopamā,Anopamā：<i>1. Anopamā.</i>-Daughter of the Treasurer Majjha of Sāketa. She was so called （”Peerless”） because of her beauty. When she grew up，all sorts of eminent men sought her hand with rich gifts，but she was unwilling to marry. She heard the Buddha preach and，meditating on his sermon，attained the Third Fruit of the Path. Later she entered the Order，and on the seventh day thereafter became an arahant. Thig.vv.151-6； ThigA.138f.<br><br><i>2. Anopamā.</i>-See Māgandiyā.,7,1
45071,en,21,anorata,anorata,Anorata,Anorata：The name by which Anuruddha （Anawrata），King of Burma   （Ramañña），is generally known. He was a religious reformer and was helped in   his task by a Talaing monk，Arahanta. Bode：Pāli Lit. of Burma，pp. 11-13.,7,1
45124,en,21,anotatta,anotatta,Anotatta,Anotatta：1. Anotatta<br><br>One of the seven great lakes of Himavā.<br><br>The others being Kannamunda，Rathakāra，Chaddanta，Kunāla，Mandākinī and Sīhappapāta. It is surrounded by five mountain peaks，Sudassanakūta，Citrakūta，Kālakūta，Gandhamādana and Kelāsa.  <br><br> <br><br>Sudassanakūta is concave，shaped like a crow’s beak and overshadows the whole lake，which is hidden also by the other peaks. The lake is 150 leagues long，50 leagues wide and 50 leagues deep. All the rains that fall on the five peaks and all the rivers that rise in them flow into the lake. The light of the sun and of the moon never falls directly on the，water but only in reflection. This means that the water is always cool，hence the name.  <br><br> <br><br>Many bathing places are found therein free from fish and tortoises，with crystal clear waters，where Buddhas，Pacceka Buddhas and arahants bathe，and whither devas and yakkhas come for sport. Four channels open out of the lake in the direction of the four quarters：Sīhamukha，Hatthimukha，Assamukha and Usabhamukha. Lions abound on the banks of the Sīhamukha； elephants，horses and cattle respectively on the others. Four rivers flow from these channels； the eastward river encircles the lake three times，waters the non-human regions of Himavā and enters the ocean. The rivers that flow north and westward flow in those directions through regions inhabited by non-humans and also enter the ocean. The southward river，like the eastward，flows three times round the lake and then straight south over a rocky channel for sixty leagues and then down a precipice，forming a cascade six miles in width. For sixty leagues the water dashes through the air on to a rock named Tiyaggala，whereon by the force of the impact of the waters the Tiyaggalapokkharani has been formed，fifty leagues deep. From this lake the waters run through a rocky chasm for sixty leagues，then underground for sixty leagues to an oblique mountain，Vijjha，where the stream divides into five，like the fingers of the hand. The part of this river which encircles the original lake Anotatta is called āvattagangā； the sixty leagues of stream which run over the rocky channel，Kanhagangā； the sixty leagues of waterfall in the air，ākāsagangā； the sixty leagues flowing out of the Tiyaggala-pokkharanī and through the rocky gorge is called Bahalagangā，and the river underground，Ummaggagangā. The five streams into which the river is divided after leaving the oblique mountain Vijjha are called Gangā，Yamunā，Aciravatī，Sarabhū and Mahī （SnA.ii.407； 437-9； MA.ii.585f.； AA.ii.759-60）.<br><br> <br><br>A wind called Siñcanakavāta （sprinkling wind） takes water from the Anotatta lake and sprinkles the Gandhamādana mountain with it （SnA.i.66）. The lake is one of the last to dry up at the end of the world （A.iv.101）. To be bathed in the waters of the lake is to be thoroughly cleansed. Thus the Buddha’s mother，on the day of her conception，dreamt that she had been taken to the lake and had bathed there. This was interpreted to mean that she would give birth to a holy son （MA.ii.918）.<br><br>During periods when the world does not possess a Buddha，the Pacceka Buddhas，who dwell in Gandhamādana，come amongst men and wash their faces in the lake before starting on their aerial journey for Isipatana （MA.i.386） or elsewhere （E.g.，J.iii.319，iv.368）. The Buddha would often go to Anotatta for his ablutions and proceed from there to Uttarakuru for alms，returning to the lake to have his meal and spend the hot part of the day on its banks. E.g.，before his visit to Uruvelakassapa （Vin.i.28）； and again during the three months he spent in Tāvatimsa （DhA.iii.222）； see also J.i.80.<br><br>Examples are given of other holy men doing the same. E.g.，Mātangapandita，J.iv.379； see also DhA.ii.211.<br><br> <br><br>There are many bathing-places in the lake； those for the Buddhas，Pacceka Buddhas，monks，ascetics，the Four Regent gods and other inhabitants of the deva-worlds，and for the goddesses，were all separate from each other. In the bathing-place of the goddesses there once arose a dispute between Kālakannī and Sirī as to which should bathe first （J.iii.257ff）. Other instances are given of goddesses bathing in the lake and resting on the banks of the Manosilātala next to it （E.g.，J.v.392）.<br><br> <br><br>It was considered the summit of iddhi-power to be able to obtain water from Anotatta. Thus，when the Buddha wished to make known the great powers of Sumana-Sāmanera，he expressed a desire to have water fetched from the lake in which to wash his feet； no one was willing or able to fetch it except the novice Sumana （DhA.iv.134ff）. And Sona，to show his iddhi to the 101 kings who escorted his brother Nanda to his hermitage，brought water from Anotatta for them and for their retinue （J.v.320-1）. To provide water from the lake for the personal use of some eminent person is considered one of the best ways of showing him esteem. Thus，when a friendship was established between the king of the swans，Javahamsa，and the king of Benares，the former brought the famous water from Anotatta to the king for his ablutions （J.iv.213）. Pannaka，the Nāga king of Anotatta，promised to supply water to Sumana-Sāmanera as amends for his earlier discourtesy （DhA.iv.134，also ThagA.457 where the story is given in detail）； and Nanda，when he wished to ask his brother’s forgiveness for disobedience，thought it a good way of showing his repentance to bring him water from the lake （J.v.314）. This water had curative powers； Anuruddha’s abdominal affliction was cured by its use （DhA.iv.129）. To be able to use water from Anotatta daily was a great luxury and a sign of real prosperity. Gods brought to Asoka eight pingo-loads of lake water in sixteen pots for his use （Sp.i.42； Mhv.v.24； 84； xi.30）. Vessavana employed yakkhinis to fetch water for him in turn，each turn lasting for four to five months. It was exhausting work and some of them died before their term of service was over （DhA.i.40）.<br><br> <br><br>Regular assemblies of the devas and yakkhas were held on the banks of Anotatta，at which contests of skill took place （E.g，among the daughters of Vessavana，demonstrating their ability to dance，VvA.131-2）. Sometimes the Buddha would go there with a company of monks and preach or make proclamations （E.g.，Ap.i.299）. Monks would often dwell there in meditation and come when summoned （Dvy.399）.<br><br> <br><br>A mahā-kappa is measured by reckoning the amount of time that would be required to empty the Anotatta lake，by dipping into it a blade of kusa-grass，and shaking out from it one drop of water once in every hundred years （PvA.254）.<br><br>Just as the water of Anotatta，having ultimately entered the ocean through the Ganges，would never turn back，so the Bodhisatta，in his last birth，would never turn back from his purpose of becoming Buddha for the sake of becoming a cakkavatti （Mil.286-7）.<br><br>The Divyavadana speaks of a class of devas who dwelt near Anotatta，whom it calls Anavatapta-kāyikādevatā （p.153）.<br><br> <br><br>2. Anotatta.-One of the tanks built by Parakkamabāhu I. of Ceylon. A canal called the Bhagīrathī flowed from it. Cv.lxxxix.49.,8,1
45153,en,21,anottapa sutta,anottapā sutta,Anottapā Sutta,Anottapā Sutta：Records a conversation between Mahākassapa and   Sāriputta in Isipatana. A man without ardour （anātāpī） and without care   （a-nottāpī） is incapable of Enlightenment and Nibbana. S.ii.195f.,14,1
45179,en,21,anottappamulaka-tini sutta,anottappamūlakā-tīni sutta,Anottappamūlakā-Tīni Sutta,Anottappamūlakā-tīni Sutta：Through an element （dhātuso） beings   meet together，the indiscreet with the indiscreet，the untaught with the   untaught，the unwise with the unwise and vice versa. S.ii.163.,26,1
45270,en,21,anta jataka,anta jātaka,Anta Jātaka,Anta Jātaka：Preached at Veluvana regarding Devadatta andKokālika，who were going about singing each other’s praises in order to obtain followers. <br><br>The story of the past is of a jackal who was eating the carcase of a bull. A crow，seeing him，flattered him，hoping to get some of the flesh. <br><br>The jackal and the crow were Devadatta and Kokālika respectively （J.ii.440-1）.,11,1
45271,en,21,anta sutta,anta sutta,Anta Sutta,Anta Sutta：The Buddha teaches the end，as well as the way thereto.   See also Antā Sutta. （S.iv.373）.,10,1
45272,en,21,anta sutta,antā sutta,Antā Sutta,Antā Sutta：The four separate divisions：Sakkāya，its arising，  ceasing，and the way thereto. S.iii.157-8.,10,1
45273,en,21,anta vagga,anta vagga,Anta Vagga,Anta Vagga：The first chapter of the Uparipaññāsaka of the Khanda   Samyutta of the Samyutta Nikāya （S.iii.157ff）.,10,1
45352,en,21,antaka,antaka,Antaka,Antaka：See Māra.,6,1
45391,en,21,antalikkhacara,antalikkhacara,Antalikkhacara,Antalikkhacara：A king who reigned thirty-two kappas ago；   ākā-sukkhipiya Thera in a previous birth. Ap.i.230.,14,1
45609,en,21,antaraganga,antaraganga,Antaraganga,Antaraganga：A district in Ceylon. Ras.ii.10.,11,1
45610,en,21,antaraganga,antarāganga,Antarāganga,Antarāganga：A monastery in Ceylon to which Jetthatissa III. gave   the village of Cullamātika. Cv.xliv.100.,11,1
45689,en,21,antaramegiri,antaramegiri,Antaramegiri,Antaramegiri：A monastery built by King Dhātusena. Cv.xxxviii.48.,12,1
45741,en,21,antarapeyyala,antarapeyyāla,Antarapeyyāla,Antarapeyyāla：A section of the Nidāna Samyutta containing twelve   suttas with abridged contents. S.ii.130ff.,13,1
45764,en,21,antarasobbha,antarasobbha,Antarasobbha,Antarasobbha：A locality in Ceylon. It was here that Dutthagāmani subdued the Damila chief Mahākottha （Mhv.xxv.11）.<br><br>Later，King Manāvamma built the Devavihāra at Antarasobbha （Cv.lviii.4）.<br><br> <br><br>The Majjhima Nikāya Commentary （ii.1024） mentions that Mallyadeva preached the Mahāsalāyatanika Sutta here，and that on that occasion sixty monks became arahants.,12,1
45776,en,21,antaravaddhamana,antaravaddhamāna,Antaravaddhamāna,Antaravaddhamāna：A mountain in Ceylon. A story connected with it is given in the Samyutta Commentary （SA.ii.112-13； DhsA.103）.  <br><br>A farmer，who had taken the precepts from Pingala Buddharakkhita of Ambariyavihāra，lost a bull while ploughing. In looking for it he came to this mountain，where he was seized by a large snake. He was strongly tempted to kill the snake，but honouring his vows，he refrained. The snake left him. v.l. Uttaravad°.,16,1
45807,en,21,antaravitthi,antaravitthi,Antaravitthi,Antaravitthi：One of the villages given by Vijayabāhu I. to the Lābhavāsī monks.  <br><br>It was situated in Rājarattha not far from Pulatthipura （Cv.lx.68），probably between that town and Kotthasāra.  <br><br>It is mentioned in an account of battles which apparently took place in the neighbourhood of Pulatthipura. Ibid.，lxi.46； lxx.322； see also Cv. trans. i.221，n.4，and 229. n.2.,12,1
45927,en,21,antava sutta,antavā sutta,Antavā Sutta,Antavā Sutta：The origin of the view that the world is limited.   S.iii.214.,12,1
46008,en,21,antevasi sutta,antevāsī sutta,Antevāsī Sutta,Antevāsī Sutta：A monk dwells at ease without a pupil or a teacher，  the pupil or co-resident （antevāsī） being the name given to evil and   unprofitable states of mind which arise in him and abide in him through the   senses. Such states are also called &quot；teacher&quot； （ācariya） because they beset and   master him. S.iv.136-8.,14,1
46722,en,21,antureli,antureli,Antureli,Antureli：One of the villages given by King Aggabodhi IV. for the   maintenance of the Padhāna-ghara，which he built for the Thera Dāthā-siva.   Cv.xlvi.13.,8,1
47152,en,21,anubuddha sutta,anubuddha sutta,Anubuddha Sutta,Anubuddha Sutta：Preached at Bhandagāma，on the importance of   understanding. A.ii.1f.,15,1
47644,en,21,anudhamma sutta,anudhamma sutta,Anudhamma Sutta,Anudhamma Sutta：The Bhikkhu，who conforms to the Dhamma，should   live in disgust for the body，feeling，etc. S.iii.40-1.,15,1
47853,en,21,anugara,anugāra,Anugāra,Anugāra：An eminent wandering ascetic. He is mentioned as living in   the Paribbājakārāma in the Moranivāpa in Veluvana near Rājagaha. He was   probably one of the company who was with Sakuludāyi when the Buddha came to   visit the latter. M.ii.1.,7,1
47917,en,21,anuggaha sutta,anuggaha sutta,Anuggaha Sutta,Anuggaha Sutta：Right belief is endowed with five advantages.   A.iii.20-l.,14,1
48252,en,21,anujivisamiddha,anujīvisamiddha,Anujīvisamiddha,Anujīvisamiddha：A Damila chief，ally of Kulasekhara. Cv.lxxvii.33.,15,1
48259,en,21,anujja,anujjā,Anujjā,Anujjā：（v.l. Anojā）<br><br>Wife of Vidhurapandita. <br><br>She had a thousand sons whom she summoned to bid farewell to Vidhura when he went away with Punnaka （J.vi.290）. <br><br>She is depicted as a brave woman.,6,1
48357,en,21,anukampaka sutta,anukampaka sutta,Anukampaka Sutta,Anukampaka Sutta：The five ways in which a resident monk shows his   sympathy for his lay supporters. A.iii.263f.,16,1
48512,en,21,anukevatta,anukevatta,Anukevatta,Anukevatta：A brahmin，clever in stratagem. <br><br> <br><br>He was used by Mahosadha to defeat Cūlani-Brahmadatta when the latter laid siege to Videha. <br><br> <br><br>Anukevatta pretended to be a traitor to his own people，and having won Brahmadatta’s confidence，persuaded him to raise the siege and go back. J.vi.406-9.,10,1
48708,en,21,anula,anula,Anula,Anula：1. Anula.-A Thera，incumbent of the Kotipabbatamahāvihāra in Ceylon. He evidently possessed the celestial eye and，seeing how Sumana，wife of Lakuntaka-atimbara，had once been a pig，he expressed marvel that such things should happen. She heard his exclamation，and having learnt from him the story of that past life，she herself got the power of seeing her past lives. DhA.iv.50-1.<br><br> <br><br>2. Anula.-See Mahā Anula.,5,1
48711,en,21,anula,anulā,Anulā,Anulā：<i>1. Anulā.</i>-Daughter of Mutasiva，King of Ceylon，and wife of Mahānāga，who was brother and sub-king to Devānampiya-Tissa. With five hundred other women she heard Mahinda preach the Petavatthu，the Vimānavatthu and the Sacca Samyutta，and together with the others became a Stream-enterer （Mhv.xiv.56-7； Dpv.xi.8； xii.82）. Later，hearing the sermon preached by Mahinda in the Mahāmeghavana，she，with others，became a Sakadāgāmī，and expressed to the king their wish to receive ordination. It was to enable these to be ordained that Sanghamittā was sent for （Mhv.xv.18-19； Sp.i.90ff.； Dpv.xv.73ff）. Until the arrival of Sanghamittā，Anulā and her companions observed the ten precepts and lived in the Upāsikā Vihāra. Mhv.xviii.9-12. The Tikā （p.388） says they took on the ekāsanikanga vow as well； see also Mbv. pp.121，144，167.<br><br>After her ordination Anulā became an arahant （Mhv.xix.65； xvi.41） and was the first woman arahant in Ceylon.<br><br><i>2. Anulā.</i>-Widow of Khallātanāga，King of Ceylon，and later wife of Vattagāmani （Mhv.xxxiii.35，36）. When Vattagāmani had to flee from his enemies，she was the only one of his wives whom he took with him，because she was with child （Mhv.xxxiii.45）. Later，when they were hiding in Malaya，under the protection of Tanasiva，Anulā quarrelled with the wife of Tanasiva and，as a result，Vattagāmani killed him. （Mhv.xxxiii.62ff）.<br><br><i>3. Anulā.</i>-Wife of Coranāga and Queen of Ceylon for four months （in A.D. 12-16）. She was a lewd woman and killed her husband that she might marry Mahācūla’s son，Tissa. She soon got tired of him and poisoned him. Then，in succession，she had as husbands Siva，a palace guard； Vatuka，a Tamil carpenter； Tissa，a woodcarrier； the Damila Niliya，a palace priest - all of whom she removed by poisoning. The last one she killed because she wished to live indiscriminately with thirty-two palace guards.<br><br>In the end she was killed by Kutakannatissa （Mhv.xxxiv.16-34； Dpv.xix.50ff）.<br><br><i>4. Anulā.</i>-The chief woman-disciple of Kassapa Buddha. Bu.xxv.40； J.i.43.<br><br><i>5. Anulā.</i>-Daughter of Cūlasetthi ofBenares. She lived with her husband inAndhakavinda，and after her father’s death she fed brahmins in his name，but this pious act was of no benefit to him （PvA.105ff）.<br><br><i>6. Anulā.</i>-One of the chief women-supporters of Mangala Buddha （Bu.iv.25）.,5,1
48733,en,21,anulatissapabbata,anulatissapabbata,Anulatissapabbata,Anulatissapabbata：A vihāra in Gangārājī in East Ceylon，built by   Kanitthatissa. Mhv.xxxvi.15.,17,1
48742,en,21,anulepadayaka thera,anulepadāyaka thera,Anulepadāyaka Thera,Anulepadāyaka Thera：An arahant. In Atthadassī&#39；s time he supplied   plaster to a monk for carrying out some repairs to a building. Ap.i.251.,19,1
48844,en,21,anulomadayaka thera,anulomadāyaka thera,Anulomadāyaka Thera,Anulomadāyaka Thera：An arahant. He built a railing round Anomadassī’s Bodhi tree and the Buddha expressed delight with it. <br><br> <br><br>As a result，in a later birth he became a king named Sabbagghana （v.l. Sabbaghana） （Ap.i.173）. <br><br> <br><br>He is evidently to be identified with Mettaji Thera. ThagA.i.194.,19,1
49028,en,21,anumana sutta,anumana sutta,Anumana Sutta,Anumana Sutta：Preached by Mahāmoggallāna in the Bhesakalāvana atSumsumāragiri in theBhagga country. It deals with the admonishing of monks and with self-examination. It is of interest to note that there is no reference to the Buddha throughout the discourse （M.i.95-100）. <br><br>Buddhaghosa says that this discourse was known to the Porānā as the Bhikkhupātimokkha，and adds that this self-examination should take place three times each day （MA.i.294）. The description of the evil-minded monk given in the Sutta is often quoted （E.g.，Sp. iii. 612）.,13,1
49037,en,21,anumanapanha,anumānapañha,Anumānapañha,Anumānapañha：One of the most famous chapters of the Milinda Paña （329-47）. <br><br> <br><br>It deals with the problem of inferring the existence of the Buddha from facts known about him and connected with him.<br><br> <br><br>It also includes a description of the City of Righteousness – Dhammanagara - the Buddhist Utopia，and gives an excellent idea of city life at the time the chapter was written.,12,1
49286,en,21,anuna,anūna,Anūna,Anūna：The name used by the Yakkha   Punnaka to hide from Dhañjaya his real name，lest he should be mistaken   for a slave. The word has the same meaning as Punnaka. J.vi.273-4.,5,1
49592,en,21,anupada sutta,anupada sutta,Anupada Sutta,Anupada Sutta：Preached at Sāvatthi in Jetavana in praise of Sāriputta’s learning and understanding. <br><br> <br><br>It is really a description of the perfect disciple who has risen to mastery and perfection in noble virtue，noble concentration，noble perception and noble deliverance. <br><br> <br><br>It contains psychological introspective analyses which are expanded in the Dhammasangani. M.iii.25ff.,13,1
49593,en,21,anupada vagga,anupada vagga,Anupada Vagga,Anupada Vagga：The second section of the Uparipaññāsa of the   Majjhima Nikāya. M.iii.25ff.,13,1
49683,en,21,anupadaya sutta,anupādāya sutta,Anupādāya Sutta,Anupādāya Sutta：The holy life is lived with final emancipation，  free from grasping，as its aim. S.v.29.,15,1
50009,en,21,anupalakkhana sutta,anupalakkhanā sutta,Anupalakkhanā Sutta,Anupalakkhanā Sutta：Diverse views are the result of want of   discrimination. S.iii.261.,19,1
50063,en,21,anupama,anupama,Anupama,Anupama：1. Anupama.-City where Vessabhū Buddha was born （BuA.205，206）. The Buddhavamsa （xxii.v.18），however，gives the name of the city as Anomā.<br><br> <br><br>2. Anupama.-Pleasaunce in Anupama where Vessabhū was born and where，after Enlightenment，he performed the twin-miracle. BuA.206.<br><br> <br><br>3. Anupama.-Son of Phussa Buddha （BuA.193，194）. The Buddhavamsa （xix.16） gives his name as Ananda.<br><br> <br><br>4. Anupama.-Son of Siddhattha Buddha. Bu.xvii.15.<br><br> <br><br>5. Anupama.-City where，in Anomārāma，Atthadassī Buddha died. BuA.181.<br><br> <br><br>6. Anupama.-A brahmin village in the time of Anomadassī Buddha. BuA.142.<br><br> <br><br>7. Anupama.-An ājīvaka who gave grass to Sumana Buddha for his seat （BuA.125）.<br><br> <br><br>8. Anupama.-Son of Sumana Buddha. Bu.v.23.<br><br> <br><br>9. Anupama.-A banker，father of Anupamā （1）. BuA.122.<br><br> <br><br>10. Anupama.-A banker，father of Anupamā （2）. BuA.125.,7,1
50067,en,21,anupama,anupamā,Anupamā,Anupamā：1. Anupamā.-Daughter of the banker Anupama （9），of the village of the same name. She gave a meal of milk-rice to Anomadassī Buddha just before his Enlightenment. BuA.142.<br><br> <br><br>2. Anupamā.-Daughter of the banker Anupama （10），of the village Anoma. She gave a meal of milk-rice to Sumana Buddha just prior to his Enlightenment. BuA.125.<br><br> <br><br>3. Anupamā.-See Māgandiyā.,7,1
50108,en,21,anupanahi sutta,anupanāhī sutta,Anupanāhī Sutta,Anupanāhī Sutta：The woman who is not wrathful will be born in a   happy condition. S.iv.244.,15,1
50922,en,21,anupiya,anupiya,Anupiya,Anupiya：A township in the Malla country to the east ofKapilavatthu. In the mango grove there （the Anupiya-ambavana） the Buddha，having arrived fromAnomā and having ordained himself，spent the first week after his renunciation，before going to Rājagaha，thirty leagues away （J.i.65-6）. <br><br>He went there again after his return from Kapilavatthu，whither he had gone to see his relations，and large numbers of Sākiyan princes joined the Order，including Bhaddiya，Anuruddha，Ananda，Bhagu，Kimbila，Devadatta and their barber，Upāli （Vin.ii.180f.； AA.i.108； DhA.i.133； iv.127）.<br><br>It was during this stay that the Buddha preached theSukhavihāri Jātaka （J.i.140）. From Anupiya the Buddha went to Kosambi （Vin.ii.184）. Near Anupiya was the pleasance where the Paribbājaka of the Bhaggavagotta lived. The Buddha visited him once while staying at Anupiya and it was then that he preached the Pātika Sutta （D.iii.1ff）.<br><br>Anupiya was the birthplace of Dabba Mallaputta. ThagA.i.41； the Ap.，however，saysKusinārā （ii.473）.<br><br>Once when Sona Potiriyaputta was meditating the Buddha sent forth a ray of glory from the mango grove to encourage him （ThagA.i.316）.<br><br>The mango grove belonged to the Malla-rājās； they built a vihāra therein for the Buddha’s residence （UdA.161； DA.iii.816）.<br><br>The name is sometimes spelt Anopiya and Anūpiya （J.i.140）. See alsoAnomā.,7,1
51361,en,21,anupubba,anupubba,Anupubba,Anupubba：Setthi of Sāvatthi. He was so called because he engaged himself in a series of good works，each being of greater merit than the last，with the object of freeing himself from suffering. In the end he entered the Order，but finding the rules too numerous and irksome，he wished to return to the lay-life. His colleagues took him to the Buddha，who asked him to observe one rule only - guarding his mind； he agreed and became a Stream-enterer. DhA.i.297-300.,8,1
51531,en,21,anura,anura,Anura,Anura：A general of the Vanga king&#39；s army，maternal cousin of   Sīhabāhu，father of Vijaya. When Sīhabāhu left the lion&#39；s den with his mother   and sister they came across Anura who was ruling the border country. Later   Anura married Sīhabāhu&#39；s mother. Mv.vi.16-20； MT.246.,5,1
51533,en,21,anuradha,anurādha,Anurādha,Anurādha：1. Anurādha.-An Elder. Once when he was staying in a forest hut in the Mahāvana in Vesāli，near to where the Buddha was，certain wandering ascetics came to him and asked him whether or not a Tathāgata exists after death； dissatisfied with his answer they called him ”fool” and went away. Thereupon Anurādha sought advice from the Buddha，who asked him ”How，inasmuch as it cannot be said of a Tathāgata even in this very life that he really exists，can anything be said regarding him after death?”<br><br>S.iii.116-19； the same story is repeated，with slight expansions，in S.iv.380-6.<br><br> <br><br>2. Anurādha.-One of those that accompanied Vijaya to Ceylon. He later became one of his ministers and founded Anurādhagāma. Mhv.vii.43.<br><br> <br><br>3. Anurādha.-A Sākiya prince，brother of Bhaddakaccāna； a great uncle of Pandukabhaya. He founded a settlement at Anurādhagāma and constructed a tank，to the south of which he erected a house for himself. Later he handed this over to Pandukābhaya. Mhv.vii.43-4.,8,1
51541,en,21,anuradhagama,anurādhagāma,Anurādhagāma,Anurādhagāma：The name given to the settlement founded by the two   Anurādhas. It was near the Kadamba-nadi （Mhv.ix.9； x.76）. The capital，  Anurādhapura，was later founded near it.,12,1
51547,en,21,anuradhapura,anurādhapura,Anurādhapura,Anurādhapura：The capital of Ceylon for nearly fifteen centuries. It was built on the site of settlements started by the two Anurādhas on the bank of the Kadamba river，and was founded under the constellation Anurādha，hence the name. MT.293； Mhv.x.76； this tradition seems to have been forgotten later，for in the Mbv. （116） there is a suggestion that the city was so called because it was the dwelling of satisfied people （anurodhijana）； or is this mere alliteration?<br><br>Pandukābhaya （394-307 B.C.） was the founder of the city，to which he removed the capital from Upatissagāma （Mhv.x.75-7），and there it remained up to the time of Aggabodhi IV. （A.D. 626-41）. After a short period it became once more the capital，and continued to be so until the royal residence was removed elsewhere （see Cv.xlvi.34，where the new capital，Pulatthinagara，is first mentioned as a royal residence）. It was finally deserted in the eleventh century.<br><br>Pandukābhaya beautified the city with the artificial lakes Jayavāpi and Abhayavāpi. It was round the last-named lake that the king laid out the city，including four suburbs，a cemetery，special villages for huntsmen and scavengers，temples to various pagan deities and residences for the engineer and other officials. Abodes were also provided for devotees of various sects，such as the Jainas，the Ajīvakas，wandering monks and brahmins. There were also hospitals and lying-in homes. Guardians of the city （Nagaraguttikā） were appointed，one for the day and another for the night. For a full description see Mhv.x.80-102.<br><br>Pandukābhaya’s son and successor，Mutasiva，laid out the beautiful Mahāmegha Park with fruit and flowering trees （Mhv.xi.2）； this was to the south of the city； between it and the southern wall of the city was another park called Nandana or Jotivana （Mhv.xv.2，11）.<br><br>In the reign of Piyatissa，who succeeded Mutasiva （when Buddhism had been introduced into the land），the king，together with his nobles and people，erected many noble edifices in support of the new religion. Ten of the most noted were in Anurādhapura （for list see Mhv.xx.17ff），and the Mahāmeghavana，which was given over to the Buddhist Sangha，henceforth became the centre of Buddhism in the island. In this park was also planted，by Piyatissa，the branch of the Sacred Bodhi Tree which came from Gayā （for details see Mhv.xviii. and xix）.<br><br>Soon afterwards the city was taken by the Tamils but was recaptured by Dutthagāmani （101-77 B.C.），the hero of the Mahāvamsa. Many chapters of the chronicle are devoted to descriptions of the numerous buildings erected by him in Anurādhapura for the glorification of the national faith （Mhv. xxvi.-xxxvi），chief among them being the Maricavatti-vihāra，the Lohapāsāda and the Mahā Thūpa.<br><br>A few years later the Tamils once more overcame the city and held it till Vattagāmani （29-17 B.C.） drove them off. In his reign was built the mighty Abhayagiri Thūpa and the vihāra attached to it （Mhv.xxxiii.80-3）.<br><br>The subsequent history of the city is a record of how succeeding kings repaired，added to，or beautified，these various monuments and the steps they took for their preservation. The only later monument of real importance is the Jetavanārāma built by King Mahāsena （Mhv.xxxvii.33f ） （A.D. 334-61）.<br><br> <br><br>About this time the fame of Anurādhapura as the chief centre of Buddhist culture attracted many visitors from abroad in search of learning. The most famous of these was the great commentator Buddhaghosa （Mhv.xxxvii.215ff.； also Fa Hien）. It was also during this period that Dhātusena （A.D. 460-78） reorganised the water supply of the city and built the Kālavāpi （Mhv.xxxviii.42）.<br><br>From this time onward the country suffered from a series of dynastic intrigues and civil wars，each party appealing to the Tamils of South India for help and protection. As a result，the district round Anurādhapura was overrun by Tamil freebooters and became impossible to defend； the seat of government was therefore removed to Pulatthipura about the beginning of the ninth century，where it continued，except for a brief interval to the eleventh century. Finally，about A.D. 1300，at a date not exactly known，the whole district was abandoned，having become a kind of no-man’s land； it then rapidly relapsed into jungle. For quite a long time，however，and even after Pulatthipura became the state capital，Anurādhapura was regarded as a centre of religious activity，and its monuments were restored from time to time （Mhv.lxxvi.106-20； lxxviii.96f.； xxxxviii.80f.<br><br> <br><br>Various scraps of information regarding Anurādhapura and its inhabitants are found scattered in the commentaries. E.g.，that it had two indakhīlas （Sp.iii.299）； its main street ran from Thūpārāma，where the chief entrance to the city lay （UdA.238； DA.ii.573）.<br><br>It was famous throughout Jambudīpa for its virtuous monks，and men came from there to visit them. E.g.，the brahmin who came from Pātaliputta to see Mahānāga Thera （AA.i.384）.<br><br> <br><br>The city wall，which existed at the time the Mahāvamsa was written，had been built by King Vasabha （Mhv.xxxv.97），and was，according to the Tīkā （p. 654），eighteen cubits in height.,12,1
51565,en,21,anuraja,anurāja,Anurāja,Anurāja：Son of Sunanda，King of Surabhi，at the time of Mangala   Buddha. He visited the Buddha in the company of his father，and，having   listened to his preaching，became an arahant. BuA.119-20.,7,1
51689,en,21,anurarama,anurārāma,Anurārāma,Anurārāma：A monastery to the north of Mahāgāma in South Ceylon，built by King Vasabha，who also bestowed on it one thousand karīsa of land in the village of Heligāma （Mhv.xxxv.83； MT.652）.<br><br>In Vohāratissa’s time the Thera Mahātissa lived there （Mhv.xxxvi.30）. King Vasabha also built an uposatha hall for the vihāra （Mhv.xxxvi.37）.<br><br>See also Mahādevarattakurava.,9,1
51774,en,21,anuruddha,anuruddha,Anuruddha,Anuruddha：<i>1. Anuruddha Thera</i><br><br>First cousin of the Buddha and one of his most eminent disciples. He was the son of the Sākyan Amitodana and brother of Mahānāma. When members of other Sākyan families had joined the Order of their distinguished kinsman，Mahānāma was grieved that none had gone forth from his own. He therefore suggested to his brother that one of them should leave household life. Anuruddha was at first reluctant to agree，for he had been reared most delicately and luxuriously，dwelling in a different house for each season，surrounded by dancers and mimes. But on hearing from Mahānāma of the endless round of household cares he agreed to go. He could not，however，get his mother’s consent until he persuaded his cousin Bhaddiya to go with him. Together they went with Ananda，Bhagu，Kimbila，Devadatta and their barber Upāli，to the Blessed One at the Anupiya Mango Grove and were ordained. Before the rainy season was over Anuruddha acquired the dibbacakkhu （Vin.ii.180-3； Mtu.iii.177f），and he was later ranked foremost among those who had obtained this attainment （A.i.23）.<br><br>He then received from Sāriputta，as topic of meditation，the eight thoughts of a great man. The list is given in A.iv.228ff. Another conversation he had with Sāriputta before becoming an arahant is reported in A.i.281-2. He went into the Pācīnavamsadāya in the Ceti country to practise these. He mastered seven，but could not learn the eighth. The Buddha，being aware of this，visited him and taught it to him. Thereupon Anuruddha developed insight and realised arahantship in the highest grade （A.iv. loc. cit.； AA.108-9； Thag.901）.<br><br>Anuruddha appears in the Suttas as an affectionate and loyal comrade-bhikkhu，full of affection to his kinsman，the Buddha，who returned his love. In the assembly he stood near the Buddha （Bu.v.60）. When the Buddha，disgusted with the quarrels of the Kosambī monks，went away to seek more congenial surroundings，it was to Pācīnavamsadāya that he repaired，where were Anuruddha，Nandiya and Kimbila. The Upakkilesa Sutta （M.iii.153f.），on the sweets of concord and freedom from blemish，seems to have been preached specially to Anuruddha on that occasion，for we are told at the end that he was pleased to have heard it，no mention being made of the other two. And again in the Nalakapāna Sutta （M.i.462ff.），though a large number of distinguished monks are present，it is to Anuruddha that the Buddha directly addresses his questions，and it is Anuruddha who answers on behalf of them all. See also the Cūla- and the Mahā-Gosinga Suttas.<br><br>Anuruddha was present when the Buddha died at Kusinārā，and knew the exact moment of his death； the verse he uttered on that occasion is thoughtful and shows philosophic calm，in contrast，for example，with that of Ananda. D.ii.156-7. On this see Oldenberg，Nachrichten der Wissenschaften zu Goettingen，1902，pp.168f.； and Przyluski JA. mai-juin，1918，pp.486ff.<br><br>Anuruddha was foremost in consoling the monks and admonishing them as to their future course of action. It was Anuruddha again that the Mallas of Kusinārā consulted regarding the Buddha’s last obsequies （D.ii.160f）. Later，at the First Council，he played a prominent part and was entrusted with the custody of the Anguttara Nikāya （DA.i.15）.<br><br>In one of the verses ascribed to Anuruddha in the Theragāthā （904； ThagA.ii.72） it is said that for twenty-five years he did not sleep at all，and that for the last thirty years of his life he slept only during the last watch of the night. The same source （Thag.908； also S.i.200） mentions an occasion where a goddess，Jālinī （ThagA.ii.73； this story is given in detail in SA.i.225-6），who had been his wife in a previous birth，seeing him grown old and grey with meditation，seeks to tempt him with the joys of heaven，but he tells her he has no need of such things，having attained to freedom from rebirth.<br><br>His death took place in Veluvagāma in the Vajji country，in the shade of a bamboo thicket. Thag.919. See also Psalms of the Brethren，p.331，n.1. I cannot trace the reference to Hatthigāma. He was one hundred and fifteen years old at the time of his death （DA.ii.413）.<br><br>In Padumuttara Buddha’s time he had been a rich householder. Hearing one of the monks declared best among possessors of the celestial eye，he wished for a similar honour for himself in the future. He did acts of great merit towards that end，including the holding of a great feast of light in front of the Buddha’s tomb. In Kassapa Buddha’s age he was born in Benares； one day he placed bowls filled with clarified butter all round the Buddha’s tomb and lighted them，himself walking round the tomb all night，bearing on his head a lighted bowl.<br><br>Later he was reborn in a poor family in Benares and was named Annabhāra （lit. ”food-bearer”）. One day，while working for his master，the banker Sumana，he gave his meal to a Pacceka Buddha，Uparittha. The banker，having heard from the deity of his parasol of Annabhāra’s pious deed，rewarded him and set him up in trade. The king，being pleased with him，gave him a site for a house，the ground of which，when dug，yielded much buried treasure. On account of this great accretion of wealth he was given the rank of Dhanasetthi （ThagA.ii.65ff.； Thag.910； DhA.iv.120ff）.<br><br>According to the Dhammapada Commentary （i.113），as a result of his gift to the Pacceka Buddha，Anuruddha never lacked anything he desired - such had been the wish he expressed. A charming story is related in this connection. Once when playing at ball with his friends he was beaten and had to pay with sweets. His mother sent him the sweets，but he lost over and over again until no more sweets were to be had. His mother sent word to that effect，but he did not know the meaning of the words ”there isn’t.” When his mother，to make him understand，sent him an empty bowl，the guardian deity of the city filled it with celestial cakes，so that he should not be disappointed. Thereafter，whenever Anuruddha sent for cakes，his mother would send him an empty vessel，which became filled on the way. See also DhA.iv.124ff.<br><br>The Apadāna （i.35） mentions another incident of his past. Once，in Sumedha Buddha’s time，Anuruddha，having seen the Buddha meditating alone at the foot of a tree，set up lights round him and kept them burning for seven days. As a result he reigned for thirty kappas as king of the gods，and was king of men twenty-eight times. He could see a distance of a league both by day and night.<br><br>On various occasions Anuruddha had discussions with the Buddha，and he was consulted by disciples，both monks and laymen，on points of doctrine and practice. In the Anuruddha Sutta （M.iii.144f） he goes with Abhiya Kaccāna and two others to a meal at the house of Pañcakanga，the king’s carpenter. At the end of the meal the carpenter asks him the difference between that deliverance of the heart （cetovimutti） that is boundless （appamāna） and that which is vast （mahaggata）. The discussion leads on to an account of the four states of rebirth among the brilliant gods （ābhā），and in reply to the questions of Abhiya Kaccāna，Anuruddha proceeds to explain their nature. At the end of the discourse we find Anuruddha acknowledging that he himself had lived among these gods.<br><br>In the Samyutta Nikāya （S.iv.240-5） he is mentioned as questioning the Buddha about women，how they come to be born in happy states and how in woeful purgatory. A similar inquiry is mentioned in the Anguttara Nikāya. Anuruddha had been visited by some Manāpakāyikā devas，who had played and sung to him and shown their power of changing their complexions at will. He comes to the Buddha and asks how women could be born among these devas （A.iv.262ff）.<br><br>We find him （S.v.174-6，also 299f） being asked by Samyutta and Moggallāna about the sekha and asekha and about super-knowledge （abhiññā）. In dealing with this passage the Commentary （SA.iii.183） states that Anuruddha used to rise early，and that after ablutions he sat in his cell，calling up a thousand kappas of the past and the future. With his clairvoyant eye he knew the thousand fold universe and all its workings.<br><br>The Anuruddha Samyutta （S.v.294） gives an account of a series of questions asked by Moggallāna on the satipatthānā，their extent，etc. Anuruddha evidently laid great emphasis on the cultivation of the satipatthānā，for we find mention of them occurring over and over again in his discourses. He attributes all his powers to their development，and admonishes his hearers to practise them. S.v.299-306. He himself considered the dibbacakkhu as the highest attainment. Thus in the Mahāgosinga Sutta （M.i.213） he declares it to be more worthy than knowledge of the doctrine，meditation，forest-life，discourse on the abhidhamma or self-mastery.<br><br>Once he lay grievously ill in the Andhavana in Sāvatthi，but the pain made no impression on his mind，because，he says，his mind was well grounded in the satipatthānā （S.v.302，but see DhA.iv.129，where he suffered from wind in the stomach）. Apart from his teaching of the satipatthānā，he does not seem to have found fame as a teacher. He was of a retiring disposition and never interfered in any of the monks’ quarrels.<br><br>Mention is often made of Anuruddha’s iddhi-powers. Thus，he was one of those who went to the Brahma-world to curb the pride of the Brahma who had thought that no ascetic could reach his world （S.i.145. The others being Moggallāna，Mahākassapa and Mahākappina）. The mother of the Yakkha Piyankara，while wandering in search of food，heard him at night reciting some verses from the Dhammapada and stood spellbound listening （S.i.209； SA.i.237-8）.<br><br>His iddhi，however，does not seem to have enabled him to prevent his fellow-dweller Abhiñjika from talking too much （S.ii.203-4），nor his other fellow-dweller Bāhiya from attempting to create dissension in the Order （A.ii.239）. Among the Vajjians he seems to have been held particularly in esteem，together with Nandiya and Kimbila. A yakkha named Dīgha tells the Buddha how the Vajjians are envied by the inhabitants of the deva and brahma worlds on account of the presence of these distinguished monks in their country （in the Cūlagosinga Sutta，M.i.210）.<br><br>In numerous Jātakas Anuruddha is identified with personalities occurring in the Atītavatthu. In several cases he is mentioned as having been Sakka，the deus ex machina of the story in question. Thus in the Manicora （J.ii.125）； Guttila （ii.257）； Ayakūta （iii.147）； Mahāsūka （iii.494）； Cullasūka （iii.496）； Kanha （iv.14）； Akitti （iv.242）； Sādhīna （iv.360）； Siri （iv.412）； Mahāsutasoma （v.511）； Sāma （vi.95）； Nimi （vi.129）； Mahāsumagga （vi.329）； Vessantara （vi.593）.<br><br>Elsewhere he is identified with different personalities：<br><br>  he was Pabbata in the Indriya （iii.469） and in the Sarabhanga （v.151）；   the king in the Candakinnara （iv.288）；   one of the seven brothers in the Bhisa （iv.314）；   the dove in the Pañcūposatha （iv.332）；   Ajapāla in the Hatthipāla （iv.491）；   Sucirata in the Sambhava （v.67）；   Pañcasikha in the Sudhdābojana （v.412） and   the charioteer in the Kurudhamma （ii.381）.Anuruddha’s name occurs in several of the legends of the Dhammapada Commentary apart from those already mentioned. In the story of Cūlasubhaddā it is stated that after the Buddha had visited Ugganagara at Cūlasubhadda’s request and enjoyed her hospitality，Anuruddha was asked to stay behind at Ugganagara for her benefit and that of the new converts （DhA.iii.471）. When the Buddha spent a rainy season in Tāvatimsa preaching the Abhidhamma，it was Anuruddha who kept the people on earth informed of his doings. DhA.iii.218f.； SnA. （ii.570），states that the Buddha went to Tāvatimsa at Anuruddha’s request.<br><br>In the Sumanasāmanera Vatthu （DhA.iv.120ff ） we are told how Anuruddha，having himself attained salvation，sought for his friend and benefactor of a past birth，Sumana-setthi. Sumana-setthi had been born near the Vindhyā forest as Cūllasumana，son of Anuruddha’s acquaintance Mahāmunda，and Anuruddha ordained him at the age of seven. The lad became arahant in the tonsure-hall.<br><br>According to the Peta Vatthu （Pv.，p.27，vv. 58-60），it was by virtue of a spoonful of food given by him to Anuruddha that Indaka entered Tāvatimsa，and the same gift enabled him to surpass in glory Ankura，who had spent all his wealth in practising generosity.<br><br>Anuruddha had a sister，Rohinī，who suffered from a skin disease and，therefore，remained indoors； she would not see the Elder when he visited her relations. But he insisted on seeing her and persuaded her to sell her ornaments and build a resting hall for the Buddha and his monks. She later became a Stream-enterer and was reborn as Sakka’s consort （DhA.iii.295f）.<br><br>In Mahāyāna books Anuruddha’s name appears as Aniruddha. In the Lalitavistara he is mentioned as wearing the Bodhisatta’s ornaments when the latter renounced the world. He is sometimes spoken of as a son of Dronodana. Thus，e.g.，Mtu i.75； iii.117. See Beal，Records of Western World，ii.38 n. for meaning of Anuruddha. According to the Dulva，it was Anuruddha who，finding Ananda still asekha，got him turned out of the First Council until he became an arahant （Rockhill，p.151）.<br><br><i>2. Anuruddha.</i>-A Pacceka Buddha，to whom Nanda Thera in a previous birth offered a canopy of lotus flowers. Ap.ii.350.<br><br><i>3. Anuruddha （or Anuruddhaka）.</i>-One of the parricide kings of Magadha. He killed his father Udayabhaddaka and was himself slain by his son Munda. Mhv.iv.2-3； Mbv.，p.96； but see DA.i.153，where Anuruddha is given as Mahāmunda’s son and Nāgadāsa’s father. In the Divyāvadāna （p.359） Anuruddha’s name does not appear at all in the list of Bimbisāra’s successors.<br><br><i>4. Anuruddha.</i>-Personal attendant of Piyadassi Buddha. It was in reply to his question that the Buddha revealed the future attainments of Nigrodha Thera （ThagA.i.75； Ap.i.431） and of Tissa Thera （ThagA.i.273）.<br><br><i>5. Anuruddha.</i>-Personal attendant of Kondañña Buddha. Bu.iii.30； J.i.30.<br><br><i>6. Anuruddha.</i>-Author of the Abhidhammattha-sangaha，Paramattha-vinicchaya，Nāmarūpapariccheda and，perhaps，of the Anuruddha Sataka （Gv.61，67； SdS. 64； Sas.69）. He was an incumbent of the Mūlasoma Vihāra and probably lived in the eleventh or twelfth century. For details see P.L.C.，s.v.<br><br><i>7. Anuruddha.</i>-Teacher of Mahāsumma Thera. He once offered to the Sangha a bowl filled with ghee. The incident is mentioned in a discussion as to whether a bowl that had been bought for a particular monk，could be used by the community of monks （Sp.iii.698-9）. This bowl had been bought for the Elder，but it was used by the community and was，therefore，kappiya.<br><br><i>8. Anuruddha.</i>-King of Ramañña. He helped Vijayabāhu I. of Ceylon to re-establish the Order in Ceylon. Cv.lx.5-7； see，however，Geiger，Cv. trans. i.214，n.4. <br><br>He is also called Anorata.,9,1
51779,en,21,anuruddha sutta,anuruddha sutta,Anuruddha Sutta,Anuruddha Sutta：<i>1. Anuruddha Sutta.</i>-Preached by Anuruddha Thera to Pañcakanga，the king’s carpenter，at Sāvatthi，on the conclusion of a meal given by him to the Elder and three others. It explains the two kinds of emancipation of mind，the ”boundless” and the ”vast，” and the results of developing them，which produce birth among the Brilliant Gods. <br><br>Abhiya-Kaccana，who was evidently one of Anuruddha’s companions on this occasion，asks him the reason for the difference in degree of the brilliance of the gods； he is answered to his satisfaction. M.iii.144-52.<br><br><i>2. Anuruddha Sutta.</i>-Records the incident ofJālinī’s visit to Anuruddha Thera，and her unsuccessful efforts to tempt him with the joys of heaven. S.i.200.<br><br><i>3. Anuruddha Sutta.</i>-The Buddha explains to Anuruddha，in answer to his questions，why beings are born as women. A.i.281.<br><br><i>4. Anuruddha Sutta.</i>-Two Suttas on how Sāriputta admonished Anuruddha to give up boasting about his attainments and concentrate on amata-dhātu，and how Anuruddha following the advice became an arahant. A.i.281-3.<br><br><i>5. Anuruddha Sutta.</i>-On the eight thoughts of a great being （mahāpurisa vitakka）.<br><br>Anuruddha had acquired seven of them and the Buddha paid him a special visit to teach him the eighth，which brought him arahantship. Later the Buddha repeated the sermon to the monks. A.iv.228ff.<br><br><i>6. Anuruddha Sutta.</i>-The Buddha explains to Anuruddha how women may be born among the Manāpakāyikadevā. A.iv.262ff.<br><br><i>Anuruddha Samyutta.</i>-The fifty-second section of the Samyutta Nikāya. It forms the eighth section of the Mahāvagga，and contains accounts of incidents connected with Anuruddha，his meditations in the Jetavana on the satipatthāna and the benefits of their development，his admonition to the monks on the banks of the Sutana River，his conversations with Sāriputta and Moggallāna in Sāketa and in the Ambapāli Grove，his sermon in the Salalāgāra，his illness while staying in Andhavana，and his accounts of how he came by his psychical powers，etc. S.v.294ff.,15,1
51912,en,21,anusamsavaka thera,anusamsāvaka thera,Anusamsāvaka Thera,Anusamsāvaka Thera：An arahant. In a past birth he gave a spoonful   of rice to the Buddha Vipassī. Ap.i.247.,18,1
52234,en,21,anusasika,anusāsikā,Anusāsikā,Anusāsikā：The name of the greedy bird in the Anusāsika Jātaka.   J.i.429.,9,1
52345,en,21,anusaya sutta,anusayā sutta,Anusayā Sutta,Anusayā Sutta：On how the anusayā can be uprooted. S.iv.32.,13,1
52615,en,21,anusota sutta,anusota sutta,Anusota Sutta,Anusota Sutta：On four classes of persons：those who go with the   stream and those who go against it； those who stand fast and those who have   crossed over. A.ii.5f.,13,1
53072,en,21,anutiracari,anutīracārī,Anutīracārī,Anutīracārī：An otter who had a dispute with another otter，  Gambhīracārī，about a fish. They appealed to a jackal，Māyāvī，and lost in the   bargain，the jackal claiming the middle of the fish as the price of his   arbitration，leaving only the head and the tail for the otters. J.iii.333f.；   DhA.iii.141-2.,11,1
53177,en,21,anuttariya vagga,anuttariya vagga,Anuttariya Vagga,Anuttariya Vagga：The third chapter of the Chakka Nipāta of the   Anguttara Nikāya. A.iii.309-29.,16,1
53536,en,21,anuvattana sutta,anuvattanā sutta,Anuvattanā Sutta,Anuvattanā Sutta：Like a cakkavatti&#39；s eldest son，who，because of   five qualities，administers the kingdom like his father，so does Sāriputta   administer the Kingdom of Righteousness founded by the Buddha. A.iii.148-9.,16,1
53896,en,21,anuvindaka,anuvindakā,Anuvindakā,Anuvindakā：Name of a people，mentioned with hosts of others，as   seeking and finding hospitality in the house of Jatukannika，when，in a   previous birth，he was a banker in Hamsavatī. Ap.ii.359.,10,1
54115,en,21,anva vagga,anva vagga,Anva Vagga,Anva Vagga：See Addha Vagga.,10,1
54517,en,21,apa,āpā,Āpā,Āpā：A class of deities who were present at the preaching of the Mahāsamaya Sutta （D.ii.259）.<br><br>Buddhaghosa （DA.ii.689） says they were born as devas because of their having practised āpokasina in previous lives..,3,1
54614,en,21,apacara,apacara,Apacara,Apacara：A king of the first kappa. He was the son of Cara and reigned in Sotthivatī-nagara in the Cetiya country. He was one of the ancestors of the Sākiyan race. He belonged to the race of Mahāsammata and was possessed of four iddhi-powers：<br><br>  walking on air，  being guarded by four devas，  diffusing the fragrance of sandalwood from his body   and the fragrance of the lotus from his mouth.When he was prince he had promised to appoint as his family priest his fellow-student Kosakalamba，brother of the royal chaplain Kapila，when he should become king. But when Apacara came to the throne，Kapila obtained the post for his own son and became an ascetic. When the king realised what had happened he offered to get the post back for Kosakalamba by means of a lie. The latter protested，because lies had hitherto been unknown in the world； but the king persisted in his desire even in spite of Kapila’s warning，and seven times in succession uttered a lie to the effect that the post of chaplain belonged by right of seniority to Kosakambala and not to Kapila’s son. At the first lie he lost his iddhi-powers and fell to earth，and with each succeeding lie he fell deeper and deeper into the earth until the flames of Avīci seized him. He was the world’s first liar.<br><br>He had five sons，who sought Kapila’s protection，and leaving the city founded five cities，which were called Hatthipura，Assapura，Sīhapura，Uttarapañcāla and Daddarapura，because of certain tokens connected with them （for details see under those names）.  <br><br>According to the Sutta Nipāta Commentary （ii.352） Makhādeva was his son. The king was a previous birth of Devadatta. The story is related in theCetiya Jātaka （J.iii.454-61； see also Mhv.ii.2.； DA.i.258f.； Dpv.iii.5）. v.l. Upacara，Upavara and Uparuvara.  <br><br>The Milinda （p.202） calls him Suraparicara.,7,1
54721,en,21,apacayika sutta,apacāyika sutta,Apacāyika Sutta,Apacāyika Sutta：See Pacāyika   Sutta.,15,1
54783,en,21,apaccakkhakamma sutta,apaccakkhakamma suttā,Apaccakkhakamma Suttā,Apaccakkhakamma Suttā：Five discourses in which the Buddha explains   to Vacchagotta how diverse opinions arise   through want of clearness about the facts of body，feeling，perception，  activities and consciousness. S.iii.262.,21,1
54950,en,21,apaccupalakkhana sutta,apaccupalakkhanā sutta,Apaccupalakkhanā Sutta,Apaccupalakkhanā Sutta：Same as the above，only substituting   &quot；through not discriminating&quot； for &quot；through want of clearness.&quot； S.iii.261.,22,1
54955,en,21,apaccupekkhana sutta,apaccupekkhanā sutta,Apaccupekkhanā Sutta,Apaccupekkhanā Sutta：Same as the above，but substituting &quot；through   not looking into&quot； for &quot；through not discriminating.&quot； S.iii.262.,20,1
55145,en,21,apadana,apadāna,Apadāna,Apadāna：The thirteenth section of the Khuddaka Nikāya of the Sutta Pitaka. It is a narrative work entirely in Pali stanzas and，as the title of the book indicates，is a collection of tales of the pious works of the saints or arahants.<br><br>The book consists of four main sections，namely，<br><br>    （i） the Buddhāpadāna，   （ii） the Paccekabuddhāpadāna，    （iii） the Therāpadāna and lastly，    （iv） the Therī Apadāna. These four sections are again subdivided into fifty-nine groups or vaggas. Of them，the first fifty-five vaggas consist of 550 tales about Theras，each vagga consisting of ten tales，and named after the title of the first tale narrated in the vagga. In the first vagga are also included the Buddhāpadāna and the Paccekabuddhāpadāna which are but minor sections of the book. The last four vaggas of the book consist of forty tales of Therīs，each vagga consisting of ten tales.<br><br> <br><br>The Buddhāpadāna is a glorification of the Buddha，the ’King of the Dhamma endowed with the thirty perfections （pārami）’. Here the Buddha himself is made to pronounce this glorification in reply to a question raised by the elder Vedeha. In this glorification the Buddha is made to describe the various meritorious deeds he had done in his previous births and their good results. The Budhāpadāna ends in 81 stanzas with a brief admonition to the monks to be united，heedful and to follow the Noble Eightfold Path.<br><br> <br><br>The Paccekabuddhāpadāna is a glorification of Pacceka Buddhas who ’go their solitary way，like the rhinoceros’. The entire sutta of the rhinoceros （Khaggavisāna Sutta：Sn.i.3） is inserted here. To the 41 stanzas of that sutta another 17 stanzas have been added，8 at the beginning and 9 at the end，thus making the Paccekabuddhāpadāna a composition of 58 stanzas. This section of the book is written in a metre different from the rest of the book. （The first three stanzas of the book are also in the same metre.）<br><br>It is worth noting that the Buddhāpadāna contains no account of the Buddha’s life，either as Gotama or earlier，as Bodhisatta （see，however，Pubbakammapiloti）. Nor does the Paccekabuddhāpadāna contain any life-histories. The stanzas are what might be more appropriately described as Udāna，and appear in the Khaggavisāna Sutta of the Sutta Nipāta. Cp. the Mahāpadāna Sutta （D.ii.1ff），where the word Apadāna is used as meaning the legend or life-story of a Buddha or a Great One - in this case the seven Buddhas. Or does Mahāpadāna mean the Great Story，i.e. the story of the Dhamma and its bearers and promulgation：cp. the title of the Mahāvastu （Dial.ii.3）.<br><br> <br><br>The Therāpadāna describes the glorious deeds of 550 arahants，beginning with the story of Sāriputta，the chief disciple of the Buddha. This story alone is longer than both the Buddhapadāna and the Paccekabuddhāpadana （234 stanzas）. The story of Sāriputta is followed by those of other famous monks such as Mahā-Moggallāna，Mahā-Kassapa，Anuruddha，Upāli，Aññā-Kondañña，Pindola-Bhāradvaja，Ananda，Rāhula，Rajjhapāla and Sopāka.<br><br>These biographies of the Theras are of the same pattern though their length differs considerably from one another. Every tale describes some meritorious deed done by the Thera concerned during the time of a former Buddha and then the pleasures obtained during his subsequent existences in accordance with the prophecy uttered by that Buddha and，ultimately，the attainment of the perfection of an arahant. Another characteristic feature of these Apadānas is that，like the Jātakas，almost all of them have a story of the past and a story of the present. Whereas the Jātakas relate a previous existence of the Buddha，the Apadānas relate that of an arahant. Only a few Apadānas deviate from this stereotype.<br><br>The Cy. gives details of eleven more Theras not found in the text：Yasa，Nadīkassapa，Gayākassapa，Kimbila，Vajjiputta，Uttara，Apara-Uttara，Bhaddaji，Sivika，Upavāna and Ralthapāla. <br><br> <br><br>The Therī Apadāna is also comparatively short. It consists of biographies of forty renowned nuns，divided into four vaggas or groups，each vagga consisting of ten biographies. Here appear biographies of some of the famous nuns in Buddhist literature，such as Mahā Pajāpatī Gotamī，Khemā，Uppalavannā. Patācarā，Kundalakesī，Kisāgotamī，Nandā Janapadakalyānī，Yasodharā，Rūpanandā and Ambapālī. These biographies of nuns follow the same pattern as those of monks.<br><br>In addition to these，there are a large number of names which are only descriptive titles，e.g.，the Theras，”Dispenser of fans”，”Dispenser of clothes”，”Dispenser of mangoes”，”Worshipper of footprints”，and the Therīs，”Dispenser of water”，”Dispenser of five seats”，”Dispenser of rice gruel” and the like.<br><br> <br><br>Most of the stories are found in the Paramatthadīpanī，the Commentary to the Thera- and Therīgāthā，extracted from the Apadāna with the introductory words，”tena vuttam Apadāne.” But in numerous instances the names under which the verses appear in the Paramatthadīpanī differ from those subjoined to the verses in the Apadāna. In several cases it is a matter of the Commentary giving a name while the Apadāna gives only a title. E.g.，Usabha Thera （ThagA.i.320），called Kosumbaphaliya （Ap.ii.449）； and Isidinna （ThagA.i.312），called （Ap.ii.415） Sumanavījaniya. <br><br> <br><br>Sometimes the stories are duplicated in the Apadāna itself，the same story occurring in two places with a very slight alteration in words，even the name of the person spoken of being the same. Most often no reason can be assigned for this，except，perhaps，careless editing. E.g.，Annasamsāvaka i Ap.i.78 and again i.261； see also the Introduction to the P.T.S. Edition.<br><br>The Apadāna is regarded as one of the very latest books in the Canon，one reason for this view being that while later books like the Buddhavamsa mention only twenty-four Buddhas previous to Gotama，the Apadāna contains the names of thirty-five. It is very probable that the different legends in the collection are of different dates. On these and other matters connected with the Apadāna，see Rhys Davids article in ERE. and Muller’s Les Apadānas du Sud （Congress of Orientalists，Leyden，1895）.<br><br> <br><br>The Apadāna is certainly one of the latest works of the Khuddaka Nikāya and of the canon. As B. C. Law has pointed out in his History of Pali Literature （p. 7），the Apadāna is not included as a text of the Khuddaka Nikāya in the Dīghabhānaka list，but it finds mention as the thirteenth book of the Khuddaka Nikāya in the Majjhimabhānaka list. This would lead to the inference that at the time the Dīghabhānaka list was completed the Apadāna was not considered as a text of the Khuddaka Nikāya，and probably also of the canon. Moreover，the reference in the Apadāna to numerous Buddhas presupposes the legend of twenty-four previous Buddhas which is only a later development of the older legend of six Buddhas contained in other parts of the canon such as the Digha Nikāya. B. C. Law also says that one of the Apadānas seems to allude to the Kathāvatthu as an Abhidhamma composition （Ap. I，37） and Rhys Davids argues that，if it is so，the Apadāna must be one of the very latest books of the canon.<br><br>The Apadāna makes no attempt to teach the higher doctrines in Buddhism. Its stories deal with the merits done by the good people，laying much stress on the formal aspects of religion，e.g.，pūjā，vandanā，dāna，etc. Very often the good deed is the erection of a cetiya，cleaning round a cetiya，white-washing a cetiya，sweeping the compound of a cetiya or a bodhi-tree or some such commonplace action. Thus，the Apadāna has aimed to emphasis the charitable and humanitarian aspects of Buddhist life.<br><br>The Apadāna is as copious a composition as the Jātaka，though of less literary value. Its narratives bear much in common with those of the Theragāthā，the Therīgāthā and the Vimāna Vatthu in their contents and also in their style. Some narratives of the Apadāna give more details of the personages described in the Thera，Therīgāthā，e.g.，Kisāgotamī and Patācarā.<br><br>The legends of the Apadāna have been the subject matter for many other later compositions，like the two Pali works，the Sādhucarita and the Rasavāhinī and the two Sinhalese prose works，the Pūjāvaliya and the Kathinānisamsaya.<br><br>According to the Sumangala Vilāsinī （i.15. See also Przyluski：La Legende de l’Empereur Acoka，pp. viii f.，214），the Dīghabhānakas，who included the Khuddaka Nikāya in the Abhidhammapitaka，did not recognise the Apadāna. The Majjhimabhānakas included it in the Khuddaka Nikāya，which they regarded as belonging to the Suttapitaka. There is a Commentary to the Apadāna called the Visuddhajanavilāsinī.<br><br>The Apadāna has its counterpart in the Avadāna in Buddhist Sanskrit literature.<br><br>According to Gv. （p.69） the Commentary on the Apadāna was written by Buddhaghosa at the request of five monks.,7,1
55185,en,21,apadaniya thera,apadāniya thera,Apadāniya Thera,Apadāniya Thera：An arahant. Ninety-two kappas ago he eulogised the   life-history （apadānam pakittayim） of the Buddha and paid homage at his feet.   As a consequence of this good deed he knew no evil birth thereafter （Ap.i.24）.,15,1
55279,en,21,apadika,apadika,Apadika,Apadika：A river，on the banks of which Vasabba Thera，in a previous birth as the matted haired ascetic （jatila） Nārada，erected a pulina （sand） cetiya which was smeared with gold in memory of earlier Buddhas （Thag A.ii.16）.<br><br>In the Apadāna，Vasabha Thera is referred to as Pulinathūpiyatthera，and the river Apadika as Amarika （var. Aparika Ap.ii.p.437）.,7,1
55471,en,21,apagata sutta,apagata sutta,Apagata Sutta,Apagata Sutta：Records a conversation between the Buddha and Rāhula   in Jetavana. The Buddha explains how the mind is freed from notions of &quot；I&quot； and   &quot；mine.&quot； S.ii.253； see Rāhula Sutta （3）.,13,1
55786,en,21,apajjura,apajjura,Apajjura,APAJJURA：A grove in the city of Sankāsya in India，mentioned in the Avadāna Sataka.<br><br>When Maudgalyāyana informed the Buddha in the Trāyatrimsat deva world that the people of Jambudīpa were anxious to see him，the Buddha asked him to announce to them that he would come down from the deva world and appear in the Apajjura grove. <br><br>（Avs. 215，216）.,8,1
56111,en,21,apalala,apalāla,Apalāla,Apalāla：A nāga king，converted by the Buddha.. He is mentioned together with āravāla，Dhanapāla and Pārileyyaka. The name appears in passages where the Buddha’s powers are discussed （E.g.，BuA.29）. ”Was not the Buddha honoured even by beasts such as āravāla，etc.?”<br><br> <br><br>The story of the conversion of Apalāla does not，as far as I can discover，occur in the canonical books. In the Samantapāsādikā （iv.742） the story of the conversion of Apalāla （Apalāladamana） is given among the stories not included in the Three Councils （sangīti），but that it was known quite early in Ceylon is evidenced by the fact that，among the scenes from the Buddha’s life represented in the relic-chamber of the Mahā-Thūpa，the conversion of Apalāla is mentioned （Mhv.xxx.84）. The Divyāvadāna （pp.348，385） makes reference to the story，and states that the nāga was converted shortly before the Buddha’s death. Hiouen Thsang gives the story in detail （Beal：Records of the Western World i.122； also Legge：Fa Hien’s Travels，p.29n.）. During Kassapa Buddha’s time，Apalāla had been a powerful man called Gangi. By means of his charms he subdued the dragons that attacked the country，and the people，in gratitude，agreed to give him tribute. Later some of them forgot their promise and he，in wrath，became a dragon after his death.<br><br> <br><br>The Buddha Gotama visited him and preached to him. He was converted，but，for his sustenance，he was allowed to have one gathering of the crops every twelve years. It is for this reason that the White River （Subhavastu） overflows every twelfth year. The story is found in the Sūtrālankāra and other Mahāyāna books. See Nariman：Sanskrit Buddhism，pp.194，274. <br><br> <br><br>According to the Vinaya of the Mūlla-Sarvāstivādins，the Buddha converted Apalāla during a visit to Kashmir in the company of the Yaksa Vajrapānī （JA.1914，vol. iv.510）.,7,1
56117,en,21,apalaladamana,apalāladamana,Apalāladamana,Apalāladamana：See Apalāla.,13,1
56335,en,21,apalokina sutta,apalokina sutta,Apalokina Sutta,Apalokina Sutta：The Buddha teaches the un-decaying and the path   that leads thereto. S.iv.370. On the name see KS.iv.262，n.2.,15,1
56344,en,21,apalokita,apalokita,Apalokita,Apalokita：See Apalokina.,9,1
56429,en,21,apana,āpana,Āpana,Āpana：A city in the Anguttarāpa country （probably its capital）. The Buddha once visited the city with 1，250 monks and the whole company was entertained by theJatila Keniya （Vin.i.245ff）. From āpana the Buddha went on to Kusinārā （Vin.i.247）. In the Samyutta Nikāya （S.v.225），āpana is spoken of as a township of theAngas （Angānam nigamo） and the Buddha is mentioned as having stayed there with Sāriputta. <br><br>Several suttas were preached at āpana，among them <br><br>  the Potaliya Sutta （regarding Potaliya），  （M.i.359ff）   the Latukikopama Sutta （to Udāyi）   （M.i.447ff），  the Sela Sutta （regarding Sela）   （M.ii.146ff； Sn.pp.102ff） and   the Saddha or āpana Sutta   （S.v.225-7）. āpana was a brahmin village and was the home of the ElderSela （ThagA.ii.47）. On the occasion of the Buddha’s visit to āpana，during which he converted Sela and Keniya，he seems to have stayed at āpana for over a week and ordained three hundred monks in the company of Sela （Sn.，p.112）.<br><br>According to Buddhaghosa （MA.ii.586），the village was called āpana because it had twenty thousand bazaars （āpanā） and was therefore distinguished for its shops （āpanānam ussannattā）. Near the village，on the banks of the river Mahī，was the woodland where the Buddha stayed during his visits.,5,1
56445,en,21,apana,āpāna,Āpāna,āpāna：One of the Vanni chiefs of Ceylon，brought into subjection   by Bhuvanekabāhu I. （Cv.xc.33）,5,1
56450,en,21,apana sutra,āpana sutra,Āpana Sutra,āpana Sutra：See Saddha Sutta.,11,1
56843,en,21,apannaka jataka,apannaka jātaka,Apannaka Jātaka,Apannaka Jātaka：Preached at Jetavana to Anāthapindika and his five hundred friends，who were followers of other schools. They had gone with the banker to hear the Buddha preach and became converts. But when the Buddha left Sāvatthi and went to Rājagaha they reverted to their old faiths，coming back to the Buddha when he returned to Sāvatthi.<br><br>The story of the past is of two merchants who travel with caravans across a desert. One，beguiled by goblins，throws away his drinking water and is devoured with all his people and cattle. The other completes his journey safely，not putting faith in the goblins. The moral is that the followers of false teachers are led astray. The foolish merchant was Devadatta （J.i.95ff）. <br><br>This Jātaka will be among the last to be forgotten when the Dhamma disappears from the world at the end of the Kāliyuga. AA.i.51.,15,1
56844,en,21,apannaka sutta,apannaka sutta,Apannaka Sutta,Apannaka Sutta：1. Apannaka Sutta.-Preached to a gathering of brahmins in Sālā. On informing the Buddha that they had no favorite teacher in whom they had confidence，they were told that they should embrace and fulfill the Sound Doctrine （apannaka-dhamma），and the Buddha proceeded to explain it. In the course of this elucidation reference is made to the teachings of several other schools of thought，particularly those of the Jainas and the ājīvakas，including the six Environments of life （abhijāti）. For a discussion of some of these see Further Dial. i.293，n.1.<br><br>The sutta concludes with the arahant-ideal as the height to be attained by the being who tortures neither himself nor others，and who is given to torturing neither himself nor others，but lives here and now beyond all appetites，blissful and perfected.<br><br>M.i.400-13. For a derivation of the name see Weber：Ind. Str. iii.150，and Kuhn：Beitr.，where the word is derived from a-prasna-ka. Buddhaghosa defines it as aviruddha advejjhagāmi ekasangāhiko （MA.ii.630）.<br><br> <br><br>2. Apannaka Sutta.-As sure as the cast of a true die （apannakamani） are the results of failures or successes of sīla，etc. A.i.270.<br><br> <br><br>1. Apannaka Vagga.-The eighth chapter of the Catukka Nipāta of the Anguttara Nikāya. It consists of ten suttas on various topics，including an extract from the Mahāparinibbāna Sutta and a sutta containing reasons why women are excluded from public assemblies and serious business. A.ii.76-53.<br><br> <br><br>2. Apannaka Vagga.-The first section of the Ekanipāta of the Jātakatthakatthā. J.i.95-142.,14,1
56883,en,21,apannakata sutta,apannakatā sutta,Apannakatā Sutta,Apannakatā Sutta：On the three qualities which make a monk   proficient in following the sure course （apannakapatipadā）：guarding the   senses，moderation in eating and wakefulness. A.i.113f.,16,1
57004,en,21,apanthaka,apanthaka,Apanthaka,Apanthaka：Given as a personal name in a passage where it is stated   that names are mere designators，they signify nothing. Thus &quot；Panthakas &quot；   （Guides） too lose their way，so do &quot；Apanthakas.&quot； J.i.403.,9,1
57189,en,21,apara sutta,apāra sutta,Apāra Sutta,Apāra Sutta：1. Apāra Sutta.-The seven bojjhanga，if cultivated，conduce to no more going to the hither or further shore. S.v.81. On the name see KS.v.225，n.3.<br><br> <br><br>2. Apāra Sutta.-The same as above，regarding the four bases of psychical power （iddi-pādā）. S.v.254.,11,1
57330,en,21,aparaditthi sutta,aparāditthi sutta,Aparāditthi Sutta,Aparāditthi Sutta：A certain Brahmā thought that no recluse or brahmin could come to his world. To refute his views，the Buddha went there and sat in the air above the Brahmā，flames radiating from his body. The Buddha was followed by Moggallāna，Mahākassapa，Mahākappina and Anuruddha. <br><br> <br><br>The Brahmā was at first agitated by their presence，but later he was delighted on learning from Moggallāna，who was questioned by an attendant Brahmā，that there were many more disciples of the Buddha who could do as he and the others had done，and that they were holy men. S.i.144-6. See also Bakabrahma Sutta.,17,1
57341,en,21,aparagoyana,aparagoyāna,Aparagoyāna,Aparagoyāna：One of the four great continents into which the earth is divided. It is to the west of Sineru and is seven thousand yojanas in extent. It is surrounded by five hundred islands （SnA.ii.443）. According to the Anguttara Nikāya （i.227； v.59），each cakkavāla （world-system） has an Aparagoyāna. It is inhabited by men （KhA.123），but they have no houses and sleep on the ground （ThagA.ii.187-8）. In the centre of the continent is a Kadamba tree，whose trunk is fifteen yojanas in girth and whose trunk and arms are fifty yojanas in length.<br><br>This tree stands for a whole kappa （DhsA.298； AA.i.264； Vm.206）. When the sun rises in Jambudīpa，it is the middle watch of the night in Aparagoyāna； sunset in Aparagoyāna is midnight in Jambudīpa，and sunrise is noon in Jambudīpa，sunset in Pubbavideha and midnight in Uttarakuru （DA.iii.868）. A cakkavatti-king first conquers Pubbavideha in the east and Jambudīpa in the south，and then sets out to win Aparagoyāna in the west and Uttarakuru in the north （Mbv.73-4； BuA.113）. Thus King Mandhātā，having conquered Jambudīpa，journeys on with his retinue to Aparagoyāna and conquers it straight away （Dvy.215）.<br><br>Punnaka，in his play with Dhanañjaya，staked a jewel，by gazing into which the continent of Aparagoyāna could be seen. J.vi.278； so also in the necklace mentioned in the Hārapradāna Jātaka. （Mtu.ii.68）.<br><br>In this context the name given is Goyāniya. So also in the Mahāvastu：Aparagodānika，°godāniya （ii.159，378，etc.）. In the Dulva it is called Aparagaudani （Rockhill，84）.<br><br>Some of the inhabitants came with Mandhātā from Aparagoyāna to Jambudīpa and settled down there. The country they colonised was called Aparanta. DA.ii.482； MA.i.484.,11,1
57351,en,21,aparagoyma,aparagoyma,Aparagoyma,Aparagoyma：See Gotama （3）.,10,1
57369,en,21,aparajita,aparājita,Aparājita,Aparājita：<i>1. Aparājita.</i>-One of the Pacceka Buddhas mentioned in theIsigili Sutta. M.iii.70； also ApA.i.107 and MA.ii.890.<br><br><i>2. Aparājita.</i>-A cakkavatti who lived seven kappas ago，an earlier birth of Avyādhika Thera. Ap.i.215.<br><br><i>3. Aparājita.</i>-A householder of Bandhumatī. When his elder brother，Sena，left the world and became an arahant under Vipassī Buddha，Aparājita sought his advice as to how he could use his wealth to perform some act of great merit. He was asked to build a Gandhakuti for the Buddha，which he did，using all manner of precious metals and stones and surrounding it with various kinds of luxury，such as perfumed water. The chamber was on three occasions filled knee-deep with jewels to be taken by anyone who came to hear the Buddha preach. At the opening of the Gandhakuti，Aparājita entertained 6，800，000 monks for nine months. In this age he was born as the banker Jotika. In an earlier birth he had given sugar-cane to a Pacceka Buddha. DhA.iv.199-207.<br><br><i>4. Aparājita.</i>-Nephew of the foregoing. He asked his uncle to let him have a share in the building of the Gandhakuti，but was refused. So he built an elephant stable next to it.<br><br>In the present age he was the banker Mendaka. DhA.iv.203.,9,1
57568,en,21,aparanna,aparanna,Aparanna,Aparanna：A vulture who lived in Gijjhapabbata.<br><br> <br><br>He had a son Migālopa，strong and mighty，able to fly higher than his fellows. In spite of his father’s warning，he flew too high and was dashed to pieces by the Verambha winds.<br><br> <br><br>The Bodhisatta is identified with Aparanna. J.iii.255-6.,8,1
57592,en,21,aparanta,aparantā,Aparantā,Aparantā：Mentioned in a list of tribes. Ap.ii.359.,8,1
57599,en,21,aparantaka,aparantaka,Aparantaka,Aparantaka：One of the countries to which Asoka sent missionaries after the Third Council. The leader of the mission wasYonaka Dhammarakkhitta （Mhv.xii.5； Dpv.viii.7）. He preached to the people theAggikkhandopamā Sutta and 37，000 people embraced the new faith，a thousand men and even more women entering the Order （Mhv.xii.34-6； Sp.i.67）. <br><br>The country comprises the territory of Northern Gujarat，Kāthiāwar，Kachch and Sindh. Fleet J.R.A.S. 1910，p.427； Bhandarkar in his Early History of Dekkan puts it in North Konkan （p.23）； see also Burgess：Arch. Reports ii.131. <br><br>According to Hsouien Thsang，the country seems to comprise Sindh，Western Rājaputāna，Cutch，Gujarat and a portion of the adjoining coast on the lower bank of the Narmadā. Cunningham Anct. Geog. of India，notes，p.690； and Law：Early Geography 56ff. <br><br>Probably Buddhism was known in Aparanta during the time of the Buddha himself. Dutt：Early Hist. of Bsm. p.190； Dvy.，pp.45ff； but the reference is toSunāparanta.<br><br>It is said that when Mandhātā brought all the four continents under his sway people from the three other continents came over to Jambudīpa and lived there. When the king died they found themselves unable to get back，and begged his minister to allow them to start settlements in Jambudīpa itself. He agreed，and the settlement of those who had come from Aparagoyāna was for that reason called Aparanta （DA.ii.482； MA.i.184） （Aparantaka）.,10,1
57780,en,21,aparaseliya,aparaseliyā,Aparaseliyā,Aparaseliyā：A sub-sect of the Andhakā. Their beliefs seem to have been similar to those of the Pubbaseliyā. KvuA. quoted in Points of Controversy，pp. 5 and 104. See also Dpv.v.54； Mhv.v.12； Mbv.97. For their beliefs see de la Vallee Poussin：J.R.A.S.，April，1910，pp.413ff. <br><br>Their centre was Dhanakataka，in the Andhaka country，somewhere near Kañcipura and Amarāvati on the S.E. coast of India （Points of Controversy，xliii； see also Watters：On Yuan Chwang，ii.214ff）. <br><br>According to one tradition they were connected with theCetiyavādins. For a discussion of this see Points of Controversy，xliii-iv.,11,1
58124,en,21,aparihani sutta,aparihāni sutta,Aparihāni Sutta,Aparihāni Sutta：There are seven things that decline not，viz.，the   seven bojjhangas. S.v.85； see also ibid.，94.,15,1
58139,en,21,aparihaniya sutta,aparihāniya sutta,Aparihāniya Sutta,Aparihāniya Sutta：1. Aparihāniya Sutta.-On the six things that lead away from ruin. A.iii.310； cf. A.iii.329-30.<br><br>2. Aparihāniya Sutta.-A devatā visits the Buddha at Jetavana and mentions six things which lead away from ruin. The Buddha makes that a topic for a sermon to the monks. A.iii.330f.,17,1
58206,en,21,aparika,aparika,Aparika,Aparika：See   Apadika.,7,1
59267,en,21,apasadika sutta,apāsādika sutta,Apāsādika Sutta,Apāsādika Sutta：Two discourses on the evils of being unamiable.   A.iii.255-6.,15,1
59422,en,21,apassena,apassena,Apassena,Apassena：A cakkavatti who lived six kappas ago； a previous birth   of ārakkhadāyaka Thera. Ap.i.215.,8,1
59866,en,21,apatti,āpatti,Āpatti,Āpatti：āpatti.-A section of the Vinaya Pitaka，the fourth chapter of the Parivāra. Vin.v.91ff.<br><br> <br><br>āpatti Vagga.-The twenty-fifth chapter of the Catukka Nipāta of the Anguttara Nikāya，containing ten suttas on various subjects. A.ii.239-46.<br><br> <br><br>1. āpatti Sutta.-Ananda informs the Buddha at Ghositārāma in Kosambī，that Bāhiya’s efforts to bring about dissension in the Order had not been suppressed because Anuruddha，being Bāhiya’s colleague，did not want to interfere. The Buddha tells him that they should not depend on Anuruddha for interference in disputes，for he was by temperament unfitted for such action. He then proceeds to discourse to Ananda on the four probable reasons for a monk being desirous of creating dissension （A.ii.239f）.<br><br> <br><br>2. āpatti Sutta.-Deals with the four kinds of fears produced by transgressions，involving either being taken in the act and punished or having to confess guilt and receive punishment. A.ii.240-3.,6,1
60545,en,21,apayika sutta,āpāyika sutta,Āpāyika Sutta,āpāyika Sutta：On three persons who are doomed to purgatory   （A.i.265）.,13,1
60546,en,21,apayika vagga,āpāyika vagga,Āpāyika Vagga,āpāyika Vagga：The twelfth chapter of the Tika Nipāta of the   Anguttara Nikāya （A.i.265-73）. It contains ten suttas on various topics.,13,1
60557,en,21,apayimha vagga,apāyimha vagga,Apāyimha Vagga,Apāyimha Vagga：The ninth section of the Eka Nipāta of the Jātaka.   J.i.360-79.,14,1
61004,en,21,apheggusara,apheggusāra,Apheggusāra,Apheggusāra：A treatise，of about the fourteenth century，on   Abhidhamma topics，written by a scholar of Hamsavatī in Burma. Bode：op. cit.，  36 and n.2； Sās.48.,11,1
61237,en,21,apilapiya,apilāpiya,Apilāpiya,Apilāpiya：A cakkavatti of eighty-six kappas ago； a former birth of   Tikandīpupphiya Thera. Ap.i.202.,9,1
61680,en,21,appacinti,appacintī,Appacintī,Appacintī：A fish who lived in the Ganges with his brothers   Bahucintī and Mitacintī. He and Bahucintī were caught in a fisherman&#39；s net and   were rescued by Mitacintī. The story is told in the  Mitacintī Jāt. （i.427-8）.,9,1
62111,en,21,appaka sutta,appaka sutta,Appaka Sutta,Appaka Sutta：Pasenadi tells the Buddha that in his view few are they that are not intoxicated by great wealth and misconduct themselves when they become rich. <br><br>The Buddha agrees. S.73； the Sutta is also called Pamāda Sutta.,12,1
62236,en,21,appam-supati sutta,appam-supati sutta,Appam-Supati Sutta,Appam-supati Sutta：The five kinds of persons who sleep but little.   A.iii.156.,18,1
62250,en,21,appamada sutta,appamāda sutta,Appamāda Sutta,Appamāda Sutta：<i>1. Appamāda Sutta （2）</i>.-Preached to Pasenadi. Diligence is the one quality that acquires and keeps welfare both in this life and in the next； just as the elephant’s foot is chief among all feet，so is diligence the best of qualities. S.i.86，87.<br><br><i>2. Appamāda Sutta.</i>-Diligence must be practiced by those who know not the nature of birth，becoming，etc. S.ii.132.<br><br><i>3. Appamāda Sutta （2）</i>.-Diligence is the harbinger of the arising of the Ariyan Eightfold Way. S.v.30，32.<br><br><i>4. Appamada Sutta （2）</i>.-Diligence is most useful for the arising of the Ariyan Eightfold Way （S.v.33）； there is no other single condition like it for the arising and perfection of the Way. S.v.35，36，37.<br><br><i>5. Appamāda Sutta.</i>-On four occasions on which earnestness should be applied. A.ii.119f.<br><br><i>6. Appamāda Sutta</i>.-Preached in answer to a brahmin’s question. Earnestness is a quality which，if developed，brings success both in this world and in the next （A.iii.364）.<br><br><i>7. Appamāda Sutta.</i>-Same as Aparihāniya Sutta （2），with the addition of samādhigāravatā （A.iv.27f）.<br><br><i>8. Appamāda Sutta.</i>-Earnestness is the best and highest of all qualities. A.v.21f.<br><br><i>9. Appamāda Sutta.</i>-The name given in the Sutta Sangaha to a sutta quoted from the Itivuttaka on the value of appamāda. Itv.16.<br><br> <br><br><i>1. Appamāda Vagga</i>.-The second chapter of theDhammapada.<br><br><i>2. Appamāda Vagga</i>.-In the fifth division of theSamyutta Nikāya （Mahāvagga）- several chapters are found called Appamādavagga. Thus the fifth of the Magga Samyutta （S.v.41-5），the tenth and the fifteenth of the Bojjhanga （135，138），the seventh of the Satipatthāna （191），the ninth and the fourteenth of the Indriya （240，242），the second of the Sammappadhāna （245），the second and the seventh of the Bala （250，252），the fifth of the Iddhipāda （291） and the second of the Jhāna （308）.,14,1
62348,en,21,appamadovada,appamādovāda,Appamādovāda,Appamādovāda：The name given to the stanzas in the Dhammapada （Nos.   21-23） on heedfulness. J.v.66.,12,1
62406,en,21,appamanabha,appamānābhā,Appamānābhā,Appamānābhā：A class of devas of the Rūpaloka，belonging to the plane of second jhāna （Abhs.，p.21）. <br><br> <br><br>Their life-term is four kappas （Abhs.，p.23； see also Kvu.207； VibhA.520）. <br><br> <br><br>Beings are born there who have absorbed the idea of boundless brilliancy （M.iii.147），or who are possessed of faith，virtue，learning，munificence and wisdom. M.iii.102.,11,1
62493,en,21,appamanasubha,appamānasubhā,Appamānasubhā,Appamānasubhā：A class of devas of the Rupaloka belonging to the plane of third jhāna（Abhs.p.21）. <br><br> <br><br>Their life-term is thirty-two aeons （kappas） （Abhs.p.23； see also Kvu.207； VibhA.520）.<br><br> <br><br>Beings are born there who are possessed of faith，virtue，learning，munificence and wisdom. M.iii.102.,13,1
62545,en,21,appamateyya sutta,appamateyya sutta,Appamateyya Sutta,Appamateyya Sutta：See Matteyya.,17,1
62562,en,21,appamatta sutta,appamatta sutta,Appamatta Sutta,Appamatta Sutta：See Asamatta.,15,1
62570,en,21,appamattaka vagga,appamattaka vagga,Appamattaka Vagga,Appamattaka Vagga：The nineteenth chapter of the Eka Nipāta of the   Anguttara Nikāya. In the spiritual world，by analogy with Nature，only a few   are selected out of many who will be lost. A.i.35-8.,17,1
62629,en,21,appameyya sutta,appameyya sutta,Appameyya Sutta,Appameyya Sutta：Of three classes of persons，the arahant is the   immeasurable （appameyya）. A.i.266.,15,1
64320,en,21,appativani sutta,appativāni sutta,Appativāni Sutta,Appativāni Sutta：By him who knows not birth and becoming，  grasping，craving，feeling，contact，etc.，there must be no turning back in   the search for knowledge. S.ii.132.,16,1
64360,en,21,appativedha sutta,appativedhā sutta,Appativedhā Sutta,Appativedhā Sutta：Preached to   Vacchagotta. Divers opinions arise in the world through want of perception   of the nature of the body，etc. S.iii.261.,17,1
64409,en,21,appatividita-sutta,appatividitā-sutta,Appatividitā-Sutta,Appatividitā-Sutta：Spoken by a deva； a Buddha has arisen，now is   the time for those who have not perceived the truth to do so. S.i.4.,18,1
65064,en,21,appiha,appihā,Appihā,Appihā：A Sāmanera who lived in the Suvannakuti in Dakkhinagiri-vihāra． <br><br> On the day after his ordination his mother had prepared seats and alms for eight monks，and，by the power of iddhi，these were made to suffice for 68，000 monks． <br><br> The story is told in order to show the power of iddhi in connection with the Mahā Thūpa ceremonies （Ambasuppiya）．（MT．552）,6,1
65134,en,21,appiya,appiyā,Appiyā,Appiyā：See Suppiyā．,6,1
65761,en,21,aputtaka,aputtaka,Aputtaka,Aputtaka：A wealthy burgess of Sāvatthi who died intestate．In the Samyutta Nikāya （S．i．89-91） we find Pasenadi，King of Kosala，visiting the Buddha at noonday and telling him that he had just finished having the banker’s wealth removed to the royal coffers，”eight millions of gold to say nothing of silver．” And yet Aputtaka ate nothing except sour husk-gruel left over from the previous day and wore only hempen garments．<br><br> In the next Sutta of the same Nikāya （S．i．91-3） the Buddha is reported as revealing the banker’s past．In a former birth he had given alms to a Pacceka Buddha，Tagarasikhī，but later he repented and wished that he had given the food to slaves and workmen．<br><br>He had，in the same birth，slain the only son of his brother for the sake of his fortune．<br><br> As a result of the alms he was born seven times in the deva-worlds and seven times as a rich man of Sāvatthi．His repentance made him inclined to deny himself enjoyment of sense-desires．Owing to the murder of his nephew in his previous birth，he was childless in this，and he died intestate．After this life he was born in Mahāroruva purgatory．<br><br> The Mayhaka Jātaka （J．iii．299f．），contains the whole story of the banker’s past and present，giving many graphic details not found in the Samyutta account，but it does not mention the seven births in heaven or in Sāvatthi．It adds that the king’s men took seven days and nights to remove the treasure．Aputtaka is there referred to not as Aputtaka but as āgantuka （Strange）．See also DhA．iv．76-80．,8,1
65764,en,21,aputtaka sutta,aputtaka sutta,Aputtaka Sutta,Aputtaka Sutta：1．Aputtaka Sutta．-Contains the earlier part of the story of Aputtaka as given above，and the moral to be drawn therefrom：namely，that the mean man，who acquires wealth，pleases neither himself nor others，but is like a lake of delicious waters lying in a savage region．On the other hand，the rich man who is generous is like a lake near a village．S．i．89-91．<br><br>2．Aputtaka Sutta．-Contains an account of Aputtaka’s past，as related above; the wealth that a man stores here has to be left behind for others; hence let him make a good store for life elsewhere by using this wealth well．S．i．91-3．,14,1
65777,en,21,aputtasetthi vatthu,aputtasetthi vatthu,Aputtasetthi Vatthu,Aputtasetthi Vatthu：The story of Aputtaka given above．  DhA．iv．76-80．,19,1
65852,en,21,arabbhavatthu sutta,ārabbhavatthu sutta,Ārabbhavatthu Sutta,ārabbhavatthu Sutta：On the eight occasions in which exertion   should be applied．A．iv．334f．,19,1
65884,en,21,arabhati sutta,ārabhati sutta,Ārabhati Sutta,ārabhati Sutta：There are five kinds of people in the world．Those   who commit faults and repent，etc．A．iii．165-7．,14,1
65998,en,21,araddhaviriya sutta,araddhaviriya sutta,Araddhaviriya Sutta,Araddhaviriya Sutta：A name given in the Sutta Sangaha （No．80） to a   Sutta in the Itivuttaka （p．115f．），which is called in the Anguttara as Cara   Sutta （q．v．）．,19,1
66143,en,21,araha sutta,arahā sutta,Arahā Sutta,Arahā Sutta：1．Arahā Sutta．-Preached at Sāvatthi to Rādha．A monk who sees，in their true nature，the coming to pass and the passing away，the satisfaction of，misery in，and escape from，the five groups of grasping，is called an arahant．S．iii．193．<br><br> 2．Arahā Sutta．-Same as above，the six sense-faculties being substituted for the five groups of grasping．S．v．205．<br><br> 3．Arahā Sutta．-Same as above，the five indriyas （controlling faculties） being substituted for groups of grasping．S．v．208．,11,1
66164,en,21,araham sutta,araham sutta,Araham Sutta,Araham Sutta：1．Araham Sutta．-Would an arahant by speaking of ”I” and ”mine” show thereby proneness to notions of self or soul？ The Buddha says ”No．” He would thereby only conform to common usage in such matters （S．i．14-15）．Buddhaghosa says that the question was asked by a forest devatā who had heard forest-dwelling arahants talk thus．She was worried by the question as to whether they had any ”māna” at all．SA．i．41．<br><br> 2．Araham Sutta．-An arahant is one who has really seen the arising，ending，etc．，of the five grasping groups （upādānakkhandhā）．S．iii．161．<br><br> 3．Araham Sutta．-That noble disciple is released by perfect insight （sammadaññā） who has really seen the satisfaction in，the misery of，the escape from，the five indriyas．S．v．194．<br><br> 4．Araham Sutta．-The monk who has really seen the arising，the perishing，etc．，as above （S．v．194）．<br><br> 5．Araham （or Buddha） Sutta．-It is by the cultivation of the four iddhi-padā that the Tathāgata is called Arahant or Fully Enlightened One （S．v．257）．<br><br> 6．Araham Sutta．-Arahants，fully enlightened ones，have full understanding of the four Ariyan truths as they really are．S．v．433．<br><br> 7．Araham Sutta．-Six qualities requisite for arahantship．A．iii．421．,12,1
66184,en,21,arahanta,arahanta,Arahanta,Arahanta：A Talaing monk，the preceptor and advisor of Anuruddha．  King of Burma．He made far-reaching reforms in the Burmese Sangha of his day   （Bode，op．cit．，12-13）．,8,1
66190,en,21,arahanta sutta,arahanta sutta,Arahanta Sutta,Arahanta Sutta：Arahanta Sutta （2）．-Of all the forms of becoming，the arahants have the best in all the worlds．They attain this by right insight with regard to the sankhāras （S．iii．82-4）．<br><br>1．Arahanta Vagga．-The first chapter of the Brahmans Samyutta of the Samyutta Nikāya．S．i．160-72．<br><br> 2．Arahanta Vagga．-The seventh section of the Dhammapada．,14,1
66301,en,21,arahatta sutta,arahatta sutta,Arahatta Sutta,Arahatta Sutta：1．Arahatta Sutta．-Records a conversation between the Paribbājaka Jambukhādaka and Sāriputta．”What is arahantship？” ”The destruction of lust，hatred and illusion．” ”And the path thereto？” ”The Noble Eightfold Path．” S．iv．252．<br><br> 2．Arahatta Sutta．-Six qualities requisite for arahantship．A．iii．430．<br><br>1．Arahatta Vagga．-The eighth section of the Chakka Nipāta of the Anguttara Nikāya．It deals with the six qualities for realising arahantship and for living in complete peace．A．iii．429-34．<br><br> 2．Arahatta Vagga．-The seventh chapter of the Khandha Samyutta of the Samyutta Nikāya （S．iii．73-81）．,14,1
66731,en,21,araja,araja,Araja,Araja：One of the palaces occupied by  Dhammadassī before he became the Buddha．  Bu．xvi．14．,5,1
66770,en,21,araka,araka,Araka,Araka：The Bodhisatta，born as a brahmin teacher．His story is told in the Araka Jātaka．He is referred to also in the Dhamnaddhaja Jātaka （J．ii．195），where the Bodhisatta relates how，as Araka，he had developed thoughts of loving-kindness and practised the brahmavihārā for seven years and then was born in the Brahma-world．<br><br> His name appears again in the Anguttara Nikāya （A．iv．136-8） in a list of teachers，and we are told that among Araka’s pupils those who followed his teachings were born in the Brahma-world，while the others were born in various purgatories．In the Anguttara context no special mention is made of his having taught the brahma-vihāras．,5,1
66786,en,21,araka jataka,araka jātaka,Araka Jātaka,Araka Jātaka：The Bodhisatta was once born in a brahmin’s family and was named Araka; when he grew up he embraced the religious life and lived in the Himālaya as a teacher with a large following．He taught his pupils the value of the four brahmavihāras．After his death he was born in the Brahma-world and remained there for seven aeons．<br><br>The story was told to the monks at Jetavana in reference to theMetta Sutta （J．ii．60-2）．,12,1
66787,en,21,araka sutta,araka sutta,Araka Sutta,Araka Sutta：The teachings of Araka．  A．iv．136ff．,11,1
66823,en,21,arakkha sutta,ārakkha sutta,Ārakkha Sutta,ārakkha Sutta：Earnest care should be exerted to guard one&#39;s   thoughts from running riot among passionate things，from being malicious，from   being deluded and from following the path laid down by various recluses （false   teachers？）．A．ii．120．,13,1
66828,en,21,arakkhadayaka thera,ārakkhadāyaka thera,Ārakkhadāyaka Thera,Ārakkhadāyaka Thera：1．ārakkhadāyaka Thera．-An arahant．In a previous birth he built a railing （vedi） round the thūpa of the Buddha Siddhattha and made provision for its protection．Six kappas ago he was a king named Apassena．Ap．i．214-15．<br><br> 2．ārakkhadāyaka Thera．An arahant．He put a fence round the thupa of the Buddha Dhammadinna and arranged for its protection．This act resulted in his becoming an arahant in the present age．Ap．i．253．,19,1
67032,en,21,arama sutta,ārāma sutta,Ārāma Sutta,ārāma Sutta：See Sāriputta-Kotthita Sutta．,11,1
67033,en,21,arama vagga,āramā vagga,Āramā Vagga,āramā Vagga：The sixth division of the Pacittiya of the Bhikkhunī   Vibhanga （Vin．iv．306-17）．,11,1
67050,en,21,aramadanda,ārāmadanda,Ārāmadanda,Ārāmadanda：A brahmin．Once when Mahā Kaccana was staying at Varanā on the banks of the Kaddamadaha，ārāmadanda came to see him and asked him why nobles quarrelled with nobles，brahmins with brahmins，and householders with householders．”Because of their bondage and servitude to sensual lusts，” answered Mahā Kaccāna; and for the same reason recluses quarrelled with recluses．”Is there anybody in the world who has passed beyond this bondage？” ”Yes，” said Mahā Kaccāna，”in Sāvatthi lives the Exalted One，” and he proceeded to describe the Buddha’s virtues．āramadanda stood up with clasped hands and，turning in the direction of Sāvatthi，he uttered his adoration of the Buddha．Thenceforward he became a disciple of Mahā Kaccāna．A．i．65-7．,10,1
67055,en,21,aramadayaka thera,ārāmadāyaka thera,Ārāmadāyaka Thera,ārāmadāyaka Thera：An arahant．In a past life he planted a garden   with shady trees for the Buddha Siddhattha，and gave the Buddha the fruits and   flowers that grew there．Thirty-seven kappas ago he was born seven times as   king，by name Mudusītala．Ap．i．251．,17,1
67062,en,21,aramadusaka jataka,ārāmadūsaka jātaka,Ārāmadūsaka Jātaka,Ārāmadūsaka Jātaka：<i>1．ārāmadūsaka Jātaka （No．46）．</i>-Once in Benares there was a festival and all the townsfolk assembled to keep holiday．The king’s gardener，wishing to join in the festivities，approached the king of the monkeys who lived in the royal garden and，pointing out to him all the benefits the monkeys had derived from their residence there，asked him if he would get the monkeys to water the trees in the gardener’s absence．The monkey-king agreed and，when the man had gone，distributed the water-skins and water-pots among the monkeys．In order that the water should not be wasted，he gave instructions to the monkeys that they should pull out the trees by the roots and give plenty of water to those plans whose roots went deep and little to those with small roots．A wise man，happening to see this being done，and reflecting how with every desire to do good，the foolish only succeed in doing harm，rebuked the monkey-king．<br><br>The story was told by the Buddha while staying in a hamlet inKosala．The squire of the village invited the Buddha and his monks to a meal and at the conclusion of the meal gave them leave to stroll about in the grounds．In their walk the monks came across a bare patch of land and learnt from the gardener that it was caused by a lad who had been asked to water the plants there and who，before watering them had pulled them out to see how they grew．This was reported to the Buddha，who related the story of the past．J．i．249-51．The story is sculptured in the Bharhut Stupa：See Cunningham，Pl．xlv．5．<br><br><i>2．ārāmadūsaka Jātaka （No．268）．</i>-Same as the above except that the monkeys are asked to water the garden for seven days，and the conversation between the wise man （in this case a young man of good family belonging to Benares） and the monkey-king is different．<br><br>The story is told in reference to a lad in Dakkhināgiri and not in Kosala as above．J．ii．345-7．,18,1
67150,en,21,aramassa,ārāmassa,Ārāmassa,ārāmassa：A village in Ceylon，given by King Udaya I．for the   maintenance of a Loharūpa （bronze statue） of the Buddha．Cv．xlix．17．,8,1
67274,en,21,aramikagama,ārāmikagāma,Ārāmikagāma,Ārāmikagāma：The name given to the village in which lived the five hundred park-keepers who were given by Bimbisāra to the Elder Pilindavaccha．<br><br> It was near Rājagaha and was also called Pilindagāma．Pilindavaccha depended for his alms on the residents of this village．Vin．i．207-8; iii．249．,11,1
67303,en,21,aramma,arammā,Arammā,Arammā：A tribe mentioned in a list of tribes．Ap．ii．359．,6,1
67319,en,21,arammana sutta,ārammana sutta,Ārammana Sutta,Ārammana Sutta：1．ārammana Sutta．-Some who practise meditation are skilled in concentration，but not in the object of concentration （ārammana），some vice versa，some are skilled in both，some in neither．S．iii．266．<br><br> 2．ārammana Sutta．-Some are skilled in the object of concentration but not in the range of it，etc．（As before．） S．iii．275．,14,1
67728,en,21,arana sutta,aranā sutta,Aranā Sutta,Aranā Sutta：On the Undefiled．Preached in answer to a deva&#39;s   questions as to who are undefiled and fit to receive homage from everyone．  Monks，says the Buddha，are so worthy （S．i．44-5）．,11,1
67732,en,21,aranadipiya thera,aranadīpiya thera,Aranadīpiya Thera,Aranadīpiya Thera：An arahant．Ninety-four kappas ago he had been a deva，and coming back to earth had，with great devotion，lighted five lamps for the use of others．<br><br> As a result，fifty-five kappas ago he was born as a king，Samantacakkhu （v．l．Apannad°，Arannad°） （Ap．i．231）．,17,1
67744,en,21,arananjaha,aranañjaha,Aranañjaha,Aranañjaha：See  Arunañjaha．,10,1
67759,en,21,aranavibhanga sutta,aranavibhanga sutta,Aranavibhanga Sutta,Aranavibhanga Sutta：The 139th Sutta of the Majjhima Nikāya．It was preached at Jetavana and contains a statement and an exposition of the middle path of peace between the two extremes of pleasures of sense - low，ignoble and unprofitable - and self-mortification，also painful and unprofitable．The path is the Noble Eightfold Path：in preaching the doctrine the preacher should neither appreciate nor depreciate it，he should teach the truth in abstract terms of general principle．He should not be a tale-teller nor confront anyone with improper remarks; he should speak slowly and not hurriedly; he should neither affect provincialisms in speech nor depart from recognised parlance．<br><br>At the end of the discourse a young man，Subhūti，is praised because he walked where calm dwelt （M．iii．230-7; MA．ii．977-8）．,19,1
67781,en,21,aranemi,aranemi,Aranemi,Aranemi：1．Aranemi．-A brahmin teacher of a past age，given in a list of six teachers，who were purohitas．A．iii．373．The others being Sunetta，Mūgapakkha，Kuddālaka，Hatthipāla and Jotipāla．In A．iv．135f a seventh name is added，Araka ; see also Divy，632．<br><br>They practised ahimsā and，abstaining from flesh，got rid of their lusts．As a result，they were born in the Brahmaloka．They had many disciples．<br><br>2．Aranemi．-Tibetan sources mention a king，Aranemi Brahmadatta of Sāvatthi，who was father of Pasenadi．He was exiled from his kingdom and lived in Campā （Rockhill，pp．16，70）．But see Mahākosala．<br><br>3．Aranemi．-See Anoma （5）．,7,1
67799,en,21,arani sutta,arani sutta,Arani Sutta,Arani Sutta：There are five indriyas：those of ease，discomfort，happiness，unhappiness and indifference．Just as from the rubbing together of two sticks warmth and heat are produced，so，from their separation，warmth and heat，thus born，are quenched; similarly from contact，experienced as agreeable，arises the faculty of ease （sukhindriya），etc．S．v．211-13．,11,1
67867,en,21,aranjara,ārañjara,Ārañjara,ārañjara：See Arañjaragiri．,8,1
67869,en,21,aranjaragiri,arañjaragiri,Arañjaragiri,Arañjaragiri：A chain of mountains in Majjhimadesa．Not far away from it was a very populous town on a river．In this river many mere bathed，and along its banks sat beautiful courtesans tempting them．It was one of these courtesans that tempted the sage Nārada （J．iii．463）．<br><br>Arañjagiri was one of the places passed by Vessantara and his family on their way from their home to Vankagiri．From the city of Jetuttara to Suvannagiritāla was five leagues and it was five leagues more to Kontimāra; thence to Arañjaragiri was five and again five to Dunni-vittha （J．vi．514）． <br><br>This was the road followed by banished men （J．vi．493） （v．l．Arañjara°）．,12,1
67903,en,21,aranna,arañña,Arañña,Arañña：Four great Araññas are often mentioned in literature （E．g．，M．i．378）．They had once been the sites of very populous and prosperous kingdoms，but had later been destroyed by the gods because of offences committed by their kings against holy men．<br><br> The four Mahā Araññas are：Dandaka°，Kālinga°，Mejjha°，and Mātanga°．<br><br> Details of these are found under each respective name．,6,1
67910,en,21,aranna jataka,arañña jātaka,Arañña Jātaka,Arañña Jātaka：The Bodhisatta was once born in a brahmin family．He learned all the arts in Takkasilā，but when his wife died he went with his son to be an ascetic in the Himālaya．One day a girl came to the hermitage，fleeing from brigands，and corrupted the virtue of the youth．But when she tried to induce him to go away with her，he wished to consult his father．The father warned him against leaving the hermitage and taught him the way to mystic meditation （J．iii．147-9）．<br><br>The reason for telling the story is given in theCulla-Nāradakassapa Jātaka．,13,1
67911,en,21,aranna sutta,arañña sutta,Arañña Sutta,Arañña Sutta：1．Arañña Sutta．-Spoken before the Buddha by a forest-dwelling spirit who had been impressed by the，simple life of the brethren in the woods．The Buddha tells him the reason for their serenity and their beauty of complexion （S．i．5）．<br><br> 2．Arañña Sutta．-On the kind of monk who should seek the forest．A．ii．252．<br><br> 3．Arañña Sutta．-On the advantages of developing ānāpānasati．A．iii．121．<br><br> 4．Arañña Sutta．-On the qualities a monk should have to benefit by living in forest hermitages．A．iii．135f．<br><br>1．Arañña Vagga．-The third section of the Tika Nipāta of the Jātakatthatha （J．ii．354ff）．<br><br> 2．Arañña Vagga．-The nineteenth section of the Pañcaka Nipāta of the Anguttara Nikāya．It consists of ten suttas，describing ten classes of men，each excelling in a special kind of asceticism，and in each class one is named as being the best among five who devote themselves to the same life，though from different motives．A．iii．219-21．,12,1
67994,en,21,arannaka mahaabhaya,āraññaka mahāabhaya,Āraññaka Mahāabhaya,Āraññaka Mahāabhaya：A monk．For twelve years a devotee gave him his requisites including cloth for his robes; but a thief，Harantika，always stole the cloth．Discovering this，the devotee caught the rogue，beat him soundly，and，having tied him to a corpse，warned the villagers that a Yakkha would be prowling about that night，calling himself Harantika．The villagers fastened their doors and gave him no admission，even his wife refusing to recognise his voice．Then Harantika went to Mahāabhaya，and having confessed his guilt，asked for protection．Mahāabhaya bathed him in warm water and rubbed oil on his body，saying it was not his business to take revenge．Harantika later became a monk and attained arahantship．Ras．ii．5f．,19,1
67995,en,21,arannaka sutta,āraññaka sutta,Āraññaka Sutta,āraññaka Sutta：The name given in the Sutta Sangaha （No．85） to the   Anāgata Sutta （q．v．）．,14,1
68042,en,21,arannakutika,araññakutikā,Araññakutikā,Araññakutikā：Mention is made of several forest hermitages in the Buddha’s time．There was one，for instance，near Rājagaha，where Mahā Moggallāna （J．iii．33） used to spend his time and also Mahā Kassapa （J．iii．71）．Evidently other monks of the Order dwelt there from time to time，e．g．the novice Aciravata （M．iii．128）．There was one hermitage near Dīghambalika （DhA．ii．235） and another near Himavā （DhA．ii．31，129），where the Buddha sometimes went．,12,1
68125,en,21,arannasatta,araññasatta,Araññasatta,Araññasatta：A king of twenty kappas ago; a previous birth of   Nimittasaññaka Thera （v．l．Araññamanna; Araññasanta）．Ap．i．261．,11,1
68188,en,21,arannavasi nikaya,araññavāsī nikāya,Araññavāsī Nikāya,Araññavāsī Nikāya：A group of monks in Ceylon who seem to have spent most of their time in solitary spots engaged in meditation．They owed allegiance to the Mahāvihāra．They are first heard of in the sixth century when，in the reign of Aggabodhi II．，the King of Kalinga came over to Ceylon and joined the Order under the famous Elder Jotipāla．This fraternity seems to have been closely associated with the Buddhists of Kālinga．Among famous scholars belonging to it were：Ananda Vanaratanatissa，Vedeha，Cola Buddhappiya，Culla Dhammapāla，Medhankara，his pupil Ananda and Siddhattha．<br><br>The Araññavāsins were specially esteemed by Parakkamabāhu of Dambadeniya．For details about them see P．L．C．210-13，226，229．,17,1
68307,en,21,arati,arati,Arati,Arati：One of the three daughters of Māra，the others being Tanhā and Ragā．（In the Buddha-Carita （xiii．），their names are Ratī，Prītī and Trsnā; in the Lal．（353），Ratī，Aratī and Trsnā）．<br><br>Seeing their father disconsolate after his repeated attempts to foilGotama’s quest for Enlightenment，they offered to tempt the Buddha with their wiles．This was in the fifth week after the Enlightenment．With Māra’s approval，they came to the Buddha in various forms and in various guises，as he sat at the foot of the Ajapala banyan tree，and danced and sang before him．In the end the Buddha told them that he was beyond temptation by the pleasures of the senses and they went back to their father （S．i．124-7; J．i．78-80，469; DhA．i．201f．，iii．196，199; SN．v．835）．<br><br>In the Samyutta account，they are said to have asked the Buddha questions regarding himself and his teachings．Aratī’s question was how a man who had already crossed the five floods could cross the sixth．For explanation see KS．i．158，n．3．,5,1
68337,en,21,arati sutta,arati sutta,Arati Sutta,Arati Sutta：1．Arati Sutta．-Once when Vangīsa was in ālavī he noticed that his teacher，Nigrodha Kappa，never left his cell after his return from the alms-round．Disaffection arose in Vangisa’s heart and he was troubled by thoughts of lust．He composed several verses by way of self-admonition and uttered them to himself．These form the Arati Sutta．S．i．186-7．<br><br>2．Arati Sutta．-Three evil states and the means of removing them．A．iii．448．,11,1
68395,en,21,aravaccha,aravacchā,Aravacchā,Aravacchā：One of the rivers crossed by Kappina on his way from his kingdom of Kukkutavatī to see the Buddha at Sāvatthi．<br><br>The river was one league deep and two leagues wide．<br><br>No boat was available，but the king and his retinue crossed it on horseback by meditating on the Three Jewels and the supreme power of the Buddha （DhA．ii．119-20）．Later Kappina’s queen did likewise （DhA．ii．124）．,9,1
68399,en,21,aravala,aravāla,Aravāla,Aravāla：A Nāga king，who lived in the Aravāladaha in Kasmīra-Gandhāra．<br><br>He had been in the habit of destroying the crops of the people by causing hail-storms．When Majjhantika Thera was sent by Moggaliputtatissa’s Council to convert Kasmīra-Gandhāra，the Thera went to Aravāladaha and standing in the air above it showed himself to the Nāgas．Hearing of this the nāga king came out and tried to frighten the Elder with various terrors．When all his attempts had failed he acknowledged defeat and the Thera preached to him．He and his 84，000 followers were established in the Refuge and the Five Precepts （v．l．āravāla）．Sp．i．65; Mhv．xii．9-20．,7,1
68402,en,21,aravala,āravāla,Āravāla,āravāla：See Aravāla．,7,1
68405,en,21,aravaladaha,aravāladaha,Aravāladaha,Aravāladaha：The lake in which Aravāla   lived．,11,1
68462,en,21,arikari,arikārī,Arikārī,Arikārī：A monastery in Ceylon．It is not recorded by whom it was   first built．Udaya I．found it in a dilapidated condition and had it repaired．  He also built there a house for the distribution of food and added a pāsāda   （Cv．xlix．32）．,7,1
68464,en,21,arimaddana,arimaddana,Arimaddana,Arimaddana：The name given in the Pāli chronicles to the city of Pagan in Burma （Rāmañña） （Bode：op．cit．，14）．During the time of Parakkamabāhu I．of Ceylon，the King of Arimaddana quarrelled with him，ill-treated his envoys，and seized by force a princess sent from Ceylon to Kamboja．Parakkama sent a punitive expedition under the Damilādhikāri ādicca，who reduced the country to subjection （Cv．lxxvi．10-75）．<br><br> Later Vijayabāhu II．of Ceylon entered into friendly negotiations with the ruler of Arimaddana，and wrote him a letter in the Māgadha language composed by himself．As a result，a friendly treaty was made between them which also resulted in closer contact between the monks of the two countries （Cv．lxxx．6-8）．<br><br> According to some authorities，quoted by Minayeff （Recherches sur Bouddhisme，p．70），the city was full of learned women．The Gandhavamsa （p．67） mentions a list of twenty-three teachers who wrote their works in Arimaddana．From this context it appears that Arimaddana was known also as Pukkāma （Pukkāmasankhāte Arimaddananagare）．This is supported by evidence from elsewhere （Forchhammer：Jardine Prize Essay，pp．29，32．Ind．Ant．1893，p．17）．It was a minister in Arimaddana who wrote the Nyāsappadīpatīkā （Svd．v．1240）．Arimaddana was also the city of birth of the Thera Chapata （Svd．v．1247）．,10,1
68472,en,21,arimaddavijayagama,arimaddavijayagāma,Arimaddavijayagāma,Arimaddavijayagāma：A village and a tank．<br><br>The Somavatī canal was built by Parakkamabāhu I．to connect the Arimaddavijayagāma with the Kaddūravaddhamāna tank．Cv．lxxix．56．,18,1
68473,en,21,arimanda,arimanda,Arimanda,Arimanda：A city in which the Bodhisatta was born as the Khattiya   Vijatāvī in the time of the Buddha Phussa．BuA．194．,8,1
68496,en,21,arindama,arindama,Arindama,Arindama：<i>1．Arindama．</i>-The Bodhisatta，born as King ofBenares and son of the Magadha King ofRājagaha．During the time of Sikhī Buddha he held a great almsgiving for the Buddha and his monks; he presented to the Order a fully caparisoned elephant which he redeemed by giving suitable gifts to the height of an elephant （J．i．41; Bu．xxi．9）．He had as friend the chaplain’s son，Sonaka．They both studied in Takkasilā and at the conclusion of their studies they travelled about in search of experience．In the course of their travels Arindama was elected to succeed the King of Benares who had died childless，and Sonaka became a Pacceka Buddha．Forty years later Arindama wished to see Sonaka，but no one could tell him his whereabouts in spite of the offer of a large reward．Ten years later Sonaka saw the king through the good offices of a lad of seven，who belonged to the harem and had learnt a song composed by the king expressing his desire to meet Sonaka．At the meeting，however，the king failed to recognise him．Sonaka，not revealing his identity，spoke to the king about the joys of renunciation，and disappeared through the air．The king，moved by his words，decided to give up the throne and to follow the ascetic life．He appointed his eldest sonDīghāvu king in his stead，handed over to him all his possessions，and developing supernatural faculties was born in the Brahma world （J．v．247-61）．<br><br>Arindama is mentioned together with Mahājanaka as an example of a king who renounced a mighty kingdom to lead a hermit’s life （J．iii．489）．The story also appears in the Mahāvastu （iii．449ff），but the details given differ from those of the Jātaka version．There Arindama is spoken of as the King of Mithilā．<br><br>In both accounts Dīghāvu’s mother，the king’s chief queen，is spoken of as having died before the king’s renunciation．<br><br>According to the Buddhavamsa Commentary （BuA．203），Arindama’s capital was Paribhuttanagara．（v．l．Arindamaka．）<br><br><i>2．Arindama．</i>-King in the time of Sumana Buddha．A great dispute had arisen at this time regarding nirodha and all the inhabitants of many thousand world systems were divided into two camps．In order to settle their doubts，the disputants，with Arindama at their head，sought the Buddha．The Buddha sat on Mount Yugandhara while Arindama，with his ninety thousand crores of followers，sat on a golden rock，which by the power of his merit had sprung from the earth near Sankassa．The Buddha preached to them，and at the end of the sermon they all became arahants．BuA．128-9．<br><br><i>3．Arindama．</i>-King of Uttara．When Revata Buddha visited his city the king went to see him，accompanied by three crores of people．The next day a great almsgiving was held for the Buddha and the monks，and also a festival of light covering a space of three leagues．The Buddha preached to the assembly，and one thousand crores of people realised the Truth．Bu．vi．4; BuA．133．<br><br><i>4．Arindama</i>．-A king of forty-one kappas ago; a former birth of Sannidhāpaka Thera．Ap．i．97．<br><br><i>5．Arindama．</i>-King of Hamsavatī．When the king，through carelessness，had lost his wealth，his setthi （Jatukannika in a former birth） made good the loss by giving him the seven kinds of jewels．Ap．ii．360．<br><br><i>6．Arindama．</i>-The name given to the Cakkavatti’scakkaratana because it brings all his enemies into subjection．Mbv．72．,8,1
68572,en,21,arittha,arittha,Arittha,Arittha：<i>1．Arittha．</i>-A monk．He had been subjected by the Sangha to the ukkhepanīyakamma for refusal to renounce a sinful doctrine，namely，that the states of mind declared by the Buddha to be stumbling-blocks are not such at all for him who indulges in them．<br><br>Arittha left the Order and would not come back until the ukkhepanīyakamma was revoked （Vin．ii．25-8）．<br><br>He was a vulture-trainer （gaddhabādhiputta） （See note in VT．ii．377）．<br><br>His case is cited as that of a pācittaya-offence because he refused to give up a wrong doctrine even after the monks had three times requested him to do so （Vin．iv．135）．<br><br>In spite of the ukkhepanīyakamma the Chabbaggiya monks kept company with Arittha，thereby committing a pācittaya-offence （Vin．iv．137）．We find the Buddha rebuking the nunThullanandā for associating with Arittha after the ukkhepanīyakamma （Vin．iv．218）．<br><br>It was Arittha’s heresy that led to the preaching of theAlagaddūpama Sutta （M．i．130ff）．<br><br>In the Samyutta Nikāya （S．v．314-15），Arittha is mentioned as having said to the Buddha that he practised concentration in breathing and as having described how he did it．The Buddha，thereupon，instructs him as to how such concentration can be done perfectly and in every detail．<br><br>In the Samanatapāsādikā Arittha is mentioned in a list of enemies of the Sāsana．Sp．iv．874．<br><br><i>2．Arittha</i>．-An upāsaka mentioned in the Anguttara Nikāya （iii．451） in a list of householders and upāsakas who had seen and realised immortality and were possessed of unwavering faith in the Buddha，the Dhamma and the Sangha．They practised Ariyan conduct and had won wisdom and liberty．<br><br><i>3．Arittha</i>．-A Pacceka Buddha，mentioned in a list of Pacceka Buddhas．M．iii．69; APA．i．106; also Netti，143．<br><br><i>4．Arittha</i>．-Nephew of Devānampiyatissa．See Mahā Arittha．<br><br><i>5．Arittha</i>．-Son of the Nāga king，Dhatarattha．See Kānārittha．<br><br><i>6．Arittha</i>．-A messenger of Vessavana，employed by him to take his proclamations and publish them．D．iii．201．<br><br><i>Arittha Sutta</i>．-Records a conversation - already referred to （s．v．Arittha 1） - between Arittha and the Buddha regarding concentration on breathing．The Buddha asks the monks whether they practise such concentration．Arittha says that he himself does and proceeds to explain his method．The Buddha，while not condemning it，explains to him how concentration could be made perfect in every detail．S．v．314-15．,7,1
68573,en,21,arittha-thapita-ghara,arittha-thapita-ghara,Arittha-Thapita-Ghara,Arittha-thapita-ghara：See Sirivaddhaghara （？）．,21,1
68574,en,21,arittha vihara,arittha vihāra,Arittha Vihāra,Arittha Vihāra：The monastery built by Lañjakatissa in   Aritthapabbata．Mhv．xxxiii．27; Mhv．trans．230，n．6．,14,1
68581,en,21,aritthajanaka,aritthajanaka,Aritthajanaka,Aritthajanaka：Son of King Mahājanaka，whom he succeeded as King of Mithilā．<br><br>His brother was Polajanaka，the viceroy，who later killed him and captured his kingdom．<br><br>Aritthajanaka’s son was the Prince Mahājanaka，who was the Bodhisatta．J．vi．30-42．,13,1
68596,en,21,aritthaka,aritthakā,Aritthakā,Aritthakā：A class of devas who were present at the preaching of the Mahāsamaya Sutta．<br><br> They were like azure flowers in hue （ummāpupphanibhāsino）．D．ii．260．<br><br> Buddhaghosa，however，explains ＂ummāpupphanibhāsina＂ as being the name of another class of devas<br><br>（DA．ii．690）．,9,1
68613,en,21,aritthapabbata,aritthapabbata,Aritthapabbata,Aritthapabbata：A mountain in Ceylon half-way between Anurādhapura and Pulatthipuva．It is identified with modern Ritigala，and is near the modern Habarane in the North-Central Province （Mhv．trans．72，n．3）．Pandukābhaya lived there for seven years，awaiting an opportunity to make war on his uncles，and it was near there that he ultimately defeated them （Mhv．x．63-72）．At the foot of the mountain，Sūratissa built the Makulaka Vihāra （Mhv．xxi．6）．Lañjatissa built a vihāra on the mountain and called it Arittha Vihāra （Mhv．xxxiii．27）．<br><br> Jetthatissa occupied the mountain before his fight with Aggabodhi III．，and it was there that he organised his forces （Cv．xliv．86）．<br><br>Sena I．built a monastery on the mountain for the use of the Pamsukulikas and endowed it with large revenues （Cv．l．63）．<br><br>At the present day the place is extremely rich in ruins．See Hocart：Memoirs of the Arch．Survey of Ceylon i．44．,14,1
68620,en,21,aritthapura,aritthapura,Aritthapura,Aritthapura：A city in the kingdom of Sivi，over which King Sivi reigned （J．iv．401）．<br><br>It was also the birthplace of Ummadantī （J．v．212）．<br><br>It lay on the road from Mithilā to Pañcala．J．vi．419．,11,1
68668,en,21,ariya,ariya,Ariya,Ariya：<i>1．Ariya．</i>-A country and people in South India．Palandīpa was one of its divisions．It once had a king named Vīradeva who led an expedition against Jayabāhu I．of Ceylon （Cv．lxi．36f）．<br><br>It was also the name of a dynasty，the Aryan dynasty of the Pāndya （Pandu） in South India．Cv．lxiii．15; see also Cv．trans．i．239，n．1．<br><br> <i>2．Ariya．</i>-A fisherman of a settlement near the north gate of Sāvatthi．The Buddha，seeing his upanissaya for sotāpatti，passed with the congregation of monks close by the spot where he was fishing and stopped not far from him．Then the Buddha proceeded to ask the monks their names，and noticing that the fisherman himself expected to be questioned，he asked him his．On learning that it was Ariya，the Buddha suggested to him that he was unworthy of the name，because a real Ariya never injured any living thing．At the end of the discourse the fisherman became a sotāpanna．DhA．iii．396-8．<br><br> <i>3．Ariya．</i>-A Pacceka Buddha mentioned in the list of the Isigili Sutta．M．iii．70; also ApA．i．107．<br><br><i>1．Ariya Sutta．</i>-The seven bojjhangas，if cultivated，lead to the Ariyan qualities which conduce to salvation （ariyāniyyānikā）．S．v．82．<br><br> <i>2．Ariya Sutta．</i>-The four satipatthānas，if cultivated，lead to the utter destruction of ill．S．v．166．,5,1
68686,en,21,ariya sutta,ariyā sutta,Ariyā Sutta,Ariyā Sutta：The four iddhi-pādas，if cultivated，conduce to the   utter destruction of Ill．They are ariyaniyyānikā．S．v．255．,11,1
68697,en,21,ariyabalisika vatthu,ariyabālisika vatthu,Ariyabālisika Vatthu,Ariyabālisika Vatthu：The story of the fisherman Ariya given above， Ariya 2．,20,1
68742,en,21,ariyacakkavatti,āriyacakkavatti,Āriyacakkavatti,Āriyacakkavatti：A Damila general who came with a large army from the Pandu kingdom and landed in Ceylon during the famine in the reign of Bhuvanekabāhu I．We are told that though he was no ＂Ariya＂ he was a dignitary of great power．He laid waste the kingdom and entered the capital Subhagiri．There he seized the Tooth Relic and the costly treasures which were kept with it and took them back to King Kulasekhara．<br><br>Cv．xc．43-7．Kulasekhara reigned 1268-1308．His general āriyacakkavatti is mentioned in a South Indian Inscription （No．110，in the Annual Report of Epigraphy，Southern Circle，Madras，1903）．,15,1
68856,en,21,ariyagala-tittha,ariyagāla-tittha,Ariyagāla-Tittha,Ariyagāla-tittha：A ford，probably on the  Mahāvāluka-nadī．Ras．ii．38．,16,1
68857,en,21,ariyagalatissa,ariyagālatissa,Ariyagālatissa,Ariyagālatissa：Son of Mahādhanadeva，of Mahāgāma．When he was a child he was called Keliyatissa，because he liked to play．Later he joined the Order．Dissatisfied after five years，he gave up his robes and swam down a river．Two women bathing saw him and both claimed him．When they saw he was naked one went to fetch clothes; the other gave him half her garment and took him to her parents and married him．The wife was Sumanā．Because he was found in the river he was called Ganga-tissa; but because he was lazy they called him Nikkammatissa．Sumanā’s people complained of him and sent them away．Tissa sought work under a headman，Candasuriya，a friend of Mahādhanadeva，and reaped and threshed a field of 500 karīsas in one day．Candasuriya，marvelling at his strength，gave him all the grain．<br><br>Thereafter，Tissa and his wife gave alms daily to eight monks，but as his meals were not tasty，the monks called him Udakalonatissa．Discovering this，he gave them milk rice and was called Khīrabhatta-tissa．Later he gave rice mixed with ghee and his name became Kalyānabhatta-tissa．In due course he fed 500 monks daily．One day，while looking for yams in Kumbulapabbata，he discovered 60 treasure troves and took them home．Later he fed many thousands of monks in Cetiyamba-vihāra，Anurādhapura and Nāgadīpa and lived in Ariyagālatittha as a ferryman，taking people across，free of charge．Sakka，wishing to test him，came as an old brahmin and，having tried his patience，filled his house with valuables and gave him a field of rice．<br><br>Once a discussion arose in Piyangudīpa，as to where the most devout people were to be found．Satisambodhi Thera said they were in Ceylon，while Yonakarājaputta Mahābuddharakkhita said they were in Yonakarattha．To test this，Satisambodhi arrived in Tissa’s house．His wife，having fed 12，000 monks，was resting，but having seen the Elder she prepared for him a bowl of catuma-dhura．He asked her to throw the bowl up into the air．It travelled to Piyangudīpa，and Sumanā saw the monks as they ate the contents．<br><br>As Tissa lay dying，devas brought him chariots from the six deva worlds; he chose to be born in Tusita．His wife，knowing his wishes，retired into her room and died before him．They were both born in Tusita．In a past birth Tissa had been in Chagāma and honoured the Bodhi-tree there．Ras．ii．34f．,14,1
68916,en,21,ariyaka-vihara,ariyaka-vihāra,Ariyaka-Vihāra,Ariyaka-Vihāra：A monastery in Ceylon．Ras．ii．174．,14,1
68927,en,21,ariyakara vihara,ariyākara vihāra,Ariyākara Vihāra,Ariyākara Vihāra：A monastery in Ceylon．Ras．ii．189．,16,1
68934,en,21,ariyakari,ariyākari,Ariyākari,Ariyākari：A monastery in Rohana in South Ceylon．Dappula gave it   to the village of Mālavatthu and built therein an image house．He also had a   valuable unnaloma and a hemapatta made for the image there．Cv．xlv．60-l．,9,1
68937,en,21,ariyakkhattayodha,āriyakkhattayodhā,Āriyakkhattayodhā,Āriyakkhattayodhā：The mercenary soldiers employed in Ceylon．Their chief was a general called Thakuraka．When the Senapāti Mitta obtained possession of the throne，he sought to win the favour of these soldiers by giving them money．This they refused to accept and Thakuraka，going up to Mitta as he sat on the throne，cut off his head．On being questioned，he said that he had done the deed at the command of the lawful king，Bhuvanekabāhu I．，who had become a refugee．The Ariya soldiers then joined forces with the Sīhala army and restored Bhuvanekabāhu to the throne （Cv．xc．16-30）．<br><br>Geiger （Cv．Tra．ii．202，n．3） thinks that these mercenaries must have come from South India．The name of their general，Thakuraka，however，seems to indicate that they were Rajputs．,17,1
68939,en,21,ariyakoti,ariyakoti,Ariyakoti,Ariyakoti：A monastery （probably in Ceylon），the residence of Mahā   Datta Thera．MA．i．131．,9,1
68944,en,21,ariyalankara,ariyālankāra,Ariyālankāra,Ariyālankāra：There were four theras of this name in Burma，all famous for their Pāli scholarship．The first （Ariyālankāra of Ava） excelled in dhātupaccayavibhāga，i．e．was an accomplished grammarian （Sās．p．106-12）．His pupil，Ariyālankara the younger，is credited with exegetical works on the Atthasālinī，the Sankhepavannanā，the Abhidhammatthavibhāvanī and the Vibhanga．He also wrote a Pāli tika called the Sāratthavikāsinī on the Kaccāyanabheda，and he made in Burmese what amounted to a revised edition of Kaccāyana’s grammar （Sās．p．110-11; Bode，op．cit．，52-3）．<br><br>The two others do not seem to have written any works which have been preserved．,12,1
68951,en,21,ariyamagga vagga,ariyamagga vagga,Ariyamagga Vagga,Ariyamagga Vagga：1．Ariyamagga Vagga．-The fifteenth chapter of the Dasaka Nipāta of the Anguttara Nikāya （A．v．244-7）．It consists of ten suttas on right views and wrong views and their train of consequences．<br><br> 2．Ariyamagga Vagga．-The nineteenth chapter of the Dasaka Nipāta of the Anguttara Nikāya （A．v．278-81）．It consists of ten suttas on the ten transgressions and the abstinence therefrom．<br><br> Ariyamagga Sutta．-The Ariyan way consists of deeds neither dark nor bright with results neither dark nor bright．A．ii．235f．,16,1
69223,en,21,ariyamuni,ariyamuni,Ariyamuni,Ariyamuni：One of the monks who were sent to Ceylon by the King of Ayojjhā，at the request of Kittisirirājasīha，to re-establish the upasampadā Ordination in Ceylon．<br><br> He is mentioned as second in order to Upāli，the leader of the delegation of Siamese monks．Cv．c．95; also Cv．trans．ii．282，n．2．,9,1
69256,en,21,ariyapariyesana sutta,ariyapariyesanā sutta,Ariyapariyesanā Sutta,Ariyapariyesanā Sutta：Preached in Sāvatthi in the hermitage of the brahmin Rammaka．Some monks expressed to Ananda their desire to hear a discourse from the Buddha，as it was so long since they had heard one．He advised them to go to the hermitage of Rammaka where their wishes might be fulfilled．The noontide of that same day Amanda spent with the Buddha at the Pubbārāma in the Migāramātupāsāda and in the evening，after the Buddha had bathed in the Pubbakotthaka，Ananda suggested to him that he might go to Rammaka’s hermitage．The Buddha assenting，they went together．The Buddha，finding the monks engaged in discussing the Doctrine，waited till their discussion was over．Having inquired the topic thereof，he praised them and proceeded to tell them of the two quests in the world-the noble and the ignoble．<br><br>He described how he，too，before his Enlightenment，had followed the quest，apprenticing himself to various teachers，such asĀlāra-Kālāma and Uddaka Rāmaputta，and how，on discovering that they could not give him what he sought，he went to Uruvelā and there found the consummate peace of Nibbāna．This biographical account is also found in the Mahā-Saccaka，Bodhirājakumāra and Sangārava-Suttas．It is in part repeated in the Vinaya and the Digha Nikāya．<br><br>The Sutta then proceeds to give an account of the Buddha’s first reluctance to preach，of Sahampati’s intervention，of the meeting with the Ājivaka Upaka and the first sermon preached to the Pañcavaggiyas．Finally the sutta expounds the pleasures of the senses，the dangers there from and the freedom and confidence which ensue when one has overcome desire （M．i．160-75）．<br><br>In the Commentary （MA．i．369ff） the sutta is called Pāsarāsi，evidently because of the simile found at the end of the discourse where the pleasures of the senses are compared to baited traps．<br><br>The Atthasālinī quotes it （p．35）．,21,1
69449,en,21,ariyasavaka sutta,ariyasāvaka sutta,Ariyasāvaka Sutta,Ariyasāvaka Sutta：1．Ariyasāvaka Sutta．-Preached at Sāvatthi．The well-taught Ariyan disciple does not wonder as to the cause and effect of things，he knows that it really is the arising and the passing away of the world．His is the knowledge of the trained man; he is possessed of the insight of revulsion，he stands knocking at the door of the deathless．S．ii．77．<br><br> 2．Ariyasāvaka Sutta．-Same as above，with a very slight variation in the final paragraph，in the wording，not in the sense．S．ii．79．,17,1
69527,en,21,ariyavamsa,ariyavamsa,Ariyavamsa,Ariyavamsa：<i>1．Ariyavamsa．</i>-A compilation，probably of the life-histories of men eminent in the Buddhist Order，made in Ceylon and read aloud publicly for the edification of the people．The reading of the Ariyavamsa seems once to have been a regular feature of gatherings in the Buddhist vihāras on feast days．King Vohāraka-T1ssa made endowments for the giving of alms throughout Ceylon on the occasions when the Ariyavamsa was read （Mhv．xxxvi．38; Mhv．trans．258，n．6）．A sutta called <i>Ariyavamsa Sutta</i> is mentioned in the Commentaries （DA．i．50; MA．i．14） as an example of a discourse preached by the Buddha on his own initiative （attajjhāsaya）．This perhaps refers to the sermon on the four Ariyavamsā in the Anguttara Nikāya （A．ii．27）．See also Mahā-Ariyavamsa．<br><br><i>2．Ariyavamsa</i>．-A celebrated teacher and author of the fifteenth century．He came from Pagan and was a member of the Chapata sect．He was a pupil of the famous Ye-din （＂water-carrier＂） of Sagaing （for an account of him see Bode，op．cit．，41f），and with great zeal and enthusiasm learnt the Abhidhammattha-vibhāvanī from his teacher．Later，Ariyavamsa wrote a commentary on this work and called it the Manisāramañjūsā．A charming anecdote is related of how he read the work to his colleagues and readily accepted their corrections with gratitude．<br><br>Among his other works are the Manidīpa，a Tīkā on the Atthasālinī，a grammatical treatise，the Gandhābharana，and a study of the Jātakas called the Jātakavisodhana．<br><br>Ariyavamsa spent only a part of his life at Sagaing and afterwards taught at Ava，where the king was sometimes among his listeners．He was among the first of Burmese litterateurs to write a metaphysical work in the vernacular - an Anutīkā on the Abhidhamma （Sās．p．41ff）．The Gandha-Vamsa （64-5） attributes to him another work，the Mahānissara （Mahānissaya？），but no mention is made of it in the Sāsanavamsa．,10,1
69539,en,21,ariyavamsalankara,ariyavamsālankāra,Ariyavamsālankāra,Ariyavamsālankāra：A book written by Ñānābhisāsanadhaja   Mahādhammarājaguru Thera of Burma，author of the Petakālankāra and other   books．Sās．134．,17,1
69989,en,21,arohanta,ārohanta,Ārohanta,Ārohanta：One of the chief ministers at Sāvatthi．He joined the Order of monks and his wife became a nun．They had their meals together and she waited on him，fetching him water and fanning him．He forbade her to wait on him as it was improper and，angered by his words，she poured the water over his head and struck him with the fan．For this she was rebuked by the Buddha．Vin．iv．263．,8,1
70262,en,21,aruka sutta,aruka sutta,Aruka Sutta,Aruka Sutta：On the man whose mind is like an open sore，as opposed   to one who is lightning-minded or diamond-minded．A．i．123f．,11,1
70328,en,21,aruna,aruna,Aruna,Aruna：<i>1．Aruna．</i>-A khattiya，father of Sikhī Buddha and husband of Pabhāvatī （Bu．xxi．15; J．i．41; AA．i．436）．Aruna’s chief queen became the Therī Abhayā in the present age （ThigA．41）．Another of his wives became，in her last life，the Therī Somā （ThigA．66），who is perhaps to be identified with Uppaladāyikā of the Apadāna （Ap．ii．601f）．In the Samyutta Nikāya （S．i．155） he is called Arunavā．<br><br><i>2．Aruna．</i>-The Assaka king ofPotali in the Assaka country．（In the main story the king’s name is given as Assaka，but the scholiast says his real name was Aruna）．The Kālinga king of that time，longing for a fight，but finding no one willing to accept his challenge，at last devised a plan．He sent his four beautiful daughters，in a covered carriage and with an armed escort to the various cities in the neighbourhood，proclaiming that any king，who took them as wives，would have to fight their father．No one was found willing to take the risk till they came to Potali in the Assaka country．Even the Assaka king at first merely sent them a present by way of courtesy，but his minister，Nandisena，fertile in expedients，urged the king to marry them，saying that he himself would undertake to face the consequences．The Kālinga king at once set out with his army．On his way to Potali，he came across the Bodhisatta，who was leading the ascetic life and，without revealing his identity，consulted him regarding his chances of success in the fight．The Bodhisatta promised that he would see Sakka about it the next day and，having done so，informed the king that the Kālinga forces would win．Nandisena heard of this prophecy but，nothing daunted，he gathered together the Assaka forces and all their allies; then，by a well-planned manoeuvre，he managed to have the tutelary deity of Kālinga （who was fighting for the Kālinga king） killed by Assaka．Thereupon the Kālinga king was routed and fled．The Bodhisatta，finding that his prophecy had turned out false，sought Sakka in his distress; Sakka consoled him thus：＂Hast thou never heard that even the gods favour the bold hero of intrepid resolve，who never yields？＂<br><br>Later，at the suggestion of Nandisena，the Assaka king demanded of Kālinga’s ruler dowry for his four daughters，and the Kālinga king acceded to his request．The story is told in the Kālinga Jātaka （J．iii．3ff．）．<br><br><i>3．Aruna．-</i>The pleasaunce near Anupama where the Buddha Vessabhu first preached to his chief disciples，Sona and Uttara．Bu．xxii．22，BuA．205．<br><br><i>4．Aruna．</i>-The name of the lotus that grows in the Nāga world．It was one of Uppalavannā’s wishes to have a body of the colour of the Aruna-lotus．Ap．ii．554（v．39）．<br><br><i>5．Aruna．</i>-A class of devas present at the preaching of theMahā-Samaya Sutta．They were of diverse hue，of wondrous gifts，mighty powers，comely and with splendid following．D．ii．260．,5,1
70331,en,21,arunabala,arunabala,Arunabala,Arunabala：See below Arunapāla．,9,1
70338,en,21,arunaka,arunaka,Arunaka,Arunaka：Thirty-six kappas ago there were seven kings of the name   of Arunaka，all previous births of the Thera Vatthadāyaka （Ap．i．116）．,7,1
70347,en,21,arunapala,arunapāla,Arunapāla,Arunapāla：A king of thirty-five kappas ago，a former birth of   Kanikārapupphiya Thera （who is evidently identical with Ujjaya，Ap．i．203）．In   the Theragāthā Commentary （i．119） he is called Arunabala．,9,1
70358,en,21,arunapura,arunapura,Arunapura,Arunapura：A city in the time of the Buddha Sikhī． Ambapālī was born there in a brahmin family   （Ap．ii．613; ThigA．i．213）．It is probably identical with  Arunavatī．,9,1
70376,en,21,arunava,arunavā,Arunavā,Arunavā：See Aruna （1）．,7,1
70390,en,21,arunavati,arunavatī,Arunavatī,Arunavatī：<i>1．Arunavatī．</i>-The city and the country of King Arunavā，and the birthplace of Sikhī Buddha （Bu．xxi．15）．It was from there that Sikhī and Abhibhū went to the Brahma-world to preach to Brahma and his attendants （S．i．155f）．At that time Salalapupphiya Thera was a confectioner in Arunavatī （Ap．i．218）．See also Arunapura．<br><br><i>2．Arunavatī．</i>-A vihāra in the village of Itthakāvatī in Magadha．Sāriputta once lived there （PvA．67）．<br><br><i>Arunavatī Sutta．</i>-Records the incident of the visit of Abhibhū to the Brahma-world （S．i．154f．，etc．; see Abhibhū 1）．Abhibhū chose as his theme action and energy，and the verses he uttered on that occasion，beginning ＂ārabhatha，nikkhamatha，yuñjatha buddhasāsane＂ are often quoted．<br><br>Buddhaghosa says （SA．i．172-3） that Abhibhū chose this theme out of all the doctrines to be found in the Tipitaka because he knew that the subject would commend itself to all his hearers，human and non-human．<br><br>Milakkhatissa Thera of Ceylon，hearing a novice in Pācīnapabbata recite the Arunavatī Sutta，listened to the stanzas，and feeling that they had been preached to encourage zealous monks like himself，he exerted himself and became an anāgāmī．Soon afterwards he became an arahant （AA．i．21-2）．<br><br>The sutta is said to have been preached by the Buddha on the full moon day of Jetthamāsa （AA．i．436）．,9,1
70391,en,21,arunavati paritta,arunavatī paritta,Arunavatī Paritta,Arunavatī Paritta：Same as Arunavatī   Sutta．,17,1
70409,en,21,arundhavati,arundhavatī,Arundhavatī,Arundhavatī：See Amaravatī （2）．,11,1
70971,en,21,aruppala,aruppala,Aruppala,Aruppala：One of the villages given by Kittisirirājasīha for the   maintenance of the Gangārāma Vihāra．Cv．c．212．,8,1
71053,en,21,asa,āsā,Āsā,āsā：Daughter of Sakka．,3,1
71060,en,21,asa-vagga,āsā-vagga,Āsā-Vagga,āsā-Vagga：The eleventh chapter of the Eka Nipāta of the Anguttara   Nikāya （A．i．86-8）．It contains twelve suttas on various topics．,9,1
71351,en,21,asaddha sutta,asaddha sutta,Asaddha Sutta,Asaddha Sutta：Like joins with （literally &quot;flows together with&quot;）   like，unbelievers with unbelievers，the lazy with the lazy，etc．S．ii．159．,13,1
71404,en,21,asaddhamulakapanca sutta,asaddhamūlakāpañca sutta,Asaddhamūlakāpañca Sutta,Asaddhamūlakāpañca Sutta：The same in its main features as the   Asaddha Sutta．S．ii．160-1．,24,1
71571,en,21,asadisa,asadisa,Asadisa,Asadisa：1．Asadisa．-The Bodhisatta born as the son of Brahmadatta，King of Benares．Brahmadatta was also the name of Asadisa’s brother．When the father died，the kingdom was offered to Asadisa，but he refused it and handed it over to his brother．Finding that his presence in the city was causing anxiety to the latter，he left Benares and entered into the service of another king，as archer．He attained great fame by his wonderful feats of archery．Once he brought down a mango with the downward shot of an arrow，which，in its upward flight，reached the realm of the Cātummahārājikā，whence it was turned back by another arrow，which，having accomplished its purpose，rose to Tavatimsa．<br><br>Later，on hearing that seven kings had beleaguered his brother’s kingdom，Asadisa shot an arrow，bearing a message，into the dish from which the kings were eating，and they all fled．<br><br>He soon afterwards became an ascetic and at his death was born in the Brahma world．J．ii．86-92．<br><br>2．Asadisa．-A brahmin village，the residence of Sunettā who gave milk rice to the Buddha Siddhattha．BuA．185．,7,1
71582,en,21,asadisa jataka,asadisa jātaka,Asadisa Jātaka,Asadisa Jātaka：The story of the prince Asadisa．It was told in reference to the Great Renunciation to show that in former lives also the Bodhisatta had renounced a royal state （J．ii．86-92）．<br><br>The latter part of the story is given in the Mahāvastu and is called the Saraksepana Jātaka （Mtu．ii．82-3）．<br><br>The story is figured in the Bharhut Stupa （Cunningham，p．70，and Plate xxvii．13） and in the Sanchi Tope （Fergusson，Tree and Serpent Worship，p．181，Plate xxxvi）．<br><br>King Kittisiri of Ceylon wrote a beautiful poem in Sinhalese based on this Jātaka．Cv．Supplement 101，vs．13．,14,1
71583,en,21,asadisa vagga,asadisa vagga,Asadisa Vagga,Asadisa Vagga：The fourth section of the Duka Nipāta of the  Jātakatthakathā．J．ii．86-113．,13,1
71585,en,21,asadisadana,asadisadāna,Asadisadāna,Asadisadāna：The celebrated almsgiving which Pasenadi，under the guidance and inspiration of Mallikā，held，in order to outdo his citizens in their generosity to theBuddha and the Order．The almsgiving was attended with unparalleled splendour，khattiya maidens fanning monks while elephants held white parasols over them and golden boats filled with perfumes and flowers were placed in the gay pavilion where the monks were fed．<br><br>Four gifts of priceless value were given to the Buddha，a white parasol，a couch whereon to rest，a stand and a footstool．<br><br>These gifts were never after equalled by those of anyone else，each Buddha receiving these gifts only once in his lifetime （DA．ii．653-4; DhA．iii．183-6）．<br><br>The Aditta，theDasabrāhmana and theSivi Jātakas were all preached in reference to the Asadisadāna．,11,1
71588,en,21,asadisadana vatthu,asadisadāna vatthu,Asadisadāna Vatthu,Asadisadāna Vatthu：The story of the  Asadisadāna and its sequel，the   story of Pasenadi&#39;s two ministers Kāla and Junha．See  Kāla．,18,1
72107,en,21,asallakkhana sutta,asallakkhanā sutta,Asallakkhanā Sutta,Asallakkhanā Sutta：Preached to the Paribbājaka  Vacchagotta．Through want of discernment   of the nature of the body，etc．，diverse opinions arise in the world．  S．iii．261．,18,1
72180,en,21,asama,asama,Asama,Asama：<i>1．Asama．</i>-The chief disciple ofSobhita Buddha （Bu．vii．21; J．i．35）．He was the Buddha’s step-brother，and it was to him and to his brother Sunetta that the Buddha preached his first sermon．BuA．137．<br><br><i>2．Asama．</i>-Father ofPaduma Buddha and King of Campā．Bu．ix．9; BuA．146．<br><br><i>3．Asama．</i>-Chief lay-supporter ofPaduma Buddha （Bu．ix．23）; probably the same as his father．See Asama （2）．<br><br><i>4．Asama．</i>-A devaputta who once visited the Buddha at Veluvana，in the company of Sahali，Ninka，Akotaka，Vetambarī and Mānava-Gāmiya． <br><br> They were disciples of different teachers and，standing before the Buddha，each uttered the praises of his own teacher．<br><br> Asama eulogised Pūrana-Kassapa （S．i．65）．Perhaps Asama is the name of a class; See Asamā （1）．,5,1
72187,en,21,asama,asamā,Asamā,Asamā：1．Asamā．-A class of devas，present at the preaching of the Mahā Samaya Sutta．They are mentioned together with the Yama twins．D．ii．259．<br><br> 2．Asamā．-Mother of Paduma Buddha and wife of King Asama．Bu．ix．16; J．i．36．<br><br> 3．Asamā．-Chief woman-disciple of Padumuttara Buddha．Bu．xi．25; DA．ii．489; J．i．37．,5,1
72280,en,21,asamahita sutta,asamāhita sutta,Asamāhita Sutta,Asamāhita Sutta：Like joins with like，e．g．the un-concentrated   with the un-concentrated，because of some fundamental quality （dhātu） common   to both．S．ii．166．,15,1
72459,en,21,asamapekkhana sutta,asamapekkhanā sutta,Asamapekkhanā Sutta,Asamapekkhanā Sutta：By not seeing the nature of body，etc．，  diverse opinions arise in the world．Preached at Sāvatthi to the Paribbājaka   Vacchagotta．S．iii．261．,19,1
72500,en,21,asamatta sutta,asamatta sutta,Asamatta Sutta,Asamatta Sutta：Association with the worthy，listening to the Dhamma，systematic reflection and living according to the precepts of the Dhamma-these things，if cultivated，lead to infinite insight （S．v．412）．<br><br> This sutta should probably be called Appamatta; the text gives both names．,14,1
73146,en,21,asampadana jataka,asampadāna jātaka,Asampadāna Jātaka,Asampadāna Jātaka：The Bodhisatta was born in Rājagaha and became known as Sankhasetthi，worth eighty crores．He had a friend，Piliyasetthi，in Benares，equally wealthy．Piliya having lost all his wealth，sought the assistance of Sankha，who gave him one-half of all his possessions．Later，Sankha，himself becoming bankrupt，went with his wife to Benares to seek help from Piliya; the latter，however，dismissed him with half a quarter of pollard．On the way back Sankha was recognised by an erstwhile servant of his whom he had given to Piliya．This servant befriended Sankha and his wife，and with the help of his companions，brought to the king’s notice Piliya’s ingratitude．The king，having tried the case，wished to give all Piliya’s wealth to Sankha，but at the latter’s request restored to him only what he had，in days of prosperity，given to Piliya．<br><br>The story is related in reference to Devadatta’s ingratitude．J．i．465-9．,17,1
73147,en,21,asampadana vagga,asampadāna vagga,Asampadāna Vagga,Asampadāna Vagga：The fourteenth section of the Eka Nipāta of the  Jātakatthakathā．J．i．465-86．,16,1
73696,en,21,asanabodhiya thera,asanabodhiya thera,Asanabodhiya Thera,Asanabodhiya Thera：An arahant．In Tissa Buddha’s time he planted the Asana-tree，which was the Buddha’s Bodhi-tree，and tended it for five years．The Buddha was very pleased with him and foretold for him a glorious future．<br><br> For thirty kappas he dwelt among the devas; seventy-seven kappas ago he was a cakkavatti named Dandasena，and one kappa later he was seven times king under the name of Samantanemi．<br><br> Twenty-five kappas ago he was a khattiya，Punnaka by name．Ap．i．110-11．,18,1
73792,en,21,asanatthavika thera,āsanatthavika thera,Āsanatthavika Thera,Āsanatthavika Thera：An arahant．In a previous birth，while wandering about in the forest，having lost his way，he came across the cetiya named Uttama，of Sikhī Buddha．Calling to mind the Buddha’s good qualities，he uttered his praises and paid him homage at the altar in the cetiya．<br><br> Twenty-seven kappas ago he was king seven times under the name of Atulya （Ap．i．255）．,19,1
73853,en,21,asandhimitta,asandhimittā,Asandhimittā,Asandhimittā：Chief queen of Dhammāsoka．He gave for her use one of the eight loads of water brought for him from Anotatta （Mhv．v．85; two says Sp．i．42）．She was a faithful follower of the Buddha’s teaching and died in the thirtieth year of Asoka’s reign （Mhv．xx．2）．When preparations were being made to take the branch of the Bodhi-tree to Ceylon，she offered to the tree all kinds of ornaments and various sweet-scented flowers （Mbv．152）．<br><br> Having learnt from the monks that the voice of the karavīka bird was like that of the Buddha，she had a karavīka given her by the king，and listened to his song．Thrilled with joy at the thought of the sweetness of the Buddha’s voice，she attained to the First Fruit of the Path （DA．ii．453; MA．ii．771）．<br><br> She was called Asandhimittā because the joints in her limbs were visible only when she bent or stretched them （MT．136）．<br><br>In a previous birth，when Asoka was born as a honey merchant and gave honey to the Pacceka Buddha，she was the maid who pointed out the honey-store to the Pacceka Buddha．She had then wished that she might become the queen consort of the King of Jambudīpa and be possessed of a lovely form with invisible joints．Mhv．v．59-60．,12,1
74046,en,21,asani sutta,asani sutta,Asani Sutta,Asani Sutta：What is the falling of a thunderbolt compared with the danger for a learner （sekha） arising from gains，favours and flattery？ （S．ii．229）．<br><br> The Commentary explains that a thunderbolt destroys one life-span only，while gains，etc．，bring a man to infinitely prolonged misery．SA．ii．154．,11,1
74142,en,21,asanka,āsankā,Āsankā,āsankā：The adopted daughter of the Bodhisatta in the  āsanka Jātaka．She was so called because she   came to him when he crossed the water owing to his doubt （āsankā） as to what   was in the lotus．J．iii．250．,6,1
74143,en,21,asanka jataka,āsanka jātaka,Āsanka Jātaka,Āsanka Jātaka：Once the Bodhisatta was an ascetic in the Himālaya．At that time a being of great merit left Tāvatimsa and was born as a girl in the midst of a lotus in a pool near the Bodhisatta’s hermitage．The Bodhisatta，noticing some peculiarity in the growth of the lotus，swam to it and recovered the girl，whom he brought up as his daughter，giving her the name of āsankā．<br><br>Sakka，coming to visit him，saw the girl，and，inquiring what he could do for her comfort，he provided her with a crystal palace and divine food and raiment．She spent her time waiting on the Bodhisatta．The King ofBenares，having heard of her great beauty，came to the forest with a large following and asked for her hand．The Bodhisatta agreed，on condition that the king would tell him her name．<br><br>The king spent a whole year trying to guess it and，having failed，was returning home in despair，when the girl，looking out of her window，told him of the creeper āsāvatī，for whose fruits gods wait for one thousand years．She thus encouraged him to try again．Another year passed and she again raised hopes in the disappointed king by relating to him the story of a crane whose hopes Sakka had fulfilled．At the end of the third year the king，disgusted by his failure，started to go home，but again the girl engaged him in conversation，and in the course of their talk the girl’s name was mentioned．When the king was told that the word had occurred in his talk，he returned to the Bodhisatta and told it to him．The Bodhisatta then gave āsankā in marriage to the king （J．iii．248-54）．<br><br>See also the Indriya Jātaka．,13,1
74279,en,21,asankhata samyutta,asankhata samyutta,Asankhata Samyutta,Asankhata Samyutta：Also called Nibbāna Samyutta．The forty-third   section of the Samyutta Nikāya．S．iv．359-73．,18,1
74280,en,21,asankhata suttas,asankhata suttas,Asankhata Suttas,Asankhata Suttas：A group of suttas describing the way to the   uncompounded （asankhata）．S．iv．362ff．,16,1
74455,en,21,asankiya jataka,asankiya jātaka,Asankiya Jātaka,Asankiya Jātaka：The Bodhisatta was born as a brahmin in Benares and became an ascetic．In the course of his wanderings he once travelled with a merchant caravan．The caravan halted for the night，but while the merchants slept，the ascetic spent his time pacing up and down．Robbers，coming to plunder the caravan，were prevented from so doing by the watchfulness of the ascetic．The next day the merchants，discovering what bad happened，asked him if he had felt no fear at the sight of the robbers．＂The sight of robbers causes what is known as fear only to the rich．I am penniless，why should I be afraid？＂ he answered．<br><br>After death he was born in the Brahma world．<br><br>The story was told to an upāsaka of Sāvatthi who had likewise prevented a caravan from being robbed．＂In guarding himself a man guards others; in guarding others he guards himself．＂ J．i．332-4．,15,1
74620,en,21,asannasatta,asaññasattā,Asaññasattā,Asaññasattā：Inhabitants of the fifth of the nine abodes of beings （sattāvāsā）．These beings are unconscious and experience nothing （A．iv．401）．As soon as an idea occurs to them they fall from their state （D．i．28）．Brahmin ascetics，having practised continual meditation and attained to the fourth jhāna，seeing the disadvantages attached to thinking，try to do away with it altogether．Dying in this condition，they are reborn among the Asaññasattā，having form only，but neither sensations，ideas，predispositions nor consciousness．They last only as long as their power of jhāna; then an idea occurs to them and they die straightaway （DA．i．118）．<br><br>The Andhakas held that these devas were really only sometimes conscious，which belief the Theravādins rejected as being absurd （Kvu．262）．<br><br>The Elder Sobhita was once born among the Asaññasattā and could remember that existence．These devas are long-lived．ThagA．i．291．,11,1
74664,en,21,asannataparikkhara,asaññataparikkhāra,Asaññataparikkhāra,Asaññataparikkhāra：The story of a monk who failed to keep his requisites in order．Exposed to rain，sun and white ants，they soon went to pieces．His conduct was reported to the Buddha，but when questioned about it，he did not show much concern，saying it was a mere trifle．The Buddha showed him the folly of his conduct and laid down a rule that no monk should fail to remove a bed which he had spread in the open air．DhA．iii．15-16．,18,1
75057,en,21,asanupatthayaka thera,āsanupatthāyaka thera,Āsanupatthāyaka Thera,Āsanupatthāyaka Thera：An arahant．<br><br>118 kappas ago，in a previous birth，he had provided a seat （sīhāsana） for the Buddha ātthadassī and had waited upon him．<br><br>107 kappas ago he was a king named Sannibbāpakakhattiya （Ap．i．144）．<br><br> He is probably identical with Ramanīyakutika Thera．ThagA．i．132ff．,21,1
75177,en,21,asappurisa sutta,asappurisa sutta,Asappurisa Sutta,Asappurisa Sutta：1．Asappurisa Sutta．-The man who has wrong view，wrong aim，etc．，is called ＂unworthy＂ （asappurisa）; he who has the opposite qualities is ＂worthy．＂ S．v．19．<br><br>2．Asappurisa Sutta．-The same as the first，with the addition of ＂the still more unworthy，＂ possessed also of wrong knowledge and wrong liberation，and ＂the still more worthy＂ having the opposite qualities．S．v．20．,16,1
75472,en,21,asatamanta jataka,asātamanta jātaka,Asātamanta Jātaka,Asātamanta Jātaka：The Bodhisatta was once a famous teacher in Takkasīlā．A young brahmin of Benares came to study under him and，after completing his course，went back home．His mother，however，was anxious that he should renounce the world and tend Aggibhagavā in the forest．She accordingly sent him back to the Teacher that he might learn the ＂Asātamanta＂ （Dolour Text）．The Teacher had a mother aged 120 years，on whom he himself waited．When the youth came back to learn the Asātamanta，he was asked to look after the old woman．She，falling in love with him，hatched a plot to kill her son．<br><br>The Bodhisatta，having been told of this plot，made a wooden figure and placed it in his bed．The mother，thinking to kill her son，struck it with an axe，and discovering that she had been betrayed，fell down dead．The youth，having thus learnt the Asātamanta，returned to his parents and became a hermit．Kāpilānī was the mother in the story，Mahā Kassapa the father and Ananda the pupil．<br><br>This story，together with the Ummadantī Jātaka，was related to a passion-tossed monk to warn him of the evil nature of women．J．i．285-9．,17,1
75482,en,21,asatarupa jataka,asātarūpa jātaka,Asātarūpa Jātaka,Asātarūpa Jātaka：Once the Bodhisatta was King of Benares．The Kosala king waged war on him，slew him and bore off his queen to make her his own wife．The king’s son escaped through a sewer and later came back with a large army to give battle．His mother，hearing of his doings，suggested that he should blockade the city instead．<br><br>This he did，and the blockade was so close that on the seventh day the people cut off the head of the king and brought it to the prince．<br><br>It was this prince who became Sīvalī in the present age; the blockade was the reason for his remaining seven years in his mother’s womb，and for her being seven days in bringing him forth．His mother was Suppavāsā，daughter of the Koliya king．<br><br>The story was related by the Buddha to explain to the monks the reason for Suppavāsā’s long pregnancy．J．i．407-10．This Jātaka appears，with variations in detail，in DhA．ii．198ff．,16,1
75641,en,21,asattharama,asatthārāma,Asatthārāma,Asatthārāma：The place where the Buddha  Piyadassī died．Bu．xiv．27．,11,1
75704,en,21,asava sutta,āsava sutta,Āsava Sutta,Āsava Sutta：1．āsava Sutta．-On the six qualities which make a monk worthy of honour and offerings，due to destruction of the āsavas，and also on the methods which lead to such destruction．A．iii．387-94．<br><br> 2．āsava Sutta．-Ten things that conduce to the destruction of the āsavas：the eight factors of the Noble Eightfold Path，in addition to sammāñāna and sammāvimutti．A．v．237．,11,1
75737,en,21,asavakkhaya sutta,āsavakkhaya sutta,Āsavakkhaya Sutta,Āsavakkhaya Sutta：1．āsavakkhaya Sutta．-Five things，if practised，lead to the destruction of the āsavas：reflection on what is loathsome，the thought of disgust with regard to food，revulsion from all things，the perception of impermanence in all composite things and the thought of death．A．iii．83．<br><br>2．āsavakkhaya Sutta．-The holy life is lived for the destruction of the āsavas．S．v．28．<br><br>3．āsavakkhaya Sutta．-The five indriyas of saddhā，etc．，if cultivated，lead to the destruction of the āsavas．S．v．236．<br><br>4．āsavakkhaya Sutta．-Intent concentration on in-breathing and out-breathing conduces to the destruction of the āsavas．S．v．340．<br><br>5．āsavakkhaya Sutta．-In him who knows ill，etc．，the āsavas are destroyed．S．v．434．,17,1
75794,en,21,asavanam-khaya sutta,āsavānam-khaya sutta,Āsavānam-Khaya Sutta,āsavānam-khaya Sutta：By cultivating the five indriyas （saddhā，  etc．） a monk in this very life realises the liberation by insight which is   without the āsavas．S．v．203．,20,1
75856,en,21,asavati,asāvatī,Asāvatī,Asāvatī：A creeper which grows in the Cittalatāvana in Tāvatimsa．In its fruit a divine drink is hidden，and they who drink of it once are intoxicated for four months and lie on a divine couch．It bears fruit only once in a thousand years，and the gods wait patiently for that period for a drink of the fruit．J．iii．250-1; Ap．i．41．,7,1
75992,en,21,asayha,asayha,Asayha,Asayha：A rich setthi of Bheruva．He gave generously to holy men and to the needy．After death he was born in Tāvatimsa．<br><br>A former servant of Ankura，who had settled down as a tailor in Bheruva，used to show the way to those who sought the house of Asayha，and was，therefore，reborn as a powerful Yakkha （PvA．112）．<br><br>In the Peta-Vatthu stanzas Asayha is once spoken of as Angirasa （p．25，v．23）．,6,1
76089,en,21,asekhiya sutta,asekhiya sutta,Asekhiya Sutta,Asekhiya Sutta：Five things which make a monk worthy of offerings，  etc．A．iii．134．,14,1
76178,en,21,asela,asela,Asela,Asela：Son of Mutasiva，and youngest brother of Devānampiyatissa．When the two Damilas，Sena and Guttaka，conquered Sūratissa and captured the throne，Asela defeated them and reigned in Anurādhapura for ten years （155-145 B．C．）．（Mhv．xxi．11; Cv．lxxxii．20; Epy．Zeyl．iii．，Introd．，p．5，n．1）．He was ultimately conquered by Elāra （Mhv．xxi．13）．<br><br>Asela was one of nine brothers，the others being Abhaya，Devānampiyatissa，Uttiya，Mahāsīva，Mahānāga，Mattābhaya，Sūratissa and Kīra （MT．425）．<br><br>He built a cetiya in the Asokamālaka （MT．358）．,5,1
76275,en,21,aseva sutta,āseva sutta,Āseva Sutta,āseva Sutta：If，just for the duration of a finger snap，a monk   indulges a thought of good-will，such a one is verily a monk （A．i．10）．,11,1
76398,en,21,asevitabba sutta,āsevitabba sutta,Āsevitabba Sutta,āsevitabba Sutta：On the characteristics of the person who should   be followed．A．i．124f．,16,1
76462,en,21,asibandhakaputta,asibandhakaputta,Asibandhakaputta,Asibandhakaputta：A gāmani （headman）．He came to the Buddha in the Pārileyyaka Mango Grove inNālandā and asked him various questions，recorded in the Samyutta Nikāya （iv．312ff）．One of these related to the custom among the Pacchābhumaka （Westlander） brahmins （where，perhaps，he himself belonged） of lifting a man up when dead and carrying him out，calling him by name to speed him heavenward．Surely the Buddha who is an arahant，etc．，could make the whole world go to heaven thus if he chose．To this the Buddha answers no，and explains，by various similes，that only a man’s kamma can determine where he will be reborn．On another occasion，the Buddha tells him，in answer to a question，that the Buddha teaches the Dhamma in full only to certain disciples and not to others; just as a farmer sowing seed selects，first the best field，then the moderate，and lastly，the field with the worst soil．<br><br>Asibandhakaputta tells the Buddha that，according toNigantha Nātaputta （he is described as a Nigantha-Sāvaka，S．iv．317），as a man habitually lives so goes he forth to his destiny．The Buddha points out the absurdity of this view and tells him that all Tathāgatas lay down definite rules for the guidance of their followers，so that they may attain development．<br><br>It is recorded （S．iv．322ff） that once，when Nālandā was stricken with famine，Asibandhaka visited Nigantha Nātaputta，who asks him to go and defeat the Buddha in debate．Asibandhaka is at first reluctant，but his teacher propounds to him a dilemma to put to the Buddha，and he agrees to go．<br><br>Is it true that the Buddha extols compassion to clansmen？ Why，then，does the Buddha ask for alms in a place stricken with famine？ The Buddha’s answer is that there are eight ways of injuring clansmen，and that begging for alms is not one of them．And Asibandhakaputta，pleased with the answer，declares himself to be a follower of the Buddha．<br><br>Asibandhakaputta’s conversation with the Buddha，in which the Buddha tells him that only a man’s kamma can determine the state of his rebirth，is quoted in the Nettippaka-rana （pp．45-47）．,16,1
76498,en,21,asiggaha silakala,asiggāha silākāla,Asiggāha Silākāla,Asiggāha Silākāla：See Silākāla．,17,1
76501,en,21,asiggahaka-parivena,asiggāhaka-parivena,Asiggāhaka-Parivena,Asiggāhaka-parivena：A building in the Thūpārāma．Ras．ii．123．,19,1
76564,en,21,asilakkhana jataka,asilakkhana jātaka,Asilakkhana Jātaka,Asilakkhana Jātaka：In Benares was a brahmin who could tell，by smelling them，whether swords were lucky or not．One day，while testing a sword，he sneezed and cut off the tip of his nose．The king had a false tip made and fastened to his nose so that no one could tell the difference．<br><br>The king had a daughter and an adopted nephew，who，when they grew up，fell deeply in love with each other．They wished to marry，but the king，having other plans，kept them apart．The prince bribed an old woman to get his beloved for him．The old woman reported to the king that his daughter was under the influence of witchcraft and that the only way of curing her was to take her to the cemetery under armed escort，where she must be laid on a bed under which was a corpse，and there she must be bathed for the purpose of exorcism．<br><br>The prince was to impersonate the corpse，being provided with pepper in order that he might sneeze at the right moment; the guard were warned that if the exorcism succeeded，the dead body would sneeze，rise up and kill the first thing it could lay hold of．The plot succeeded，the guard taking to their heels when the prince sneezed．The two lovers were married and were forgiven by the king．Later，they became king and queen．<br><br>One day the sword-testing brahmin was standing in the sun when the false tip of his nose melted and fell off．He stood hanging his head for very shame．＂Never mind，＂ laughed the king，＂sneezing is bad for some，but good for others．A sneeze lost you your nose，but a sneeze won for me both my throne and my queen．＂<br><br>The story was related in reference to a brahmin of the kingdom of Kosala who tested swords by smelling them．He accepted bribes and passed the swords only of those who had won his favour．One day an exasperated dealer put pepper on his sword so that when the brahmin smelt it he sneezed，slitting his nose．The monks were once talking about him when the Buddha entered and told them the story of the past．The two brahmins were one and the same man in different births．J．i．455-8．,18,1
76627,en,21,asimsa vagga,āsimsa vagga,Āsimsa Vagga,āsimsa Vagga：The sixth section of the Eka Nipāta of the  Jātakatthakathā．J．i．261-84．,12,1
76828,en,21,asisukarika sutta,asisūkarika sutta,Asisūkarika Sutta,Asisūkarika Sutta：Records the incident of Moggallāna seeing a Peta while on the way，with Lakkhana，from Gijjhakūta to Rājagaha．<br><br> The Peta travelled through the air which was bristling with sword blades．<br><br> The swords kept rising and falling directly on his body，while he uttered cries of pain．S．ii．257．,17,1
76854,en,21,asita,asita,Asita,Asita：<i>1．Asita．</i>-Often called the Buddhist Simeon，though the comparison is not quite correct．He was a sage and the chaplain of Sīhahanu，father of Suddhodana．He was the teacher of the Suddhodana，and later his chaplain．He came morning and evening to see the king，Suddhodana，who showed him as great respect as he had while yet his pupil; this，we are told，is a characteristic of Sākiyan kings． <br><br>With the king’s leave，Asita renounced the world and lived in the king’s pleasance．In due course he developed various iddhi powers．Thenceforward he would often spend the day in the deva worlds．Once，while in Tāvatimsa，he saw the whole city decked with splendour and the gods engaged in great rejoicing．On inquiry he learnt that Siddhattha Gotama，destined to become the Buddha，had been born．Immediately he went to Suddhodana’s home and asked to see the babe．From the auspicious marks on its body he knew that it would become the Enlightened One and was greatly overjoyed，but realising that he himself would，by then，be born in an Arūpa world and would not therefore be able to hear the Buddha preach，he wept and was sad．Having reassured the king regarding the babe’s future，Asita sought his sister’s son，Nalaka，and ordained him that he might be ready to benefit by the Buddha’s teaching when the time came．Later Asita was born in the Arūpa world （Sn．，pp．131-36; SnA．ii．483ff．; J．i．54f）．<br><br>According to Buddhaghosa （SnA．ii．483），Asita was so-called because of his dark complexion．He also had a second name，Kanha Devala （SnA．ii．487）．Other names for him were Kanha Siri （Sn．v．689），Siri Kanha （SnA．487） and Kāla Devala （J．i．54）．<br><br>He is evidently to be distinguished from Asita Devala，also called Kāla Devala．<br><br>The Lalita Vistara has two versions of Asita’s prophecy，one in prose and one in verse，which，in their chief details，differ but slightly from the Pāli version．In the former his nephew is called Naradatta，and Asita himself is represented as being a great sage dwelling in the Himālaya but unknown to Suddhodana．<br><br>Here is evidently a confusion of his story with that of Asita Devala．In the Mahāvastu version （ii．30f） he is spoken of as the son of a brahmin of Ujjeni，and he lives in a hermitage in the Vindhyā mountains．It is noteworthy that in the Jātaka version he is called，not an isi，but a tāpasa，an ascetic practising austerities．And there we are told that when the king brought the boy，the future Buddha，and prepared to make him do reverence to the ascetic，the babe’s feet turned up and placed themselves on the ascetic’s head．For there is no one fit to be reverenced by a Bodhisatta，and had they put the babe’s head at the feet of the ascetic，the ascetic’s head would have split into seven pieces．<br><br>The tāpasa could see forty kappas into the past and forty kappas into the future．J．i．54-5．See Thomas，op．cit．，pp．38 ff．，on the growth of the Asita legend．<br><br><i>2．Asita．</i>-A Pacceka Buddha，mentioned in a list of Pacceka Buddhas （M．iii．70; ApA．i．107）．<br><br><i>3．Asita．</i>-A garland-maker in the time of Sikhī Buddha．While taking a garland to the palace，he saw the Buddha and offered it to him．As a result，twenty-five kappas ago he became a king named Dvebhāra．In the present age he was known as Sukatāveliya Thera （Ap．i．217）．,5,1
76876,en,21,asita devala,asita devala,Asita Devala,Asita Devala：<i>1．Asita Devala．</i>-A sage （isi）．His story is given in theAssalāyana Sutta （M．ii．154ff）．Once there were seven brahmin sages living in thatched cabins in the wilds．They conceived the view that the brahmins are the highest class of men and that they alone are the legitimate sons of Brahma．Hearing of this，Asita Devala appeared before their hermitage in orange attire，with stout sandals and staff，and shouted for them．The brahmins cursed him with the intention of shrivelling him into a cinder，but the more they cursed the more comely and handsome grew Asita．Feeling that their austerities were evidently fruitless，they questioned Asita who urged them to discard their delusion．Having learnt his identity，they saluted him and wished to be instructed; Asita examined and cross-questioned them about their pretensions regarding their lineage and they could find no answer．They thereupon followed his advice and renounced their claims to superiority．<br><br>Buddhaghosa says that Asita Devala was the Bodhisatta．MA．ii．785．<br><br><i>2．Asita Devala．</i>-More commonly called Kāla Devala，probably identical with （1） above，and mentioned in the Indriya Jātaka （J．iii．463ff）．He was one of the seven chief disciples of the Bodhisatta Sarabhanga and lived with many thousand sages in Avanti Dakkhināpatha．He had a younger brother Nārada，also an ascetic，who lived in Arañjara．When Nārada became enamoured of a courtesan on the river-bank near Arañjara，Kāla Devala flew to him，and in due course brought Sālissara，Mendissara and Pabbatissara to admonish him．When they，too，failed in their efforts to convert Nārada，Kāla Devala brought the master of all sages，Sarabhanga，who with their help persuaded Nārada to give up his love．<br><br>In this present age Kāla Devala became Mahā Kaccana （J．iii．469）．,12,1
76881,en,21,asitabhu,asitābhū,Asitābhū,Asitābhū：Wife of Prince Brahmadatta．Her story is given in the  Asitābhū Jātaka．,8,1
76883,en,21,asitabhu jataka,asitābhu jātaka,Asitābhu Jātaka,Asitābhu Jātaka：The Bodhisatta was once a holy ascetic living in the Himālaya．At that time the king of Benares，growing jealous of his son Prince Brahmadatta，banished both him and his wife，Asitābhū．They went to the Himālaya and lived in a hut of leaves．One day the prince，becoming enamoured of a Candakinnarī，followed her，forsaking his wife．（The kinnarī’s name was Candā，see Candā 9）．Asitābhū went to the Bodhisatta and，having developed various superhuman powers，returned to her hut．Brahmadatta，having failed in his quest，returned to the hut where he found his wife poised in mid-air uttering songs of joy over her newfound freedom．When she left，he lived in solitude till，at his father’s death，he succeeded to the throne．<br><br>The story was told in reference to a young girl，the daughter of a servitor of the two chief disciples．She was married，but finding her husband neglectful of her，visited the two Chief Disciples．Under their instruction she attained the First Fruit of the Path and embraced the religious life，ultimately becoming an arahant．<br><br>She was Asitābhū in the previous birth （J．ii．229ff）．<br><br>The story is referred to in the Vibhanga Commentary （p．470f） in connection with a King of Benares who，having gone into the forest with his queen to eat roast flesh，fell in love with a kinnarī and deserted his wife．When he returned to his queen he found her flying through the air away from him，having developed iddhi powers．A tree-sprite then uttered a stanza，citing the example of Asitābhū．,15,1
76898,en,21,asitanjala,asitañjala,Asitañjala,Asitañjala：See Amitañjala．,10,1
76899,en,21,asitanjana,asitañjana,Asitañjana,Asitañjana：A city in the Kamsa district in   Uttarāpatha and capital of King Mahākamsa and the    Andhakavenhudāsaputta （J．iv．79; PvA．111）．<br><br>It was also the birthplace of the two merchants Tapassu and Bhalluka．AA．i．207．,10,1
76962,en,21,asiti nipata,asīti nipāta,Asīti Nipāta,Asīti Nipāta：The twenty-first section of the  Jātakatthakathā （J．v．333-511）．,12,1
77229,en,21,asivisa sutta,āsīvisa sutta,Āsīvisa Sutta,Āsīvisa Sutta：<i>1．āsīvisa Sutta．</i>-Preached at Sāvatthi．<br><br>Man has to tend four snakes of fierce heat and fearful venom -<br><br>  the four mahābhūtas; he is constantly followed by five murderous foes -    the five upādānakkhandhā; he is pursued by a murderous housebreaker with   uplifted sword -   passionate desire （nandirāga）; while trying to escape them，he wanders   into an empty village，where everything is empty -   the sixfold personal sense sphere （ajjhattikāyatana），and into it come   village-plunderers -   the six fold external sense-spheres （bāhirāyatana．） Fleeing from there he   comes to a broad sheet of water beset with danger on the hither side; the   further side is secure from fear，but there is no boat and no bridge -   the fivefold flood （ogha），the hither shore being sakkāya and the further   shore nibbāna．S．iv．172-b．<br><br><i>2．āsīvisa Sutta．</i>-There are four kinds of snakes in the world：the venomous but not fierce，the fierce but not venomous，the one that is both and the one that is neither．Similarly there are four kinds of persons：the one quick to get angry but with short-lived anger，the one slow to get angry but with lasting anger，etc．（A．ii．110-11）<br><br><i>āsīvisa Vagga</i>．-The nineteenth chapter of the Salāyatana Samyutta of the Samyutta Nikāya．J．iv．172-204．,13,1
77248,en,21,asivisopama sutta,āsīvisopama sutta,Āsīvisopama Sutta,Āsīvisopama Sutta：Probably refers to āsīvisa Sutta （1），but may be （2）．<br><br>It was preached by the Thera Majjhantika to the Nāga-king Aravāla and the people of Kasmīra and Gandhāra．<br><br>Eighty thousand of the listeners accepted the new religion and one hundred thousand were ordained after the sermon （Sp．i．66; Mhv．xii．26）．<br><br>It was also preached by Mahinda in Ceylon in the Nandanavana at Anurādhapura on the third day after his entry into the city．Thirty thousand people were converted．Ibid．，xv．178-9; Sp．i．80; Mbv．133．,17,1
77417,en,21,asoka,asoka,Asoka,Asoka：<i>1．Asoka．</i>-King of Magadha．He was the son of Bindusāra．Bindusāra had sixteen wives who bore him 101 sons．<br><br>The chief Pāli sources of information regarding Asoka areDīpavamsa （chaps．i．，v．，vi．，vii．，xi．，etc．），Mahāvamsa （v．，xi．，xx．，etc．），Samantapāsādikā （pp．35 ff．）．Other sources are the Divyāvadāna passim，and the Avadānasataka ii．200ff．For an exhaustive discussion of the sources and their contents see Prszlyski，La Legende de l’Empereur Asoka．<br><br>The Pāli Chronicles （Dīpavamsa and Mahāvamsa） mention only three of the sons，viz．Sumana （Susīma according to the northern legends） the eldest，Asoka，and Tissa （uterine brother of Asoka） the youngest．The Mahāvamsa Tīka （p．125; Mbv．98．In the northern tradition，e．g．，Asokāvadānamālā，she is called Subhadrāngī，daughter of a brahmin of Campā） gives the name of his mother as Dhammā and calls her Aggamahesī （Bindusāra’s chief queen）; she belonged to the Moriyavamsa．The preceptor of Dhammā’s family was an ājīvaka called Janasāna （which probably explains Asoka’s earlier patronage of the ājīvakas）．<br><br>In his youth Asoka was appointed Governor of Avanti with his capital at Ujjeni．The Divy．says he was in Takkasilā with headquarters inUttarāpatha，where he superseded Susīma and quelled a rebellion．When Bindusāra lay on his death-bed，Asoka left Ujjeni and came to Pātalīputta where he made himself master of the city and possessor of the throne．He is stated in the Mahāvamsa （v．20; Mbv．98） to have killed all his brothers except Tissa that he might accomplish his purpose，and to have been called Candāsoka on account of this outrage （Mhv．v．189）．It is impossible to say how much truth there is in this account of the accession．Asoka’s Rock Edicts seem to indicate that he had numerous brothers，sisters and relations alive at the time they were written in Pātaliputta and other towns （see Mookherji，Asoka，pp．3-6）．His brother Tissa he appointed as his uparāja （advisor） （Mhv．v．33），butTissa became a religious devotee attaining arahantship．The Theragāthā Commentary refers to another younger brother of Asoka，Vitasoka，who also became an arahant．（i．295f．The northern works give quite a different account of his brothers，see Mookherji，p．6）．<br><br>Asoka had several wives．His first wife was the daughter of a merchant ofVedisagiri，whom he met when stopping at the merchant’s house on his way to Ujjeni （Mhv．xiii．8ff）．Her name wasDevī，also called Vedisa-Mahādevī，and she was a Sākiyan，descended from a Sākiyan family who migrated to Vedisa to escape from Vidūdabha （Mbv．，pp．98，116）．Of Devī were born a son Mahinda，and a daughter Sanghamittā，who became the wife of Aggibrahmā and mother of Sumana．Devī evidently did not follow Asoka to Pātaliputta，for his aggamahesī （chief-queen） there was Asandhamittā （Mhv．v．85）．Asandhamittā died in the thirtieth year of Asoka’s reign，and four years later he raised Tissarakkhā to the rank of queen．Mhv．xx．1-3．The Allahabad Pillar Inscription mentions another queen，Kāruvākī，mother of Tivara．The Divy．（chap．xxvii．） gives another，Padmāvatī，Kunāla’s mother．Besides the children mentioned above，names of others are given：Jalauka，Cārumatī （Mookherji．p．9）．<br><br>According to Mahāvamsa （v．21，22），Asoka’s accession was 218 years after the Buddha’s death and his coronation was four years later．The chronicles （v．22ff） contain various stories of his miraculous powers．His command spread a yojana into the air and a yojana under the earth．The devas supplied him daily with water from the Anotatta Lake and with other luxuries from elsewhere．Yakkhas，Nāgas and even mice and karavīka birds ministered to his comfort，and thoughtful animals came and died outside his kitchen in order to provide him with food．<br><br>At first Asoka maintained the alms instituted by his father，but soon，being disappointed in the recipients，he began looking out for holy men．It was then that he saw from his window，his nephew，the young noviceNigrodha．Owing to their friendship in a past birth [Asoka，Devanampiyatissa and Nigrodha had been brothers，traders in honey，and they gave honey to a Pacceka Buddha．Asandhamittā had been the maiden who showed the honey-shop to the Pacceka Buddha．The story is given in Mhv．v．49ff]，Asoka was at once drawn to him and invited him into the palace．Nigrodha preached to him theAppamādavagga and the king was greatly pleased．He ceased his benefactions to other religious orders and transferred his patronage to Nigrodha and members of the Buddhist Order．His wealth，which，according to the Samantapāsādikā （i．52），amounted to 500，000 pieces daily，he now spent in doing acts of piety - giving 100，000 to Nigrodha to be used in any manner he wished，a like sum for the offering of perfumes and flowers at the Buddha’s shrines，100，000 for the preaching of the Dhamma，100，000 for the provision of comforts for members of the Order，and the remainder for medicines for the sick．To Nigrodha，in addition to other gifts，he sent sets of robes three times each day，placing them on the back of an elephant，adorned by festoons of flowers．Nigrodha gave these robes to other monks （MA．ii．931）．<br><br>Having learnt from Moggaliputta-Tissa that there were 84，000 sections of the Dhamma，he built in various towns an equal number of vihāras，and in Pātaliputta he erected theAsokārāma．With the aid of the Nāga king Mahākāla，he created a life-size figure of the Buddha，to which he made great offerings．<br><br>His two children，Mahinda andSanghamittā，aged respectively twenty and eighteen，he ordained under Moggaliputta-Tissa andDhammapālā，in the sixth year of his reign （MA．v．197，209）．This raised him from a paccadāyaka to a sāsanadāyādin．<br><br>In order to purge the Order of undesirable monks and heretical doctrines，Moggaliputta-Tissa held the Third Council under the king’s patronage．It is said that the pious monks refused to hold the uposatha with those they considered unworthy．The king，desirous of bringing about unity in the Sangha，sent a minister to restore amity，but the minister，misunderstanding his orders，beheaded many holy monks，being at last stopped by the king’s brother Tissa，who was then a monk （MA．vs．240ff）．<br><br>At the conclusion of the Council，held in the seventeenth year of his reign （Ibid．，280; in the northern texts Moggaliputta-Tissa’s name is given as Upagupta．It was for this Council that the Kathāvatthu was written），Asoka sent forth Theras to propagate the Buddha’s religion：<br><br>  Majjhantika to Kasmīra and Gandhāra，  Mahādeva to Mahisamandala，  Rakkhita to Vanavāsa，  Yona Dhammarakkhita to Aparantaka，  Mahārakkhita to Yona，  Majjhima to the Himālaya country and   Sona and Uttara to Suvannabhūmi;   Mahinda with Itthiya，Uttiya，Sambala and Bhaddasāla he sent to Lankā （Ibid．，xii．1-8．For particulars of these missions and identification of the places mentioned，see under the different names; this list appears also in the Samantapāsādikā，where further interesting details are given．For a discussion on them see Mookherji，pp．33ff）．In the eighteenth year of his reign he sent to Lankā，at Devanampiyatissa’s request，Sanghamittā，with a branch of the great Bodhi Tree at Buddhagayā （Mhv．xx．1）．A little earlier he had sent by his grandson Sumana，some relics of the Buddha and the Buddha’s alms-bowl to be deposited in the thūpas of Lankā （Mhv．xvii．10f）．<br><br>Asoka reigned for thirty-seven years （Mhv．xx．6）．In his later life he came to be called Dhammāsoka on account of his pious deeds （Mhv．v．189）．The Dīpavamsa gives his name in several places as Piyadassī．E．g．，vi．1，2，25．The title Devānampiya used by Asoka in his inscriptions was also used by Tissa，Asoka’s contemporary in Ceylon，and by Asoka’s grandson Dasaratha （Nāgarjunī Hill Cave Inscription）．It was used also by other kings in Ceylon：Vankanāsika Tissa，Gajabāhukagāminī and Mahallaka-Nāga （Ep．Zeyl．i．60．f）．<br><br>The Chronicles state that Asoka and Devanampiya Tissa of Ceylon had been friends - though they had never seen each other - even before Mahinda’s mission to Ceylon．Tissa had sent him，as a friendly gesture，various gifts，and Asoka had returned the courtesy．He sent an embassy of his chosen ministers，bearing gifts marvellous in splendour，that Tissa might go through a second coronation ceremony，and the messengers were directed to give this special message to the king：＂I have taken refuge in the Buddha，Dhamma and Sangha and declared myself a follower of the religion of the Sākyaputta．Seek then，even thou，oh best of men，converting thy mind with believing heart，refuge in these best of gems．＂ （Mhv．xi．18-36）<br><br>The Milindapanha （p．121） mentions an encounter of Asoka with a courtesan ofPātalīputta，Bindumatī，who，in order to show the king the power of an Act of Truth，made the waters of the Ganges to flow back．<br><br>According to the Petavatthu Atthakathā （244ff） there was a king of Surattha，called Pingala，who used to visit Asoka in order to give him counsel．Perhaps he was an old friend or tutor of the king．<br><br>Asoka is called a dīpacakkavatti as opposed to padesarājās like Bimbisāra and Pasenadi （Sp．ii．309）．<br><br>Asoka had three palaces for the three seasons：Mahāsappika，Moragīva and Mangala （Ras．i．93）．<br><br><i>2．Asoka．</i>-See Kālāsoka．<br><br><i>3．Asoka．</i>-See Vītāsoka．<br><br><i>4．Asoka．</i>-A brahmin in the time of Kassapa Buddha．He provided eight meals daily for the monks and entrusted the distribution of them to his serving-woman Bīranī．Mhv．xxvii．11．<br><br><i>5．Asoka．</i>-Attendant to Vipassī Buddha （J．i．41; Bu．xx．28）．He was once ill and was cured by a doctor who，in this age，was Tikicchaka （Tekicchakānī） Thera．Ap．i．190; ThagA．i．442．<br><br><i>6．Asoka．</i>-The chief disciple of the future Buddha Metteyya （Anāgatavamsa．v．97）．According to the Mahāvamsa （xxxii．81） he should be identified with Dutthagāmanī．<br><br><i>7．Asoka．</i>-A monk of Ñātikā．Once when the Buddha was staying at Ñātikā in the Giñjakāvasatha，Ananda mentions to the Buddha that Asoka Thera had died，and asks where he had gone．The Buddha tells him that Asoka was an arahant and had realised Nibbana．S．i．358．<br><br><i>8．Asoka．</i>-See Anoma （7）．<br><br><i>9．Asoka．</i>-A mountain near Himavā．There，in the time of Sumedha Buddha，Vissakamma built a hermitage．Ap．ii．342．,5,1
77423,en,21,asoka,asokā,Asokā,Asokā：1．Asokā．-A nun of Ñātikā．When Ananda announces her death to the Buddha at Ñātikā in the Giñjakāvasatha，and inquires where she had been born，the Buddha says that she had been reborn spontaneously in the Suddhāvāsā，there to pass away，destined never to return．S．v．358．<br><br>2．Asokā．-One of the two chief women disciples of Mangala Buddha．Bu．iv．24; J．i．34．,5,1
77436,en,21,asokamala,asokamālā,Asokamālā,Asokamālā：The wife of Prince Sāli．<br><br>She was a candāla woman of exceedingly great beauty，and the prince married her，thus renouncing his right to the throne （Mhv．xxiii．2-4）．The two had been husband and wife，named Tissa and Nagā，in a previous existence and had lived in Mundagangā in Ceylon．One day the husband received a pig from a hunter in payment of some smith’s work he had done．Having prepared the animal for food，he expressed the wish that eight holy monks might come to accept alms from him．His wife joining him in this wish，they decorated the house，prepared eight seats，strewed the village path with sand and awaited the guests．Dhammadinna Thera of Piyangudīpa，having divined the man’s wish，came to the village with seven colleagues．After they had eaten，they gave thanks and went away．The man was born as Sāli the son ofDutthagāmani，but his wife was born as a candāla as punishment for an offence in another existence．She had been the youngest of seven daughters of a carpenter and was one day scolded by her mother for untidiness．In anger she used to her mother the same abusive terms as had been hurled at her．This undutiful behaviour caused her to be born as the daughter of a candāla．MT．606 f．<br><br>Her name was Devī，and her father was the chief candāla in Hallolagāma．Her story is given at great length in Ras．ii．117f．,9,1
77437,en,21,asokamalaka,asokamālaka,Asokamālaka,Asokamālaka：One of the spots in the Mahāsāgara garden，north of the Nāgamālaka，where the Buddha Kassapa preached to the assembled populace on his visit to Ceylon．Four thousand people were converted （Mhv．xv．153ff）．<br><br>Later King Asela erected a cetiya there．MT．358．,11,1
77451,en,21,asokapujaka thera,asokapūjaka thera,Asokapūjaka Thera,Asokapūjaka Thera：An arahant．  <br><br>Ninety-four kappas ago he was the king’s park-keeper in Tivarā and offered an Asoka flower to the Buddha Paduma．<br><br>Seventy kappas ago he became king sixteen times under the name Arunañjaha．Ap．i．199．,17,1
77461,en,21,asokarama,asokārāma,Asokārāma,Asokārāma：A monastery in Pātaliputta，built by Asoka and finished in three years．It was there that the king’s brother Tissa was ordained．When the monks had refused for seven years to hold the uposatha ceremony，Asoka sent his minister to summon them to the Asokārāma．There the misguided minister beheaded several theras who refused to obey his orders．It was there that Moggaliputta Tissa held the Third Council and made a compilation of the Dhamma （Mhv．v．80，163，174，236，276）．<br><br>Asoka used to feed 60，000 monks daily at the Asokārāma．<br><br>On the day of the foundation of the Mahā Thūpa in Anurādhapura，sixty thousand monks under Mittinna came from Asokārāma （Mhv．xxix．36）．There，too，lived Dhammarakkhita，the teacher of Nāgasena （Mil．16-18）．<br><br>Indagutta Thera was appointed by the king to superintend the building of the vihāra （Sp．i．48-9）．<br><br>It was from Asokārāma that Mahinda set out on his mission to Ceylon （Sp．i．69）．,9,1
77572,en,21,assa sutta,assa sutta,Assa Sutta,Assa Sutta：Once Assa，the ＂Jockey＂ （assāroha） of Rājagaha came to the Buddha to ask if it were true that a horse-trainer，if he exerted himself in the performance of his duties，would be born among the Sarañjita devas？ The Buddha tells him that such a view is a perverted one and that its result is rebirth either in purgatory or as an animal．Assa expresses his consternation and declares himself thenceforth a follower of the Buddha．S．iv．310．,10,1
77830,en,21,assagutta,assagutta,Assagutta,Assagutta：<i>1．Assagutta Thera．</i>-A dweller in the Vattaniya hermitage．Nāgasena’s teacher sent him to Assagutta to spend the rainy season with him．There was an old woman，a devout follower of the Faith，who had for thirty years or more looked after Assagutta; it was while preaching to her that Nāgasena became a Sotāpanna．She，too，became a sotāpanna （Mil．16）．<br><br>When Nāgasena had completed his course，Assagutta sent him on to Pātaliputta to Dhammarakkhita．It was Assagutta who interceded with Sakka to persuade Mahāsena to leave the deva-world and be born in the world of men as Nagasena．He was evidently the leader of the Sangha at the time，for it was he who summoned an assembly at Yugandhara to discuss the danger caused by Milinda’s controversies （Mil．6）．In the Commentaries （DA．iii．779; AA．i．28; VibhA．272） he is quoted as an example of a kalyānamitta，full of compassion，association with whom leads to the destruction of ill-will．<br><br><i>2．Assagutta</i>．-An arahant Thera of Vattaniya-senāsana who ordained Jarasāna．,9,1
77858,en,21,assaji,assaji,Assaji,Assaji：The followers of Assaji andPunabbasu．They lived inKītāgiri，betweenSāvatthi and ālavi，and were guilty of various evil practices．They used to grow flowers，make wreaths and garlands，and send them to girls and women of respectable families and also to slave girls，to lie with such women，and disregard the precepts regarding the eating of food at the wrong time，using perfumes，visiting shows，singing and playing games of various sorts （they violated eighteen precepts，Sp．iii．625）．Their abandoned ways of life won popularity for them，and virtuous monks，who did not belong to their group，were not welcomed by the people of the neighbourhood．<br><br>The Buddha heard of their nefarious doings from a monk who had been sojourning in the district，and having convened a meeting of the Sangha，sent Sāriputta andMoggallāna，together with a number of other monks，（for the recalcitrant were passionate and violent），to carry out the Pabbājaniyakamma （Act of Banishment） against them．The deputation of the Sangha went to Kītāgiri and made an order that the Assaji-Punabbasukā should no longer dwell there，but the latter，instead of obeying the injunction，abused the monks，accusing them of partiality，and not only departed from Kītāgiri，but also left the Order．When the matter was reported to the Buddha he had the Pabbājaniyakamma revoked （＂because it had served no purpose＂） （Vin．ii．9-13，14，15）．<br><br>In the Dhammapada Commentary （ii．109） we are told that Assaji and Punabbasu had originally been disciples of Sāriputta and Moggallāna，and that when the two Aggasāvakas admonished them and their followers on the wickedness of their conduct，some of them reformed themselves and a few retired to the householder’s life．<br><br>The Assaji-Punabbasukas seem to have had a special dislike for Sāriputta and Moggallāna．Once the Buddha，on his way somewhere from Sāvatthi，accompanied by Sāriputta，Moggallāna and five hundred others，sent word to the Assaji-Punabbasukas to prepare sleeping places for them．They sent answer that the Buddha was very welcome，but not Sāriputta and Moggallāna，because ＂they were men of sinful desires and influenced by such desires．＂ （Vin．ii．171）<br><br>But elsewhere （Kītāgiri Sutta，M．i．473ff） even the Buddha is represented as having been lightly regarded by them．When it was reported to them that the Buddha lived on only one meal a day and found that it made him well and healthy，their reply was that they themselves ate in the evening and the early morning and at noon and outside prescribed hours，and that they found this quite agreeable and saw no reason for changing their mode of life．It is true，however，that even on this occasion when the Buddha sent for them，they came dutifully and listened patiently to his admonition on the necessity of implicit obedience to a teacher in whom they had faith，and we are told that they were ＂even gladdened in their hearts＂ after hearing the Buddha．There is，however，no evidence that they reformed after hearing him．<br><br>In the Commentaries （E．g．，DA．ii．525） the Assaji-Punabbasukā are mentioned as an example of those who paid no heed to precepts great or small，which they had undertaken to observe．<br><br>The Samantapāsādikā （iii．614） mentions that Kītāgiri was chosen by them as residence because it was watered by both monsoons，produced three crops，and had suitable sites for buildings．<br><br>They were five hundred in number．,6,1
77859,en,21,assaji,assaji,Assaji,Assaji：<i>1．Assaji Thera</i>The fifth of the Pañcavaggiya monks．When the Buddha preached theDhammacakkappavattana Sutta，he was the last in whom dawned the eye of Truth，and the Buddha had to discourse to him and to Mahānāma while their three colleagues went for alms （Vin．i．13．He became asotāpanna on the fourth day of the quarter，AA．i．84）．He became an arahant，together with the others，at the preaching of the Anattalakkhana Sutta （Vin．i．14; J．i．82）．<br><br>He was responsible for the conversion of Sāriputta and Moggallāna．Sāriputta，in the course of his wanderings in search of Eternal Truth，saw Assaji begging for alms in Rājagaha，and being pleased with his demeanour，followed him till he had finished his round．Finding a suitable opportunity，Sāriputta asked Assaji about his teacher and the doctrines he followed．Assaji was at first reluctant to preach to him，because，as he said，he was but young in the Order．But Sāriputta urged him to say what he knew，and the stanza which Assaji uttered then，has，ever since，been famous，as representing the keynote of the Buddha’s teaching：<br><br>  ＂ye dhammā hetuppabhavā tesam hetum Tathāgato āha tesañ ca yo nirodho，  evamvādī Mahāsamano．＂<br><br>Sāriputta immediately understood and hurried to give the glad tidings to Moggallāna that he had succeeded in his quest．Vin．i．39ff．; the incident is related in the DhA （i．75ff．） with slight variations as to detail．<br><br>Sāriputta held Assaji in the highest veneration，and we are told that from the day of this first meeting，in whatever quarter he heard that Assaji was staying，in that direction he would extend his clasped hands in an attitude of reverent supplication，and in that direction he would turn his head when he lay down to sleep （DhA．iv．150-1）．<br><br>One day when Assaji was going about in Vesāli for alms，the Nigantha Saccaka，who was wandering about in search of disputants to conquer，saw him，and questioned him regarding the Buddha’s teaching because he was a well-known disciple （ñātaññatara-sāvaka）．Assaji gave him a summary of the doctrine contained in theAnattalakkhana Sutta．Feeling sure that he could refute these views attributed to the Buddha，Saccaka went with a large concourse of Licchavis to the Buddha and questioned him．This was the occasion for the preaching of the Cula-Saccaka Sutta （M．i．227ff）．The Commentary （MA．i．452） tells us that Assaji decided on this method of exposition because he did not wish to leave Saccaka any loophole for contentious questioning．<br><br>The Samyutta Nikāya （S．iii．124ff） records a visit paid by the Buddha to Assaji as he lay grievously sick in Kassapārāma near Rājagaha．He tells the Buddha that he cannot enter into jhāna because of his difficulty in breathing and that he cannot win balance of mind．The Buddha encourages him and asks him to dwell on thoughts of impermanence and non-self．<br><br><i>2．Assaji．</i>-One of the leaders of theAssaji-Punabbasukā，the other beingPunabbasu．He was one of theChabbaggiyā，the others being Mettiya，Bhummajaka，Panduka andLohitaka．J．ii．387; MA．ii．668．<br><br><i>Assaji Sutta．</i>-Records the incident，mentioned above，of the Buddha’s visit to Assaji （1）．S．iii．124-6．,6,1
77861,en,21,assaji-punabbasuka-vatthu,assaji-punabbasuka-vatthu,Assaji-Punabbasuka-Vatthu,Assaji-Punabbasuka-Vatthu：The story of the visit of the   Aggasāvakas to the Assaji-Punabbasukā，  mentioned above．DhA．ii．108-10．,25,1
77881,en,21,assaka,assaka,Assaka,Assaka：<i>1．Assaka．</i>-A king mentioned in the Nimi Jātaka，in a list of kings，such as Dudīpa，Sāgara，Sela，etc．，who，in spite of all their great sacrifices，were not able to go beyond the Peta-world．J．vi．99．<br><br><i>2．Assaka．</i>-King of Potali in the kingdom of Kāsi．His queen consortUbbarī was very dear to him，and when she died he was plunged into grief．He put her corpse in a coffin，placed it under his bed and lay thereon，starving for seven days．The Bodhisatta was then an ascetic in the Himālaya，and just at this time he visited Potali．There，in the royal park，the king came to see him because he was told that the ascetic would show him Ubbarī．The Bodhisatta showed him Ubbarī now reborn as a dung-worm in the park，because，being intoxicated with her own beauty，she had done no good deeds．Seeing the king incredulous，the ascetic made her speak，and she declared that she cared much more for the dung-worm，who was now her mate，than for Assaka who had been her husband in her previous life．Assaka went back to the palace，had the body disposed of，married another queen and lived righteously．J．ii．155-8．<br><br><i>3．Assaka．</i>-King of Potanagara in the Assaka country，soon after the Buddha’s death．He was the father of Sujāta and had two wives．He bequeathed his kingdom to the son of the younger wife （VvA．259-60）．<br><br>See also Aruna （2）．<br><br><i>4．Assaka．</i>-The country of Assaka is one of the sixteenMahājanapadas mentioned in the Anguttara Nikāya （A．i．213; iv．252，256，260）．It does not，however; occur in the list of twelve countries given in the Janavasabha Sutta．The Assakas are said to have had settlements on theGodāvarī，and Bāvarī’s hermitage （Sn．v．977） was in their territory，in close proximity to the Alaka or Mulaka （the district round Paithan） （Law，Early Geography，21）．<br><br>The country is mentioned with Avanti （J．v．317） in the same way as Anga with Magadha，and its position in the list between Sūrasena and Avanti makes it probable that when the list was drawn up，its position was immediately to the north-west of Avanti．It is probable，in that case，that the Godāvarī settlement，in theDakkhināpatha，was a later colony．<br><br>In the Assaka Jātaka （J．ii．155） mention is made of a king Assaka whose realm was in the kingdom of Kāsī．It is significant，in this connection，that the capital of Assaka，variously called Potana （E．g．，D．ii．235; J．iii．3） or Potali （E．g．，J．ii．155），is not mentioned in the reference to the Godāvarī．<br><br>According to the Culla Kālinga Jātaka （J．iii．3-5），at one time the King of Assaka （Arum） accepted the challenge of King Kālinga ofDantapura to war，and defeated him．Later Assaka married Kālinga’s daughter and the relations between the two countries were amicable．In the Hāthigumphā Inscription of Khāravela it is related that Khāravela，regardless of King Sātakarnī，sent a large army to the west （pachime disam） to strike terror into Assaka （or Asika） nagara．Law （Op．cit．，p．21） thinks that the Assaka of the Culla Kālinga Jātaka，the Asikanagara of the Hāthigumphā Inscription and the Assaka of the Sutta Nipāta are one and the same place．This would probably be correct if Potana and Potali were regarded as two different cities，capitals of two different settlements having the same name．<br><br>Sanskrit authors speak of both Asmakā and Asvakā．It is not possible to say whether these represent two distinct tribes or whether they are variant names for the same people．Asanga mentions Asmaka in his Sūtrālankāra as a territory on the basin of the Indus．This would make it identical with the Assakenus of Greek writers，that is to the east of the Sarasvati，about twenty-five miles from the sea on the Swat valley．Pānini mentions the Asmakas （iv．173）．The Mārkandeya Purāna and the Brhat Samhitā place Assaka to the north-west．The Assaka capital，Potana，it has been suggested，is the Paudanya of the Mahābhārata （i．77，47）．In the Commentary to Kautilya’s Arthasāsta，Bhattasvāmi identifies Asmaka with Mahārāstra （Law，op．cit．，22）．<br><br>Soon after the Buddha’s death，a King Assaka was the ruler of Potali，and he and his son Sūjata were converted by Mahā Kaccānā （VvA．259-67）．<br><br>In the time of King Renu，the Assaka king of Potana was Brahmadatta （D．ii．236）．<br><br>In the Buddha’s time the Assaka king is described as an Andhakarājā．He took a thousand for the plot of land sold for Bāvarī’s hermitage （SnA．ii．581）．,6,1
77889,en,21,assaka jataka,assaka jātaka,Assaka Jātaka,Assaka Jātaka：The story of King Assaka （2）．<br><br>It was related to a monk who was distracted by the recollection of a former wife．<br><br>He was Assaka in the previous birth．J．ii．158．,13,1
77929,en,21,assalayana,assalāyana,Assalāyana,Assalāyana：A young brahmin，sixteen years old，of Sāvatthi，very learned in the Vedas and allied subjects．Five hundred brahmins staying in the city asked him to hold a discussion with the Buddha and refute his views．He agreed only after repeated requests，because，he said，Gotama was a thinker with views of his own and，therefore，difficult to defeat in controversy． <br><br>He visits the Buddha and asks what he has to say concerning the claims of the brahmins to be the only superior class，the legitimate sons of Brahma． <br><br>  The Buddha points out to him that such pretensions are baseless，and that   virtue，which alone leads to purity，can be cultivated by <i>any</i> of the   four classes．Assalāyana sits silent and upset at the end of the discourse，but when the Buddha relates to him a story of the past where Asita Devala had defeated brahmins who held these same views，Assalāyana feels relieved and expresses his admiration of the Buddha’s exposition．He declares himself a follower of the Buddha （M．ii．147ff）．Buddhaghosa （MA．ii．785） tells us further that Assalāyana became a devoted follower of the faith and built a cetiya in his own residence for worship，and that all his descendants，down to Buddhaghosa’s day，built similar cetiyas in their houses．<br><br>Assalāyana is probably to be identified with the father of Mahākotthita，his wife being Candavati．There is，however，one difficulty connected with this theory：Mahākotthita says that he was won over to the faith after hearing the same sermon of the Buddha as converted his father （yadā me pitaram Buddho vinayī sabbasuddhiyā） （ThagA．i．31; Ap．ii．480）．It is unlikely，if the identification be correct，that this refers to the Assalāyana Sutta，because at the time of that Sutta，Assalāyana was only sixteen years old; but there exists no record of any other sutta preached to Assalāyana，dealing with ＂sabbasuddhi．＂<br><br>Assalayāna’s name occurs in a list of eminent brahmins found in the Sutta-Nipāta Commentary （i．372）．<br><br><i>Assalāyana Sutta</i>．-Records the conversation between the Buddha and Assalāyana when the latter went to visit him．M．ii．147ff．,10,1
77931,en,21,assalayana sutta,assalāyana sutta,Assalāyana Sutta,Assalāyana Sutta：Records the conversation between the Buddha and  Assalāyana when the latter went to visit   him．M．ii．147ff．,16,1
77990,en,21,assamandala,assamandala,Assamandala,Assamandala：1．Assamandala．-A ford on the Mahāvālukagangā in Ceylon （Cv．lxxii．27）．Geiger refers to a legend which connects this with Kacchakatittha，in which case it should be near the Mahāgantota，east of Polounaruva．Cv．Trs．ii．321，n．5．<br><br> 2．Assamandala．-One of the spots included in the area marked off by Devānampiyatissa for the Sīmā of the Mahāvihāra．Mv．xv．15 in Appendix B to Geiger’s Edition．<br><br> 3．Assamandala．-A village near Hallolagāma．Ras．ii．121．,11,1
78050,en,21,assamukha,assamukha,Assamukha,Assamukha：One of the four rivers that flow out of the  Anotatta Lake．Many horses are found on its   banks．SnA．ii．438; UdA．301．,9,1
78067,en,21,assapala,assapāla,Assapāla,Assapāla：The second son of King Esukārī’s chaplain．He was born in the world of men at Sakka’s request．<br><br> His father had him brought up among the keepers of horses （assapālā） so that he might not wish to renounce the world．<br><br> His brothers were Hatthipāla，Gopāla and Ajapāla．He followed Hatthipāla into the ascetic life and lived on the banks of the Ganges （J．iv．476ff）．<br><br> He was Sāriputta in the present age （J．iv．491）．,8,1
78103,en,21,assapura,assapura,Assapura,Assapura：A city in the kingdom of Anga．It was here that the Mahā Assapura and Cūla Assapura Suttas were preached by the Buddha （M．i．271ff．; 281ff．; MA．i．483）．<br><br>According to the Cetiya Jātaka，Assapura was built by the second of the five sons of King Upacara of Ceti，on the spot where he saw a pure white horse．It lay to the south of Sotthivatī，Upacara’s capital．J．iii．460．,8,1
78105,en,21,assapura suttas,assapura suttas,Assapura Suttas,Assapura Suttas：See Mahā   Assapura and Cūla Assapura．,15,1
78127,en,21,assarama,assārāma,Assārāma,Assārāma：The place of death of Sikhī   Buddha （BuA．204）．The Buddhavamsa （Bu．xxi．28） calls it Dussārāma．,8,1
78149,en,21,assaroha,assāroha,Assāroha,Assāroha：Probably a nickname for the horse-trainer whose visit to   the Buddha is recorded in the Assa Sutta．He is described as a gāmani （head   man of a village）．S．iv．310．,8,1
78181,en,21,assasa sutta,assāsa sutta,Assāsa Sutta,Assāsa Sutta：A conversation between Sāriputta and the Paribbājaka   Jambukhādaka as to what constitutes comfort （assāsa） and how it might be won．  S．iv．254．,12,1
78410,en,21,assatara,assatara,Assatara,Assatara：A tribe of Nāgas present at the preaching of the Mahāsamaya Sutta （D．ii．259）．Buddhaghosa （DA．ii．688） says they lived at the foot of Sineru and were so powerful that they could resist even the Supannas （DA．ii．688）．<br><br> They were among the Nāgas assembled by Dhatarattha to help him in winning Samuddajā （J．vi．165）．They are always mentioned with the Kambala Nāgas．,8,1
78667,en,21,assu sutta,assu sutta,Assu Sutta,Assu Sutta：Preached at Sāvatthi．The tears shed by a person faring   in Samsāra，as a result of various sorrows，are greater in quantity than the   waters of the four oceans．One should therefore feel repulsion for all things   of this world．S．ii．179-80．,10,1
78760,en,21,assutava sutta,assutavā sutta,Assutavā Sutta,Assutavā Sutta：From the adjusted friction of two sticks fire is   born; if there is no friction there is no fire．Similarly，from contact   feeling is born：if contact ceases feeling ceases．The well-taught disciple   knows this and attains freedom．S．iv．95．,14,1
78772,en,21,assutavata sutta,assutavata sutta,Assutavata Sutta,Assutavata Sutta：The untaught might well be repelled by the body，seeing its decay，but not by the mind or consciousness，which is like a monkey letting go of one thing only to grasp another．<br><br> The well-taught disciple is repelled not only by the body but by all the khandhas and wishes to be free from them．S．iv．94．,16,1
78831,en,21,asubha sutta,asubha sutta,Asubha Sutta,Asubha Sutta：1．Asubha Sutta．-There are four modes of progress with reference to a monk who lives contemplating the unloveliness of the body，the repulsiveness of food，etc．His attainment，however，may be sluggish if his five indriyas （of faith，energy，etc．） are dull （A．ii．150f）．<br><br> 2．Asubha Sutta．-The idea of the foul，if cultivated，leads to great profit．S．v．132．,12,1
78879,en,21,asubhakammika tissa thera,asubhakammika tissa thera,Asubhakammika Tissa Thera,Asubhakammika Tissa Thera：Referred to in the Majjhima Commentary   （MA．i．228; J．iii．534; see also MT．401） as an example of a monk in whom lustful   desires ceased because he dwelt on the Impurities and associated only with   worthy friends．He was an arahant．,25,1
79334,en,21,asura,asura,Asura,Asura：In Pali Literature the Asuras are classed among the inferior deities together with the <br><br>    supannas，    gandhabbas，    yakkhas （DA．i．51），    garulas and     nāgas （Mil．117）．Rebirth as an Asura is considered as one of the four unhappy rebirths or evil states （apāyā），the others being niraya，tiracchānayoni and pettivisaya （E．g．，It．93; J．vi．595; J．v．186; Pv．iv．11）．<br><br>The fight between the Devas and the Asuras is mentioned even in the oldest books of the Tipitaka and is described in identical words in several passages （E．g．，D．ii．285; S．i．222; iv．201ff; v．447; M．i．253; A．iv．432; also S．i．216ff）．<br><br>A chief or king of the Asuras is often referred to as Asurinda （*），several Asuras being credited with the role of leader，most commonly，however，Vepacitti （E．g．，S．i．222; iv．201ff; J．i．205） and Rahu （A．ii．17，53; iii．243）．<br><br>  （*） Sakka was also called Asurinda and   Asurādhipa; see，e．g．，J．i．66 （Asurindena pavitthadevanagaram viya） and   J．v．245，where we are told that from the time he conquered the Asuras he was   called Asurādhipa．<br><br>Besides these we find Pahārāda （A．iv．197，200） （v．l．Mahābhadda），Sambara （S．i．227），Verocana （S．i．225; probably another name for Rāhu，see DA．ii．689），Bali （D．ii．259），Sucitti （D．ii．269） and Namucī （D．ii．269）．<br><br>The Asuras are spoken of as dwelling in the ocean after having been conquered by Vajira-hattha （Indra，elsewhere，[J．v．139] called Asurappamaddana） and are called Vāsava’s brethren，of wondrous powers and of great glory．They were present at the preaching of the Mahā Samaya Sutta （see DA．ii．689）．Buddhaghosa says that they were all descendants of an Asura maiden named Sujātā．This cannot be the Sujātā，Vepacitti’s daughter，whom Sakka married （J．i．205-6）．See also Dānavā．<br><br>There were evidently several classes of Asuras，and two are mentioned in the Pitakas，the Kālakañjakas and the Dānaveghasas．The Dānaveghasas carried bows in their hands．The Kālakañjakas were of fearsome shape （D．ii．259），and were considered the lowest among the Asuras （D．iii．7; see also Kālañkajaka and Vepacitti）．<br><br>Once the Asuras dwelt in Tāvatimsa together with the devas．When Magha Mānavaka was born as Sakka，he did not relish the idea of sharing a kingdom with others，and having made the Asuras drunken，he had them hurled by their feet on to the steeps of Sineru．There they tumbled into what came to be known as the Asurabhanava，on the lowest level of Sineru，equal in extent to Tāvatimsa．Here grew the Cittapātalī tree，and when it blossomed the Asuras knew they were no longer in the deva-world．<br><br>Wishing to regain their kingdom，they climbed Sineru，＂like ants going up a pillar．＂ When the alarm was given，Sakka went out to give battle to them in the ocean，but being worsted in the fight，he fled in his Vejayantaratha．Fearing that his chariot hurt the young Garulas，he had it turned back．The Asuras，thinking that Sakka had obtained reinforcements，turned and fled right into the Asurabhavana．Sakka went back to his city and in that moment of victory，the Vejayantapāsāda sprang up from the ground．To prevent the Asuras from coming back again，Sakka set up as guard in five places Nāgas，Garulas，Kumbhandas，Yakkhas and the Four Great Kings．Everywhere were images of Indra bearing the thunderbolt in his hand．（J．i．202-4; DhA．i．272-80; the same story，differing slightly in details，is found in SnA．484-5）．There it is said that when Sakka was born among them，the Asuras received him with great cordiality; see also the various incidents of the Asura war mentioned in the Samyutta Nikāya I．216ff．<br><br>The Asuras are sometimes called Pubbadevā （SnA．484） and their kingdom is 10，000 leagues in extent．SnA．485; elsewhere，in the same page，it is given as 100，000 leagues．<br><br>In Buddhaghosa’s time，the bygone lustre of the word Asura （as equivalent to Ahura） seems to have faded．His explanation （SA．i．260） of the name is interesting．When Sakka was born with his followers in the Asura-world （which later became Tāvatimsa） the Asuras prepared a drink called gandapāna．Sakka warned his companions not to drink it，but the Asuras became drunk and were thrown down Sineru．Halfway down they regained consciousness and made a vow never to drink intoxicants （surd） again; hence their name Asura．<br><br>The Anguttara Commentary （ii．526） defines Asura as bībhaccha，awful，vile．They had a drum called ālambara，made of a crab’s claw．They left it behind in their flight from Sakka，and since then Sakka has the use of it （J．ii．344）．<br><br>A story is told by the Buddha （S．2，v．446） of a man who once saw a whole army with its four divisions enter a lotus stalk and the man thought he was mad．But the Buddha says that it was an Asura army in flight．Here the Asuras would seem to be fairies or nature spirits．,5,1
79350,en,21,asura vagga,asura vagga,Asura Vagga,Asura Vagga：Asura Vagga．-The tenth chapter of the Catukka Nipāta of the Anguttara Nikāya．It consists of ten suttas containing the classification of four kinds of individuals to be found in the world，with more or less detailed descriptions of them （A．ii．91-101）．<br><br>Asura Sutta．-The first of the Asura Vagga．Four individuals exist in the world：the asura （a） with a retinue of asuras，（b） with a retinue of devas; the deva （a） with a retinue of devas，（b） with a retinue of asuras．The first is himself immoral，as is his company，and so on correspondingly with the others （A．ii．91）．,11,1
79447,en,21,asurinda,asurinda,Asurinda,Asurinda：Recounts an interview between the Buddha and Asurinda Bhāradvāja in Veluvana．When Asurinda heard that Bhāradvāja （probably the chief of the clan） had entered the Order，he was greatly vexed，and going up to the Buddha he abused him．The Buddha remaining silent，Asurinda thought that he acknowledged defeat．But the Buddha enlightened him，saying that the worse of the two is he who，when reviled，reviles back; he who does not so revile wins a twofold victory：he seeks the good both of himself and of the other （S．i．163f．; SA．i．178）．,8,1
79450,en,21,asurindaka bharadvaja,asurindaka bhāradvāja,Asurindaka Bhāradvāja,Asurindaka Bhāradvāja：One of the Bhāradvājas．<br><br>His interview with the Buddha is described above，in the Asurinda Sutta．<br><br>He was the third of the Bhāradvāja brothers，all of whom eventually became followers of the Buddha （MA．ii．808）．<br><br>＂The name （demon-chief） is so pagan for a Brahmin＂ says Mrs．Rhys Davids （KS．i．203，n．2），and ＂the Buddha’s reply so suggestive of Sakka’s （in Samyutta i．221） that a bifurcated or transferred legend seems fairly plausible．＂,21,1
79636,en,21,atanata,ātānātā,Ātānātā,ātānātā：A city in Uttarakuru，  mentioned with Kusinātā，Parakusinātā and Nātāpuriyā （D．iii．200）．,7,1
79642,en,21,atanatiya sutta,ātānātiya sutta,Ātānātiya Sutta,Ātānātiya Sutta：The thirty-second sutta of the Digha Nikāya，preached at the Gijjhakūta （D．iii．194ff）．<br><br>The Four Great Kings （Cattāro Mahārājāno）<i> </i>having set a guard over the four quarters，visited the Buddha．Having saluted him and sat down with hosts of otherYakkhas，Vessavana told the Buddha that the Yakkhas did not，for the most part，believe in the Buddha for the reason that they did not find it pleasant or agreeable to abstain from the things which he declared to be evil - such as the taking of life，theft，etc．And in order that the Buddha’s disciples，haunting lonely and remote parts of the forest where the Yakkhas dwelt，might find protection from them，Vessavana suggested that the Buddha might learn the ātānātiya word-rune （rakkha）．The Buddha agreeing，Vessavana proceeded to recite it．<br><br>It opens with a salutation to the seven Buddhas，beginning withVipassī．The remainder contains a list of the gods and other superhuman beings，the Four Great Kings heading the list; these last are described at some length; forty-one other gods are mentioned as a kind of appendix or afterthought，all mentioned one after another with no attempt at group division and without any details，in what are，apparently，mnemonic doggerels．<br><br>A part of the Mahāsamaya Sutta （sections 10-20） looks very much like an improved and enlarged edition of this list of bare names．<br><br>The Buddha learnt the word-rune and taught it to the monks．<br><br>The ātānātiya Sutta is now regarded as a Paritta，and its influence pervades a hundred million world systems （VibhA．430）．<br><br>In Ceylon，for instance，it is recited with great fervour at the conclusion of the Paritta ceremonies，particularly in times of illness，in order to ward off evil spirits．<br><br>It is included in the list of Parittas found in theMilinda-pañha，p．151; on the importance of this Sutta in the history of India，see Rhys Davids，Buddhist India，pp．219-37．<br><br>DA．iii．969 gives a long description of the ritual to be followed when reciting the Atānātiya Paritta．,15,1
79842,en,21,atappa,atappā,Atappā,Atappā：A class of devas whose company mortals long for （M．i．289; iii．103）．<br><br>They belong to the Suddhāvāsā （D．ii．52; D．iii．237）．<br><br>According to Buddhaghosa （DA．ii．480; VibhA．521） they are so called because they torment no one （na kañci sattam tapenti）．<br><br>They are anāgāmīs．ItA．40．,6,1
79855,en,21,atappa sutta,ātappa sutta,Ātappa Sutta,Ātappa Sutta：1．ātappa Sutta．-By him who sees not and knows not decay，death，etc．，as they really are，energy must be shown．S．ii．132．<br><br> 2．ātappa Sutta．-On the occasions on which ardent energy （ātappa） should be exerted．A．i．153．,12,1
79899,en,21,ataranda-mahabhodikkhandha,atarandā-mahābhodikkhandha,Atarandā-Mahābhodikkhandha,Atarandā-mahābhodikkhandha：A village in Rohana where the forces of   Dhamilādhikāri destroyed the rebels．Cv．lxxv．97．,26,1
79941,en,21,atata,atata,Atata,Atata：One of the Avīci hells appearing in a list of names of purgatories （S．i．150; Sn．126）．Buddhaghosa （SA．i．170; SnA．476） says these are not names of separate hells，but only periods of time in Avīci apportioned to each entrant by the working of Kamma．,5,1
80088,en,21,athabbana,athabbana,Athabbana,Athabbana：A branch of knowledge，dabbling in which is forbidden to monks （Sn．vs．927）．<br><br> When spoken in conjunction with the three Vedas，it is mentioned as a fourth branch of Veda with itihāsa as the fifth （DA．i．247）．<br><br> It is explained as āthabbanika-manta-payoga （the trade of the wonder-workers）．SnA．ii．564．,9,1
80133,en,21,athalayunnada,athalayunnāda,Athalayunnāda,Athalayunnāda：A district in S．India．Cv．lxxvi．261．,13,1
80485,en,21,aticari sutta,aticāri sutta,Aticāri Sutta,Aticāri Sutta：That an adulteress is born in purgatory．S．iv．242．,13,1
80631,en,21,atideva,atideva,Atideva,Atideva：The Bodhisatta born as a Brahmin in the time of Revata   Buddha．Having heard the Buddha preach he gave him his upper garment （J．i．35;   Bu．vi．10; Mbv．10）．He belonged to Rammavatī．BuA．134．,7,1
81374,en,21,atimbara,atimbara,Atimbara,Atimbara：Minister of Dūtthagāmani．SdS．77．,8,1
81413,en,21,atimuttaka,atimuttaka,Atimuttaka,Atimuttaka：<i>1．Atimuttaka．</i>-A cemetery near Benares，where robbers used to deposit their stolen goods．Two ascetics，Mandavya and Dīpāyana，lived there．J．iv．28f．<br><br><i>2．Atimuttaka．</i>-A novice，nephew of Sankicca．On his way to his parents to obtain，at Sankicca’s behest，permission for the higher ordination，he was attacked by thieves; he was set free on promising not to mention their whereabouts．Later，he saw his parents take the same road，but refrained from warning them on account of his promise．The thieves，marvelling at his integrity，wished to be ordained under him．He took them to Sankicca and later on to the Buddha．DhA．ii．252-3; SA．i．44-5; but see ThagA．ii．11f．，where his encounter with the thieves is mentioned as having taken place after he became arahant．The rest of the story also is different．<br><br>In Atthadassi’s time he was a rich householder and held great almsgivings for the monks after the Buddha’s death （Ap．i．88）．<br><br>He is mentioned as one who shone in the assembly of relatives （SA．i．45）．His name is often spelt Adhimuttaka．,10,1
81417,en,21,atimuttaka-samanera vatthu,atimuttaka-sāmanera vatthu,Atimuttaka-Sāmanera Vatthu,Atimuttaka-sāmanera Vatthu：See   Atimuttaka （2）．,26,1
81479,en,21,atinivasa sutta,atinivāsa sutta,Atinivāsa Sutta,Atinivāsa Sutta：The five evil results of long dwelling   （atinivāsa）．A．iii．258．,15,1
81525,en,21,atipandita,atipandita,Atipandita,Atipandita：The Bodhisatta was once born as the son of a merchant   family in Benares and was named Pandita．He   entered into partnership with another man，named Atipandita，who tried to   deceive him but in vain．J．i．405f．,10,1
82339,en,21,atitanagatapneuppanna suttas,atītānāgatapneuppanna suttas,Atītānāgatapneuppanna Suttas,Atītānāgatapneuppanna Suttas：Three in number．Seeing that the   sankhāras are （1） impermanent，（2） ill，and （3） without the self，the Ariyan   disciple cares not for what is past，is not in love with the present and seeks   dispassion for the future．S．iii．19-20．,28,1
82420,en,21,atitena sutta,atītena sutta,Atītena Sutta,Atītena Sutta：Seeing that the eye，ear，etc．，of the past are   impermanent，the Ariyan disciple should cease desiring them．S．iv．151．,13,1
82518,en,21,atitti sutta,atitti sutta,Atitti Sutta,Atitti Sutta：There is no satiety in sleep，in drinking liquor and   in sexual intercourse．A．i．261．,12,1
83018,en,21,atta-piya sutta,atta-piya sutta,Atta-Piya Sutta,Atta-piya Sutta：A name given in the Sutta Sangaha （No．46） for  Piya Sutta （2）．,15,1
83110,en,21,attadanda sutta,attadanda sutta,Attadanda Sutta,Attadanda Sutta：The fifteenth sutta of the Atthakavagga of the Sutta Nipata （Sn．182f）．<br><br> It was preached by the Buddha when he went to settle the quarrel between the Sākiyans and the Koliyans．<br><br> It was the last to be preached on that occasion．At the end of the discourse their quarrels ceased and five hundred Sākiyan and five hundred Koliyan youths entered the Order by way of ehibhikkhupabbajjā （SnA．566-9; J．v．413-4）．<br><br> The sutta deals with various aspects of self-control and a description of one who might be called a muni．,15,1
83125,en,21,attadattha thera,attadattha thera,Attadattha Thera,Attadattha Thera：When the Buddha announced that he would pass away in four months，many puthujjana-monks，out of affection for him，stayed near him，not knowing what to do．But Atthadattha，determined to realise the aim of his pabbajjā in the Buddha’s lifetime，dwelt apart，in earnest striving．His action was reported to the Buddha who，on learning what his purpose was，greatly praised him and held him up as an example to the others．At the end of the Buddha’s sermon the Thera became an arahant．DhA．iii．158-64．,16,1
83153,en,21,attadipa sutta,attadīpa sutta,Attadīpa Sutta,Attadīpa Sutta：Monks should be refuges unto themselves，the Dhamma   should be their refuge．They should seek for the very source of things in the   impermanence of the five Khandhas．S．iv．42f．,14,1
83154,en,21,attadipa vagga,attadīpa vagga,Attadīpa Vagga,Attadīpa Vagga：Of the Samyutta Nikāya （S．iii．42ff），contains ten   suttas on the nature of the body and the self．,14,1
83232,en,21,attahita sutta,attahita sutta,Attahita Sutta,Attahita Sutta：Three suttas on the four kinds of people in the   world：bent on their own profit; on another&#39;s profit; on the profit of both;   on the profit of neither．A．ii．97ff．,14,1
83296,en,21,attakara sutta,attakāra sutta,Attakāra Sutta,Attakāra Sutta：On individuality and non-individuality; preached in   answer to a brahmin&#39;s questions．A．iii．337f．,14,1
83307,en,21,attakarana sutta,attakarana sutta,Attakarana Sutta,Attakarana Sutta：See Atthakarana   Sutta．,16,1
83351,en,21,attalhidhatusena vihara,attālhidhātusena vihāra,Attālhidhātusena Vihāra,Attālhidhātusena Vihāra：A monastery built by King Dhātusena．  Cv．xxxviii．49．,23,1
83484,en,21,attantapa sutta,attantāpa sutta,Attantāpa Sutta,Attantāpa Sutta：On the self-tormentor who practices various   austerities，and the tormentor of others - butcher，fisherman，etc．and those   who，like some kings，torment both themselves and others．A．ii．203ff．,15,1
83975,en,21,atthadassi,atthadassī,Atthadassī,Atthadassī：1．Atthadassī．-The fourteenth of the twenty-four Buddhas．He was born in Sobhana in the Sucindhanu pleasaunce，his parents being Sāgara and Sudassanā （Bu．xv．; BuA．178ff）．He was so called because at his birth people recovered long-buried treasures．His wife was Visākhā and his son Sena （Sela according to the Buddhavamsa Commentary）．He lived for 10，000 years as a householder in three palaces - Amaragiri，Suragiri and Girivāhana．He left home on a horse called Sudassana．His penance lasted eight months，and his meal of milk-rice was given by a nāga woman，Sucindharā．A nāga，Dhammaruci，gave him the grass which he spread at the foot of the campaka tree，where he reached Enlightenment．His first sermon was preached in the Anomā-park near Anoma．His chief disciples were Santa，the king’s son，and Upasanta，son of the chaplain of Sucandaka．His chief women disciples were Dhammā and Sudhammā．Abhaya was his attendant，and his patrons were Nakula and Nisabha among the laymen，and Makilā and Sunandā among the lay-women．The Bodhisatta was a jatila，Susīma of Campaka，and he offered the Buddha a canopy of flowers brought from the deva-world．Atthadassī died at the age of 100，000 years at Anomārāma in Anupama and his relics were scattered in various places．He appeared in the Mandakappa，in the company of two others，Piyadassī and Dhammadassī．J．i．39．<br><br> 2．Atthadassī．A Thera in Ceylon who，in company with two others，Buddhamitta and Buddhadeva，asked that the Jātakatthakatha be written （J．i．1; Gv．68）．He was probably an incumbent of the Mahāvihara in Anurādhapura．See Pāli Lit．of Ceylon，125．<br><br> 3．Atthadassī．-One of the mythological kings of Kapilavatthu．Dip．iii．41．<br><br> 4．Atthadassī．-A Thera in Ceylon，supposed by some to be the author of the Bhesajjamañjūsā and to have been the head of the Pañca-mūla parivena．Pāli Lit．of Ceylon，215．,10,1
84138,en,21,atthaka,atthaka,Atthaka,Atthaka：<i>Atthaka-Vagga．</i>-The fourth division of the Sutta Nipāta．It consists of sixteen suttas，all of which are explained in the Mahā Niddesa．It may also have been the name of divisions of other books，because we are told that once Sona Thera intoned before the Buddha all the verses of the Books of the Eights （Atthaka-vaggikāni）．Vin．i．196-7．The DhA．（iv．101-2） says he recited the 16 portions of the Atthakavagga．<br><br>Nandamātā Upāsikā was once reciting the Atthakavagga and the Parāyanavagga on the roof of her house，and Vessavana，while on the way with his followers to see the Buddha，listened to her recital （SnA．i．370; but see A．iv．63，where only the Parāyana is mentioned）．According to this tradition，the Atthakavagga was already being recited in the Buddha’s own time．<br><br>In Sanskrit the title was known as Artha-varga and was so understood by the Chinese translators．No one has explained what the title means nor has interpreted the second sutta （Guhatthaka） except as ＂The eight Verses on the cave，＂ and similarly with the three following suttas：Dutthatthaka，Suddhattha and Paramatthaka，each of eight verses．The fact that it is commented on separately in the Mahā Niddesa and was translated into Chinese makes it appear probable that it was once a separate work．See Thomas，op．cit．，274．<br><br><i>Atthaka Sutta．</i>-Two of the same name．They deal with the methods of mastering the feelings，of bringing about their cessation and of the six ways of calming them．S．iv．221f．,7,1
84139,en,21,atthaka,atthaka,Atthaka,Atthaka：Gives an account of questions asked by Dasama of Atthakanagara of Ananda while the latter was inBeluvagāma．<br><br>It deals with the eleven portals leading to Nibbāna by which one may save oneself．M．i．349f．; A．v．342-7．<br><br>The Sutta is also called Dasama Sutta．,7,1
84140,en,21,atthaka,atthaka,Atthaka,Atthaka：<i>1．Atthaka．</i>-A celebrated sage，composer and reciter of sacred runes，mentioned together with nine others （Vāmaka，Vāmadeva，Vessāmitta，Yamataggi，Angirasa，Bhāradvāja，Vāsettha and Bhagu．Vin．i．245; D．i．104; DA．i．273），as the ancient rsis of the brahmins．They abstained from food at unseasonable times．They were the first teachers of the Tevijja Brahmins （D．i．238） and great sacrifices were conducted by them （A．iv．61）．<br><br>Various teachings are attributed to them，e．g．that they recognised five kinds of Brahmins - brahmasama，devasama，mariyāda，sambhinnamariyāda，and brāhmanacandāla （A．iii．224ff）．These sages did not claim to have discerned and realised the five qualities-truth，austerities，chastity，study and munificence - specified by the brahmins for the attainment of merit and the achievement of what is right （M．ii．199-200），though their followers behaved as if they did．Nor did they claim that they personally saw and knew that ＂here alone resides the truth and everything else is vain．＂ （M．ii．169） In the Vimānavatthu Commentary it is said that the Buddha had realised those things of which these sages thought and for which they wished （p．265）．（Brahmacintitan ti brahmehi Atthakādīhi cintitam，pañcacakkhunā dittham）．<br><br>It is said that Atthaka and the other seers had the divine eye and had incorporated the teachings of Kassapa Buddha into their own scriptures．Thus （at that time） the three Vedas were in conformity with the Dhamma．But later the brahmins went back on these teachings （DA．i．273）．<br><br>Atthaka is generally identified with Astaka mentioned as the author of Rg-veda x．104，unless the name be taken as a corrupt reading under which some representation of Atri may lurk．VT．ii．130，n．2．<br><br><i>2．Atthaka．</i>-King．Mentioned in a list of kings who in times past had been unable to get beyond the domain of sense in spite of making great gifts and holding great sacrifices．J．vi．99．<br><br><i>3．Atthaka</i>．-King．Mentioned in a list of former kings who had followed righteousness and who，by waiting diligently on ascetics and recluses，had gone to Sakka’s heaven．J．vi．251．<br><br><i>4．Atthaka</i>．-King．When Dandaka，having sinned against Kisavaccha，was destroyed with his realm，three of the subordinate lords within his kingdom - Kalinga，Atthaka and Bhīmaratha - went to consult the Bodhisatta Sarabhanga on the fate of Dandaka and his fellow-sinners．Their doubts were set at rest，and at the end of Sarabhanga’s discourse they became free of their sensuality （kāmarāga） （J．v．135-49）．Sakka himself was present at the interview and asked questions of Sarabhanga．See Sarbhanga Jātaka．<br><br><i>5．Atthaka．</i>-Pacceka Buddha．Mentioned in a nominal list．M．iii．70; Ap．i．107．,7,1
84154,en,21,atthakama vagga,atthakāma vagga,Atthakāma Vagga,Atthakāma Vagga：The fifth section of Eka Nipāta of the  Jātakatthakathā．J．i．234-61．,15,1
84197,en,21,atthakarana sutta,atthakarana sutta,Atthakarana Sutta,Atthakarana Sutta：Pasenadi tells the Buddha how，when he was sitting in the judgment-hall （atthakarana），eminent nobles and brahmins and burgesses deliberately told lies because of their worldly desires and he was disgusted．<br><br>The Buddha tells him that their action in doing so will be a source of ill to them for a long time．（Atta°）．S．i．74f．,17,1
84235,en,21,atthakatha-thera,atthakathā-thera,Atthakathā-Thera,Atthakathā-Thera：Mentioned in the Dīgha Commentary （iii．728） as   being capable of solving the doubts that arose in the mind of  Mahā Sīvali Thera of the village hermitage．,16,1
84238,en,21,atthakathacariya,atthakathācariyā,Atthakathācariyā,Atthakathācariyā：Composers （？） of the Commentaries．They lived   prior to Buddhaghosa，because he refers to   them．E．g．，AA．i．273．,16,1
84318,en,21,atthakula sutta,atthakula sutta,Atthakula Sutta,Atthakula Sutta：The reasons why certain families，having attained   great possessions，fail to last long．A．ii．249f．,15,1
84350,en,21,atthama,atthama,Atthama,Atthama：Pacceka Buddha，one of the names given in a list of such．  M．iii．70; ApA．i．106．,7,1
84437,en,21,atthana jataka,atthana jātaka,Atthana Jātaka,Atthana Jātaka：On the untrustworthiness and treacherousness of women．A young merchant，Mahādhana，patronised a courtesan，giving her a thousand pieces daily．One day，having no time to fetch the money，he went empty-handed and was cast out．Thereupon，in disgust，he became an ascetic （J．iii．474ff）．<br><br>The story is related to a monk who wished to leave the Order on account of a woman．,14,1
84438,en,21,atthana vagga,atthāna vagga,Atthāna Vagga,Atthāna Vagga：A group of the &quot;impossibilities&quot;; examples of such   are the simultaneous existence of two Buddhas，or the following of a good   result from an evil deed．A．i．26-30．,13,1
84479,en,21,atthanaparikappa sutta,atthānaparikappa sutta,Atthānaparikappa Sutta,Atthānaparikappa Sutta：Mentioned in the Atthasālinī （p．336）; it evidently refers to Anguttara i．222．<br><br> The sutta states that it were easier for the four great elements to change their characteristics than for an Ariyan disciple possessed with unvarying faith in the Buddha，the Dhamma and the Sangha，to be born in purgatory among lower animals or in the pets-world．,22,1
84584,en,21,atthangika,atthangika,Atthangika,Atthangika：1．Atthangika Sutta．-Things that flow together and coalesce do so because they contain a common element （dhātu） which makes possible such confluence，e．g．right views accord with right views by virtue of their common quality．S．ii．168．<br><br> 2．Atthangika Sutta．-On the unworthy man，the still more unworthy man and the worthy man．A．ii．220f．<br><br> Atthangika-Magga Sutta．-The Ariyan eightfold path，called the path that goes to the uncompounded （asankhata）．S．iv．367．,10,1
84873,en,21,atthapuggala sutta,atthapuggala sutta,Atthapuggala Sutta,Atthapuggala Sutta：Two suttas on the eight persons who are worthy   of homage and of gifts．A．iv．292，293．,18,1
85056,en,21,atthasadda jataka,atthasadda jātaka,Atthasadda Jātaka,Atthasadda Jātaka：Preached at Jetavana．Pasenadi，having heard one night a cry uttered by four inhabitants of hell，sought the advice of the Buddha （The story is given in full in theLohakumbhi Jātaka; J．iii．43f）．<br><br>The Buddha tells him of a former king of Benares who，when seated on his bed at midnight，heard eight unusual sounds which frightened him till they were shown by the Bodhisatta to be quite natural．J．iii．428-34．,17,1
85068,en,21,atthasahassa,atthasahassa,Atthasahassa,Atthasahassa：A district of Rohana in Ceylon （Cv．lxi．24; lxxv．154）   to the east of the modern Valaveganga．See Geiger，Cv．trans．，i．227，n．4．,12,1
85077,en,21,atthasalini,atthasālinī,Atthasālinī,Atthasālinī：Buddhaghosa’s commentary on theDhammasanganippakarana of the Abhidhamma Pitaka．<br><br>It was originally written in India （Mhv．xxxvi．225; Sas．31），but was probably revised in Ceylon as it mentions （pp．97-8） the Samantapāsādikā，also various Atthakathās and the Visuddhi Magga．,11,1
85117,en,21,atthasandassaka thera,atthasandassaka thera,Atthasandassaka Thera,Atthasandassaka Thera：An arahant．In Padumuttara’s time he was a brahmin named Nārada．<br><br> Seeing the Buddha going along，attended by his monks，he uttered the Buddha’s praises in three stanzas．<br><br> 130 kappas ago he was born as a king named Sukhitta．<br><br> He is probably identical with Nāgita Thera．Ap．i．168．,21,1
85206,en,21,atthassadvara jataka,atthassadvāra jātaka,Atthassadvāra Jātaka,Atthassadvāra Jātaka：The Bodhisatta was once born as a very wealthy setthi inBenares．He had a son who，when only seven years old，showed great intelligence and anxiety for his own spiritual welfare．One day the boy asked his father which were the paths leading to welfare and on being told them he followed their teaching．<br><br>The story was told in reference to a similar child，the son of a wealthy setthi of Sāvatthi．The father，not being able to answer the boy’s questions，took him to the Buddha at Jetavana．J．i．366-7．,20,1
85318,en,21,atthavasa vagga,atthavasa vagga,Atthavasa Vagga,Atthavasa Vagga：The seventeenth chapter of the Duka Nipāta of the   Anguttara Nikāya （A．i．98-100）．It deals with the aims behind the Buddha&#39;s   injunctions to monks with regard to the practice of samatha and vipassanā，to   be employed as remedies against lust，etc．,15,1
85414,en,21,atthavyakhyana,atthavyākhyāna,Atthavyākhyāna,Atthavyākhyāna：1．Atthavyākhyāna．-By Cūlabuddha Thera of Ceylon; a book on grammar or exegesis．Sas．34; Bode：Pali Lit．of Burma，28．<br><br>2．Atthavyākhyāna．-By Culla-Vajira （of Ceylon）．Gv．60．<br><br>3．Atthavyākhyāna．-By Culla-Vimalabuddhi; written，says the Gandhavamsa，independently，according to his own convictions．Gv．70．,14,1
85541,en,21,atthika sutta,atthika sutta,Atthika Sutta,Atthika Sutta：A group of suttas dealing with the benefits   occurring from meditating on skeletons．S．v．129ff．,13,1
85680,en,21,atthinukhopariyaya sutta,atthinukhopariyāya sutta,Atthinukhopariyāya Sutta,Atthinukhopariyāya Sutta：Is there a method by following which a monk could affirm that he has won insight？ ＂Yes，＂ answers the Buddha; a monk beholding an object or hearing a sound，etc．，recognises it with the eye of wisdom and of reason，whether it produces in him lust，etc．，or not．This method leads to insight apart from belief，hearsay，etc．S．i．138．,24,1
85695,en,21,atthipesi sutta,atthipesī sutta,Atthipesī Sutta,Atthipesī Sutta：Preached about a pets，a mere skeleton，seen near  Gijjhakūta by Moggallāna and Lakkhana．He   had been a cattle-butcher in Rājagaha．S．ii．254．,15,1
85699,en,21,atthipunja sutta,atthipuñja sutta,Atthipuñja Sutta,Atthipuñja Sutta：A name given in the Sutta Sangaha （No．21） for  Puggala Sutta （1）．,16,1
85706,en,21,atthiraga sutta,atthirāga sutta,Atthirāga Sutta,Atthirāga Sutta：All existence is the result of attachment to the   four kinds of food：kabalinkāra （solid food），phassa （contact），manosañcetanā   （will），and viññāna （consciousness）．This is explained with various similes．  S．ii．101-4．,15,1
85748,en,21,atthisena,atthisena,Atthisena,Atthisena：The Bodhisatta．<br><br>He came of a brahmin family of Benares，studied at Takkasilā and later became a religious．<br><br>He lived in the royal garden at the king’s request，but would never ask the king for anything even when pressed to do so．J．iii．352f．,9,1
85749,en,21,atthisena jataka,atthisena jātaka,Atthisena Jātaka,Atthisena Jātaka：The story of Atthisena as given above．<br><br>Some monks in ālavī were begging everywhere for materials and aid to build houses for themselves．People were annoyed by their solicitations and avoided them．When Mahā Kassapa came to ālavī people ran away from him thinking he too was one of the monks．On enquiry he learnt the reason and told it to the Buddha，who was then at the Aggālava-cetiya．The Buddha rebuked the monks，saying that formerly samanas and recluses，even though offered their choice by kings，never asked for alms，holding that begging from others was neither agreeable nor pleasant．<br><br>The Manikantha Jātaka （J．ii．282ff） was also preached on the same occasion．,16,1
85764,en,21,atthissara,atthissara,Atthissara,Atthissara：The name under which Devadatta，having suffered for   five parts of a kappa in purgatory，will become Pacceka Buddha．DhA．i．125;   Mil．111．,10,1
85848,en,21,attho sutta,attho sutta,Attho Sutta,Attho Sutta：See Virocana-asurinda Sutta （？）．,11,1
86090,en,21,atula,atula,Atula,Atula：1．Atula．-An upāsaka of Sāvatthi．He went with five hundred others to listen to Revata，who，however，being fond of solitude，would not preach to him．In anger he went to Sāriputta who，on hearing his grievances，discoursed at length on the Abhidhamma．Annoyed thereat he repaired to Ananda，to whom he told the story．Ananda preached them a very short sermon，and the upāsakas in despair sought the Buddha．The Buddha pointed out to them that they had been too hasty in their condemnation．At the end of the discourse Atula and his companions gained the First Fruit of the Path．DhA．iii．325-9．<br><br> 2．Atula．-A nāga king．The Bodhisatta in the time of Sumana Buddha．He had music played before the Buddha and gave him a pair of robes．J．i．34; Bu．v．15f．; Mbv．10．<br><br> 3．Atula．-A nāga king．The Bodhisatta in Vipassi Buddha’s time．He offered the Buddha a golden seat embossed with jewels．J．i．41; Mbv．11; Bu．xx．10f．<br><br> 4．Atula．-A celebrated physician of old，mentioned in a list with six others．Mil．272．<br><br> 5．Atula．-Son of Sikhī，who later became Sikhī Buddha．His mother was Sabbakāmā．Bu．xxi．17; DA．ii．422．,5,1
86123,en,21,atulya,atulya,Atulya,Atulya：King．A previous birth of   Asanatthavika Thera．Twenty-seven kappas ago he was king seven times under   this name．Ap．i．255．,6,1
86142,en,21,atuma,ātumā,Ātumā,Ātumā：A town that lay between Kusinārā and Sāvatthi．Once the Buddha，with a large company of bhikkhus，visited the town．At that time there dwelt in it a monk who had been ordained late in life （a buddhapabbajita，identified by Buddhaghosa （DA．ii．599） with the buddhapabbajita Subhadda） and had formerly been a barber．He had two sons，handsome，elegant and well versed in the barber’s art．When the monk heard of the Buddha’s coming，he sent his sons from house to house to collect salt and oil and rice and meal．The young men，using all their powers of persuasion，collected a large quantity of each of these things，and when the Buddha arrived in ātumā and went to stay in the Bhūsāgāra，they made ready rice-gruel and offered it to him．The Buddha，however，would not accept it as the monk，who had had the food collected，had been guilty of an unlawful act in that one monk had begged for others．<br><br>It was on this occasion that it was declared to be a dukkata offence for a monk，who had formerly been a barber，to carry about with him a barber’s equipment （Vin．i．249-50）．<br><br>In the Mahā Parinibbāna Sutta （D．16） the Buddha tells Pukkusa of another occasion on which he was staying in the Bhūsāgāra in ātumā．There was a thunderstorm and two peasants （brothers） and four oxen were struck by lightning．A large number of people having gathered at the place，one of them asked the Buddha if he were aware of the accident．But the Buddha had been in a state of concentration and had neither seen nor heard anything of it．Such was the state of calm of his mind．,5,1
86147,en,21,atuma thera,ātuma thera,Ātuma Thera,Ātuma Thera：The son of a setthi in Sāvatthi．When he grew up his mother proposed to find him a wife，but on account of his upanissaya，he left the world and was ordained．His mother tried to entice him back but he declared his great determination and，developing insight，became an arahant （Thag．v．72; ThagA．i．160）．<br><br> In Vipassī’s time he had been a householder and had made offering to Vipassī of perfumed water and fragrant powder．<br><br>Thirty-one kappas ago he was a king named Sugandha．ātuma is probably identical with Gandhodakiya Thera of the Apadāna．Ap．i．157-8．,11,1
87611,en,21,avakannaka,avakannaka,Avakannaka,Avakannaka：Given in the Pācittiya rules&#39; as an example of a low   name （hīnanāma）．Vin．iv．6ff．,10,1
88257,en,21,avandiya,avandiya,Avandiya,Avandiya：A Damila chief who fought on the side of Kulasekhara   against Parakkamabāhu I．Cv．lxxvi．146．,8,1
88472,en,21,avantaphaladayaka thera,avantaphaladāyaka thera,Avantaphaladāyaka Thera,Avantaphaladāyaka Thera：An arahant．Ninety-four kappas ago he had   given a fruit without a stalk （avanta） to a Pacceka Buddha named Sataramsi．  Ap．i．294．,23,1
88480,en,21,avanti,avanti,Avanti,Avanti：One of the four great monarchies in the time of the Buddha，the other three being Magadha，Kosala and Vamsa （or Vatsa）．<br><br>Avanti is also mentioned among the sixteen Mahājanapadā （A．i．213; iv．252，256，260）．<br><br>Its capital was Ujjenī．But according to another account （D．ii．235），Māhissati is mentioned as having been，at least for some time，the capital of Avanti．It is quite likely that ancient Avanti was divided into two parts，the northern part having its capital at Ujjenī and the southern part （also called <i>Avanti Dakkhināpatha</i>） at Māhissati （Māhismatī） （Bhandarkar：Carmichael Lectures （1918），p．54）．This theory is supported by the fact that in the Mahābhārata （ii．31，10），Avanti and Māhismatī are referred to as two different countries．<br><br>In the Buddha’s time，the King of Avanti was Pajjota，a man of violent temper （Vin．i．277），and therefore known as Canda Pajjota．He wished to conquer the neighbouring kingdom of Kosambī，of which Udena was king，but his plans did not work out as he had anticipated．Instead，his daughter Vāsuladattā became Udena’s wife and the two countries continued to be on friendly terms．The romantic story of this marriage is given in DhA．i．191ff．For a summary seeVāsuladattā．<br><br>The kingdom of Assaka is invariably mentioned in connection with Avanti．Even in the Buddha’s life-time，Avanti became a centre of Buddhism．Among eminent monks and nuns who were either born or resided there，are to be found <br><br>  Mahā Kaccāna  Nanda Kumāraputta  Sona Kutikanna  Dhammapāla  Abhayarājakumāra  Isidatta and  IsidāsīIt is said that when Pajjota heard of the Buddha’s advent to the world，he sent his chaplain’s son，Kaccāna，with seven others，to invite him to Avanti．<br><br>Having listened to the Buddha’s teaching，the messengers became arahants，and when Kaccāna conveyed to the Buddha the king’s invitation to Avanti，he was asked by the Buddha to return and represent him．Kaccāna returned to Avanti and converted Pajjota to the faith of the Buddha （ThagA．i．485）．Henceforward Mahā Kaccāna seems to have spent a good deal of his time in Avanti，dwelling in the city of Kuraraghara in the Papāta Pabbata （S．iii．9，12; iv．115-16; A．v．46; also UdA．307）．<br><br>The religion thus introduced，however，does not seem to have spread to any extent until much later; for we find Mahā Kaccāna experiencing great difficulty in collecting ten monks，in order that Sona Kutikanna might receive the higher Ordination; in fact it was not until three years had elapsed that he succeeded （Vin．i．195）．Later，when Sona Kutikanna visited the Buddha at Sāvatthi，he conveyed to the Buddha Mahā Kaccāna’s request that special rules might be laid down for the convenience of the monks of Avanti Dakkhināpatha and of，other border countries （Vin．i．197-8）．The Buddha agreed，and among the rules so laid down were the following：<br><br>  （1） The higher Ordination could be given with only four monks and a   Vinayadhara．  （2） Monks are allowed the use of shoes with thick linings （because in   Avanti the soil is black on the surface，rough and trampled by cattle）．  （3） Monks are enjoined to bathe frequently （the men of Avanti attaching   great importance to bathing）．  （4） Sheepskins，goatskins，etc．，could be used as coverlets．  （5） Robes could be accepted on behalf of a monk who has left the district，  and the ten days’ rule with regard to such a gift will not begin until the   robes have actually reached the monk’s hands （Cp．the first nissaggiya rule，  Vin．iii．195-6） （this，evidently，because of difficulty of access）．By the time of the Vesāli Council，however，Avanti had become one of the important centres of the orthodox school，for we find Yasa Kākandakaputta sending messengers to Avanti to call representatives to the Council，and we are told that eighty-eight arahants obeyed the summons （Vin．ii．298-9）．<br><br>Among other localities in Avanti （besides those mentioned above） were Ghanaselapabbata，Makkarakata and Velugāma，and，in Jaina works，we find mention also of Sudarsanapura （Law：Ksatriya Tribes，p．148）．<br><br>Even in the Buddha’s day there were rumours of the King of Avanti making preparations to attack Magadha，but we are not told that he ever did so （E．g．，M．iii．7）．Subsequently，however，before the time of Candagupta，Avanti became incorporated with Magadha．Before Asoka became King of Magadha he was the Magadha Viceroy of Avanti and ruled in Ujjeni，and it was in Ujjeni that Mahinda and Sanghamittā were born and grew up （Mhv．xiii．8ff）．But the country seems to have retained its name at least as late as the second century A．D．，as may be seen from Rudradāman’s Inscription at Junagadh （Buddhist India，p．28）．<br><br>Avanti is now identified with the country north of the Vindhaya Mountains and north-east of Bombay，roughly corresponding to modern Mālwa，Nimār and adjoining parts of the Central Provinces （Law：Geography of Early Buddhism，p．22）．<br><br>In the Milindapañha （Trs．ii．250，n．1） Avanti is mentioned as one of the three mandalas or great divisions of Jambudīpa，the other two being Pācīna and Dakkhināpatha．<br><br>According to a late tradition recorded in the Buddhavamsa （Bu．xxviii．10），the Buddha’s mat （nisīdana） and rug were deposited，after his death，in Avanti．<br><br>It has sometimes been suggested that Avanti was the home of modern Pāli （E．g．，in Bud．India，pp．153-4）．It has further been suggested that the Avanti school of monks - founded by Mahā Kaccāna，who was considered the greatest analytical exponent of the Buddha’s time - living in comparative isolation （as seen above） on account of difficulty of access （Avanti，however，lay on the road taken byBāvari’s ten disciples on their way from Patitthāna to Sāvatthi），and laying special stress on dhutavāda practices （Vin．ii．299） - developed branches of knowledge dealing mainly with grammar and doctrinal interpretation by ways of exegetical analysis．The Pāli grammar ascribed to Kaccāyana and the Netti-ppakarana were both works of this school．For a discussion of this see PLC．181ff <br><br>Avanti was one of the parts into which the earth was divided by KingRenu，with the help of his Great Steward，Mahā-Govinda．The King of Avanti at the time was Vessabhū and his capital Māhissati．D．ii．235-6．<br><br><i>2．Avanti．</i>-King of Ujjeni in a past age．During his reign the Bodhisatta was born，under the name of Citta，in a Candāla village outside Ujjeni．His story is related in the Citta-Sambhūta Jātaka．J．iv．390ff．,6,1
88492,en,21,avantika,āvantikā,Āvantikā,āvantikā：The name given to monks of   Avanti who helped Yasa Kākandakaputta to   overcome the heresy of the Vajjiputtakas．  Mhv．iv．19ff．,8,1
88497,en,21,avantiputta,avantiputta,Avantiputta,Avantiputta：King of Madhurā．His mother was the sister of Pajjota，King of Avanti，hence the name Avantiputta （MA．ii．738）．<br><br>He once went in royal state to visit Mahā Kaccāna who was staying in the Gundā Grove in Madhurā．<br><br>Their discussion is recorded in the Madhura Sutta （M．ii．83-90）．<br><br>It is said that after the interview Avantiputta became a follower of the Buddha’s teaching．,11,1
88624,en,21,avarana-nivarana sutta,āvarana-nīvarana sutta,Āvarana-Nīvarana Sutta,āvarana-nīvarana Sutta：（Also called Nīvaranāvarana）．The five   things，as above，which overwhelm the mind and weaken the insight and the   seven bojjhangas which counteract them and conduce to the attainment of   emancipation through knowledge．S．v．94-6．,22,1
88625,en,21,avarana sutta,āvarana sutta,Āvarana Sutta,āvarana Sutta：There are five things that overwhelm the mind and   weaken the insight：kāmacchanda，vyāpāda，thīnamiddha，uddhaccakukkucca and   vicikicchā．A．iii．63-4．,13,1
88655,en,21,avaranata sutta,āvaranatā sutta,Āvaranatā Sutta,Āvaranatā Sutta：Six conditions which make it impossible，even if he hear the dhamma，for a man to enter on the Path （niyāmam okkainitum） which consists of good deeds：<br><br>    killing father，    mother or     arahant，    willingly causing physical hurt to the Buddha，    bringing dissension among the monks，      being foolish，    half-witted，    deaf and dumb．A．iii．436-7．,15,1
88730,en,21,avariya,avāriyā,Avāriyā,Avāriyā：Daughter of Avāriyapitā．J．iii．230．,7,1
88736,en,21,avariya jataka,avāriya jātaka,Avāriya Jātaka,Avāriya Jātaka：Once，when the Bodhisatta was an ascetic，at the invitation of the King ofBenares，he dwelt in the royal garden，admonishing the king on the virtues of righteousness and compassion．Being pleased with him，the king wished to present him with a village of which the revenue was a thousand，but the ascetic declined the gift．For twelve years the ascetic lived in the park; then，desiring a change，he went away，and in the course of his wanderings，arrived at a ferry on the Ganges，where lived a foolish ferryman named Avāriyapitā．He took the Bodhisatta across，on the latter’s promising to tell him how to increase his wealth，his welfare and his virtue．On reaching the other side，the Bodhisatta advised the ferryman on the desirability of getting his fare before crossing if he wished to increase his wealth; he then proceeded to recite to him the stanzas on the virtue of compassion，which，for twelve years，he had daily recited to the king．Incensed at feeling that he had been cheated out of his money，the ferryman started striking the ascetic; his wife，coming along with his food，tried to stop him．Thereupon he struck her，upsetting the food and causing her womb to miscarry．He was brought before the king and punished．<br><br>Good advice is wasted on fools，like fine gold on beasts．<br><br>The story was told regarding a foolish ferryman ofAciravatī．When a certain monk came to him one evening to be taken across the river，the ferryman was annoyed and steered so badly that he wet the monk’s robes and delayed him．The two ferrymen were the same （J．iii．228-32）．,14,1
88737,en,21,avariya vagga,avāriya vagga,Avāriya Vagga,Avāriya Vagga：The first division of the Chakka Nipāta of the  Jātakatthakatha （J．iii．228-74）．,13,1
88740,en,21,avariyapita,avāriyapitā,Avāriyapitā,Avāriyapitā：The ferryman of the  Avāriya Jātaka．,11,1
88766,en,21,avaroja,avaroja,Avaroja,Avaroja：A householder in the time of Vipassī Buddha; he had a nephew who was also called Avaroja after his uncle．When the uncle undertook to build a gandhakuti for the Buddha，the nephew wished to have a share in the work，but this the uncle would not allow．The former thereupon proceeded to erect a Kuñjarasālā （Elephant Hall），on the site opposite the gandhakuti，adorned with the seven kinds of precious minerals．In the centre of the Kuñjarasālā was a jeweled pavilion beneath which was a Preacher’s Seat．At the foot of the seat were set four golden rams，of which there were two more under the foot-rest and six round the pavilion．At the festival of dedication，Avaroja invited the Buddha with sixty-eight thousand monks，giving alms to suffice for four months and various gifts to monks and novices．<br><br>This Avaroja，the nephew，became Mendaka，the famous setthi of Benares，in the present age （DhA．iii．364ff）．<br><br>A story similar to that of the two Avarojas is told of Aparājita，uncle and nephew of the same name，who also were householders in the time of Vipassī Buddha．We are told that this nephew also became Mendaka Setthi in his last birth．’ We have here，evidently，a confusion of legends （DhA．iv．202-3）．,7,1
88778,en,21,avaruddhaka,avaruddhaka,Avaruddhaka,Avaruddhaka：A yakkha．Having served Vessavana for twelve years，he received，as his reward，permission to take the boy，who later became known as Ayuvaddhana．On the day destined for the boy’s death，Avaruddhaka，coming to claim his possession，found the Buddha and his disciples there，reciting texts and taking other measures to avert his death．Avaruddhaka had to step back twelve leagues to make room for his superiors and had eventually to go away without getting the boy．DhA．ii．237-8．,11,1
89401,en,21,avasika vagga,āvāsika vagga,Āvāsika Vagga,āvāsika Vagga：The twenty-fourth chapter of the Pañaka Nipāta of   the Anguttara Nikāya．It consists of ten suttas dealing with the qualities of   a resident monk which make him worthy of honour and agreeable，or otherwise．  A．iii．261-7．,13,1
89946,en,21,avataphaliya thera,avataphaliya thera,Avataphaliya Thera,Avataphaliya Thera：1．Avataphaliya Thera．-An arahant．In a previous birth，ninetyfour kappas ago，he gave an avata （tāla？） fruit to the Pacceka Buddha Sataramsī （Ap．ii．409）．He is probably identical with Sambula Kaccāyana．ThagA．i．314．<br><br>2．Avataphaliya Thera．-His story is similar to that of （1） except that the name of the Pacceka Buddha seems to have been Sahassaramsī （or is this an epithet？） （Ap．ii．445）．He is probably to be identified with Melajina Thera．ThagA．i．252．,18,1
90084,en,21,avattaganga,āvattagangā,Āvattagangā,Āvattagangā：1．āvattagangā．-The name given to the river which，flowing from the southern channel of Anotatta，circles the lake three times before becoming the Kanhagangā．SnA．ii．439，etc．<br><br> 2．āvattagangā．-A canal which branched off to the south from the Anotattavāpī made by Parakkamabāhu I，evidently called after （1）．Cv．ixxix．50．,11,1
90553,en,21,avavadaka,avavādakā,Avavādakā,Avavādakā：A Licchavi girl．<br><br>Her father was a Nigantha who had come to Vesāli to hold discussions and had there met a Niganthī whom he married．Avavādakā had three sisters，Saccā，Lolā and Patācārā and one brother Saccaka．The children learnt from their parents one thousand theses for discussion，and on the death of the parents the sisters became Paribbājakas．In the course of their wanderings，whenever they entered a city，they would set up at the city-gate a jambu-twig，as a challenge to anyone who might wish to hold a philosophic discussion with them．<br><br>In Sāvatthi，Sāriputta accepted the challenge，and at the end of the discussion he converted them．They later became arahants．The story of their past is given in theCulla Kālinga Jātaka．J．iii．1ff．,9,1
90912,en,21,avela,avela,Avela,Avela：One of the palaces used by the Buddha Revata in his last   lay-life．Bu．vi．17．,5,1
90979,en,21,avenika sutta,āvenika sutta,Āvenika Sutta,Āvenika Sutta：There are five special （āvenika） woes which a woman has to undergo as distinct from a man：<br><br>    at a tender age she goes to her husband’s family，    leaving her relations;     she is subject to menses;     to pregnancy;     to labour at child-birth;     and she has to wait upon a man．S．iv．239．,13,1
91116,en,21,aveyya,āveyya,Āveyya,āveyya：A king of fifty-nine kappas ago，a former birth of   Samādapaka Thera．（v．l．āvekkheyya）．Ap．i．185．,6,1
91475,en,21,avici,avīci,Avīci,Avīci：One of the eight great purgatories （mahāniraya） （J．v．266）．It is ten thousand leagues in extent and forms part of a cakkavāla （SnA．ii．443）．<br><br>The Milindapañha （p．5），however，places it outside the sphere of the earth．Spence Hardy （Manual of Buddhism，p．26） mentions a tradition which says that Avīci is seven hundred miles directly under the Bodhi Tree at Gaya．In later books，e．g．the Dhammapada Commentary，it is represented as being under the earth，for we are told that the earth opened wide to allow the flames of Avīci to escape and to drag down sinners into its bowels （E．g．，DhA．i．127，147; iii．181）．It seems to have been specially designed for those who had committed very grievous crimes，among whom are <br><br>    Devadatta;     Cunda，the pork butcher;     Ananda，who raped his cousin the Therī Uppalavannā;     the ascetic Jambuka，who in a previous birth   had insulted an arahant;     the murderer of the Pacceka Buddha   Sunetta;     Sīvalī，who in a former birth had blockaded   a city for seven years;     Suppabuddha，who insulted the Buddha;       Mallikkā，because of her misbehaviour with   a dog （she was only there seven days）;     Ciñcā-Mānavikā，because she   falsely accused the Buddha;     and Kapila，brother of Sodhana，for   reviling pious monks．For details and references see under these names; see also Mil．357．<br><br>According to Buddhaghosa，Avīci is often called Mahā Niraya （AA．i．376）．Descriptions of it are to be found in several places in the four Nikāyas （E．g．，M．iii．183; A．i．141-2）．It is a quadrangular space，one hundred leagues each way，four-doored，walled all round and above with steel and with floor of incandescent molten steel．<br><br>The Dhammapadatthakathā gives a description of the tortures that await the entrant to Avīci．When，for instance，Devadatta entered there，his body became one hundred leagues in height，his head，as far as the outer ear，entered into an iron skull; his feet sank up to the ankles in iron，an iron stake as thick as the trunk of a palmyra tree came from the west wall，pierced the small of his back and，penetrating his breast，entered the east wall．Other similar stakes came from the south and from the north and transfixed him （DhA．i．148）．<br><br>The fire of Avīci is so powerful that it destroys the eyes of anyone looking at it from a distance of one hundred leagues （A．i．142）．It would destroy in a moment a rock as large as a gabled house，yet beings born there remain undestroyed，as though reposing in their mother’s womb （DhA．i．127; Mil．67）．<br><br>Beings born in Avīci suffer for periods of varying lengths; thus，Mallikā，Pasenadi’s queen，remained only for seven days （DhA．iii．121），while Devadatta is destined to pass there 100，000 kappas （DhA．i．148）．<br><br>The Sutta Nipata （p．126） gives the names of various specified periods of suffering，which，according to Buddhaghosa （SnA．i．476），are to be spent in Avīci; they are Abbuda，Nirabbuda，Ababa，Ahaha，Atata，Kumuda，Sogandhika，Uppalaka，Pundarīka，and Paduma，taken in a geometrical progression of twenty （i．e．twenty Abbudas=one Nirabbuda，etc．）．<br><br>Another mode of suffering in Avīci is described as Sarājita （SA．iii．100）．<br><br>It is noteworthy that the word Avīci occurs only once in the four Nikāyas - namely，in a passage in the Cakkavatti-Sīhānāda Sutta of the Digha Nikāya （D．iii．75; repeated in A．i．159） - but in this context there is no indication that the name refers to a purgatory．The word is not found in a list of purgatories given in the Sutta Nipāta （pp．126-31） and in the Samyutta （i．152）．It is，however，found in a poem in the Itivuttaka （No．89） which recurs both in the Vinaya （ii．203） and in the Dhammasangani （Section 1280），and there it is specifically called a niraya．<br><br>In the Digha passage mentioned above，the reference to Avīci is in connection with a tremendous growth of population which will occur in Jambudīpa in a future age．Houses will be so close that a cock could fly from any one to the next，and one would think it Avīci （avīci maññe）．<br><br>Rhys Davids suggests （Dial．iii．73，n．1） that the word （which he translates as Waveless Deep） might have been originally used to denote density of population．Buddhaghosa （DA．iii．855） explains it as ＂nirantara-pūrita＂ perhaps in the sense that it is filled with fire．In the Visuddhi Magga （ii．449） the word appears to be a synonym for jars （disintegration） and is used in connection with the disintegration of earth，water，mountains，sun，moon，etc．<br><br>Avīci is often referred to as the lowest point of the universe （Thus，e．g．，Vsm．ii．390，486; Mbv．57）．<br><br>The chief suffering endured there is that of heat （MNidA．，p．8）．,5,1
91645,en,21,avidure nidana,avidūre nidāna,Avidūre Nidāna,Avidūre Nidāna：The story of Gotama the Buddha，from the time of his leaving the Tusita heaven until the attainment of his Enlightenment at the foot of the Bodhi-tree，is called Avidūre Nidāna （J．i．2;47-77）．<br><br> The whole of the story agrees word for word with the account given in the Madhuratthavilāsinī，<br><br> Buddhaghosa’s Commentary on theBuddhavamsa; possibly they were both drawn from the same source．PLC．125-6．,14,1
91777,en,21,aviha,avihā,Avihā,Avihā：A class of devas．Their world ranks among the five foremost of the rupa-worlds，the Suddhāvāsā （D．ii．52; iii．237; M．iii．103）．<br><br>Anāgāmīs are born in Avihā and there attain arahantship （ItA．40）．<br><br>Mention is made of seven persons who became arahants immediately after being born in the Avihā world：<br><br>  Upaka  Phalaganda  Pukkusāti  Bhaddiya  Kundadeva  Bāhudanti  Pingiya （MA．ii．999）<br><br>The name Avihā means ＂not falling from prosperity＂ （attano sampattiyā na hāyantīti Avihā） （VibhA．521; DA．ii．480）．<br><br>The duration of life in Avihā is one thousand kappas （DA．iii．740）．<br><br>Uddhamsotas start their career from Avihā and end inAkanitthā （PsA．319; DhA．iii．289-90）．<br><br>The Buddha once visited Avihā．D．ii．50-1．,5,1
91884,en,21,avihimsa sutta,avihimsā sutta,Avihimsā Sutta,Avihimsā Sutta：See Akodha Sutta．,14,1
92030,en,21,avijja vagga,avijjā vagga,Avijjā Vagga,Avijjā Vagga：<i>1．Avijjā Vagga．</i>-The thirteenth chapter of the Khandha Samyutta．S．iii．170-7．<br><br><i>2．Avijjā Vagga．</i>-The sixth chapter of the Salāyatana Samyutta．S．iv．30-5．<br><br><i>3．Avijjā Vagga．</i>-The first chapter of the Magga Samyutta．S．v．1-12．<br><br><i>1．Avijjā Sutta．</i>-The ignorance of puthujjanas consists in not knowing the nature，the arising，the ceasing and the path thereto，of the five khandhas．S．iii．162．<br><br><i>2．Avijjā Sutta．</i>-In him who knows and sees the eye，objects，etc．，as impermanent，ignorance vanishes and knowledge arises．S．iv．30．<br><br><i>3．Avijjā Sutta．</i>-When ignorance is abandoned，knowledge springs up．This state is reached by knowing，by seeing the eye，etc．，as impermanent．S．iv．49-50．<br><br><i>4．Avijjā Sutta．</i>-When it is realised that nothing should be adhered to，that all phenomena are changeable and become otherwise，ignorance disappears and knowledge arises．S．iv．50．<br><br><i>5．Avijjā Sutta．</i>-The ninth sutta of the Sāmandaka Samyutta．S．iv．261-2．<br><br><i>6．Avijjā Sutta．</i>-When ignorance leads the way，wrong views arise，wrong aims，etc．; the reverse happens with knowledge．S．v．1．<br><br><i>7．Avijjā Sutta．</i>-Ignorance is ignorance about Ill，its arising，its ceasing and the way thereto．S．v．429．,12,1
92256,en,21,avijjapaccaya sutta,avijjāpaccaya sutta,Avijjāpaccaya Sutta,Avijjāpaccaya Sutta：Two suttas．Conditioned by ignorance，  activities （sankhārā） come to pass，and so on for each factor of the   Paticcasamuppāda．S．ii．60-3．,19,1
94569,en,21,avitakka sutta,avitakka sutta,Avitakka Sutta,Avitakka Sutta：1．Avitakka Sutta．-Ananda，seeing Sāriputta，remarks on his calm demeanour and his translucent colour and asks him how they came about．Sāriputta explains that he had spent the day in the second jhāna，in single-pointedness of mind，apart from thought applied and sustained （avitakka avicāra）．S．iii．236．<br><br>2．Avitakka Sutta．-Moggallāna tells the monks how he had obtained the second jhāna with the assistance of the Buddha．S．iv．263．,14,1
94987,en,21,avopupphiya thera,āvopupphiya thera,Āvopupphiya Thera,āvopupphiya Thera：An arahant．He heard Sikhī Buddha preach and，  being pleased with the sermon，threw a heap of flowers into the sky，above the   Buddha，as an offering to him．Twenty kappas ago he became a king under the   name of Sumedha （Ap．i．112）．,17,1
95376,en,21,avyadhika thera,avyādhika thera,Avyādhika Thera,Avyādhika Thera：An arahant．In a previous birth he built an   aggi-sālā for Vipassī Buddha and a hospital and hot baths for the sick．Later，  seven kappas ago，he was a king named Aparājita．  Ap．i．215．,15,1
95390,en,21,avyakata samyutta,avyākata samyutta,Avyākata Samyutta,Avyākata Samyutta：The forty-fourth section of the Samyutta Nikāya．  S．iv．374．,17,1
95391,en,21,avyakata vagga,avyākata vagga,Avyākata Vagga,Avyākata Vagga：The fourth chapter of the Sattaka Nipāta of the Anguttara Nikāya （A．iv．67-98）．<br><br> It contains ten suttas on various subjects such as the seven states of man （purisagati），anupādā parinibbāna，the knowledge Brahmas possess regarding sa-upādisesa- and anupādisesa-nibbāna，imparted to them by Moggallāna，the reason why the Dhamma will not last long，the seven kinds of wives who are like murderers，etc．,14,1
95414,en,21,avyapajjha sutta,avyāpajjha sutta,Avyāpajjha Sutta,Avyāpajjha Sutta：The Buddha teaches the harmless and the path   thereto．S．iv．371．,16,1
95527,en,21,ayacana sutta,āyācana sutta,Āyācana Sutta,Āyācana Sutta：1．āyācana Sutta．-The good monk，if he would perfectly aspire，should wish to be like Sāriputta and Moggallāna ; the nun to be like Khemā and Uppalavannā; the householder like Citta and Hatthaka; the house-mistress like Khujjuttarā and Velukantakī，the mother of Nanda．A．ii．164．<br><br> 2．āyācana Sutta．-Contains the story of the reluctance felt by the Buddha，while meditating at Uruvelā，in the eighth week after the Enlightenment，to preach his doctrine to the world，feeling that it would not appeal to the human temperament; and of the appearance before him，of the Brahmā Sahampatī，who had read his thoughts and who entreated him to overcome this reluctance．He assured the Buddha that there were in the world many who would comprehend the Dhamma if they heard it．The Buddha saw that this assurance was justified and agreed to set forth as a teacher （S．i．136ff）．<br><br>The sutta appears verbatim in the Vinaya （i．4ff） and almost verbatim in the Digha Nikāya （ii．36ff），as an episode in the life of each of the Buddhas mentioned there，but with two variants; the Brahma repeats his request three times and the stanzas in which the request is made，as given in the Samyutta，are omitted．<br><br>1．āyācana Vagga．The twelfth chapter of the Duka Nipāta of the Anguttara Nikāya．It contains eleven suttas on different topics．A．i．89-91．<br><br> 2．āyācana Vagga．-The third chapter of the Rādha Samyutta of the Samyutta Nikāya．S．iii．198-200．,13,1
95588,en,21,ayacitabhatta jataka,āyācitabhatta jātaka,Āyācitabhatta Jātaka,Āyācitabhatta Jātaka：Once the squire of a certain village，in the Kāsi country，promised the deity of a banyan tree a sacrifice should his enterprise succeed．When he came back from his journey he slew a number of creatures and took them to the tree．The deity of the tree appeared and admonished the squire，saying that <i>no one could attain deliverance by means of slaughter</i>．<br><br>The story was related in answer to a question by some monks，who had noticed that many people when going on a business journey would slay living creatures and offer them to various deities in order that their ventures might be successful．The monks wished to know if such sacrifices were of any good （J．i．169）．<br><br>The Jātaka is also known as the Pānavadha Jātaka （Feer：JA．1876，p．516）．,20,1
95627,en,21,ayagadayaka thera,āyāgadāyaka thera,Āyāgadāyaka Thera,Āyāgadāyaka Thera：An arahant．In a previous birth he worshipped with gladsome heart the thupa of Sikhī Buddha and gave carpenters money to build an āyāga （a long alms-hall，says ApA．）．<br><br> As a result he was born in deva worlds and could bring even the devas into subjection．<br><br>He could produce rain at will．Ap．i．89-90．,17,1
95698,en,21,ayakuta jataka,ayakūta jātaka,Ayakūta Jātaka,Ayakūta Jātaka：The Bodhisatta was once born in Benares and became its king．At that time people were in the habit of sacrificing animals to the gods in order to win their favour，but the Bodhisatta proclaimed that no living creature should be slain．Being enraged at the loss of their food，the Yakkhas sent one of their number to the Bodhisatta．He came to the Bodhisatta’s bed at night meaning to strike him a deadly blow．Thereupon Sakka’s throne grew hot，and learning the cause，Sakka himself came and stood guard over the Bodhisatta．The latter saw the Yakkha standing over him ready to strike but powerless，and only learnt later，to his great encouragement，that Sakka had been there to protect him （J．iii．145-7）．<br><br>The reason for the telling of the story is given in theMahākanha Jātaka．,14,1
95987,en,21,ayasmanta,āyasmanta,Āyasmanta,āyasmanta：A general of King Sāhasamalla．,9,1
96061,en,21,ayatana sutta,āyatana sutta,Āyatana Sutta,Āyatana Sutta：1．āyatana Sutta．-Once when the Buddha was staying in the Kūtāgarasālā in Vesāli，he preached to the monks a sermon on the six spheres of contact （salāyatana）．The monks listened with rapt attention until Māra，making a terrible din，disturbed their peace of mind．The Buddha admonished the monks not to be led away by Māra，and the latter，discomfited，disappeared （S．i．112）．<br><br> 2．āyatana Sutta．-The four Ariyan truths are concerned with the six personal spheres of sense．Effort should be made to realise this．S．v．426．,13,1
96530,en,21,ayoghara,ayoghara,Ayoghara,Ayoghara：The Bodhisatta was once born as the son of the king of Benares．Both the earlier children of the Queen Consort had been eaten up by a she-goblin．For the third child，therefore，an iron house （Ayoghara） was built，and in this the Bodhisatta was born，hence his name，Ayoghara． <br><br>Meanwhile the she-goblin had died，but yet the Bodhisatta grew up in the iron house．When he was sixteen his father，wishing to give him the kingdom，had him taken in ceremonial procession round the city．Wondering at all that he saw，he asked why he had been denied the sight of all these things before．When told the reason，he reflected that all life was a prison，that though he had escaped the goblin，there still remained old age and death．Accordingly，at the end of the procession，he announced his intention of renouncing the world．His parents and many others being converted to his views，they followed him into the forest，where a special hermitage was built for them by Vissakamma under Sakka’s orders．J．iv．490-99．,8,1
96557,en,21,ayogula sutta,ayogula sutta,Ayogula Sutta,Ayogula Sutta：Ananda asks the Buddha if the Buddha can，by psychic powers，reach the Brahma world in his mind-made body as well as in his physical body．The Buddha says he can，and proceeds to explain how by concentrating body in mind and mind in body the body becomes radiant and plastic．Like an iron ball heated throughout the day，or a tuft of cotton seed on a ball of thistledown，wafted lightly on the wind，so the body，at such time，rises from the ground into the air and takes on manifold forms of magic power （S．v．282-4）．,13,1
96609,en,21,ayojjha,ayojjhā,Ayojjhā,Ayojjhā：<i>1．Ayojjhā．</i>-A city of the Ganges （but see below in this article）． <br><br>Two visits of the Buddha to this city are recorded in the Samyutta Nikaya; on one occasion he preached the Phena Sutta （S．iii．140ff ） and on the other the Dārukkhandha Sutta （S．iv．179f）．In both these references the city is said to be on the Ganges; the town usually called Ayojjhā （Ayodhya） is certainly not on this river．The records，therefore，go back either to a confused or an unintelligent tradition （see Thomas：op．cit．，15; cf．Sāketa），or may possibly refer to another settlement made by colonists from the original Ayojjhā．It is worthy of note that in the Dārukkhandha Sutta some of the MSS．read Kosambī for Ayojjhā．But even Kosambī was on the Jumnā and not on the Ganges．<br><br>During the Buddhist period，Ayojjhā on the Sarayū was the capital of Dakkhina Kosala，the janapada roughly corresponding to modern Oudh．This，the Ayodhyā of the Ramayana，is about a mile from the modern Fyzabad．In the Jātaka Commentary （J．iv．82） there is a mention of Ayojjhā，which here evidently refers to the city of the Sanskrit epics．It is called the capital of King Kālasena．It was besieged by the Andhavenhuputtā，who breached the wall and took the king prisoner．Having thus subjugated the city，they went to Dvāravatī．<br><br>It was twelve yojanas in length and ten in breadth．The Vindhatirthakalpa （ch．34），a Jaina work，also gives closely related measurements．There were in it spacious roads laid out in orderly fashion．The city contained theatres for females and gardens and mango groves and it was enclosed by a wall．In addition there was a deep moat round the city．The city abounded in brahmans and also fighting men （M．N．Dutt，Ramayana，trsl．I，18-19）．<br><br>The two celebrated Chinese pilgrims Fa-hsien andHsuang-tsang，who came to India in the fifth and seventh century A．C．，respectively，have recorded their visits to Ayojjha．When Fa-hsien visited it the Buddhists and the brahmans there were not on good terms．There was a stupa to commemorate the visits of the four Buddhas．Hsuan-tsang says that Ayojjha was a kingdom five-hundred li in circuit，and the capital about twenty li．It abounded in cereals and produced a large quantity of flowers and fruits．The climate was temperate and agreeable and the manners of the people were virtuous and amiable．They loved the duties of religion and diligently devoted themselves to learning．There were about a hundred monasteries in the country and about three thousand monks who studied the books of both Mahayana and Hinayana．There were ten deva-temples; heretics of different schools were found in them，but few in number．Vasubandhu wrote many treatises while residing here and explained Buddhism to princes and monks who used to come from other countries．Asanga，too，was a resident of Ayojjha Beal，Buddhist Records of the Western World，Vol．II，247 ff．）．<br><br>The Dīpavamsa （iii．15） mentions Ayujjhanagara as the capital of King Arindama and of fifty-five of his descendants．<br><br>According to Buddhaghosa （SA．ii．233-4），the people of Ayujjhanagara built for the Buddha a vihāra in a spot surrounded by forest near a curve of the river．Once a warrior named Jagatipāla，of the race of Rāma，came to Ceylon from Ayojjhā，and having slain Vikkamapandu，the heir-apparent to the throne，ruled in Rohana for five years．Cv．lvi．13ff．<br><br><i>2．Ayojjhā．</i>-Capital of Siam．From there Vijayarājasīha，King of Ceylon，obtained monks for his own country （Cv．xcviii．91f）．A few years later his successor，Kittisirirājasīha，sent an embassy there for the same purpose．<br><br>The King of Siam showed the embassy every mark of favour and granted them the monks．The monks，who came from Ayojjhā to Ceylon，re-established the ordination of monks in the Island．Cv．xcviii．60-139; see also J．R．A．S．（Ceylon Branch），1903，No．54，pp．17ff．,7,1
96718,en,21,ayoniso sutta,ayoniso sutta,Ayoniso Sutta,Ayoniso Sutta：1．Ayoniso （or Vitakkita） Sutta．-A certain monk staying in a forest tract in Kosala was occupied with evil and wrongful thoughts．The deva of the forest，desiring his welfare，drew near and admonished him to give up his muddled ways and fix his thoughts on the Buddha，the Dhamma and the Sangha （S．i．203）．<br><br>2．Ayoniso Sutta．-In one who practices unsystematic attention，sensual desires arise afresh and grow; similarly malevolence，sloth and torpor．In him the satipatthānā fade away．The reverse happens in the case of the man who practises systematic attention．S．v．84．,13,1
96823,en,21,ayu sutta,āyu sutta,Āyu Sutta,Āyu Sutta：1．āyu Sutta．-Preached at the Kalandakanivāpa in Rājagaha．The Buddha tells the monks that human life is very brief and has its sequel elsewhere．Therefore good must be done and the holy life must be lived．Mars approaches the Buddha and suggests that men should take no heed of death，but should enjoy life like a babe replete with milk．The Buddha points out to him the error of such a view （S．i．108）．<br><br> 2．āyu Sutta．-Preached at the same place，on another occasion．Māra utters the same sentiment and the Buddha refutes his views．Māra retires vanquished．S．i．108-9．,9,1
97054,en,21,ayupala,āyupāla,Āyupāla,Āyupāla：A thera who lived in the Sankheyya Parivena near Sāgala．King Milinda’s royal astrologer informed the Elder that the king wished to see him，and the king，having obtained his permission，visited him at the Parivena，attended by five hundred Yonakas．The king discussed with the Elder the aim of those who became monks，and āyupala was unable to meet the king’s arguments．Mil．19f．,7,1
97099,en,21,ayura,āyūra,Āyūra,Āyūra：Minister of Maddava，king of Benares．When Maddava was grieved at the loss of his wife，āyūra and his colleague Pukkusa helped the king’s counsellor Senaka to quench the king’s sorrow．<br><br>The story is told in the Dasannaka Jātaka （J．iii．337ff）．<br><br>In the present age āyūra became Moggallāna （J．iii．341）．,5,1
97149,en,21,ayussa sutta,āyussa sutta,Āyussa Sutta,āyussa Sutta：Two in number，on the five conditions （such as   excessive eating），which do not bestow long life，and on the five conditions   which do．A．iii．145．,12,1
97318,en,21,ayuvaddhana kumara,āyuvaddhana kumāra,Āyuvaddhana Kumāra,Āyuvaddhana Kumāra：Two Brahmins of Dīghalambika became ascetics and practised austerities for forty-eight years．Then one of them returned to the world and having procured cattle and money，married and begot a son whom he called Dīghāyu．Later，when his former companion came to the city，the householder visited him with his wife and child．When they made obeisance to him，the ascetic said，＂Long life to you＂ to the man and his wife，but not to the child．When questioned，the ascetic told them that their son had but seven days to live，and suggested that they should visit the Buddha and ask him if there were any means of averting the child’s fate． <br><br>They did so and the Buddha，who was then staying at the āraññakutikā in Dīghalambika，told them to erect a pavilion outside the door of their house．This they did，and in the pavilion the monks recited the Paritta continuously for seven days with the child seated before them on a bench．On the seventh day the Buddha himself came and hosts of devas gathered round him．The yakkha Avaruddhaka，who had been granted the boon of eating Dīghāyu，appeared to claim him at the time appointed for his death，but on account of the presence of the devas，he could not come near the boy．The Buddha recited the Paritta all night long，and when the seventh day had passed Avaruddhaka could no longer claim the child．The Buddha declared that the boy would live for one hundred and twenty years and he was renamed āyuvaddhana．When he grew up he became the leader of five hundred lay disciples．DhA．ii．235ff．,18,1
97347,en,21,ayya,ayya,Ayya,Ayya：Brother of Tissa，king of Kalyānī．He was the queen’s lover and，being discovered，fled from the capital and lived in a district which was later named after him．He sent a letter to the queen by a man disguised as a monk，but the ruse was discovered （Mhv．xxii．13ff; MT．307）．For the rest of the story see Kalyāni-Tissa．<br><br>For ref．read MT．431．The province was near the sea （samuddatīrasamipe）．,4,1
97371,en,21,ayyaka,ayyakā,Ayyakā,Ayyakā：The Bodhisatta was once born as a bull as black as jet．While still a young calf he was given by his owners to an old woman，who reared him like a son; hence his name （＂Granny’s Blackie＂）．The village lads used to ride on him for play．Once he saw a merchant trying to get his five hundred carts across a ford; the merchant’s bulls were not strong enough for the task，and seeing the Bodhisatta the merchant tried to make use of his services．The Bodhisatta agreed only after he had been promised a thousand．The task completed，the merchant tried to cheat him，paying only half the promised amount．<br><br>But the bull would not let him go till all the money had been paid．The earnings so obtained he took to the old woman，who was greatly pleased．J．i．194-6．,6,1
97374,en,21,ayyaka sutta,ayyakā sutta,Ayyakā Sutta,Ayyakā Sutta：Pasenadī&#39;s   grandmother died at the age of 120．He had been very fond of her，and would   have done anything to have kept her．He was so grieved at her death that he   came to the Buddha for consolation．The Buddha tells him that all creatures   have to die．S．i．96ff．,12,1
97394,en,21,ayyamitta,ayyamitta,Ayyamitta,Ayyamitta：See Mahāmitta （？）．,9,1
97396,en,21,ayyamitta thera,ayyamitta thera,Ayyamitta Thera,Ayyamitta Thera：An Elder who lived in Kassakalena．In his begging village was an upāsikā who looked after him like her own son．One day the Elder，while on his begging rounds，heard her giving orders to her daughter regarding his food．He realised that the woman was undergoing great privations in order to provide him with luxuries，and feeling that he was unworthy of such attention，went back to Kassakalena and sat down on his couch，determined not to rise till he had become an arahant．During the night his object was achieved and the deva in the cave uttered his praise in song．The following morning he went as usual for his alms and the upāsikā knew that he had realised his quest （DA．iii．790-1）．<br><br>He is also called Mahāmitta．VbhA．279．,15,1
97441,en,21,baaveru,baaveru,Baaveru,Baaveru：A kingdom outside India，beyond the sea．<br><br>Trade was carried on between Bāveru and India．<br><br>See theBāveru Jātaka．<br><br>Bāveru is identified with Babylon．E．g．，Buddhist India，p．104．,7,1
97454,en,21,babbara,babbarā,Babbarā,Babbarā：Name of a tribe．Ap．ii．359．,7,1
97469,en,21,babbu jataka,babbu jātaka,Babbu Jātaka,Babbu Jātaka：There was once a rich merchant of <i>Kāsi</i> who amassed forty crores of gold．His wife died and，because of her love of money，was reborn as a mouse dwelling over the family treasure．In due course the rest of the family died and the village was deserted．The Bodhisatta was a stone cutter，working a quarry near the mouse’s residence．She，liking him，brought him one day a coin，suggesting that，with a part of it，he should buy her some meat．The Bodhisatta agreed，and this continued for some time．One day the mouse was caught by a cat，but she obtained her release by promising him some of her food．She was later caught by three other cats，but was let free on the same terms．The mouse thus had only one fifth of her food and grew very thin．The Bodhisatta noticed this，and when she told him the reason，he put her inside a crystal box and suggested that when the cats came she should refuse to have anything to do with them．The first cat arrived and，on being reviled by the mouse，jumped on the crystal box and was crushed to death．The same fate overtook the other cats．The mouse thus became free，and in gratitude to the Bodhisatta，showed him all the treasure．<br><br>The story was told in reference to <i>Kānā</i>，who lost her husband owing to four monks．The monks were the cats and Kānā the mouse．J．i．477 80．,12,1
97479,en,21,badaguna,badaguna,Badaguna,Badaguna：A locality in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．124．,8,1
97489,en,21,badalatthala,badalatthala,Badalatthala,Badalatthala：A locality in the Dakkhinadesa of Ceylon （Cv．lviii．42; lxv．26）．<br><br>It was the abode of the senāpati Sankha，who was killed there （Cv．lxiv．9）．Nearby was Pilimvatthu （Cv．lxv．4）; it was to Badalatthala that the young Parakkamabāhu first came when he escaped from his custodians．From there he went to Buddhagāma （Cv．lxvi．19），and later returned to Baddalatthala in order to meet his mother，Ratanāvalī，and the senāpati Deva，that he might visit his father with them （Cv．lxvii．81）．,12,1
97538,en,21,badaratittha,badaratittha,Badaratittha,Badaratittha：See    Padaratittha．,12,1
97549,en,21,badaravalli,badaravallī,Badaravallī,Badaravallī：The scene of a battle between the forces of   Mānābharana and those of Parakkamabāhu I．Cv．lxxii．96．,11,1
97563,en,21,badaribhatikamana,badarībhātikamāna,Badarībhātikamāna,Badarībhātikamāna：A locality in Ceylon，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．lxx．148．,17,1
97569,en,21,badarikarama,badarikārāma,Badarikārāma,Badarikārāma：A park about three miles from Kosambī （S．iii．126） where Khemaka stayed during his illness．<br><br>He was visited by monks from the Ghositārāma （SA．ii．230）．The Buddha is said to have stayed there and to have preached theTipallatthamiga Jātaka （J．i．160） and the Tittira Jātaka （J．iii．64） regarding Rāhula，who spent a whole night in the Buddha’s jakes at the Badarikārāma because he was unwilling to violate the rule laid down by the Buddha that no novice should share the room of an ordained monk （see also Vin．iv．16）．,12,1
97638,en,21,baddhaguna-vihara,baddhaguna-vihāra,Baddhaguna-Vihāra,Baddhaguna-vihāra：A monastery in Ceylon．The cetiya there，  destroyed by the Colas，was restored by Vīrabāhu，viceroy of Vijayabāhu I．  （Cv．lx．80）．,17,1
97762,en,21,baddhasimapasada,baddhasīmāpāsāda,Baddhasīmāpāsāda,Baddhasīmāpāsāda：A twelve storied uposatha-house built in   Pulatthipura by Parakkamabāhu I．Cv．lxxviii．56，67．,16,1
97809,en,21,baddheraka,baddheraka,Baddheraka,Baddheraka：An elephant of the king of Kosala．<br><br>He was once very strong，but as he grew old he became weak and，one day，stuck fast in the mire．The elephant trainer，by the king’s orders，went to the elephant arrayed as for battle and caused the battle drum to be beaten．The elephant’s pride was roused and he rose from the mire．<br><br>v．l．Pāveyyaka．（DhA．iv．25f）．,10,1
97811,en,21,baddula sutta,baddula sutta,Baddula Sutta,Baddula Sutta：See    Gaddula Sutta．,13,1
98093,en,21,bahalaganga,bahalagangā,Bahalagangā,Bahalagangā：The name given to a portion of the river flowing from   the south of    Himavā．The section is that which flows between the    Tiyaggalapokkharanī and the    Ummaggagangā．It flows through a rock for a distance of sixty leagues．  SNA．ii．439; AA．ii．760; UdA．302; MA．i．586．,11,1
98143,en,21,bahalamassu tissa thera,bahalamassu tissa thera,Bahalamassu Tissa Thera,Bahalamassu Tissa Thera：He was a pupil of Mahātissa，，and when the   latter was expelled by the Mahā-vihāra monks for misdemeanour，Bahalamassu   Tissa left the Mahā-vihāra in anger and，dwelling in Abhayagiri，formed there   a separate faction．Mhv．xxxiii．96．,23,1
98745,en,21,bahika,bāhika,Bāhika,Bāhika：See    Bāhiya （3）,6,1
99426,en,21,bahiya,bāhiya,Bāhiya,Bāhiya：<i>1．Bāhiya Dārucīriya</i>An arahant．He was born in the family of a householder of Bāhiya （Ap．ii．476 says he was born in Bhārukaccha） -  hence his name - and engaged himself in trade，voyaging in a ship．Seven times he sailed down the Indus and across the sea and returned safely home．On the eighth occasion，while on his way toSuvannabhūmi，his ship was wrecked，and he floated ashore on a plank，reaching land near Suppāraka．Having lost all his clothes，he made himself a bark garment，and went about，bowl in hand，for alms in Suppāraka．Men，seeing his garment and struck with his demeanour，paid him great honour．Though they offered him costly robes and many other luxuries，he refused them all and his fame increased．Because of his bark garment he was known as Dārucīriya．In due course he came himself to believe that he had attained arahantship，but a devatā （a Suddhāvāsa-brahmā，who had been his fellow celibate in the time of Kassapa Buddha，says the Commentary，see below and also MA．i．340），reading his thoughts and wishing him well，pointed out to him his error and advised him to seek theBuddha at Sāvatthi．By the power of the devatā，Bāhiya reached Sāvatthi in one night，a distance of one hundred and twenty leagues，and was told that the Buddha was in the city begging alms．Bāhiya followed him thither and begged to be taught something for his salvation．Twice he asked and twice the Buddha refused，saying that it was not the hour for teaching．But Bāhiya insisted，saying that life was uncertain and that the Buddha or he might die．<br><br>The Commentaries say that Bāhiya was excited by his meeting with the Buddha and that the Buddha wished to give him time to regain his calm，hence his refusal．The Buddha knew of his impending death and of his upanissaya for arahantship．He was a pacchimabhavika．<br><br>The Buddha then taught him the proper method of regarding all sense experiences -  namely，as experiences and no more．Even as he listened，Bāhiya became an arahant and the Buddha left him．Shortly after，Bāhiya was gored to death by a cow with calf （cp．the story of Pukkusāti）．The Buddha，seeing his body lying on the dung heap，asked the monks to remove it and to have it burnt，erecting a thūpa over the remains．In the assembly he declared Bāhiya to be foremost among those who instantly comprehended the Truth （khippābhiññānam） （A．i．24; Ud．i．10）．<br><br>Bāhiya’s resolve to attain to this eminence was made in the time of Padumuttara Buddha when he heard the Buddha declare a monk foremost in instantaneous comprehension．In the time of Kassapa Buddha，when the Buddha’s teachings were fading from the minds of men，Bāhiya was one of seven monks who climbed a rock，determined not to leave it until they had attained their goal．Their leader became an arahant and the second an anāgāmī -  passing into the Suddhāvāsa world; the rest were reborn in this age as Pukkusāti，Kumāra Kassapa，Dabba-Mallaputta，Sabhiya and Bāhiya．Although Bāhiya had kept the precepts in previous births，he had never given a bowl or a robe to a monk．For this reason the Buddha did not，at the end of his sermon，ordain him by the ＂ehi bhikkhu pabbajā．＂ The Buddha knew that Bāhiya had not sufficient merit to obtain divine robes．Some say that he was once a brigand and had shot a Pacceka Buddha with an arrow and had taken possession of the Pacceka Buddha’s begging bowl and robe．<br><br>Bāhiya met his death while searching for a robe in which to be ordained （UdA．77ff．; AA．i．156ff．; DhA．ii．209ff．; Ap．ii．475ff）．The cow，which killed Bāhiya was identical with the one which killed Pukkusāti，Tambadāthika andSuppabuddha （for her story see DhA．ii．35f）．<br><br><i>2．Bāhiya．</i>A Damila usurper who reigned in Anurādhapura for two years （between 43 and 29 B．C．）．He was commander in chief of Pulahattha whom he slew，being himself，in turn，slain by his own commander in chief，Panayamāra．Mhv．xxxiii．56ff．; Dpv．xx．15．<br><br><i>3．Bāhiya．</i>A monk．He is said to have，come to the Buddha asking for a teaching in brief and the Buddha told him to dwell on the impermanence of the senses and of sense objects．Profiting by the lesson，Bāhiya dwelt apart and，putting forth effort，soon became an arahant （S．iv．63f）．<br><br>It is perhaps the same monk -  called Bāhiya or Bāhika -  who is mentioned elsewhere （S．v．165f） as asking for the Buddha for a lesson and being told to meditate on the four satipatthānas．This contemplation led to arahantship．<br><br><i>4．Bāhiya．</i>A monk，fellow dweller of Anuruddha at the Ghositārāma．He seems to have taken a prominent part in the disputes of the Kosambī monks，helping them，but Anuruddha let him take his own way，not protesting at all．A．ii．239; cf．KhA．115．<br><br><i>5．Bāhiya，Bāhika．</i> The name of a country，residence of Bharata，the hunter mentioned in the Atthasadda Jātaka （J．iii．432）．See also Bāhiya Jātaka．,6,1
99429,en,21,bahiya jataka,bāhiya jātaka,Bāhiya Jātaka,Bāhiya Jātaka：Once Brahmadatta，king of Benares，saw from his window a fat and badly dressed woman relieving nature modestly and decently as she passed the courtyard of the palace when pressing need came upon her．The king was pleased with her quickness and decency，and having sent for her made her his chief queen．Their son became a Cakkavatti．<br><br>The story was told in reference to the fat wife of a Licchavi prince．The monks expressed surprise that he should love her，but the Buddha pointed out that she was healthy and cleanly in her house （J．i．420 ff）．<br><br>In the course of the Jātaka，the woman is referred to as a bāhiyā，which the scholiast explains by bahijanapadavāsī．Bāhiya here，therefore，probably means ＂rustic．＂,13,1
99538,en,21,bahubhani-jataka,bahubhāni-jātaka,Bahubhāni-Jātaka,Bahubhāni-Jātaka：Evidently another name （given in DhA．iv．92） for   the    Kacchapa Jātaka （No．215）．,16,1
99539,en,21,bahubhani-sutta,bahubhānī-sutta,Bahubhānī-Sutta,Bahubhānī-Sutta：The five disadvantages of excessive talking：liability to falsehood，malice，harshness，babbling and suffering after death．  A．iii．254．,15,1
99605,en,21,bahucinti,bahucintī,Bahucintī,Bahucintī：A fish．See the    Mitacintī Jātaka．J．i．427f．,9,1
99660,en,21,bahudhanasetthi,bahudhanasetthi,Bahudhanasetthi,Bahudhanasetthi：The name conferred by the king of Rājagaha on   Punna，when the latter was raised to the rank of setthi （DhA．iii．307）．See    Punna （No．2）．,15,1
99671,en,21,bahudhatuka sutta,bahudhātuka sutta,Bahudhātuka Sutta,Bahudhātuka Sutta：Preached at Jetavana．<br><br>It contains a series of questions asked by Ananda and the Buddha’s answers．The Buddha describes various ways in which the monk can achieve mastery of <br><br>  the elements （dhātu），  the senses，  the chain of causation， the rationally possible and   the rationally impossible．Other names for the sutta are Catuparivatta，Dhammādāsa，Amatadundubhi and Anuttara Sangāmavijaya．M．iii．61ff．,17,1
99674,en,21,bahudhiti,bahudhīti,Bahudhīti,Bahudhīti：A brahmin of the Bhāradvājagotta who had seven widowed daughters and was much in debt． <br><br>One day he lost fourteen oxen，and，after searching for them for six days，he came across the Buddha in a forest tract．He spoke the praises of the Buddha’s freedom，unperturbed by the anxieties to which he himself was a prey for the Buddha had no nagging wife，no creditors，no vermin disturbing his sleep．The Buddha agreed with him，and he was so pleased with the Buddha’s words that he asked to be ordained．The Buddha ordained him （S．i．170f ）; the Commentary adds （SA．i．187ff），that he took the newly ordained to Pasenadi to whom he related what had happened．The king summoned the man’s creditors; and paid them off，and having sent for his wife and daughters he took them under his protection．The man soon after became an arahant．,9,1
99675,en,21,bahudhiti sutta,bahudhīti sutta,Bahudhīti Sutta,Bahudhīti Sutta：Relates the story of Bahudhīti Bhāradvāja．S．i．170   f．,15,1
99828,en,21,bahuka,bahukā,Bahukā,Bahukā：A river to which sacrifices were offered （M．i．39;   J．v．388f．）．v．l．Bāhukā． ,6,1
99849,en,21,bahukara sutta,bahukāra sutta,Bahukāra Sutta,Bahukāra Sutta：Three persons who are very helpful to one another   he who leads to the Three Refuges，he through whom one understands Ill，etc．，  and he who leads one to the destruction of the āsavas．A．i．123．,14,1
99926,en,21,bahula-sutta,bahula-sutta,Bahula-Sutta,Bahula-Sutta：  Four conditions which conduce to the growth of   insight．S．v．412．,12,1
99976,en,21,bahulika,bahulikā,Bahulikā,Bahulikā：A heretical sect among the Buddhists，an offshoot orGokulikā （Mhv．v．5; Mbv．p．97）．<br><br>The Dīpavamsa （Dpv．v．41） calls the adherents of this sect Bahusuttakā．<br><br>According to Tibetan sources （Rockhill，p．183） they derived their name from their teacher，Bahusrutiya．In addition to the five propositions held by theMahāsanghikas，they considered it as a fundamental doctrine that <br><br>  there is no mode of life leading to real salvation，  that the truth of suffering is the Noble Truth，  that to perceive the suffering of the samskāras is to enter perfect   purity，  that there is no way of seeing the misery of suffering and the misery of   change;   the Sangha is but subject to worldly laws and conditions，  arahants acquire the doctrine of others，  there is a rightly preached way and a right entry into samāpatti．Ibid．，  189．,8,1
100121,en,21,bahumangala cetiya,bahumangala cetiya,Bahumangala Cetiya,Bahumangala cetiya：A shrine in Anurādhapura in the image house of which Dhātusena erected Bodhisatta figures．He also provided a diadem of rays for the Buddha images in the cetiya．These images were known as Kāselasatthā and Upasumbha （Cv．xxxviii．65）．<br><br>The cetiya is probably identical with the Mangala cetiya （q．v．）．,18,1
100138,en,21,bahumati,bāhumatī,Bāhumatī,Bāhumatī：A holy river where men bathe in order to expiate their   sins．M．i．39; MA．i．145．,8,1
100152,en,21,bahuna,bāhuna,Bāhuna,Bāhuna：A monk who is said to have asked the Buddha，while on the banks of the Gaggarā Lake inCampā，about the conditions from which the Tathāgata is released and emancipated．<br><br>The Buddha enumerated ten such．<br><br>A．v．151f．,6,1
100153,en,21,bahuna-sutta,bāhuna-sutta,Bāhuna-Sutta,Bāhuna-Sutta：The questions asked by Bāhuna （q．v．） and the Buddha&#39;s   answers thereto．A．v．151 f．,12,1
100161,en,21,bahunandi,bahunandi,Bahunandi,Bahunandi：See Bāhuraggi below．,9,1
100214,en,21,bahupakara sutta,bahūpakāra sutta,Bahūpakāra Sutta,Bahūpakāra Sutta：Five things which make a monk of great service to   his residence．A．iii．263．,16,1
100320,en,21,bahuputta,bahuputta,Bahuputta,Bahuputta：A shrine in the neighbourhood of Vesāli，to the north of that city （D．iii．9）．The Buddha is said to have stayed there （D．ii．118;，Ud．vi．1; S．v．259）．It was a pre Buddhist shrine and，according to the Commentaries （E．g．，UdA．323; SA．ii．128，etc．），was a many branched nigrodha tree where persons prayed for sons to the deva of the tree．Hence its name．<br><br>Mahā Kassapa says that while yet a ＂learner＂ he paid homage to the Buddha at a Bahuputtaka-nigrodha where the Buddha had gone to meet him．The Buddha taught him of the training to be followed and，profiting by the lesson，eight days later Mahā Kassapa became an arahant．This nigrodha，however，was on the road from <i>Rājagaha</i> to <i>Nālandā</i> and was three leagues from Rājagaha*．It cannot，therefore，have been identical with the tree，which gave its name to the Bahuputta cetiya．<br><br>  * S．ii．220; see <i>Mahā Kassapa</i>．It was here that the Buddha exchanged   his robe for that of Kassapa，SA．ii．128; ThagA．ii．145; AA．i．102; Mtu．iii．50．,9,1
100323,en,21,bahuputta,bāhuputta,Bāhuputta,Bāhuputta，Bahuputtaka：King of    Benares and husband of Khemā．He is identified with Sāriputta．For details   see the    Hamsa Jātakā．J．iv．423ff．; cp．Seyya．,9,1
100340,en,21,bahuputtika,bahuputtikā,Bahuputtikā,Bahuputtikā：See    Sonā Therī．,11,1
100348,en,21,bahuraggi,bāhuraggi,Bāhuraggi,Bāhuraggi：One of seven beings born in the    Avihā world，there to pass away entirely．v．l．Bahunandi．S．i．35，60;   ThigA．222．,9,1
100508,en,21,bahussuta sutta,bahussuta sutta,Bahussuta Sutta,Bahussuta Sutta：Five qualities which make a man learned and wise．  S．iv．244．,15,1
100560,en,21,bahutara satta vagga,bahutarā sattā vagga,Bahutarā Sattā Vagga,Bahutarā Sattā Vagga：The tenth chapter of the Sacca Samyutta．  S．v．473．,20,1
100662,en,21,bahuvedaniya sutta,bahuvedanīya sutta,Bahuvedanīya Sutta,Bahuvedanīya Sutta：Pañcakanga asks Udāyi （Pandita Udāyī，says MA．ii．629） how many kinds of feelings theBuddha mentions．Udāyi answers that there are three：<br><br>  pleasant，  unpleasant and   indifferent．Pañcakanga，however，insists that there are but two：pleasant and unpleasant．Ananda，overhearing the conversation，reports it to the Buddha，who says that both Pañcakanga and Udāyi are correct because he himself classified feelings in various ways; sensual pleasures might be pleasant，but are not the highest pleasures; far better and more excellent are the pleasures enjoyed by a monk who develops the four jhānas，the plane of infinity of consciousness and the plane of nought．<br><br>M．i．396ff．; the Sutta is repeated at S．iv．223ff．，under the name ofPañcakanga Sutta．,18,1
100844,en,21,bakabrahma jataka,bakabrahma jātaka,Bakabrahma Jātaka,Bakabrahma Jātaka：Relates the story of the Buddha’s visit to Baka Brahma．<br><br>and the incidents mentioned regarding Baka’s previous birth as  Kesava．J．iii．358 ff．,17,1
100845,en,21,bakabrahma sutta,bakabrahma sutta,Bakabrahma Sutta,Bakabrahma Sutta：Relates the story of the Buddha’s visit to Baka and the conversation between Baka and the Buddha on that occasion．The incidents of Baka’s previous life are referred to but without detail （S．i．142 f）．Cp．Brahmanimantika Sutta．<br><br>This sutta cannot be identical with the Bakabrahma Sutta mentioned in Theragāthā Commentary and quoted there in full （ii．185 f）．It is stated there that once when the Buddha was at Jetavana a certain Brahmā conceived the view that no monk or recluse could come to his world．The Buddha，aware of this，went to the Brahma world and stood in the air enveloped in flame． <br><br>He was followed by Moggallāna，Kassapa，Kappina and Anuruddha．Moggallāna asked the Brahmā if he still held the same view，to which he replied that he no longer thought that he was eternal．（This shows that the Brahmā of the story was most probably Baka．）  <br><br>When the Buddha and his followers had departed，the Brahmā sent one of his retinue to Moggallāna to find out if there were other disciples of the Buddha as mighty as he．Moggallāna’s answer was that there were many such （the sutta is given at S．i．144 ff．，but there the name given is “Aparāditthi＂ Sutta）．,16,1
100850,en,21,bakagalluddhavapi,bakagalluddhavāpī,Bakagalluddhavāpī,Bakagalluddhavāpī：A locality in Rohana，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．lxxv．124． ,17,1
100870,en,21,bakkula,bakkula,Bakkula,Bakkula：He was; born in the family of a councillor of Kosambī，and，while being bathed by his nurse in the waters of the Yamunā，he slipped into the river and was swallowed by a fish．The fish was caught by an angler and sold to the wife of a Benares councillor．* When the fish was split open the child was discovered unhurt，and cherished by the councillor’s wife as her own son．On discovering his story，she asked permission of his parents to keep him．The king decided that the two families should have him in common，hence his name Bākula （two families - bi kin）．** <br><br>* This preservation of Bakkula was due to the power of the sanctity of his last life; it was a case of psychic power diffused by knowledge （ñānavipphārā iddhi），PS．ii．211; Vsm．379．<br><br>** Cp．the explanation of bakkula in J．P．T．S．1886，pp．95ff．<br><br>After a prosperous life，at the age of eighty，Bakkula heard the Buddha preach and left the world．For seven days he remained unenlightened，but on the dawn of the eighth day he became an arahant．Later，the Buddha declared him to be foremost in good health （A．i．25; for a problem connected with this，see Mil．215ff．）．<br><br>In the time of Anomadassī Buddha，he was a learned Brahmin who became a holy hermit．He heard the Buddha preach and became his follower，and when the Buddha suffered from stomach trouble，he cured him and was reborn later in the Brahma world．In the time of Padumuttara Buddha，he was a householder of Hamsavatī，and，hearing a monk acclaimed as most healthy，he wished for a similar honour in a future life．Before the appearance of Vipassī Buddha，he was born in Bandhumatī，where he became a hermit．Later，he saw the Buddha，acknowledged him as teacher，and cured a monk of tinapupphakaroga （？ hay fever）． <br><br>In the time of Kassapa Buddha，he renovated an old vihāra and provided the monks with medicaments （AA．i．168 ff．; MA．ii．928 ff．; ThagA．i．434 ff．; Ap．i．328 ff．; PSA．491）．Bakkula lived to a very old age* （AA．ii．596），and shortly before his death ordained Acela Kassapa，who had been his friend in his lay days．** Bakkula was one of the four who had great abhiññā （mahābhiññappattā） in the time of Gotama Buddha，the others being the two chief disciples and Bhaddā Kaccānā （AA．i．204）．He is often mentioned （E．g．，MA．i．348） as an example of a monk who practised asceticism without preaching it to others．Fifty five kappas ago he was a king named Anoma （v．l．Aranemī） （Ap．i．329）．<br><br> * according to the Bakkula Sutta （M．iii．125），he was eighty years a monk．This is confirmed by DA．ii．413，where his age is given as 160．<br><br>** See Bakkula Sutta below．The Thag．contains three verses （225 7） which he spoke when about to pass away．,7,1
100873,en,21,bakkula sutta,bakkula sutta,Bakkula Sutta,Bakkula Sutta：Bakkula’s friend，Acela Kassapa，visits him at Veluvana in Rājagaha．Bakkula tells him of his life during the eighty years of monkshood，and Kassapa wishes to be ordained under him．Soon after，Kassapa becomes an arahant，and Bakkula passes away as he sat on his pyre．M．iii．124ff．,13,1
100934,en,21,bala-samyutta,bala-samyutta,Bala-Samyutta,Bala-Samyutta：The sixth section of the Mahā Vagga of the Samyutta   Nikāya．S．v．249 53．,13,1
100935,en,21,bala sutta,bala sutta,Bala Sutta,Bala Sutta：<i>1．Bala Sutta．</i> The four powers：energy，mindfulness，concentration and wisdom．A．ii．252．<br><br><i>2．Bala Sutta．</i> On the five powers：faith，self respect （hiri），fear of blame，energy and wisdom．A．iii．248．<br><br><i>3．Bala Sutta．</i>On the six powers：faith，energy，mindfulness，concentration，insight，destruction of the āsavas．A．iii．280．<br><br><i>4．Bala Sutta．</i> On the seven powers：the five in Sutta 2 （above） to which are added mindfulness and concentration．A．iv．3．<br><br><i>5．Bala Sutta．</i> On the ten powers of an arahant，whereby he knows that his āsavas have come to an end．A．v．174f．<br><br><i>6．Bala Sutta．</i> The five powers （saddhā，viriya，sati，samādhi，paññā） constitute the path which leads to the Uncompounded．S．iv．361．<br><br><i>7．Bala Sutta．</i> The practice of these five powers （see 6） is the path to the Uncompounded．S．iv．366．<br><br><i>8．Bala Sutta．</i>The eight powers of eight beings：weeping in children，anger in women，weapons with thieves，power in kings，discontent with fools，understanding with the wise，consideration with the learned，forgiveness with ascetics and recluses．A．iv．223．<br><br><i>9．Bala Sutta．</i>Just as all deeds requiring strength are done with the earth as their support，even so a monk，supported by virtue，cultivates the Noble Eightfold Path．S．v．45= S．v．135．,10,1
100963,en,21,balacittapabodhani,bālacittapabodhanī,Bālacittapabodhanī,Bālacittapabodhanī：The name of a Tīkā．Gv．65，67．,18,1
100988,en,21,baladatta,baladatta,Baladatta,Baladatta：A king，last of the dynasty of    Brahmadeva，who reigned in Ekacakkhu．Dpv．iii．25; MT．128．,9,1
100993,en,21,baladeva,baladeva,Baladeva,Baladeva：The second of the sons of Devagabbhā，the brothers known as the Andhakavenhuputtā．<br><br>Baladeva killed Cānura and Mutthika．The latter，when dying，vowed vengeance and，having been born as a goblin in the Kālamattikā forest，assumed the form of a wrestler when Baladeva passed that way and killed and ate him．J．iv．81，82，88; PvA．11，93．,8,1
101001,en,21,baladevavattika,baladevavattikā,Baladevavattikā,Baladevavattikā：Followers of a certain cult who hoped for   purification by their practices．MNid．89．,15,1
101025,en,21,baladicca,bālādicca,Bālādicca,Bālādicca：A monastery in South India，the residence of Coliya   Dīpankara （Buddhappiya），author of the Rūpasiddhi．P．L．C．220．,9,1
101113,en,21,balaka,bālaka,Bālaka,Bālaka：See below，Bālakalonakāragāma．,6,1
101125,en,21,balakalonakarama,bālakalonakārāma,Bālakalonakārāma,Bālakalonakārāma：A locality near Kosambī．<br><br>When the monks of Kosambī started quarrelling，the Buddha left them and went to Bālakalonakārāma，where he visited Bhagu and preached to him on the virtues of solitude．From there the Buddha proceeded toPācīnavamsadāya （Vin．i．350; M．iii．154; DhA．i．47; J．iii．489）．<br><br>The readings of the texts are uncertain，and it is impossible to say whether a village （gāma） is meant or only a grove （ārāma）．<br><br>The reading Bālakalonakāragāma occurs in the Majjhima Commentary （MA．ii．596）; but even here two explanations are given：one to the effect that Bālaka was the name of a village of salt makers （？ lonakāragāma） belonging toUpāli phapati．When the inhabitants of the village came to Upāli with their taxes，he went with them （bālakagāmavāsiniyā ．．．parisāya） to see Nigantha Nātaputta．<br><br>The other explanation is that the word bālakiniyā in the text is an adjective meaning ＂composed of fools＂ （bālavatiyā bālussannāya） （Cp．，J．i．246，where mention is made of bālagāmikamanussā who were obviously fools）．The confusion seems，therefore，to have arisen very early．Upāli’s village （of Bāka），if such a place existed，was probably near Nālandā．,16,1
101136,en,21,balakaraniya vagga,balakaranīya vagga,Balakaranīya Vagga,Balakaranīya Vagga：Several sections of the Mahā Vagga of the   Samyutta Nikāya bear this name   i．e．，S．v．45，135，138，191，240，242，246，  291，308．,18,1
101142,en,21,balakatha,balakathā,Balakathā,Balakathā：The ninth chapter of the Yuganandha Vagga of the    Patisambhidāmagga．,9,1
101182,en,21,balakkara,balakkāra,Balakkāra,Balakkāra：A Kālinga prince，kinsman of Tiloka-Sundarī．He came to   Ceylon and was given honour and gifts by Vijayabāhu I．Cv．lix．46．,9,1
101254,en,21,balanakkhatta,bālanakkhatta,Bālanakkhatta,Bālanakkhatta：A festival lasting for seven days，during which people smeared their bodies with ashes and cow dung and went about talking coarsely．They respected no one，and when they visited at a house where their conversation was not appreciated，they received one penny to go away．Once when the festival was being held in Sāvatthi，the Buddha’s followers requested him not to leave the monastery，and provided him and the monks with all requisites so that they did not have to go out．DhA．i．256 f．,13,1
101264,en,21,balani sutta,balāni sutta,Balāni Sutta,Balāni Sutta：The four powers of faith，energy，mindfulness，  concentration．A．ii．141f．,12,1
101306,en,21,balapandita sutta,bālapandita sutta,Bālapandita Sutta,Bālapandita Sutta：The 129th Sutta of the Majjhima Nikāya，preached at Jetavana．<br><br>It deals with the disabilities of folly and the pain and anguish resulting there from，also with the advantages of wisdom and the bliss to which it leads．<br><br>It contains，besides，descriptions of the horrors of the hells，expressed by means of various similes （M．iii．163ff．; cp．S．ii．23f）．<br><br>The Sutta forms a kind of prose background to the Bāla Vagga and the Pandita Vagga of the Dhammapada．<br><br>Mahinda preached this Sutta at the Nandapavana in Anurādhapura，and one thousand women，who listened to him，became sotāpannas．Mhv．xv．4．,17,1
101322,en,21,balapasana,balapāsāna,Balapāsāna,Balapāsāna：A locality in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．178; lxxv．3，5．,10,1
101325,en,21,balappabodhana,bālāppabodhana,Bālāppabodhana,Bālāppabodhana：A Pāli work，probably a Commentary （Gv．63，73）．  There exists a Tīkā on it．Ibid．，65，76．,14,1
101411,en,21,balasena,balasena,Balasena,Balasena：A king of fifty seven kappas ago; a previous birth of   Upatthāyaka Thera．Ap．i．241．,8,1
101446,en,21,balatam sutta,balatam sutta,Balatam Sutta,Balatam Sutta：Six qualities，the possession of which destroys   strength in concentration．A．iii．427．,13,1
101499,en,21,balava,bālava,Bālava,Bālava：A maintenance village，given by Aggabodhi IV．to the   padhānaghara of Dāthāsiva．Cv．xlvi．13．,6,1
101905,en,21,balavatara,bālāvatāra,Bālāvatāra,Bālāvatāra：A Pāli grammar in seven chapters，by Dhammakitti （or   Vācissara），written in the fourteenth century．It is based on the Kaccāyana   and forms an extremely good summary of Pāli grammar．There are to be found   several Singhalese paraphrases of the work and two tīkās in Pāli．For details   see P．L．C．243ff．,10,1
102172,en,21,balibhojaka,balibhojakā,Balibhojakā,Balibhojakā：Probably the totemistic name of a Singhalese clan;   they are mentioned in connection with the celebrations in honour of the Tooth   Relic in the reign of Parakkamabāhu II．Cv．lxxxv．51; see also Cv．Trs．i．29，  n．2．,11,1
102195,en,21,baliharana,baliharana,Baliharana,Baliharana：A forest tract （vanasanda） near Kusinārā where the   Buddha is said to have stayed （A．i．274;v．79）．It was so called because the   people there made offerings to various spirits （AA．i．457; MA．ii．826）．The   Kinti Sutta was preached there （M．ii．238）．,10,1
102354,en,21,balisa sutta,balisa sutta,Balisa Sutta,Balisa Sutta：Dire are gains，favours and flattery，like to a flesh   baited hook，Māra being the fisherman．S．ii．226．,12,1
102398,en,21,balisika sutta,bālisika sutta,Bālisika Sutta,Bālisika Sutta：Like baited hooks cast by a fisherman are the   objects cognisable by the external sense spheres．He who avoids them has   escaped from the clutches of Māra．S．iv．158．,14,1
102408,en,21,balivadda sutta,balivadda sutta,Balivadda Sutta,Balivadda Sutta：On four kinds of oxen：those that are fierce to   the cows of their own herd，to cows of other herds，those that are fierce to   neither their own nor others; and the four corresponding kinds of men．  A．ii．108．,15,1
102520,en,21,bandha sutta,bandha sutta,Bandha Sutta,Bandha Sutta：See    Vaccha Sutta．,12,1
102577,en,21,bandhana sutta,bandhana sutta,Bandhana Sutta,Bandhana Sutta：<i>1．Bandhana Sutta</i>．The world is bound by pleasure; by abandoning craving，the world will become free．S．i．39．<br><br><i>2．Bandhana Sutta．</i> The Buddha once heard that Pasenadi had taken men prisoners and had bound them in chains．He thereupon declared that the bonds of passion were stronger than any chains （S．i．76）．The Commentary says （SA．i．115; cp．Bandhanāgāra Jātaka） that the incident was connected with the loss of the king’s turban diadem．,14,1
102578,en,21,bandhana sutta,bandhanā sutta,Bandhanā Sutta,Bandhanā Sutta：Those who regard the body，feelings，perceptions，  etc．，as self，are fettered by bonds those who do not are free．S．iii．164．,14,1
102604,en,21,bandhanagara jataka,bandhanāgāra jātaka,Bandhanāgāra Jātaka,Bandhanāgāra Jātaka：The Bodhisatta was once born in a poor family and supported his mother．Having provided him with a wife，much against his will，she died soon after．When his wife was with child，he wished to go away and became an ascetic，but his wife persuaded him to stay．On her second conception he ran away and，becoming an ascetic，rejoiced in his freedom from the bonds of wife and family．<br><br>The story was related when some monks reported to the Buddha that a gang of thieves had been taken captive by <i>Pasenadi</i> and put in chains．No chains were stronger than those of passion，said the Buddha．<br><br>J．i．139ff．; cp．<i>Bandhana Sutta</i> （2）; the verses given in the Jātaka are also found there．,19,1
102648,en,21,bandhanamokkha jataka,bandhanamokkha jātaka,Bandhanamokkha Jātaka,Bandhanamokkha Jātaka：The Bodhisatta was once chaplain to King <i>Brahmadatta</i>．While the king was absent，quelling a frontier rebellion，his queen sinned with all the messengers sent by the king to inquire after her welfare．On the day of the king’s return，the chaplain，while decorating the palace，entered the queen’s apartments，and she asked him to satisfy her lust．When he refused the queen （feigning illness） charged him with having ill treated her．Thereupon the king ordered that the chaplain be beheaded，but the latter begged to be brought before the king，where he protested his innocence and proved，by the testimony of the king’s messengers，the queen’s wickedness．The king wished to put to death the queen and all the messengers，but the chaplain interceded on their behalf and they were pardoned．He himself retired to the Himāya，where he became an ascetic．<br><br>The story was told in reference to the attempt of <i>Ciñcā</i> to bring calumny upon the Buddha．<br><br>The queen is identified with Ciññcā and the king with <i>Ananda</i>．J．i．437ff．,21,1
102904,en,21,bandhujivaka thera,bandhujīvaka thera,Bandhujīvaka Thera,Bandhujīvaka Thera：<i>1．Bandhujīvaka Thera</i>．An arahant．Thirty one kappas ago he strung bandhujīvaka flowers together and offered them to Sikhī Buddha．Seven kappas ago he was a king named Samantacakkhu （Ap．i．175f）．He is probably identical with Devasabha．ThagA．i．203f．<br><br><i>2．Bandhujīvaka Thera</i>．An arahant．He met Siddhattha Buddha in the forest ninety four kappas ago and offered him lotuses and bandhujīvaka flowers．Fourteen kappas ago he was a king named Samuddakappa．Ap．i．192．,18,1
102928,en,21,bandhula,bandhula,Bandhula,Bandhula：Son of a chieftain of the Mallas inKusinārā．He studied atTakkasilā with Mahāli and Pasenadi．On his return home，he wished to give an exhibition of his skill，and the princely families of the Mallas bound sticks of bamboo in bundles of sixty，inserting a strip of iron in each bundle; they then suspended the bundles in the air and challenged Bandhula to cut them down．He leapt up in the air and smote them with his sword，but on discovering the treachery of his kinsmen，he threatened to kill them all; his parents，however，dissuaded him，and he went to live inSāvatthi，where Pasenadi appointed him Senāpati．<br><br>Bandhula’s wife was Mallikā （known as Bandhula-Mallikā in order to distinguish her from the wife of Pasenadi）．As she bore no children，Bandhula wished to send her back to her people; but when she went to bid farewell to the Buddha before her departure，he asked her to return to her husband．He accepted her，thereby showing his faith in the Buddha．Soon after she conceived a child，and her pregnancy longing was to enter the lotus tank used by the princes of Vesāli on their coronation and to drink its water．Bandhula took her to Vesāli，drove away the strong guards who were posted at the lotus tank，and let Mallikā enjoy it to her heart’s content．When the Licchavi princes heard of this，they were greatly enraged and pursued Bandhula’s chariot，in spite of the warning of Mahāli．When the chariots of the Licchavis came into line，Bandhula，in order to frighten them，twanged his bow; but as they still pursued him，he shot a single arrow，which pierced each of the five hundred Licchavis through his girdle without their being aware of the wound．Bandhula told them of their plight; but they refused to believe him until they loosed the girdle of the foremost and he fell down dead．Thereupon they returned to their homes，bade farewell to their families，and fell dead on the moment of loosening their armour．<br><br>Mallikā bore twin sons sixteen times; each of them became perfect in the various arts，and each had a retinue of one thousand men．One day，Bandhula retried a case，which had been unjustly decided by the judge and his decision was greatly applauded．The king，hearing the applause and learning the reason，appointed him judge．It is probably this incident，which is referred to at S．i．74 （Atthakarana Sutta）; see also KS．i．101，n．3．<br><br>But the former judges poisoned the king’s mind against Bandhula，and the king，listening to them，sent Bandhula and his sons to quell a frontier rebellion，giving orders that they should all be murdered on the way home．This was done，and the news of the massacre was brought to Mallikā while she was entertaining five hundred monks led by the two Chief Disciples （according to MA．ii．753 the Buddha was also present）．Mallikā read the message，and placing it in a fold of her dress，went on with her duties．Sāriputta discovered her fortitude at the end of the meal and greatly praised her．Mallikā sending for her daughters in law，broke the news to them，urging them to harbour no resentment against the king．The king’s spies，discovering this，brought the news to Pasenadi．The king was greatly moved，and having sent for Mallikā，begged her forgiveness and granted her a boon．She chose as her boon that she and her thirty two daughters in law should be allowed to return home to Kusinārā．Bandhula’s nephew，Dīghakārāyāna，was appointed commander-in chief，but he never forgave the injury to Bandhula，and，in the end，brought about Pasenadi’s deposition and consequent death （DhA．i．228f．，349 56; J．iv．148 ff．; MA．ii．753f）．<br><br>Bandhula isi sometimes referred to as <i>Bandhulamalla</i>．（E．g．，J．iv．148．）<br><br>Bandhula’s wife，Mallikā，was one of the three persons possessing theMahālatāpasādhana，the others beingVisākhā and Devadāniyacora （but see DhA．i．412，where the daughter of Bārānasīsetthi is substituted for Devadāniya）．<br><br>From the time of her husband’s death Mallikā laid aside the pasādhana，but，on the day on which the Buddha’s body was being removed for cremation，she washed the pasādhana in perfumed water and placed it on the body，which it completely covered．She expressed the wish that，as long as she remained in samsāra，her body should need no ornament．DA．ii．597．,8,1
102941,en,21,bandhuma,bandhumā,Bandhumā,Bandhumā：<i>1．Bandhumā．</i> King of Bandhumatī and father of Vipassī Buddha．<br><br>His wife was Bandhumatī （J．1．41，etc．）．He had two daughters who，in their later lives，were Mahāmāyā andUracchadā （J．vi．480f）．<br><br>See also Ekasātaka andMettā Therī．<br><br><i>2．Bandhumā</i>．A Pacceka Buddha．M．iii．70; ApA．i．107．,8,1
102953,en,21,bandhumati,bandhumatī,Bandhumatī,Bandhumatī：<i>1．Bandhumatī</i>．The city of birth of Vipassī Buddha．J．i．41; Bu．xx．23; D．i．7，etc．<br><br><i>2．Bandhumatī</i>．Wife of King Bandhumā and mother of Vipassī Buddha．J．i．41; Bu．xx．23; D．i．7，etc．<br><br><i>3．Bandhumatī</i>．A river near Bandhumatī．SNA．i．190．,10,1
102967,en,21,bandhura thera,bandhura thera,Bandhura Thera,Bandhura Thera：Son of the setthi of Sīlavatī．Having gone toSāvatthi on business and heard the Buddha preach，he entered the Order，winning arahantship in due course．He later returned to Silāvatī and preached to the king，who became a convert，and built for him a vihāra calledSudassana and paid him great honour．Bandhura gave the vihāra to the monks and returned to Sāvatthi，saying that he had no need of possessions．<br><br>In the time of Siddhattha Buddha he was a watchman in the king’s palace and offered kanavera flowers to the Buddha and his monks．Thag．vs．103; ThagA．207f．<br><br>He is probably identical with Kanaverapupphiya of the Apadāna （Ap．i．182）．v．l．Sandhaya，Sandhava．,14,1
102982,en,21,barabbala,barabbala,Barabbala,Barabbala：A locality in Ceylon，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．51．,9,1
103074,en,21,baranasisetthi,bārānasīsetthi,Bārānasīsetthi,Bārānasīsetthi：See    Mahādhana．,14,1
103083,en,21,baranassi,bārānassī,Bārānassī,Bārānassī：The capital of Kāsi-janapada．It was one of the four places of pilgrimage for the Buddhists - the others being Kapilavatthu，Buddhagayā and Kusināra - because it was at，the Migadāya in Isipatana near Bārānasī that the Buddha preached his first sermon to the Pañcavaggiyā （D．ii．141）．This was the spot at which all Buddhas set in motion the Wheel of the Law （Dhamma-cakka）．It is the custom of Buddhas to travel by air from the Bodhi-tree to the scene of their first sermon，a distance of eighteen leagues （MA．i．388; Bu．A．242，etc．），but the present Buddha did all the journey on foot in order to be able to meet on the way the Ajīvaka Upaka．<br><br>Benares was an important centre of trade and industry．There was direct trade between there and Sāvatthi （DhA．iii．429），the road passing through Bhaddiya （Vin．i．189），and between there and Takkasilā （DhA．i．123）．It was the custom for enthusiastic young men of Benares to go to the university at Takkasilā （E．g．，J．ii．4; DhA．i．250），but there seem to have been educational institutions at Benares also，some of which were older than even those of Takkasilā （KhA．198; see also DhA．iii．445，whereSusīma，Sankha’s son，goes from Takkasilā to Benares for purposes of study）．<br><br>From Verañjā to Benares there seem to have been two routes：one rather circuitous，passing through Soreyya，and the other direct，crossing the Ganges at Payāgatittha．From Benares the road continued to Vesāli （Sp．i．201）．On the road from Benares to Rājagaha was Andhakavinda （Vin．i．220）．There seems to have been friendly intercourse between the chieftains of Benares and the kings of Magadha，as shown by the fact that Bimbisāra sent his own physician，Jīvaka，to attend to the son of the Treasurer of Benares （Vin．i．275）．The distance from Kosambī to Benares was thirty leagues by river （MA．ii．929）．<br><br>The extent of the city of Benares，including its suburbs，at the time when it was the capital of an independent kingdom，is often stated （E．g．，J．iv．377; vi．160; MA．ii．608） to have been twelve leagues．The names of several kings are mentioned in the Jātakas，among them being those of Anga，Uggasena，Udaya，Kikī，Dhanañjaya，Mahāsīlava，Vissasena，and Samyama．（The SNA．on the Khaggavisāna Sutta contains the names of several kings of Benares who renounced the world and became Pacceka Buddhas）．<br><br>The name which occurs most frequently，however，is that of Brahmadatta，which seems to have been the dynastic name of the Benares kings．In the Mahāgovinda Sutta，the foundation of Bārānasī is attributed to Mahāgovinda，its first king being Dhatarattha，contemporary of Renu （D．ii．235）．The Ceylon Chronicles （MT．127，129，130） mention the names of others who reigned in Benares -  e．g．，Duppasaha and sixty of his descendants; Asoka，son of Samankara，and eighty four thousand of his descendants; also sixteen kings，ancestors of Okkāka．The city itself had been known by different names at different periods; thus，in the time of the Udaya Jātaka it was called Surundhana; in that of the Sutasoma，Sudassana; in that of the Sonananda，Brahmavaddhana; in that of the Khandahāla，Pupphavatī; in that of the Yuvañjaya，Rammanagara （J．iv．119f）; and in that of the Sankha，Molinī （J．iv．15）．It was also called Kāsinagara and Kāsipura （E．g．，J．v．54; vi．165; DhA．i．87），being the capital of Kāsi．The Bhojājāniya Jātaka （J．i．178） says that ＂all the kings around coveted the kingdom of Benares．＂ In the Brahāchatta Jātaka （J．iii．116），the king of Benares is mentioned as having captured the whole of Kosala．At the time of the Buddha，however，Benares had lost its great political importance．Kosala was already the paramount power in India，and several successful invasions of Kāsi by the Kosalans under their kings Vanka，Dabbasena and Kamsa，are referred to．The final conquest would seem to be ascribed to Kamsa because the epithet Bārānasīggha （conqueror of Benares） is an established addition to his name （J．ii．403）．<br><br>Later，when Ajātasattu succeeded in establishing his sway over Kosala，with the help of the Licchavis，Kāsī，too，was included in his kingdom．Even in the Buddha’s time the city of Benares was wealthy and prosperous and was included in the list of great cities suggested by Ananda as suitable places for the Parinibbāna of the Buddha （D．ii．146）．<br><br>Mention is also made of a Bānārasīsetthi （E．g．，DhA．i．412; iii．87，365） and a Santhāgārasālā （Mote Hall），which was then，however，no longer being used so much for the transaction of public business as for public discussions on religious and philosophical questions．E．g．，J．iv．74; ascetics who came to the city found lodging for the night in the Potters’ Hall （e．g．，DhA．i．39）．<br><br>Near Benares was a grove of seven sirīsaka trees where the Buddha preached to the Nāga king Erakapatta （DhA．iii．230），and also the Kemiyambavana where Udena met Ghotamukha （M．ii．158）; on the other side of the river was Vāsabhagāma，and beyond that another village called Cundatthila （PvA．168）．<br><br>The Buddha is several times spoken of as staying in Benares，where he preached several sermons （E．g．，A．i．110f．，279f．; iii．392ff．，399ff．; S．i．105; v．406; Vin．i．189，216f．，289） and converted many people including Yasa，whose home was in Benares （Vin．i．15），and his friends Vimala，Subāhu，Punnaji and Gavampati，all members of eminent families （Vin．i．19）．Isipatana （q．v．） became a monastic centre in the Buddha’s time and continued so for long after．From there came twelve thousand monks under the leadership of Dhammasena to be present at the ceremony of the foundation of the Mahā Thūpa （Mhv．xxix．31）．<br><br>In the past，Bārānasī was the birthplace of Kassapa Buddha （Bu．xxv．33）．In the time of Metteyya Buddha，Bārānasī will be known as Ketumatī at the head of eighty four thousand towns．Sankha will be Cakkavatti there，but he will renounce the world and will become an arahant under Metteyya （D．iii．75f）．Bārānasī evidently derives its name from the fact that it lies between the two rivers Barnā and Asi （CAGI．499f）．,9,1
103169,en,21,bavari,bāvarī,Bāvarī,Bāvarī：A brahmin ascetic who went from Sāvatthi toDakkhināpatha and lived on the banks of the Godhāvarī in a hermitage which lay half in the territory of Assaka and half in that ofAlaka．<br><br>He received the revenue of a village near by and held a great sacrifice，spending all he possessed．Then to him came a brahmin of terrible mien，demanding five hundred pieces．<br><br>  （He was a brahmin of Dunnivittha．His   wife was a descendant of the family of Jūjaka   and was constantly nagging at him．It was she who sent him to Bāvarī，  AA．i．183）．<br><br>When Bāvari told him of his poverty，the brahmin cursed him saying that his head would split in seven pieces．Bāvarī was greatly distressed，but a devatā （his mother in a previous birth，AA．i．183），seeing his trouble，reassured him by saying that the brahmin knew neither the meaning of ＂head＂ nor of ＂the splitting of it．＂ ＂Who then knows it？＂ asked Bāvarī，and the devatā told him of the appearance in the world of the Buddha．Forthwith he sent his sixteen pupils -  <br><br>  Ajita，  Tissametteyya，Punnaka， Mettagū，  Dhotaka，  Upasīva，Nanda，  Hemaka，  Todeyya，Kappa， Jatukannī，  Bhadrāvudha，  Udaya，Posāla， Mogharāja and  Pingiya  to Sāvatthi to see the Buddha and to find out if his claims to Buddha-hood were justified．The pupils went northward，through <br><br>  Alaka，  Patitthāna，Māhissati，  Ujjeni，  Gonaddha，Vedisā，  Vanasavhya （or Tumbava，v．l．Vanasāvatthi），   Kosambī，  Sāketa and Sāvatthi; then，finding that the Buddha had gone to Rājagaha，they followed him there to the Pāsānaka cetiya，passing through<br><br>  Setavyā，  Kapilavatthu，  Kusinārā，Pāvā，   Bhoganagara and  Vesāli．When they arrived before the Buddha，they greeted him in the name of Bāvarī，and being satisfied that he bore the characteristic signs of a Great Being，Ajita asked Bāvarī’s question of the Buddha，and when that had been answered，each of the pupils asked him a question in turn，to which the Buddha replied．For a problem arising out of the manner in which some of the marks were seen，see Mil．168f．; DA．i．275f．This account is given in SN．vs．976 1148．<br><br>According to the Commentary （SNA．603f），all Bāvarī’s disciples and their sixteen thousand followers whom they had gathered on their way，became arahants at the conclusion of the Buddha’s sermon，save only Pingiya，Bāvarī’s nephew，who became an anāgāmī，because he had been thinking of Bāvarī when the Buddha preached．Pingiya took leave of the Buddha and returned to Bāvarī，to whom he recounted all these events．At the end of his recital，the Buddha appeared before them in a ray of glory and preached to them．Pingiya thereupon became an arahant and Bāvarī an anāgāmī．<br><br>In the time of Kassapa Buddha，Bāvarī was KingKatthavāhana．Hearing of the Buddha from his friend，the king of Benares，he sent messengers，including his nephew，to find out about the Buddha and to report to him．But the nephew returned with the news of the Buddha’s death，which had taken place before their arrival at Benares．Thereupon，Katthavāhana，having accepted the Buddha’s teaching，engaged in various good deeds and was reborn after death in the Kāmāvacara deva-world．From there he was born in the family of Pasenadi’s chaplain and was the teacher of Pasenadi’s boyhood．Unwilling to remain longer in the court，he took leave of the king and lived in the royal park as an ascetic．Then，wishing for greater peace，he retired to an island （antaradīpa） in theGodhāvarī where the two kingsAssaka and Alaka gave him a tract of land，five leagues in extent，the residence of the sages of old．It was from there that he sent his disciples to the Buddha （SNA．575ff．; AA．i．182ff）．At that time he was one hundred and twenty years old．Bāvarī was the name of his gotta．He bore on his body three of the marks of a Great Being．SN．vs．1019．,6,1
103187,en,21,baveru jataka,bāveru jātaka,Bāveru Jātaka,Bāveru Jātaka：Once some merchants sailed from Bārānasī toBāveru （Babylon） with a crow on board to help them in finding land．There were then no birds in Bāveru，and the people，marvelling at the sight，bought the bird，after much bargaining，for one hundred pieces and paid it great honour．<br><br>On another voyage，the same merchants brought with them a peacock （the Bodhisatta），and this bird，after much show of reluctance on the part of the merchants，was sold to the people of Bāveru for one thousand pieces．From the time of the arrival of the more beautiful peacock，the crow was entirely neglected and flew away on to a refuse heap．<br><br>The story was told in reference to the fact that from the time the Buddha appeared in the world，the heretics lost all their glory．J．iii．126ff．; cp．Ud．vi．10．,13,1
103244,en,21,belatta,belatta,Belatta,Belatta：Father of    Sañjaya．SNA．ii．423．,7,1
103247,en,21,belattha kaccana,belattha kaccāna,Belattha Kaccāna,Belattha Kaccāna：A sugar dealer．<br><br>On his way from Andhakkavinda toRājagaha he met the Buddha seated at the foot of a tree，and，with his permission，presented a pot of sugar （gulakumbha） to the monks．<br><br>When the monks had shared as much of the sugar as they wished，much was left over，and the Buddha asked Kaccāna to throw it into the water．This he did，and the water crackled．<br><br>The Buddha preached to Kaccāna who accepted his teaching．<br><br>Vin．i．224ff．,16,1
103250,en,21,belatthanika,belatthānika,Belatthānika,Belatthānika：He belonged to a brahmin family of Sāvathi，and，after hearing the Buddha preach，he entered the Order．While meditating in a forest tract in Kosala，he grew slothful and rough in speech．One day the Buddha，seeing his maturing insight，appeared before him in a ray of glory and admonished him with averse．Belatthānika was filled with agitation and soon after became an arahant．<br><br>In the time of Vipassī Buddha he was a brahmin teacher，and，while wandering about with his pupils，he saw the Buddha and offered him seven flowers．Twenty nine kappas ago he became king under the name of Vipulābhāsa （Thag．vs．101; ThagA．i．205f）．<br><br>He is probably identical with Campakapupphiya of the Apadāna．Ap．i．167．,12,1
103255,en,21,belatthaputta,belatthaputta,Belatthaputta,Belatthaputta：See    Sañjaya Belatthaputta．,13,1
103258,en,21,belatthasisa thera,belatthasīsa thera,Belatthasīsa Thera,Belatthasīsa Thera：An arahant，preceptor of Ananda．He was once afflicted with scurvy and his robes clung to him．The monks thereupon applied water to the robes，but when the Buddha heard of it he made a rule allowing necessary therapeutic measures （Vin．i．202，295f）．<br><br>At one time this Thera would lie in the forest where he kept a store of dried boiled rice．When he needed food，after samāpatti he would sprinkle water on the rice and eat it instead of going for alms．When this was reported to the Buddha，he blamed Belatthasīsa for storing up food and promulgated a rule forbidding this （Vin．iv．86）．<br><br>The Dhammapada Commentary （DhA．ii．171），however，states that the offence was committed after the rule was laid down，and，because the food was stored，not because of greed but through lack of covetousness，the Buddha declared Balatthasīsa free from guilt．<br><br>Belatthasīsa was a brahmin of Sāvatthi who had left the world under Uruvela Kassapa before the Buddha’s Enlightenment and was converted when Uruvela Kassapa became a follower of the Buddha．<br><br>He had been a monk in the time of Padumuttara Buddha，but could achieve no attainment．He once gave a mātulunga fruit to Vessabhū Buddha （ThagA．i．67 ff．; Thag．vs．16）． <br><br>He is probably identical with Mātulungaphaladāyaka of the Apadāna．Ap．ii．446．,18,1
103274,en,21,beluva,beluva,Beluva,Beluva：A village near Vesāli，where the Buddha spent his last vassa．This was ten months before his death （SA．iii．198）．According to the Commentaries （e．g．，UdA．322; SA．iii．172） the Buddha did not go straight from Beluva to Vesāli，but turned back to Sāvatthi．He fell grievously ill during this period，but，by a great effort of will，overcame his sickness．During this sickness Sākka ministered to the Buddha，waiting on him and carrying on his head the Buddha’s stools when he suffered from acute dysentery （DhA．iii．269 f．）．<br><br>It was at this time that the Buddha，in answer to a question by Ananda，said that he had kept nothing back from his disciples and had no special instructions for the Order to follow after his death．Each disciple must work out his own salvation．D．ii．98 ff．; S．v．151ff．<br><br>Ananda is also mentioned as having stayed at Beluva after the Buddha’s death．The householder Dasama of Atthakanagara sought him there，amid their conversation is recorded in the Atthakanagara Sutta （M．i．349ff．; A．v．342ff）．<br><br>Beluva was a small village，and when the Buddha was there the monks stayed in Vesāli．Beluva was just outside the gates of Vesāli （SA．iii．165） and was to the south of this city （MA．ii．571）．<br><br>The Theragāthā （vs．919） states that Anuruddha died at Veluvagāma in the Vajjī country．This probably refers to Beluvagāma，in which case Veluva is a varia lectio．,6,1
103309,en,21,beluvapanduvina,beluvapanduvīnā,Beluvapanduvīnā,Beluvapanduvīnā：The lute carried by Pañcasikha; it belonged originally to Māra．<br><br>When Māra，after wasting seven years trying in vain to discover some shortcoming in the Buddha -  six years before the Enlightenment and one year after it -  left theBuddha in disgust and weariness，the lute which he carried slung on his shoulder slipped and fell．Sakka picked it up and gave it to Paññcasikha．It was so powerful that when plucked with the fingers the lovely music produced echoed on for four months （SNA．ii．393f）．<br><br>The vīnā was three gāvutas in length （BuA．239） and had fifty trestles （AA．i．72）．The Sumangala Vilāsinī （DA．iii．699） describes it at length．It was pale yellow，like a ripe beluva fruit．Its base （pokkhara） was of gold，its stem of sapphire its strings of silver，and its knots （vethikā） of coral．<br><br>The vīnā was probably so called partly because its base was made of a bilva-fruit，instead of the usual gourd，and partly because of its color．,15,1
103330,en,21,benares,benares,Benares,Benares：See Bārānasī．,7,1
103471,en,21,bhadda,bhaddā,Bhaddā,Bhaddā：A Therī．She was foremost among nuns，of swift intuition，and was born in the family of a treasurer of Rājagaha．On the same day，a son was born to the king’s chaplain under a constellation favourable to highwaymen，and was therefore called Sattuka．One day，through her lattice，Bhaddā saw Sattuka being led by the city guard to execution on a charge of robbery．She fell at once in love with him and refused to live without him．Her father，out of his love for her，bribed the guard to release Sattuka，let him be bathed in perfumed water，and brought him home，where Bhaddā，decked in jewels，waited upon him．Very soon，Sattuka began to covet her jewels and told her that he had made a vow to the deity of the Robbers’ Cliff that，should he escape，he would bring him an offering．She trusted him and，making ready an offering，went with him arrayed in all her ornaments．On arriving at the top of the cliff，he told her of his purpose，and she，all undaunted，begged of him to let her embrace him on all sides．He agreed to this，and then，making as if to embrace him from the back，she pushed him over the cliff．The deity of the mountain praised her presence of mind saying that men were not in all cases wiser than women．<br><br>Unwilling to return home after what had happened; she joined the Order of the white robed Niganthas．As she wished to practise extreme austerities，they dragged out her hair with a palmyra comb．Her hair grew again in close curls，and so they called her Kundala-kesā （＂Curly-hair＂）．Dissatisfied with the teaching of the Niganthas，she left them，and going to various teachers，became very，proficient in discussion and eager for debate．She would enter a village and，making a heap of sand at the gate，set up the branch of a rose apple saying，＂Whoever wishes to enter into discussion with me，let him trample on this bough．＂ One day，Sāriputta，seeing the bough outside Sāvatthi，ordered some children to trample on it．Bhaddā then went to Jetavana accompanied by a large crowd whom she had invited to be present at the discussion．Sāriputta suggested that Bhaddā should first ask him questions; to all of these he replied until she fell silent．It was then his turn，and he asked ＂One what is that？＂ （probably meaning：＂state any one fact true for everyone＂）  She，unable to answer，asked him to be her teacher．But Sāriputta sent her to the Buddha，who preached to her that it were better to know one single stanza bringing calm and peace than one thousand verses bringing no profit．At the end of this sermon，Bhaddā attained arahantship，and the Buddha himself ordained her．<br><br>In the time of Padumuttara Buddha，she had heard him preach and place as foremost among nuns one whose intuition was swift （khippābhiññā）．She vowed that this rank should one day be hers．Later，when Kassapa was Buddha，she was one of the seven daughters of Kikī，king of Benares，and was named Bhikkhadāyikā （v．l．Bhikkhudāsikā）．For twenty thousand years she remained celibate and built a dwelling for the Order．A．i．25; AA．i．200ff．; ThigA．99ff．; Ap．ii．560ff．The DhA．Account （ii．217 ff．） differs in various details．There Bhaddā is shut up by her parents at the top of a seven storied building with only a single woman to wait on her，for ＂girls when young，burn for men！＂ It was thus that she saw the robber．<br><br>In the Therīgāthā （Thig．vss．107-11） are included several verses spoken by her when she had been a nun for fifty years，wandering about in Anga，Magadha，Kāsi and Kosala，living on the people’s alms．,6,1
103475,en,21,bhadda-kaccana,bhaddā-kaccāna,Bhaddā-Kaccāna,Bhaddā-Kaccāna：See    Bhadda Kaccāna．,14,1
103476,en,21,bhadda kapilani theri,bhaddā kapilānī therī,Bhaddā Kapilānī Therī,Bhaddā Kapilānī Therī：The daughter of a Kosiyagotta Brahmin of Sāgala，in the Madda country．<br><br>Ap．ii．583 （vs．57） says that her mother was Sucīmatī and her father Kapila，whence，probably，her title of Kāpilānī．When the messengers sent by the parents of Pipphali-mānava （Mahā Kassapa） were wandering about seeking for a wife for him to resemble the image they carried with them，they discovered Bhaddā and informed Pipphali’s parents．The parents arranged the marriage without the knowledge of the young people and Bhaddā went to Pipphali’s house．There they lived together，but，by mutual consent，the marriage was never consummated．It was said that，she brought with her，on the day of her marriage，fifty thousand cartloads of wealth．When Pipphali desired to leave the world，making over to her his wealth，she wished to renounce it likewise，and together they left the house in the guise of recluses，their hair shorn，unobserved by any．In the village，however，they were recognized by their gait，and the people fell down at their feet．They granted freedom to all their slaves，and set forth，Pipphali leading and Bhaddā following close behind．On coming to a fork in the road，they agreed that he should take the right and she the left．In due course she came to the Titthiyārāma （near Jetavana），where she dwelt for five years，women not having yet been admitted to the Buddha’s Order．Later，whenPajāpatī Gotamī had obtained the necessary leave，Bhaddā joined her and received ordination，attaining arahantship not long after．Later in the assembly，the Buddha declared her foremost of nuns who could recall former lives．<br><br>In the time of Padumuttara Buddha she was the wife of Videha，a setthi of Hamsavatī，and having heard a nun proclaimed in the first rank of those who could recall former lives，she resolved to acquire a similar rank，while her husband （Mahā Kassapa in this life） resolved to be chief among those who practise austere vows （dhutavādinam）．Together they did many good deeds and were reborn in heaven． <br><br>In the time of Vipassī Buddha，the husband was the brahmin Ekasātaka and she was his wife．In his next birth he was king of Benares and she his chief queen．Together they entertained eight Pacceka Buddhas on a very lavish scale．In the interval between the appearance in the world of Konāgamana and Kassapa Buddha，the husband was a clansman and she his wife．One day a quarrel arose between her and her sister-in law．The latter gave alms to a Pacceka Buddha and Bhaddā，thinking ＂She will win glory for this，＂ took the bowl from her hand and filled it with mud．But later she was filled with remorse，took back the bowl，emptied it，scrubbed it with scented powder and，having filled it with the four sweet foods，sprinkled over the top ghee of the colour of a lotus calyx．Handing it back to the Pacceka Buddha，she prayed to herself ＂May I have a shining body like this offering．＂<br><br>In a later birth，Bhaddā was born as the daughter of a wealthy treasurer of Benares; she was given in marriage，but her body was of such evil odour that she was repulsive to all and was abandoned by several husbands．Much troubled，she had her ornaments made into an ingot of gold and placed it on the shrine of Kassapa Buddha，which was in process of being built，and did reverence to it with her hands full of lotuses．Her body immediately became fragrant and sweet，and she was married again to her first husband．The Apadāna account mentions two other lives：one when she was the wife of Sumitta and gave a blanket to a Pacceka Buddha，and again when she was born among the Koliyans and attended on one hundred Pacceka Buddhas of Koliya．<br><br>Later，she was the queen of Nanda，king of Benares （Brahmadatta，according to the Apadāna，which gives King Nanda as the name of her husband in another life），with whom she ministered to five hundred Pacceka Buddhas，sons of Padumavatī．When they passed away she was greatly troubled and left the world to give herself up to ascetic practices．She dwelt in a grove，developed jhāna，and was reborn in the Brahma world．（ThigA．67ff．; Ap．ii．578ff．; AA．ii．93ff．，203f．; A．i．25; Thig．vs．63-6）．<br><br>Bhaddā Kāpilānī’s name is mentioned several times （e．g．，Vin．iv．227，268，269，etc．） in the Vinaya rules in connection with her pupils who were found guilty of transgressing them．She and Thullanandā were both famous as preachers，and the latter，being jealous of Bhaddā，went out of her way to insult her （Vin．iv．290）．Once Bhaddā sent word to Sāketa asking Thullanandā if she could find her a lodging in Sāvatthi．Nandā agreed to do this，but made things very unpleasant for Bhaddā when she arrived．（Vin．iv．292）<br><br>Bhaddā Kāpilānī is identified with the brahmin woman in the Hatthipāla Jātaka （J．iv．491） and with Sāma’s mother in the Sāma Jātaka （J．vi．95）．,21,1
103477,en,21,bhadda-suriyavaccasa,bhaddā-suriyavaccasā,Bhaddā-Suriyavaccasā,Bhaddā-Suriyavaccasā：Daughter of the Gandhabba    Timbarū and beloved of    Pañcasikha．,20,1
103491,en,21,bhaddaji sutta,bhaddaji sutta,Bhaddaji Sutta,Bhaddaji Sutta：A discussion between Bhaddaji andAnanda at the Ghositārāma．<br><br>In answer to Ananda’s questions，Bhaddaji says that Brahmā is the best of sights; the best of sounds is that of Radiant Devas shouting ＂Joy，joy，＂ etc．Ananda says that such is the talk of puthujjanas．The best sight，in his view，is that of the destruction of the āsavas; the best sound that of their destruction，etc．<br><br>A．iii．202f．,14,1
103492,en,21,bhaddaji thera,bhaddaji thera,Bhaddaji Thera,Bhaddaji Thera：The son of a setthi in Bhaddiya．He was worth eighty crores，and was brought up in luxury like that of the Bodhisatta in his last birth．When Bhaddaji was grown up，the Buddha came to Bhaddiya to seek him out，and stayed at the Jātiyāvana with a large number of monks．Thither Bhaddaji went to hear him preach．He became an arahant，and，with his father’s consent，was ordained by the Buddha．Seven weeks later he accompanied the Buddha to Kotigāma，and，while the Buddha was returning thanks to a pious donor on the way，Bhaddaji retired to the bank of the Ganges outside the village，where he stood wrapt in jhāna，emerging only when the Buddha came by，not having heeded the preceding chief theras．He was blamed for this; but，in order to demonstrate the attainments of Bhaddaji，the Buddha invited him to his own ferry boat and bade him work a wonder．Bhaddaji thereupon raised from the river bed，fifteen leagues into the air，a golden palace twenty leagues high，in which he had lived as Mahāpanāda．On this occasion theMahāpanāda or Suruci Jātaka was preached． <br><br>The Mahāvamsa account （xxxi．37ff） says that，before raising Mahāpanada’s palace，Bhaddaji rose into the air to the height of seven palmyra trees，holding the Dussa Thūpa from the Brahma world in his hand．He then dived into the Ganges and returned with the palace．The brahminNanduttara，whose hospitality the Buddha and his monks had accepted，saw this miracle of Bhaddaji，and himself wished for similar power by which he might procure relics in the possession of others．He was reborn as the novice Sonuttara，who obtained the relics for the thūpas of Ceylon．<br><br>In the time of Padumuttara Buddha，Bhaddaji was a brahmin ascetic who，seeing the Buddha travelling through the air，offered him honey，lotus stalks，etc．Soon after he was struck by lightning and reborn in Tusita．In the time of Vipassī Buddha he was a very rich setthi and fed sixty eight thousand monks，to each of whom he gave three robes．Later，he ministered to five hundred Pacceka Buddhas．In a subsequent birth his son was a Pacceka Buddha，and he looked after him and built a cetiya over his remains after his death．Thag．vs．163f．; ThagA．i．285ff．; also J．ii．331ff．，where the details vary slightly; J．iv．325; also MT．560f<br><br>Bhaddaji is identified with Sumana of theMahānārada Kassapa Jātaka （J．vi．255）．<br><br>He is probably identical with Bhisadāyaka of the Apadāna （Ap．ii．420f）．Bhaddaji is mentioned among those who handed down the Abhidhamma to the Third Council （DhSA．32）．<br><br>See also Bhaddaji Sutta．,14,1
103507,en,21,bhaddaka-sutta,bhaddaka-sutta,Bhaddaka-Sutta,Bhaddaka-Sutta：Sāriputta tells the monks that he who delights and   engages himself in worldly activities meets with a luckless fate，while he who   renounces such meets with a lucky fate．A．iii．293．,14,1
103510,en,21,bhaddakaccana,bhaddakaccānā,Bhaddakaccānā,Bhaddakaccānā：The youngest of the children of Pandu，the Sākiyan．She was so beautiful that seven kings begged to be allowed to marry her．Her father，unable to decide between her suitors，put her in a boat with thirty two companions and launched the boat upon the Ganges．The boat arrived in the course of the following day at Gonagāmaka in Ceylon，where the women landed，dressed as nuns．In due course they came to Upatissagāma，where the king，Panduvāsudeva，warned by soothsayers，awaited their arrival and married Bhaddakaccānā．<br><br>Later，six of her brothers came to Ceylon and settled in different parts; the brothers were Rāma，Uruvela，Anurādha，Vijita，Dīghāyu and Rohana．The seventh brother，Gāmani，stayed at home．<br><br>Bhaddakaccānā had ten children，the eldest being Abhaya and the youngest Ummādacittā．Mhv．viii．18ff．; ix．1，9 f．; Dpv．x．1ff．,13,1
103546,en,21,bhaddali sutta,bhaddāli sutta,Bhaddāli Sutta,Bhaddāli Sutta：Preached to Bhaddāli （q．v．） when he confessed his fault．The monk，who believes in the Buddha and obeys his instructions，will ultimately understand dukkka and will bring it to an end．<br><br>The sutta also contains the parable of the Ajāniya horse．A horse，schooled by an expert trainer and put through the various stages of training，becomes endowed with ten qualities，and is fit to be regarded as a treasure by a king．Similarly，a man who has developed the Noble Eightfold Path and obtained right knowledge and right deliverance，becomes the richest field in which the seed of merit may be sown．M．i．437ff．,14,1
103547,en,21,bhaddali thera,bhaddāli thera,Bhaddāli Thera,Bhaddāli Thera：When the Buddha，at Jetavana，laid down the rule that monks should eat one meal a day and that in the morning，Bhaddāli protested and refused to keep this rule because he said that，in so eating，he would be a prey to scruples and misgivings．For three months he avoided the Buddha，until，just before the Buddha was starting on a journey，Bhaddāli，acting on the advice of his fellow monks，confessed his fault to the Buddha and begged for forgiveness （M．i．437ff）．The Buddha praised this action and preached to him the Bhaddāli Sutta （q．v．）．<br><br>It is said （MA．ii．648） that，in a previous birth，Bhaddāli had been a crow，therefore in this life he was always hungry and was known among his fellows as the Great Eater （Mahāchātaka）．<br><br>Thirty kappas ago he met Sumedha Buddha in the forest，wrapt in meditation，and，having tidied the place where the Buddha was sitting，he erected over him a pavilion．Ap．ii．365f．,14,1
103562,en,21,bhaddanahanakottha,bhaddanahānakottha,Bhaddanahānakottha,Bhaddanahānakottha：A bathing place in Pulatthipura，built by   Parakkamabāhu I．Cv．lxxviii．45．,18,1
103604,en,21,bhaddasala jataka,bhaddasāla jātaka,Bhaddasāla Jātaka,Bhaddasāla Jātaka：Brahmadatta，king of Benares，wishing to have a palace built on one column，sent his carpenters to find a suitable tree．They found many such in the forest，but no road by which to transport them．At last they discovered a lordly sāla tree in the king’s park and made preparations to cut it down．The deity of the tree （Bhaddasāla 2），who was the Bodhisatta，was greatly distressed at the prospect of the destruction of his children．He，therefore，visited the king by night and begged him not to have the tree cut down．When the king refused this request，Bhaddasāla asked that the tree should be cut down in pieces，so that in its fall it might not damage its kindred round about．This feeling of Bhaddasāla for his kinsmen touched the king，and he desisted from his purpose of destroying the tree．<br><br>The story was related in reference to the Buddha’s interference withVidūdabha when he wished to destroy the Sākyans．<br><br>Ananda is identified with the king （J．iv．153-7）．<br><br>On this occasion was preached also the Kukkura Jātaka （No．22），the Kāka Jātaka （No．140），and the Mahākapi Jātaka （No．407）．,17,1
103619,en,21,bhaddasena,bhaddasena,Bhaddasena,Bhaddasena：One of the ten sons of    Kālāsoka．,10,1
103620,en,21,bhaddasena,bhaddasena,Bhaddasena,Bhaddasena：Son of    Ekarāja and brother of    Candakumāra （J．vi．134）．He is identified with Moggallāna．J．vi．157．,10,1
103622,en,21,bhaddasenapati-parivena,bhaddasenāpati-parivena,Bhaddasenāpati-Parivena,Bhaddasenāpati-parivena：A monastic building erected and endowed by   Bhadda，general of Sena I．Cv．l．82．,23,1
103630,en,21,bhaddavaggiya,bhaddavaggiyā,Bhaddavaggiyā,Bhaddavaggiyā：A group of thirty young men，converted by the Buddha． <br><br>They had gone picnicking with their wives in a forest glade between Bārānasi and Uruvelā．One of them had no wife，and for him they found a courtesan; but she awaited the opportunity and ran away with their goods．<br><br>While seeking for her，they saw the Buddha and enquired if he had seen a woman．But he answered，should they not rather seek the ＂self＂ than a woman．They all agreed thereto，and he preached to them．At the end of the sermon they realized the Truth and were ordained （Vin．i．23f．; DhA．ii．33f）．<br><br>Their conversion was one of the subjects sculptured in the Relic Chamber of the Mahā Thūpa．Mhv．xxx．79．<br><br>According to the Extended Mahāvamsa （i．298） they were the step-brothers of the king of Kosala．,13,1
103643,en,21,bhaddavatika,bhaddavatikā,Bhaddavatikā,Bhaddavatikā：A market town near Kosambī．TheBuddha went there and was warned by cowherds and others not to approach Ambatittha as a fierce Nāga dwelt there．<br><br>Sāgata Thera，hearing this，went to Ambatittha and subdued the Nāga，afterwards rejoining the Buddha at Bhaddavatikā （Vin．iv．108f．; J．i．360f）．<br><br>The town is probably identical with Bhaddavatī，and was in the Cetiya Country．Vin．iv．108．,12,1
103646,en,21,bhaddavatiya,bhaddavatiya,Bhaddavatiya,Bhaddavatiya：Father of Simāvati; he was a setthi of Bhaddavatī．<br><br>He formed a close friendship with Ghositasetthi of Kosambī，through the medium of traders and，when Bhaddavatī was attacked by plague，he left with his wife and daughter to visit Ghositasetthi．But he died of starvation outside the city before he could reach him．DhA．i．187f．,12,1
103654,en,21,bhaddayanika,bhaddayānikā,Bhaddayānikā,Bhaddayānikā：An offshoot of the Vajjiputtaka heretics （Mhv．v．7; Dpv．v．46）．<br><br>Their doctrines resembled those of the Dhammuttariyas; in birth is ignorance and in the arresting of birth is the arresting of ignorance （Rockhill，op．cit．，194）．<br><br>They also held the view that the corruptions were put away by slices．Mrs．Rhys Davids，Points of Controversy，p．130．,12,1
103666,en,21,bhaddekaratta sutta,bhaddekaratta sutta,Bhaddekaratta Sutta,Bhaddekaratta Sutta：Preached at Jetavana．The true saint is he who does not hanker after the past and does not long for the future．He is not swept away by present states of consciousness，but scanning his heart with insight，he struggles unceasingly to win eternal Changelessness （M．iii．187 ff）．<br><br>This sutta was learned by Ananda and used by him in an exposition to his colleagues．This exposition was approved by the Buddha and came to be called the Ananda-Bhaddekaratta Sutta （M．iii．189 ff）．One day，asSamiddhi was drying himself after bathing at Tapodā in Rājagaha，a deity questioned him on this sutta，and he had to confess his ignorance．Samiddhi then went to the Buddha and asked him about the sutta，and the Buddha preached to him only the verses，with no explanation．The monks，who were present，thereupon asked Mahā Kaccāna for a detailed exposition．He gave it，and the monks referred it to the Buddha who advised them to remember it．This exposition came to be called the Mahā Kaccāna Bhaddekaratta Sutta （M．iii．192 ff）．<br><br>Similarly，Lomasakangiya was asked about the sutta by the god Candana，when he was staying in the Nigrodhārāma at Kapilavatthu．He，in his turn，had to confess his ignorance，and Candana taught him the verses，which，he said，were uttered by the Buddha during his visit to Tāvatimsa．When he went to preach the Abhidhamma．The Commentary （MA．ii．962） explains that the Buddha preached this sutta for the benefit of devas who could not understand the Abhidhamma．Lomasakangiya learnt the verses，and，going to the Buddha，questioned him concerning them．The Buddha made them clear to him．This account is called the Lomasakangiya-Bhaddekaratta Sutta （M．iii．199ff）．<br><br>Extracts from the Bhaddekaratta Sutta are uttered by speakers in the Hatthipāla Jātaka （J．iv．481） and theMahākapi Jātaka （J．v．66）．,19,1
103685,en,21,bhaddika,bhaddika,Bhaddika,Bhaddika：See Bhaddiya （3）．,8,1
103696,en,21,bhadditthivimana vatthu,bhadditthivimāna vatthu,Bhadditthivimāna Vatthu,Bhadditthivimāna vatthu：The story of Bhaddā，wife of Rohaka．See    Bhaddā （4）．,23,1
103722,en,21,bhadra,bhadra,Bhadra,Bhadra：The headman Bhadragaka visits the Buddha at Uruvelakappa and asks for a teaching about dukkha．The Buddha says he will talk neither of the future nor of the past，but only of the present．By means of questioning Bhadragaka，the Buddha makes him realize that sorrow and suffering come only through desire．For example，he would grieve if anything happened to his friends in Uruvelakappa，or to his son Ciravāsi，or to his wife; but he would not worry about those who were unknown to him and therefore unloved by him （S．iv．327f）．<br><br>The Commentary says （SA．iii．103） that in this sutta vattadukkha （？ the sorrow of transmigration） is described．,6,1
103727,en,21,bhadra theri,bhadrā therī,Bhadrā Therī,Bhadrā Therī：She belonged to a clan of the Sākiyans，and left the   world with Pajāpati Gotamī．While she was meditating，the Buddha sent her a   ray of glory and she attained arahantship．Thig．vs．9; ThigA．13．,12,1
103732,en,21,bhadraghata jataka,bhadraghata jātaka,Bhadraghata Jātaka,Bhadraghata Jātaka：Once the Bodhisatta was a rich merchant with an only son．He did great good and was born as Sakka．The son squandered all his wealth in drinking and amusements and fell into poverty．Sakka took pity on him and gave him the Bhadraghata （Wishing Cup），asking him to take care of it．But one day，when the son was drunk，he threw the cup into the air and smashed it，thus reducing himself once again to misery．<br><br>The story was told in reference to a ne’er-do-well nephew ofAnāthapindika．His uncle helped him again and again，but he squandered everything，and one day Anāthapindika had him turned out of his house．The two squanderers were the same．J．ii．431f．,18,1
103741,en,21,bhadrakara,bhadrakāra,Bhadrakāra,Bhadrakāra：Son of Vidhura and eldest brother of Sambhava （the   Bodhisatta）．For details see the    Sambhava Jātaka．Bhadrakāra is identified with Moggallāna．J．v．67．,10,1
103757,en,21,bhadravanasanda,bhadravanasanda,Bhadravanasanda,Bhadravanasanda：The name given to the grove near the Bodhitree   where the Buddha took his noonday rest after the meal of milk rice provided by    Sujātā．SNA．ii．391．,15,1
103759,en,21,bhadravudha,bhadrāvudha,Bhadrāvudha,Bhadrāvudha：One of the sixteen disciples of Bāvarī，who，at his request，visited the Buddha （SN．vs．1008）．<br><br>He questioned the Buddha as to how a man could get over attachment and cross the flood．By grasping after nothing in the world，answered the Buddha，for Māra follows the man who clings to things．<br><br>This question and answer are contained in the Bhadrāvudhamānava-puccha （SN．vs．1101-4），which is explained in the Culla Niddesa （CNid．36f）． <br><br>At the end of the discourse，Bhadrāvudha and his pupils became arahants and joined the Order．SNA．ii．599．,11,1
103817,en,21,bhagalavati,bhagalavatī,Bhagalavatī,Bhagalavatī：A place in Uttarakuru where the Yakkhas assemble．<br><br>The Dīgha Nikāya （D．iii．201） speaks of it as a hall （sabhā），while the Sutta Nipāta Commentary （SNA．i．197） says it is a mountain in Himavā where the devas assemble every month for eight days in order to settle disputes．The Yakkha leaders also attend these assemblies．<br><br>The Sumangalavilāsinī （DA．iii．967），however，says that it is a jewelled pavilion （ratanamandapa） twelve leagues in extent，on the banks of the Dharanī Lake．It is surrounded by a creeper named Bhagalavatī，hence，probably，its name．,11,1
103838,en,21,bhagandha hatthaka sutta,bhagandha hatthaka sutta,Bhagandha Hatthaka Sutta,Bhagandha Hatthaka Sutta：See    Bhadragandha Hatthaka Sutta．,24,1
103912,en,21,bhagga,bhaggā,Bhaggā,Bhaggā：The name of a tribe and a country，the capital of which wasSumsumāragiri．<br><br>The Buddha went there several times in the course of his wanderings （e．g．，A．ii．61，A．iv．85，etc．; Vin．ii．127; iv．115，198） and three rules for the monks were laid down there （Vin．v．145）．<br><br>Bodhi-rājakumāra （1），son of Udena of Kosambī，lived there，apparently as his father’s viceroy，in which case the Bhaggā were subject to Kosambī．The C．H．I．（i．175） says that the Bhaggā were members of theVajjian confederacy．<br><br>The Bhagga country lay between Vesāli andSāvatthi．<br><br>It was while sojourning in the Bhagga country thatMoggallāna was attacked byMāra entering into his stomach （M．i．332），and it was there that he preached the Anumāna Sutta （M．i．95）．Sirimanda and the parents of Nakula were inhabitants of the Bhagga country，andSigālapitā （ThagA．i．70） went there in order to meditate; there he became an arahant．<br><br>In the Apadāna （Ap．ii．359） the Bhaggā are mentioned with the Kārusā．,6,1
103961,en,21,bhaggavagotta,bhaggavagotta,Bhaggavagotta,Bhaggavagotta：A clothed Wanderer （channaparibbājaka） （DA．iii．816），who lived in a pleasance near Anupiyā．<br><br>He was a friend of Sunakkhatta （q．v．）．<br><br>The Buddha once visited him，and their conversation is recorded in thePātika Sutta （q．v．） （D．iii．1ff）．<br><br>He was evidently so called because he belonged to the gotta namedBhaggava （？ potters）．,13,1
103967,en,21,bhaggavi,bhaggavī,Bhaggavī,Bhaggavī：See    Bhaggava （3）．,8,1
104069,en,21,bhagirasa,bhagīrasa,Bhagīrasa,Bhagīrasa：A king of old，mentioned as having held great   sacrifices; he could not，however，advance beyond the peta world．J．vi．99．,9,1
104079,en,21,bhagirathi,bhāgīrathī,Bhāgīrathī,Bhāgīrathī：<i>1．Bhāgīrathī</i>．A name for the Ganges （E．g．，J．v．93，255; Ap．ii．436）．The river was so called because the sage Bhagīratha filled up the ocean with the Ganges whom he made his daughter （Mahābhārata，iii．107，9961; v．178，7096）．It may also be the name of a separate river flowing from the Himālaya and forming one of the chief sources of the Ganges．The river flowed past Hamsavatī （E．g．，Ap．i．51; ii．343）．v．l．Bhagīrasī，Bhagīrathī．<br><br><i>2．Bhāgīrathī．</i> A channel，branching off from the Anotatta-vāpī in Ceylon，and forming part of the irrigation scheme of Parakkamabāhu I．Cv．lxxix．49．,10,1
104103,en,21,bhagu thera,bhagu thera,Bhagu Thera,Bhagu Thera：He was born in a Sākiyan family，and having left the world with his clansmen Anuruddha andKimbila，he dwelt in the village of Bākalona．One day，having left his cell in order to drive away his drowsiness，he fell as he was stepping on to the terrace，and，urged thereby to further effort，he accomplished self mastery and won arahantship．Later，when he was living in the bliss of fruition，the Buddha came to congratulate him on his solitude．Thag．vss．271-4; ThagA．i．380f．; cf．M．iii．155; Vin．i．350，ii．182; DhA．i．56，133; J．i．140，iii．489; Mil．107．<br><br>It is said （SA．ii．222; this sermon is referred to as the Kilesya Sutta） that，on this occasion，the Buddha，after his meal，preached to Bhagu for a whole day and a whole night．The next day Bhagu accompanied the Buddha on his alms round，and turned back when the Buddha proceeded to Pācīnavamsa-migadāya to see Anuruddha and the others．<br><br>In the time of Padumuttara Buddha，Bhagu，was a householder，and，after the Buddha’s death，offered flowers to his relics．As a result he was born among the Nimmānaratī gods （ThagA．i．380）．<br><br>He is probably identical with Jātipupphiya of the Apadāna （Ap．ii．405f）．<br><br>A monk named Bhagu is mentioned （Vin．i．300） as staying with Jātipupphiya at the Kukkutārāma in Pātaliputta，but he is probably a different person．,11,1
104754,en,21,bhallataka-vihara,bhallātaka-vihāra,Bhallātaka-Vihāra,Bhallātaka-vihāra：A monastery in Ceylon，built by Dhātusena   （Cv．xxxviii．47） and restored by Vijayabāhu I．（Cv．lx．61）．,17,1
104755,en,21,bhallatakadayaka thera,bhallātakadāyaka thera,Bhallātakadāyaka Thera,Bhallātakadāyaka Thera：An arahant．Eighteen kappas ago he was an   ascetic and，seeing the Buddha Atthadassī going through the air，invited him   to his hermitage．There he gave the Buddha a bhallātaka-fruit （Ap．ii．398）．He   is probably，identical with Vijitasena．Thag．A．i．426．,22,1
104759,en,21,bhallatittha,bhallatittha,Bhallatittha,Bhallatittha：A landing place in Ceylon where Abhayanāga once   lived．Mhv．xxxvi．43．,12,1
104761,en,21,bhallatiya,bhallātiya,Bhallātiya,Bhallātiya：King of    Benares．See the    Bhallātiya Jātaka．,10,1
104763,en,21,bhallatiya jataka,bhallātiya jātaka,Bhallātiya Jātaka,Bhallātiya Jātaka：The Bodhisatta was once born as Bhallātiya，king of Benares．Desirous of eating venison cooked on charcoal，he gave the kingdom in charge of his courtiers and went to the Himālaya on a hunting expedition．While wandering about near Gandhamādana，among pleasant streams and groves，he came across two kinnaras fondly embracing each other and then weeping and wailing most pitifully．The king quieted his hounds，laid down his weapons，and approached the kinnaras．In answer to his questions，the female told him that one day，while she was picking flowers on the opposite bank for a garland for her lover，it grew late and a storm arose．The stream which separated the two lovers swelled in flood and they had to spend the night apart from each other．The memory of one night，thus passed in separation，had filled them with sorrow for six hundred and ninety seven years，and they still wept whenever they thought of it．<br><br>The story was told in reference to a quarrel between Pasenadi and Mallikā about conjugal rights．They were sulky and refused to look at each other．The Buddha visited the palace and reconciled them．The two kinnaras were identified with the king and the queen．J．iv．437ff．,17,1
104780,en,21,bhalluka,bhalluka,Bhalluka,Bhalluka：Nephew of Dīghajantu．  <br><br>He received a message from Elāra，in consequence of which he landed at Mahātittha in Ceylon with sixty thousand men，only to find that Elāra was dead and had been cremated seven days earlier．Bhalluka thereupon marched on Anurādhapura and pitched his camp at Kolambahālaka．Dutthagāmani marched against him，and a battle took place in the precincts of the Mahāvihāra．Bhalluka shot an arrow at the king，and，believing that it had pierced his mouth，set up a great shout，but Phussadeva，who was seated on Kandula immediately behind the king，shot at Bhalluka，who thereupon fell dead prostrate at the feet of the king．Mhv．xxv．77ff．,8,1
105079,en,21,bhanda,bhanda,Bhanda,Bhanda：A colleague of Ananda whom Kassapa reported to the Buddha at Veluvana for disputing with Abhiñjaka，colleague of Anuruddha．The Buddha sent for the disputants and rebuked them for their contentiousness．<br><br>They confessed their fault and were pardoned．S．ii．204f．,6,1
105116,en,21,bhandagama,bhandagāma,Bhandagāma,Bhandagāma：A Vajjian village between Vesāli and Hatthigāma and near the former．<br><br>The Buddha visited it during his last tour，and while there he talked to the monks on four conditions，which lead to Nibbāna：<br><br>  righteousness，  earnest thought，  wisdom，and   freedom．D．ii．123; A．ii．1ff．,10,1
105117,en,21,bhandagama-vagga,bhandagāma-vagga,Bhandagāma-Vagga,Bhandagāma-Vagga：The first chapter of the Catukka Nipāta of the   Aguttara Nikāya．A．ii．1-12．,16,1
105125,en,21,bhandagara-amacca,bhandāgāra-amacca,Bhandāgāra-Amacca,Bhandāgāra-amacca：Given as an example of a handsome person．  AA．ii．596．,17,1
105212,en,21,bhandakucchi,bhandakucchi,Bhandakucchi,Bhandakucchi：One of the gate keepers （dovārikā） of Mandavya，who   were ordered to cast    Mātanga out．J．iv．382．,12,1
105235,en,21,bhandana sutta,bhandana sutta,Bhandana Sutta,Bhandana Sutta：<i>1．Bhandana Sutta</i>．The Buddha says it is unpleasant for him even to think of a place where monks are given to dispute，but far worse to go to it．Strife is due to the abandonment of dispassionate，benevolent and harmless thinking．Monks who dwell in harmony cultivate these things．A．i．275f．<br><br><i>2．Bhandana Sutta</i>．Five disadvantages which come to those who encourage strife and disputes．A．iii．252．<br><br><i>3．Bhandana Sutta．</i> The Buddha rebukes some monks at Jetavana who were engaged in disputation and tells them to reflect on ten things which conduce to kindness，peace and concord．A．v．88 ff．,14,1
105300,en,21,bhandarapotthaki,bhandārapotthakī,Bhandārapotthakī,Bhandārapotthakī：See    Kitti （7）．,16,1
105389,en,21,bhandika,bhandika,Bhandika,Bhandika：An eminent Thera，well versed in the four Nikāyas   （catunikāyika）．He was evidently an esteemed Commentator．See，e．g．，SA．i．17．,8,1
105390,en,21,bhandika-parivena,bhandikā-parivena,Bhandikā-Parivena,Bhandikā-parivena：A building attached to the Abhayiāgiri vihāra   and built by Kassapa V．（Cv．lii．68） It evidently received its name in honour   of the king&#39;s mother．Cv．Trs．i．167，n．6．,17,1
105426,en,21,bhandu,bhandu,Bhandu,Bhandu：<i>1．Bhandu，Bhanduka．</i> An Anāgāmi upāsaka，son of a sister of Devī，and therefore cousin of Mahinda and Sanghamittā．He accompanied Mahinda to Ceylon，and was ordained，on the day of their arrival，at Ambatthala．He attained arahantship immediately after．Mhv．xiii．16，18; xiv．29，31f．; Dpv．xii．26，39，62，63．<br><br><i>2．Bhandu</i>．See Bhanda．,6,1
105450,en,21,bhandukanna,bhandukanna,Bhandukanna,Bhandukanna：A juggler，who tried to make Mahāpanāda laugh．<br><br>He made a mango tree，the Atulamba，grow before the palace door and climbed it with the help of a string．Vessavana’s slaves chopped him up and threw the pieces down，and the other jugglers joined the pieces together and poured water over them．Bhandukanna then donned upper and under garments of flowers and started dancing again．But he could not make Mahāpanāda laugh．J．iv．324．,11,1
105455,en,21,bhandura,bhandura,Bhandura,Bhandura：The chief groom of the elephant house of the king of Benares．Bandhura had only one eye．<br><br>A crow built her nest over the doorway of the elephant house，laid there her eggs and hatched out her young．But every time Bandhura entered or left the stable on the back of the elephant，he struck the crow’s nest with his hook，thus destroying it．The crow，in despair，made complaint，and her cry was one of the sounds mentioned in the <i>Atthasadda Jātaka</i>．When the king discovered how Bandhura was acting，he rebuked him and dismissed him from his service．J．iii．430 f．,8,1
105770,en,21,bhanna,bhañña,Bhañña,Bhañña：The word occurs in the compound Ukkalā （Okkalā） Vassa-Bhaññā （S．iii．73; M．iii．78; A．ii．31），a group described as ahetuvādā，akiriyavādā，natthikavāda，but who，nevertheless，agreed that the khandhas might be divided into past，present and future and who accepted the teaching of the Great Forty （see Mahācattārīsaka Sutta）．<br><br>They also accepted non covetousness，non malice，right mindfulness and right concentration as worthy． <br><br>The Commentaries （AA．ii．497; MA．ii．894; SA．ii．201 says，dve pi te mūladitthigatikā ） explain that Vassa and Bhañña were two people （dvejanā） （？ tribes）．,6,1
105891,en,21,bhara-sutta,bhāra-sutta,Bhāra-Sutta,Bhāra-Sutta：The burden is the five upādānakkhandhas，the   burden-bearer is the person （puggala），the taking up of the burden is the lust   that leads to rebirth，the laying down of the burden is passionless ceasing of   craving．S．iii．25f．,11,1
105892,en,21,bhara-vagga,bhāra-vagga,Bhāra-Vagga,Bhāra-Vagga：The third chapter of the Khandha Samyutta．S．iii．25   33．,11,1
105916,en,21,bharadvaja sutta,bhāradvāja sutta,Bhāradvāja Sutta,Bhāradvāja Sutta：Udena visits Pindola Bhāradvāja at the Ghositārāma and asks how it is that young men in their prime should leave the world and yet live to the full the righteous life．Pindola answers that these young men regard all women as mothers，sisters，or daughters．They regard the body as full of manifold impurities，and abide watchful over the doors of the senses．Udena is pleased with the explanation and accepts the Buddha’s teaching．S．iv．110f．,16,1
105960,en,21,bharana,bharana,Bharana,Bharana：One of the chief warriors of Dutthagāmani．He was the son   of Kumāra of Kappalakandara and was very fleet of foot．At the age of ten or   twelve he could chase hare and elk，seize them and dash them on the ground．  Mhv．xxiii．64 ff．  See also Ras．ii．96．,7,1
105970,en,21,bharandu sutta,bharandu sutta,Bharandu Sutta,Bharandu Sutta：Records the visit of the Buddha to the hermitage of    Bharandukālāma．A．i．276 ff．,14,1
105971,en,21,bharandukalama,bharandukālāma,Bharandukālāma,Bharandukālāma：A recluse，once a co-disciple of the Buddha in the holy life．Once，when the Buddha visited Kapilavatthu and wanted lodging for the night，Mahānāma suggested that he should go to the hermitage of Bharandu．The Buddha acted on this suggestion and spent the night there． <br><br>When Mahānāma arrived the next morning，the Buddha talked to him about the three kinds of teachers：<br><br>  those who have full comprehension of sense desires only but not of objects   of sense or of feelings;   those who have full comprehension of sense desires and of objects of   sense; and   those who have comprehension of all three．Would their conclusions coincide，or would they differ？  <br><br>Here Bharandu chimed in and asked Mahānāma to say they would be the same．But the Buddha contradicted him，whereupon Bharandu said they would be different; but the Buddha again contradicted him，and even，also，a third time．Grieved at being slighted by the Buddha in the presence of Mahānāma，an important Sākiyan，Bharandu left Kapilavatthu，never to return （A．i．276 f）．<br><br>The Commentary explains （AA．i．458） that he had lived in the same hermitage as the Buddha，when they were both pupils of Alārakālama．<br><br>Bharandu had the reputation of being able to secure the best and choicest alms in the city．,14,1
106014,en,21,bharata,bhārata,Bhārata,Bhārata：A title by which <br><br>  Pañcāla，king of Uttarapañcāla，is   addressed in the Sattigumba Jātaka   （J．iv．435）;   also the king of Benares，in the   Sankhapāla Jātaka （J．v．170）   and Manoja，king of Benares，in the   Sona Nanda Jātaka （J．v．317，326）．The scholiast explains （J．v．317） the word by ratthabhāradhāritāya．,7,1
106018,en,21,bharata thera,bharata thera,Bharata Thera,Bharata Thera：<i>1．Bharata．</i> A sage of old who，as a result of living the holy life，was born in the Brahma world．J．vi．99．<br><br><i>2．Bharata</i>．The Bodhisatta born as the king ofRoruva and husband of Samuddavijayā．For his story see the āditta Jātaka．J．iii．470 ff．<br><br><i>3．Bharata</i>．A hunter who brought from the Himālaya the chief of a herd of monkeys whose cry was one of the noises mentioned in theAtthasadda Jātaka （q．v．）．J．iii．432．<br><br><i>4．Bharata Thera．</i> He was a householder of Campā，and，having heard that Sona Kolivisa had left the world，he，too，with his brother，Nandaka，entered the Order，soon afterwards becoming an arahant．Later，he helped his more slow witted brother to obtain insight．<br><br>In the past Bharata gave to Anomadassi Buddha a pair of comfortable and very beautiful sandals．Thag．vss．175，176; ThagA．i．300f．<br><br><i>5．Bharata</i>．King of the Sovīras in the time of Renu．His capital was in Roruva．D．ii．235f．<br><br><i>6．Bharata</i>．A king of Benares，belonging to the dynasty of Okkāka．He was the father of Dasaratha （q．v．）．MT．130．<br><br><i>7．Bharata</i>．A scion of the Mahāsammata race and son of Sāgaradeva．He was the father of Angīrasa．Mhv．ii．4; Dpv．iii．6．,13,1
106024,en,21,bharatakumara,bharatakumāra,Bharatakumāra,Bharatakumāra：Son of the second queen of Dasaratha and stepbrother   of Rāma and Lakkhana．For his story see the    Dasaratha Jātaka．He is identified with Ananda．J．iv．124 ff．,13,1
106038,en,21,bharatayuddha,bhāratayuddha,Bhāratayuddha,Bhāratayuddha：Evidently refers to the story of the Mahābhārata．It   is reckoned among the sinful topics of conversation．E．g．，VibhA．490．,13,1
106060,en,21,bharattala,bharattāla,Bharattāla,Bharattāla：A village in Ceylon，given by Aggabodhi IV．for his   maintenance of the Dāthāsiva-padhānaghara．Cv．xlvi．12．,10,1
106223,en,21,bharu,bharu,Bharu,Bharu：The name of a king，a country，and its capital．<br><br>See the   Bharu Jātaka and Bharukaccha．<br><br>The name of the king and the country in the   Suppāraka Jātaka are also identical．,5,1
106227,en,21,bharu jataka,bharu jātaka,Bharu Jātaka,Bharu Jātaka：Once the Bodhisatta was leader of a band of five hundred ascetics in Himavā．One day they came to the city of Bharu for salt and vinegar，and took up their residence under a banyan-tree to the north of the city．A similar group remained under a tree to the south．Next year，the tree to the south of the city was found to have withered away，and the group who had lived there，having arrived first，took possession of the other tree，to the north．This led to a dispute between the two groups，and they sought the intervention of Bharu，king of the Bharu country．He decided in favour of one group，but being bribed by the other，he changed his mind．Later，the ascetics repented of their greed and hastened back to Himavā．The gods，angry with the king，submerged the whole of Bharu，three hundred leagues in extent，under the sea （about survivors see Nālikera）．<br><br>The story was told to Pasenadi，king of Kosala，who took bribes from some heretics and gave permission for them to build a centre near Jetavana．When the Buddha heard of it，he sent monks to interview the king，but the latter refused to receive even the Chief Disciples．The Buddha then went himself and dissuaded the king from giving permission for an act which would lead to endless dissensions．<br><br>J．ii．169ff．; the story is also given at SA．iii．218 f．，which says further that Pasenadi built the Rājakārāma to make amends for his fault．,12,1
106798,en,21,bhata-sutta,bhātā-sutta,Bhātā-Sutta,Bhātā-Sutta：It is not easy to find one who has not been a brother   in the long faring of samsāra．S．ii．189．,11,1
106845,en,21,bhataragama,bhātaragāma,Bhātaragāma,Bhātaragāma：A village in Ceylon，residence of Nāgā Therī．  AA．ii．654; MA．i．546．,11,1
106877,en,21,bhati,bhāti,Bhāti,Bhāti，Bhātiya：King of Magadha，father of    Bimbisāra．Dpv．iii．52f．; MT．137．,5,1
106902,en,21,bhatikabhaya,bhātikābhaya,Bhātikābhaya,Bhātikābhaya：Also called Bhātika or Bhātiya．Son of Kutakannatissa and king of Ceylon for twenty eight years （38 66 A．C．）．He was called Bhātika or Bhātiya because he was the elder brother of Mahādāthika Mahānāga．He was very pious，and once had the whole of the Mahā Thūpa covered with sandalwood paste in which were embedded sweet smelling flowers．On another occasion he covered the whole thūpa with flowers and sprinkled them with water drawn by machines from the Abhaya-vāpi．He made a plaster covering for the Mahā Thūpa into which were mixed many，cartloads of pearls．A net of coral was made and thrown over the cetiya，and in its meshes were fastened lotus flowers of gold，as large as wagon wheels．One day the king heard the sound of the chanting of arahants in the relic chamber of the Mahā Thūpa，and he lay down resolving not to rise until he had seen them．The theras made a door by which he could enter，and，having seen the glories of the chamber，he described them for the benefit of the people，making figures in illustration of his descriptions．Bhātikābhaya did many other works of merit，held Vesākha festivals，organized offerings for the Bodhi tree，and showed great hospitality to the monks at various places．He was succeeded by his brother Mahādāthika Mahānāga （Mhv．xxxiv．38ff．; MT．553f）．<br><br>Bhātikābhaya once heard of a skilful judgment being given by Abhidhammika Godha Thera and laid down a rule that all disputes should be taken to the Elder for settlement （Sp．ii．307）．On another occasion he appointed a brahmin minister，named Dīghakārāyana，to settle a controversy between the monks of Abhayagiri and those of the Mahāvihāra （Sp．iii．583）．He had a queen called Sāmadevī who was the daughter of a cattle butcher．A large number of cattle butchers were once brought before the king，but as they were unable to pay the fine demanded，he appointed them as scavengers in the palace．One of them had a beautiful daughter，and the king fell in love with her and married her．Owing to her，her kinsmen，too，lived in happiness （VibhA．440）．<br><br>Bhātikābhaya once heard a Sutta （see A．v．21f ） in which the Buddha had declared that，of all perfumes，that of jasmine was the strongest．In order to test this the king filled a room with the four kinds of perfume and then placed in it handfuls of various flowers，including jasmine．He then left the room and shut the door．After a while he entered again，and the first scent which greeted him was that of jasmine．Convinced of the truth of the Buddha’s statement，he fell prostrate and worshipped him （AA．ii．819）．<br><br>It is said （SA．ii．180） that the king once asked a reciter to tell him of an auspicious stanza （jayamangala） connected with all the Three Jewels．After thinking for a while，he recited the stanza beginning divā tapati ādicco，ratti ābhāti candimā （S．ii．284）．At the end of the first pāda，the reciter saluted the setting sun，at the end of the second the rising moon，at the end of the third the Sangha，and at the end of the stanza he stretched his hands upwards in salutation of the Mahā Thūpa．The king asked him to hold his hands there and placed in them one thousand pieces．,12,1
106926,en,21,bhatikatissa,bhātikatissa,Bhātikatissa,Bhātikatissa：Son of Mahallanāga and king of Ceylon for twenty-four years （203- 227 A．C．）．<br><br>He built a wall round the Mahā-vihāra．<br><br>He erected the Gavaratissa- and Bhātikatissa-vihāras and built the Mahāmani tank，and also built an uposatha hall in the Thūpārāma．<br><br>He was succeeded by his younger brother，Kanitthakatissa．Mhv．xxxvi．1ff．; Dpv．xxii．18，20，30，31．,12,1
106927,en,21,bhatikatissa-vihara,bhātikatissa-vihāra,Bhātikatissa-Vihāra,Bhātikatissa-vihāra：A vihāra built by    Bhātikatissa．,19,1
106962,en,21,bhatiyavanka vihara,bhātiyavanka vihāra,Bhātiyavanka Vihāra,Bhātiyavanka vihāra：A monastery in Ceylon．A monk of the monastery，who once went to worship at the Mahā Thūpa，saw there some devatās also worshipping; they had been born in heaven as a result of having participated in the building of the thūpa （Mhv．xxx．46f）． <br><br>In the time of Dutthagāmanī，the chief incumbent of the vihāra was Mahānāga．MT．606．,19,1
106978,en,21,bhatta,bhattā,Bhattā,Bhattā：See    Hatthā．,6,1
106989,en,21,bhattabhatika,bhattabhatika,Bhattabhatika,Bhattabhatika：A labourer who，in return for three years’ work，obtained the privilege of enjoying the luxuries of the Treasurer Gandha （q．v．）．When he was ready to eat，however，a Pacceka Buddha appeared and Bhattabhatika gave him all his food．When Gandha discovered this，he made over to Bhattabhatika one half of all his possessions，and they became firm friends．The king made Bhattabhatika a Treasurer．<br><br>After death he was born in the deva worlds，whence he was reborn in Sāvatthi as Sukhakumāra．DhA．iii．87ff．; for the rest of the story see Sukha．,13,1
107016,en,21,bhattabhuttavalahaka,bhattabhuttavalāhaka,Bhattabhuttavalāhaka,Bhattabhuttavalāhaka：The name given to the spot where Dutthagāmani   took his meal after crossing the Mahāvālukagangā，in his advance against the   Damilas．MT．476．,20,1
107309,en,21,bhattasupagama,bhattasūpagāma,Bhattasūpagāma,Bhattasūpagāma：A village in Rohana，where a great battle was fought between the forces of Parakkamabāhu 1．and the rebels who wished to take possession of the Buddha’s Tooth Relic and Alms Bowl．Parakkama’s forces were victorious．Cv．lxxiv．135．,14,1
107563,en,21,bhava sutta,bhava sutta,Bhava Sutta,Bhava Sutta：<i>1．Bhava Sutta</i>．A discussion between Sāriputta and Jambukhādaka on ＂becoming．＂ S．iv．258．<br><br><i>2．Bhava Sutta</i>．On the three kinds of bhava   in the kāma world，the rūpa world，and the arūpa world．S．v．56．<br><br><i>3．Bhava Sutta．</i> There are three kinds of bhava：kāma，rūpa，and arūpa; these can be given up by training in further virtue，further thought，and further insight．A．iii．444．<br><br><i>4．Bhava Sutta．</i> Ananda asks the Buddha to what extent there is ＂becoming．＂ There will be ＂becoming＂ as long as there are worlds of sense，of form，and of formlessness; action is the field，consciousness the seed，and craving the moisture which bring about rebirth in these worlds．A．i．223 f．,11,1
107763,en,21,bhavagga,bhavagga,Bhavagga,Bhavagga：The name given to the highest point of existence （among the gods） （E．g．，Vibh．426; Mil．132），but，more often，to the highest point in the universe as opposed to Avīcī，the lowest．E．g．，J．iv．182; J．vi．354; Mil．336．,8,1
108356,en,21,bhavanetti sutta,bhavanetti sutta,Bhavanetti Sutta,Bhavanetti Sutta：The Buddha tells Rādha that that which leads to   rebirth is lust for the body，for feelings，etc．S．iii．190．,16,1
108575,en,21,bhavanimmita,bhavanimmita,Bhavanimmita,Bhavanimmita：Fifty seven kappas ago there were four kings of this   name，previous births of Phalakadāyaka Thera （Ap．i．174）．v．l．Santanāmika．,12,1
109017,en,21,bhavasetthi,bhāvasetthi,Bhāvasetthi,Bhāvasetthi：A previous birth of    Bījaka （2）．J．vi．228．,11,1
109521,en,21,bhavitatta,bhāvitatta,Bhāvitatta,Bhāvitatta：<i>1．Bhāvitatta</i>．One of the two chief disciples of Sumana Buddha （J．i．34; Bu．v．26）．He was the purohita in Sumana’s city of birth，and was one of those to whom Sumana preached his first sermon．BuA．126．<br><br><i>2．Bhāvitatta</i>．A king who heard Paduma Buddha preach，and became a monk with a retinue of one hundred thousand crores．BuA．148．<br><br><i>3．Bhāvitatta．</i> The name of two Pacceka Buddhas．M．iii．69．,10,1
109621,en,21,bhaya-vagga,bhaya-vagga,Bhaya-Vagga,Bhaya-Vagga：The thirteenth chapter of the Catukka Nipāta of the   Anguttara Nikāya．A．ii．121 33．,11,1
109631,en,21,bhayabherava sutta,bhayabherava sutta,Bhayabherava Sutta,Bhayabherava Sutta：Jānussoni visits the Buddha at Jetavana and asks him how it is that young men who have left the world under him should be able to live in solitude，in the depths of the forest，a joyless life．The Buddha answers that while yet a Bodhisatta he was assailed by the same doubts．Fear comes only to him whose heart is filled with desire and longing，and who is restless，witless，and drivelling．<br><br>But the man，who is pure，resolute，and free from corruptions of the heart，lives in confidence in the forest and develops the jhānas．The Buddha then describes how he passed through these stages of development before becoming the Enlightened One （M．i．16ff）．<br><br>This sutta contains an account of the ＂threefold lore＂ （tisso vijjā） of the Buddha （see Sp．i．116） and praises of the Saranā （Refuges） （Sp．i．172）．,18,1
110079,en,21,bhayoluppala,bhayoluppala,Bhayoluppala,Bhayoluppala：A tank in Ceylon，made by Kutakannatissa   （Mhv．xxxiv．33）．The name was later corrupted into Bahuppala．MT．628．,12,1
110438,en,21,bhennakata,bhennākata,Bhennākata,Bhennākata：A locality where Rujā lived as a castrated goat．  J．vi．237．,10,1
110455,en,21,bherapasana,bherapāsāna,Bherapāsāna,Bherapāsāna：A monastery in Rohana．<br><br>A story is told of a man who lived there，named Uttara．<br><br>He once went with some young novices into the forest to fetch grass for the fireplace; he had agreed to carry a certain load and they cheated him into taking a larger one．AA．i．442f．,11,1
110500,en,21,bheravaya,bheravāya,Bheravāya,Bheravāya：A rock cave，near Himavā，where Sambula-kaccāna dwelt in   meditation．ThagA．i．314．,9,1
110513,en,21,bheri,bherī,Bherī,Bherī：A female ascetic who was often invited to the palace of King Videha，where she heard of the wisdom of Mahosadha and wished to meet him．One day she met him on her way to the palace and questioned him by means of dumb signs，to which Mahosadha replied in the same way．Queen Nandās confidantes saw this，and reported to the king that Mahosadha and Bherī were conspiring to kill him．But the king questioned each of the two separately，and，satisfied with their innocence，appointed Mahosadha commander in chief （J．vi．467f）．<br><br>Bherī is identified with Uppalavannā （J．vi．478）．,5,1
110553,en,21,bherivada jataka,bherivāda jātaka,Bherivāda Jātaka,Bherivāda Jātaka：The Bodhisatta was once a drummer，and having gone one day，with his son，to a great festival where he had earned much money，was returning through a forest infested by robbers．The boy kept on beating the drum，though his father tried to stop him，saying，＂Beat it only now and again，as if some great lord were passing by．＂ At first the robbers were seared away，but they soon discovered that the two were alone and robbed them of their money．<br><br>The story was told to a self willed monk who is identified with the youth of the story．J．i．283-4．,16,1
110571,en,21,bheruva,bheruva,Bheruva,Bheruva：A city，the residence of    Asayhasetthi．PvA．112，118，119．,7,1
110592,en,21,bhesajja-anunnata-bhanavara,bhesajja-anuññāta-bhānavāra,Bhesajja-Anuññāta-Bhānavāra,Bhesajja-anuññāta-bhānavāra：The thirteenth chapter of the sixth   Khandaka of the Mahāvagga of the Vinaya Pitaka．,27,1
110644,en,21,bhesajjamanjusa,bhesajjamañjūsā,Bhesajjamañjūsā,Bhesajjamañjūsā：A Pāli medical work written in the time of   Parakkamabāhu II．by a monk of Ceylon．The author is referred to as   Pañcaparivenādhipati．Saranankara wrote a Sinhalese Commentary on it．  Cv．xcvii．59; Svd．1265．,15,1
110737,en,21,bhesakala,bhesakalā,Bhesakalā,Bhesakalā：A Yakkhinī．See    Bhesakalāvana．,9,1
110741,en,21,bhesakalavana,bhesakalāvana,Bhesakalāvana,Bhesakalāvana：A grove in the Bhagga country．It contained a Deer Park wherein the  Buddha stayed，onSumsumāragiri．Near by was the house in which lived Nakulapitā and Nakhulamātā （A．ii．61; iii．295; S．iii．1; iv．116）． <br><br>Once，when the Buddha was at Bhesakalāvana，he saw，with his divine eye，Anuruddha dwelling in the Pācīnavamsadāya in the Ceti country，and appeared before him to encourage him in his meditations （A．iv．228ff．; J．iii．157）． <br><br>The palace Kokanada，built for Prince Bodhi，was in the neighbourhood of the grove （Vin．ii．127; DhA．iii．134，etc．）．<br><br>It was while staying in this grove that Mahā Moggallāna was molested by Māra and he preached theMāratajjaniya Sutta （M．i．332）．<br><br>Singālapitā is said to have retired to Bhesakalāvana for his meditations （ThagA．i．70）．<br><br>The grove received its name from the fact that its presiding spirit was a Yakkhinī called Bhesākalā （SA．ii．181）．<br><br>According to the Buddhavamsa Commentary （BuA．3），the Buddha spent the eight vassa at Bhesakalāvana． <br><br>The Divyāvadāna calls it Bhīsanikāvana．Dvy．182．,13,1
110748,en,21,bhesika,bhesikā,Bhesikā,Bhesikā：The barber of    Lohicca．D．i．224．,7,1
110804,en,21,bhidura sutta,bhidura sutta,Bhidura Sutta,Bhidura Sutta：A sutta quoted in the Sutta Sangaha （No．83） from   the Itivuttaka （p．69f）．The body breaks up，consciousness is contemptible; all   things change．,13,1
110962,en,21,bhikkhadayaka,bhikkhādāyaka,Bhikkhādāyaka,Bhikkhādāyaka：Once a man of Rājagaha had just sat down to eat when he saw a monk，who had travelled far，standing outside his house． <br><br>He emptied his food into the monk’s bowl． <br><br>When he died he was reborn in Tāvatimsa in a golden palace twelve yojanas in height．Vv．vi．6; VvA．292f．,13,1
110964,en,21,bhikkhadayaka thera,bhikkhadāyaka thera,Bhikkhadāyaka Thera,Bhikkhadāyaka Thera：An arahant．Ninety four kappas ago he gave a   spoonful of food to Siddhattha Buddha．Eighty seven kappas ago he was king   seven times under the name of Mahārenu （Ap．i．140）．He is probably identical   with Godhika Thera．ThagA．i．124．,19,1
110969,en,21,bhikkhadayi,bhikkhadāyī,Bhikkhadāyī,Bhikkhadāyī：See Bhikkhudāsi．,11,1
110970,en,21,bhikkhadayika,bhikkhādāyikā,Bhikkhādāyikā,Bhikkhādāyikā：<i>1．Bhikkhādāyikā．</i> A woman of Uttaramadhurā．The Buddha visited that city for her special benefit．Seeing him as she was returning from her bath，she invited him to her house and gave him a meal．She died soon after and was reborn in Tāvatimsa，where Moggallāna saw her and learnt her story．Vv．ii．10; VvA．118f．<br><br><i>2．Bhikkhādāyikā．</i>A similar story of a woman of Rājagaha who gave alms to an arahant monk and was reborn in Tāvatimsa．Vv．ii．11; VvA．119f．,13,1
110995,en,21,bhikkhaka sutta,bhikkhaka sutta,Bhikkhaka Sutta,Bhikkhaka Sutta：A mendicant brahmin of Sāvatthi asks the Buddha if there be any difference between the Buddha and himself，they both being mendicants．<br><br>Mere mendicancy does not make a ＂Bhikkhu，＂ answers the Buddha; the true Bhikkhu is he who has cast out all wickedness．S．i．182．,15,1
111036,en,21,bhikkhaparampara jataka,bhikkhāparampara jātaka,Bhikkhāparampara Jātaka,Bhikkhāparampara Jātaka：Once Brahmadatta，king of Benares，travelled about his kingdom in disguise seeking for some one who would tell him of a fault possessed by him．One day，in a frontier village，a very rich landowner saw him，and，pleased with his appearance，brought him a very luxurious meal．The king took the food and passed it to his chaplain; the latter gave it to an ascetic who happened to be by．The ascetic placed it in the bowl of a Pacceka Buddha sitting near them．The Pacceka Buddha proceeded，without a word，to eat the meal．The landowner was astonished and asked them the reason for their action，and，on learning that each one was progressively greater in virtue than the king，he rejoiced greatly．<br><br>The story was told in reference to a landowner of Sāvatthi，a devout follower of the Buddha．Being anxious to honour the Dhamma also，he consulted the Buddha，and，acting on his advice，invited Ananda to his house and gave him choice food and three costly robes．Ananda took them and offered them to Sāriputta，who，in his turn，made a gift of them to the Buddha．<br><br>Ananda was the king of the story，Sāriputta the chaplain，while the ascetic was the Bodhisatta．J．iv．369ff．,23,1
111108,en,21,bhikkhu-samyutta,bhikkhu-samyutta,Bhikkhu-Samyutta,Bhikkhu-Samyutta：The twenty first section of the Samyutta Nikāya．  S．ii．273 86．,16,1
111109,en,21,bhikkhu sutta,bhikkhu sutta,Bhikkhu Sutta,Bhikkhu Sutta：<i>1．Bhikkhu Sutta．</i> Gains，favours and flattery are a danger even to an arahant unless the freedom of his will is unshakable．S．ii．238．<br><br><i>2．Bhikkhu Sutta．</i> Once Moggallāna and Lakkkhana saw a Bhikkhu，born as a peta，going through the air，his body，robes，etc．，on fire．He had been a sinful monk in the time of Kassapa Buddha．S．ii．260．<br><br><i>3．Bhikkhu Sutta</i>．A monk asks for a teaching in brief and the Buddha tells him that that for which a monk has bias，by that is he reckoned （i．e．，he has to give up all bias）．The monk dwells in solitude，reflecting on this，and becomes an arahant．S．iii．34f．<br><br><i>4．Bhikkhu Sutta</i>．Ignorance consists in ignorance of the nature of the body，its arising，its cessation and the way thereto; wisdom is wisdom with regard to these things．The same with the other khandhas．S．iii．162f．<br><br><i>5．Bhikkhu Sutta．</i>The Buddha agrees with a group of monks that if when questioned by other sectarians as to the object of their holiness，they answer that it is the full knowledge of dukkha，their answer is right; he proceeds to tell them what should be their answer if questioned as to what is dukkha．S．iv．50f．<br><br><i>6．Bhikkhu Sutta．</i> The Buddha tells a monk about feelings，their arising and cause，their cessation and the way thereto，etc．S．iv．232．<br><br><i>7．Bhikkhu Sutta．</i> A monk asks for a teaching in brief，and the Buddha tells him that he must have truly pure virtue and straight view．Standing on sure virtue，he should cultivate the four satipatthānas; thus will he reach his goal．The monk follows this teaching and becomes an arahant．S．v．142f．<br><br><i>8．Bhikku Sutta．</i> It is by cultivating the four iddhi-pādas that a monk destroys the āsavas．S．v．284．<br><br><i>9．Bhikkhu Sutta．</i>See Bhaya Sutta （6）．<br><br><i>10．Bhikkhu Sutta．</i> The Buddha tells the monks at Gijjhakūta of seven things，the maintenance of which among the monks will conduce to their progress and save them from desire．A．iv．216．<br><br><i>11．Bhikkhu Sutta．</i> See also Bhikkhū Sutta．,13,1
111110,en,21,bhikkhu sutta,bhikkhū sutta,Bhikkhū Sutta,Bhikkhū Sutta：<i>1．Bhikkhū Sutta．</i> A monk who knows decay and death，birth，becoming，grasping，craving，etc．，their arising，their cessation and the way thereto   such a monk stands knocking at the door of Deathlessness．S．ii．43．<br><br><i>2．Bhikkhū Sutta．</i> Whatever monks have destroyed the āsavas by personal knowledge and insight，have done so by cultivating and developing the four iddhipādas．It is the same for the past，present and future．S．v．257．<br><br><i>3．Bhikkhū Sutta．</i> The Buddha explains to a group of monks psychic power and its cultivation．S．v．287．<br><br><i>4．Bhikkhū Sutta．</i>The Buddha tells a group of monks about the seven bojjhangas and their cultivation．S．v．334f．<br><br><i>5．Bhikkhū or Suddhika Sutta</i>．Four conditions，the possession of which makes of a disciple a sotāpanna．S．v．403．,13,1
111111,en,21,bhikkhu-vibhanga,bhikkhu-vibhanga,Bhikkhu-Vibhanga,Bhikkhu-Vibhanga：The first division of the Sutta Vibhanga of the   Vinaya Pitaka．It is also called the Mahā Vibhanga．,16,1
111122,en,21,bhikkhudasika,bhikkhudāsikā,Bhikkhudāsikā,Bhikkhudāsikā：The fourth of the seven daughters of Kikī，king of Benares，in the time of Kassapa Buddha． <br><br>She lived in celibacy for twenty thousand years and erected a building for the use of the monks． <br><br>She was a previous birth of Bhaddā Kundalakesā．Ap．ii．561; ThigA．104; J．vi．481，however，says she was Gotamā （Pajāpatī Gotamī）．,13,1
111201,en,21,bhikkhuni,bhikkhunī,Bhikkhunī,Bhikkhunī：The third of the seven daughters of   Kikī，king of Benares． <br><br>She was a previous birth of Patācārā．E．g．，Ap．ii．546，561; ThigA．114; but see J．vi．481，where Bhikkhunī is given as a common noun．I am inclined to think that this latter reading is wrong．,9,1
111207,en,21,bhikkhuni-khandhaka,bhikkhunī-khandhaka,Bhikkhunī-Khandhaka,Bhikkhunī-khandhaka：The tenth section of the Culla Vagga of the   Vinaya Pitaka．,19,1
111208,en,21,bhikkhuni-samyutta,bhikkhunī-samyutta,Bhikkhunī-Samyutta,Bhikkhunī-Samyutta：The fifth section of the Samyutta Nikāya．  S．i．128 35．,18,1
111210,en,21,bhikkhuni-vibhanga,bhikkhunī-vibhanga,Bhikkhunī-Vibhanga,Bhikkhunī-Vibhanga：The second section of the Sutta Vibhanga of the   Vinaya Pitaka，also called Cūla Vibhanga．,18,1
111351,en,21,bhikkhunivasaka sutta,bhikkhunīvāsaka sutta,Bhikkhunīvāsaka Sutta,Bhikkhunīvāsaka Sutta：Ananda visits a settlement of nuns at Sāvatthi and is told that the nuns who have cultivated the four satipatthānas have attained to greater excellence of comprehension than before．Ananda says that is how it should be．Later，he visits the Buddha and reports to him the incident．The Buddha tells him how to develop the satipatthānas and of the advantages resulting there from．<br><br>The sutta ends with an exhortation to earnestness and diligence．There are plenty of places suitable for meditation，one should not therefore be remiss with regard to this．S．v．154f．,21,1
111449,en,21,bhikkhupatimokkha,bhikkhupātimokkha,Bhikkhupātimokkha,Bhikkhupātimokkha：See    Anumāna Sutta．,17,1
111598,en,21,bhillivana-vihara,bhillivāna-vihāra,Bhillivāna-Vihāra,Bhillivāna-vihāra：A monastery in Ceylon built by Dhātusena．  Cv．xxxviii．50．,17,1
111599,en,21,bhima,bhima,Bhima,Bhima：The name of a celestial musician or a musical instrument．  VvA．93，96，211，372．,5,1
111607,en,21,bhima,bhīma,Bhīma,Bhīma：A sage of old who possessed the five abhiññā and great iddhi-powers．<br><br>The Bodhisatta，at that time，was a learned brahmin，and，having met Bhīma，said that he was a sensualist （kāma-bhogī），and his disciples agreed with him．It was for this reason the Buddha and five hundred monks suffered calumny at the hands of Sundarikā．Ap．i．299; UdA．264．,5,1
111625,en,21,bhimaraja,bhīmarāja,Bhīmarāja,Bhīmarāja：A Kālinga prince of Sīhapura，brother of Tilokasundarī．  He came to Ceylon and Vijayabāhu I．gave him suitable maintenance．Cv．lix．46．,9,1
111627,en,21,bhimaratha,bhīmaratha,Bhīmaratha,Bhīmaratha：<i>1．Bhīmaratha．</i>One of the vassal kings of Dandakī who sinned against Kisavaccha．When Dandakī and his kingdom were destroyed，Kālinga，Atthaka and Bhīmaratha，in the company of Sakka，sought Sarabhanga．Sarabhanga preached to them and they became free from sensuality．J．v．135，137，149．<br><br><i>2．Bhīmaratha．</i>A king and a city of the same name．Siddhattha Buddha preached to the king，and ninety crores of beings understood the Truth．Bu．xvii．4; BuA．186．<br><br><i>3．Bhīmaratha．</i> A king of seventy seven kappas ago，a previous birth of Sīrivaddha （Kinkinipupphiya） Thera．Ap．i．204; ThagA．i．107．,10,1
111639,en,21,bhimasena jataka,bhīmasena jātaka,Bhīmasena Jātaka,Bhīmasena Jātaka：The Bodhisatta was once a very skilful archer，educated atTakkasilā and famed as Culla Dhanuggaha．He was a crooked little dwarf and，lest he should be refused employment on account of his size，he persuaded a tall，well built weaver，called Bhīmasena，to be his stalking horse．Bhīmasena went with him to the king of Benares and obtained the post of royal archer．Once，the kingdom was attacked by a tiger and Bhīmasena was sent to kill it．Following the advice of the Bodhisatta，he went with a large band of country men，and when the tiger was sighted he waited in a thicket and lay flat on his face．When he knew that the tiger had been killed，he came out of the thicket trailing a creeper in his hand and blamed the people，saying that he had meant to lead the tiger like an ox to the king and had gone into the wood to find a creeper for that purpose．＂Who has killed the tiger and spoilt all my plans？＂ he asked．＂I will report all of you to the king．＂ The terrified people bribed him heavily and said no word as to who had killed the tiger．The king，believing that Bhīmasena himself had killed it，rewarded him handsomely．The same thing happened with a buffalo．Bhīmasena grew rich and began to neglect the Bodhisatta．Soon after，a hostile king marched on Benares．Bhīmasena went with a large army riding on an elephant，the Bodhisatta behind him，but at the sight of the battlefield Bhīmasena was so terrified that he fouled the elephant’s back．The Bodhisatta taunted him and sent him home，while he himself captured the enemy king and brought him to the king of Benares，who showed him all honour．<br><br>The story was related in reference to a monk who，although of low family，used to boast of that family’s greatness．The truth was discovered and his pretensions exposed．He is identified with Bhīmasena．J．i．355-9．,16,1
111642,en,21,bhimatittha vihara,bhīmatittha vihara,Bhīmatittha Vihara,Bhīmatittha Vihara：A monastery in the Pañcayojana district of Ceylon （the modern Bentota）．In the time of Parakkamabāhu II．a tooth of Mahā Kassapa was enshrined in the vihāra，and the king visited the vihāra and held a three days’ festival in honour of the relic （Cv．lxxxv．81）．<br><br>Kittinissanka laid out a garden of fruit trees in the vihāra precincts，and later Devappatirāja，minister of Parakkamabāhu II．，laid out，on the king’s orders，a great grove of coco palm，a yojana broad，from the vihāra up to Kālanadītittha．Cv．lxxxvi．16，40，44．,18,1
112040,en,21,bhinnalavanagama,bhinnālavanagāma,Bhinnālavanagāma,Bhinnālavanagāma：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxv．97．,16,1
112227,en,21,bhinnorudipa,bhinnorudīpa,Bhinnorudīpa,Bhinnorudīpa：A monastery in Ceylon built by Aggabodhi I．for the   Elder （probably Dāthāsiva） who was living in the Mahāparivena．The revenue   from Vattākārapitthi was given for its maintenance．Cv．xlii．26．,12,1
112254,en,21,bhiruka-jataka,bhiruka-jātaka,Bhiruka-Jātaka,Bhiruka-Jātaka：See    Pañcagaru Jātaka．,14,1
112286,en,21,bhisa,bhisa,Bhisa,Bhisa：A king of three kappas ago，a previous birth of   Bhisāluvadāyaka．Ap．i．120．,5,1
112293,en,21,bhisa jataka,bhisa jātaka,Bhisa Jātaka,Bhisa Jātaka：Once the Bodhisatta，was born into a family which had eighty crores．He was called Mahā Kañcana and had six younger brothers （the eldest of them being Upakañcana） and a sister，Kañcanadevi．None of them would marry，and，on the death of their parents，they distributed their wealth，and，together with a servant man and maid，they went into the Himālaya and became ascetics，gathering wild fruits for food．Later，they agreed that Mahā Kañcana，Kañcanadevi and the maid should be spared the task of collecting fruit and that the others should do this in turn．Each day the fruits collected were divided into lots and the gong was sounded．The ascetics would then come one by one and take each his or her share．By the glory of their virtues，Sakka’s throne trembled．In order to test them，for three days in succession he caused Mahā Kañcana’s share to disappear．On the third day，Mahā Kañcana summoned the others and asked the reason for this．Each protested his innocence and swore an oath that heavy curses should attend them if any were guilty of stealing so much as a lotus stalk （bhisa）．In each case punishment was to be that in their next birth they should have lands，possessions and other encumbrances - which，from an ascetic’s point of view，would be a grievous thing．At this gathering were also present the chief deity of the forest，an elephant escaped from a stake，a monkey who had once belonged to a snake charmer，and Sakka，who remained invisible．At the end of their protestations of innocence，Sakka inquired of Mahā Kañcana why they all so dreaded possessions; on hearing the explanation，he was greatly moved and asked pardon of the ascetics for his trick．<br><br>The story was related in the same circumstances as theKusa Jātaka．<br><br>Sāriputta，Moggallāna，Punna，Kassapa，Anuruddha and Ananda were the Bodhisatta’s brothers，Uppalavannā the sister，Khujjuttarā the maid，Citta-gahapati the servant，Sātāgiri the forest deity，Pārileyya the elephant，Madhuvāsettha the monkey and Kāludāyi，Sakka （J．iv．304 14）．<br><br>The Bhisacariyā is included in the Cariyā Pitaka （J．iii．4），and the story is also found in the Jātakamālā，No．19．,12,1
112298,en,21,bhisadayaka thera,bhisadāyaka thera,Bhisadāyaka Thera,Bhisadāyaka Thera：<i>1．Bhisadāyaka Thera．</i> An arahant．In the past，while gathering lotus stalks for food，he saw Padumuttara Buddha travelling through the air and asked him to accept some stalks．The Buddha did so．Soon after，the man was struck by lightning and reborn in Tusita （Ap．ii．420f）．He is probably identical with Bhaddaji Thera．ThagA．i．286．<br><br><i>2．Bhisadāyaka Thera．</i> An arahant．Thirty one kappas ago he was an elephant，and seeing Vessabhū Buddha in the forest，he gave him lotus stalks to eat．Thirteen kappas ago he was born sixteen times as king under the name of Samodhāna．Ap．i．114．,17,1
112332,en,21,bhisaluvadayaka thera,bhisāluvadāyaka thera,Bhisāluvadāyaka Thera,Bhisāluvadāyaka Thera：An arahant．Ninety one kappas ago he gave   some lotus stalks and water to Vipassī Buddha．Three kappas ago he was a king   named Bhisa．Ap．i．120．,21,1
112341,en,21,bhisamulaladayaka thera,bhisamulāladāyaka thera,Bhisamulāladāyaka Thera,Bhisamulāladāyaka Thera：An arahant．Ninety two kappas ago he met   Phussa Buddha alone in the forest and gave him lotus stalks and petals．  Ap．i．286f．,23,1
112362,en,21,bhisapuppha jataka,bhisapuppha jātaka,Bhisapuppha Jātaka,Bhisapuppha Jātaka：The Bodhisatta was born once as an ascetic，and one day a goddess，having seen him smell a lotus in bloom，upbraided him，telling him he was a thief to smell a lotus which did not belong to him．Near by was a man digging up lotus plants for their fibres，but to him the goddess said nothing．When questioned，her answer was that in a man like the Bodhisatta，seeking for purity，a sin even as large as a hair tip showed like a dark，cloud in the sky．The Bodhisatta，greatly impressed，thanked her．<br><br>The goddess is identified with Uppalavannā．<br><br>The story was told in reference to a monk who was upbraided by a deity in a forest tract in Kosala for smelling a lotus．In great agitation，he went and consulted the Buddha，who told him the above story．J．iv．307ff．,18,1
112554,en,21,bhiyya,bhiyya,Bhiyya,Bhiyya：One of the chief lay patrons of Paduma Buddha．Bu．ix．23．,6,1
112556,en,21,bhiyyasa,bhiyyasa,Bhiyyasa,Bhiyyasa：One of the two chief disciples of Konāgamana Buddha （J．i．43; Bu．xxiv．22; D．ii．5，etc．）． <br><br>He was a royal prince，and the Buddha preached to him and to his companion，Uttara，together with their thirty thousand followers，at Sundaravatī．BuA．215．,8,1
112630,en,21,bhoga-sutta,bhoga-sutta,Bhoga-Sutta,Bhoga-Sutta：The five disadvantages of riches and also the five   advantages of the same．A．iii．259．,11,1
112666,en,21,bhogagamanagara,bhogagāmanagara,Bhogagāmanagara,Bhogagāmanagara：A village in the Vajji country，where the Buddha stayed on his last journey，in the Ananda cetiya，and where he preached a sermon on the four Mahāpadesā （the ＂Great Authorities＂） （D．ii．124f．; A．ii．167ff）．<br><br>From Bhoga he went on to Pāvā （D．ii．126）．<br><br>Bhoga was one of the places passed by Bāvari’s pupils on their way to Rājagaha．It lay between Pāvā and Vesāli．SN．vs．1013．,15,1
112776,en,21,bhogasamhara petavatthu,bhogasamhara petavatthu,Bhogasamhara Petavatthu,Bhogasamhara petavatthu：The story of a woman of Rājagaha who，  having earned money by selling things with false measures，was born in the   peta world．Pv．iv．14; PvA．278f,23,1
112829,en,21,bhogavati,bhogavatī,Bhogavatī,Bhogavatī：A palace in the Nāga world，the residence of the Nāga   king Varuna，father of Irandatī．J．vi．269，270．,9,1
112906,en,21,bhoja,bhoja,Bhoja,Bhoja：<i>1．Bhoja．</i>A brahmin，one of the eight who read the auspicious marks on the Buddha’s body on the fifth day after his birth．J．i．56; in the Milinda （p．236） he is called Subhoja．<br><br><i>2．Bhoja．</i> A physician of old．J．iv．496，498．<br><br><i>3．Bhoja．</i> A country．See Bhojaputta．,5,1
112910,en,21,bhojajaniya jataka,bhojājānīya jātaka,Bhojājānīya Jātaka,Bhojājānīya Jātaka：The Bodhisatta was once born as a thoroughbred horse and was made the destrier of the king of Benares．He was given every kind of luxury and was shown all honour．All the king’s around coveted the kingdom of Benares，and seven kings encompassed the city．At the suggestion of his ministers，the king sent out a knight on the royal destrier．Mounted on the noble steed，the knight destroyed six camps，when his horse was wounded．He thereupon took it to the gate，loosened its armour，and prepared to arm another horse．But the animal，knowing that no other horse could accomplish what awaited him，insisted on attacking the seventh camp．Then when they brought him back to the king’s gate，the king came out to look upon him，and the horse died with a counsel for mercy towards the captive kings．<br><br>The story was told in reference to a monk who had given up persevering．Ananda is identified with the king．J．i．178 81．Cp．theAjañña Jātaka．,18,1
112925,en,21,bhojakagiri,bhojakagiri,Bhojakagiri,Bhojakagiri：A vihāra in Kālinga，built by Asoka，at the cost of   one crore，for his brother Tissa （Ekavihārika）．ThagA．i．506，507．,11,1
112948,en,21,bhojana sutta,bhojana sutta,Bhojana Sutta,Bhojana Sutta：<i>1．Bhojana Sutta．</i>He who gives food gives four things to the receiver thereof：life，beauty，comfort，and strength．A．ii．64．<br><br><i>2．Bhojana Sutta．</i> In giving a meal，the giver gives five things：life，beauty，comfort，strength，and ready understanding （patibhāna），and he himself also becomes a partaker of these things．A．iii．42．,13,1
112949,en,21,bhojana-vagga,bhojana-vagga,Bhojana-Vagga,Bhojana-Vagga：The fourth section of the Pācittiya of the Vinaya   Pitaka．Vin．iv．69 90．,13,1
112957,en,21,bhojanadayaka thera,bhojanadāyaka thera,Bhojanadāyaka Thera,Bhojanadāyaka Thera：An arahant．Thirty one kappas ago he gave a   meal to Vessabhū Buddha．Twenty five kappas ago he was a king named Amitābha．  Ap．i．253．,19,1
113078,en,21,bhojanasuddhika,bhojanasuddhika,Bhojanasuddhika,Bhojanasuddhika：The Bodhisatta born as the king of    Benares．See the    Dūta Jātaka．J．ii．319，321．,15,1
113152,en,21,bhojaputta,bhojaputta,Bhojaputta,Bhojaputta：Evidently the name for a resident of the Bhoja country．<br><br>In the Samyutta Nikāya （S．i．6f） the devaputta Rohitassa says that he was a Bhojaputta in his previous birth．<br><br>The Jātakas （J．i．45; J．v．163） mention sixteen Bhojaputtā．<br><br>Bhoja is modern Berar．Law：Geog．62．,10,1
113267,en,21,bhokkanta,bhokkanta,Bhokkanta,Bhokkanta：A village in the Dakkhinadesa of Ceylon．Till deserted   by its inhabitants （probably through fear of the Damilas），it was the   residence of Sumanā，wife of Lakuntaka Atimbara （DhA．iv．50）．,9,1
113424,en,21,bhujaka,bhujaka,Bhujaka,Bhujaka：A tree with fragrant wood，found only in Gandhamādana．  VvA．162．,7,1
113441,en,21,bhujangadvara,bhujangadvāra,Bhujangadvāra,Bhujangadvāra：One of the gates of Pulatthippura．Cv．lxxiii．162．,13,1
113652,en,21,bhumicala sutta,bhūmicāla sutta,Bhūmicāla Sutta,Bhūmicāla Sutta：It records the incident，at the Cāpāla cetiya in Vesāli，of the Buddha giving Ananda a last chance of asking him to prolong his life．When Ananda fails to take advantage of this opportunity，the Buddha announces to Māra，who asks him to finish his life，that he will die at the end of three months．At this announcement there was a great earthquake，the reason for which Ananda enquires of the Buddha，who enlightens him．<br><br>A．iv．308ff; D．ii．102f．; S．v．259; Ud．vi．1．,15,1
113653,en,21,bhumicala-vagga,bhūmicāla-vagga,Bhūmicāla-Vagga,Bhūmicāla-Vagga：The seventh chapter of the Atthaka Nipāta of the   Anguttara Nikāya．A．iv．293-313．,15,1
113696,en,21,bhumija sutta,bhūmija sutta,Bhūmija Sutta,Bhūmija Sutta：Bhūmija once went to the house of his nephew Jayasena in Rājagaha．<br><br>Jayasena questioned him about the Buddha’s teaching，and，pleased with what he heard，entertained Bhūmija to a meal． <br><br>Bhūmija reported this to the Buddha，who approved of what he had said to Jayasena and further developed the theme．<br><br>Right outlook is absolutely essential to the winning of the fruits of the higher life; it is just as impossible to get oil out of sand or milk from a cow’s horn at it is to obtain the fruits of higher life with a wrong outlook．M．iii．138ff．,13,1
113697,en,21,bhumija thera,bhūmija thera,Bhūmija Thera,Bhūmija Thera：Uncle of Prince Jayasena． <br><br>He was a friend of Sambhūta （q．v．），and，when the latter left the household，he was accompanied by his friends Bhūmija，Jeyyasena and Abhirādhana，all of whom joined the Order （M．iii．138ff）． <br><br>See Bhūmija Sutta．,13,1
113871,en,21,bhumiya,bhūmiya,Bhūmiya,Bhūmiya：A king of fifteen kappas ago; a previous birth of   Nāgasamāla．Ap．i．119．,7,1
113882,en,21,bhumma,bhummā,Bhummā,Bhummā：A class of devas，earth bound deities．They belong to the   lowest category of devas．E．g．，A．iv．119．,6,1
113893,en,21,bhummaja,bhummaja,Bhummaja,Bhummaja：One of the    Chabbaggiyā．His followers were called Bhummajakā．,8,1
114150,en,21,bhunjati,bhuñjatī,Bhuñjatī,Bhuñjatī：Wife of Vessavana and a devout follower of the Buddha．Once，when Sakka went to see the Buddha at the Salalāgāra，he found the Buddha engaged in meditation，Bhuñjatī waiting on him and worshipping him with clasped hands．Sakka asked her to salute the Buddha in his name when he should awake from his meditation （D．ii．270f）．<br><br>Buddhaghosa adds （DA．iii．705） that Bhuñjatī had reached the second Fruit of the Path and found no pleasure in the luxuries of heaven．,8,1
114322,en,21,bhuri-sutta,bhūri-sutta,Bhūri-Sutta,Bhūri-Sutta：Four conditions which，if developed，lead to extensive   insight．S．v．412．,11,1
114324,en,21,bhuridatta,bhūridatta,Bhūridatta,Bhūridatta：The Bodhisatta born as the son of the Nāga king，  Dhatarattha．See the    Bhūridatta Jātaka．,10,1
114326,en,21,bhuridatta jataka,bhūridatta jātaka,Bhūridatta Jātaka,Bhūridatta Jātaka：Prince Brahmadatta，son of the king of Benares，lived on the banks of the Yamunā，exiled from his father’s kingdom．He wore the garb of an ascetic，but his heart was not in the ascetic life，and，when a Nāga maiden tried to seduce him，he easily succumbed．Their children were Sāgara Brahmadatta and Samuddajā．When the king of Benares died，Brahmadatta returned with his children to the kingdom and his Nāga wife returned to the Nāga world．While playing about in a lake specially prepared for them，the children of Brahmadatta discovered a tortoise，Cittacūla，and were much frightened．Cittacūla was brought before the king and was ordered to be cast into the Yamunā，that being the direst penalty the king could envisage．Caught in a whirlpool，Cittacūla was carried to the realm of the Nāgaking Dhatarattha，and，when questioned，had the presence of mind to say that he had been sent from Benares to propose a marriage between Dhatarattha and Samuddajā．Nāga messengers were sent to the Benares court to make arrangements，and they laid their proposal before the king．Cittacūla had meanwhile spirited himself away．Brahmadatta was horrified at the proposals of the messengers，and did not fail to say so，whereupon Dhatarattha was so incensed at the insult offered to him that he laid siege to Benares with his Nāga hosts．To avert the total destruction of the city，Samuddajā was given to Dhatarattha，with whom she dwelt for a long time without discovering that she was in the Nāga world，everyone，at the king’s orders，having assumed human form．Samuddajā had four children -  Sudassana，Datta，Subhaga and Arittha （Kānārittha） -  and one step daughter，Accimukhī．Datta，who was the Bodhisatta，used to visit Virūpakkha，the ruler of the Nāga hosts，and one day went with him to pay homage to Sakka．In the assembly a question arose which only Datta could answer，and Sakka was so pleased with him that he gave him the name of Bhūridatta （wise Datta）．Anxious to be born in Sakka’s company，Bhūridatta took the vows and observed the fast，lying on the top of an ant hill．At the end of the fast，Nāga maidens would come and take him back．<br><br>One day a brahmin villager and his son，Somadatta，went hunting in the forest and spent the night on a banyan tree near where Bhūridatta lay．At dawn，these two saw the Nāga maidens come for Bhūridatta and witnessed their song and dance，which Bhūridatta，having laid aside his snake form，much enjoyed．Discovering the presence of the villagers，Bhūridatta entered into conversation with them，and invited them to the Nāga world，where they passed a whole year，enjoying great luxury．Owing to lack of merit，the villagers grew discontented and wished to return to the world of men on the pretext that they wished to become ascetics．Bhūridatta offered them a wish conferring jewel，but this they refused，saying that they had no use for it．Once in the world of men，Somadatta and his father took off their ornaments to bathe，but these divine ornaments disappeared to the Nāga world．<br><br>Some time later，while father and son were wandering about in the forest，having returned from stalking deer，they met a brahmin calledAlambāyana，who possessed a Nāga jewel．He was a poor man of Benares who had fled into the forest to escape his creditors．There he had met an ascetic，Kosiya，to whom a Garuda king had taught the ālambāyana spell which was potent to tame Nāgas．The Garuda had torn up a banyan tree，which shaded the ascetic’s walk．A Nāga，which the Garuda had seized，coiled itself round the tree，but the Garuda carried the tree with the Nāga on it．When he discovered that he had done the ascetic an injury in pulling up the tree，he felt repentant and taught the ascetic the ālambāyana spell by way of atonement．The ascetic，in turn，taught it to the poor brahmin，hoping it would help him．The brahmin，now called ālambāyana，left the ascetic and，while wandering about，came across some Nāgas，carrying Bhūridatta’s jewel．They heard him recite the spell and fled in terror，leaving behind them the jewel，which he picked up．<br><br>When Somadatta and his father met the brahmin，they saw the jewel，and the father schemed to steal it．He told ālambāyana of the difficulties connected with guarding the jewel and of how dangerous it might prove，if not duly honoured．If ālambāyana would give him the jewel，he would show him the abode of Bhūridatta，whom the brahmin might then capture，making money with his help．When Somadatta realized his father’s treachery，he rebuked him and fled from him．ālambāyana went with the villager and captured Bhūridatta and crushed his bones．Having thus rendered the Nāga helpless．ālambāyana put him in a basket and travelled about making him dance before large audiences The jewel，which ālambāyana gave to the treacherous villager，slipped from the later’s hand and returned to the Nāga world．<br><br>On the day of the capture of Bhūridatta，his mother had a terrifying dream，and later，when Bhūridatta had been absent for a month，she grew very anxious and lamented piteously．A search was instituted - Kānārittha was sent to the deva world，Subhaga to Himavā，Sudassana and Accimukhī to the world of men．Sudassana went disguised as an ascetic，and Accimukhī，assuming the form of a frog，hid in his matted hair．They found ālambāyana making ready to give an exhibition of Bhūridatta’s dancing before the king of Benares．Sudassana took up his stand at the edge of the crowd，and Bhūridatta，seeing him，went up to him．The crowd retreated in fear．When Bhūridatta was back in his basket，Sudassana challenged ālambāyana to prove that his magic powers were greater than those of Sudassana．This challenge was accepted，and Sudassana called out to Accimukhī who，uttering the frog’s cry，stood on his shoulder，and having spat drops of poison on to his palm，went back into his hair．Saying that the country would be destroyed if the poison fell on the earth，Sudassana had three holes dug，and filled the first with drugs，the second with cow dung，and the third with heavenly medicines．He poured the poison into the first hole; a flame instantly burst out，spread to the second，and，having travelled on to the third，consumed all the medicines and was extinguished．ālambāyana was standing near the last hole：the heat of the poison smote him，the colour of his skin changed，and he became a leper．Filled with terror，he set the Nāga free．Bhūridatta assumed a radiant form decked with all ornaments; so did Sudassana and Accimukhī．The king，on discovering that they were the children of Samuddajā，rejoiced greatly and entertained them．Bhūridatta returned to the Nāga world，the king accompanying him．The king stayed there for some days and then returned to his kingdom．<br><br>Subhaga，in the course of his wanderings，came across Somadatta’s father，and，on discovering that it was he who had betrayed Bhūridatta，snatched him away into the Nāga world，after first nearly drowning him in the whirlpools of the Yamunā．Kānārittha，who was guarding the entrance to the room where Bhūridatta lay ill and tired after his experiences，protested against Subhaga’s ill treatment of a brahmin，and described the greatness of the brahmins and the importance of holding sacrifices and of learning the Vedas．The Nāgas，who were listening，were greatly impressed，and Bhūridatta，seeing them in danger of accepting false doctrine，sent for Kānārittha，confuted his arguments，and converted the Nāgas to the right view．Some time after，Bhūridatta，with his retinue，and followed by Dhatarattha，Samuddajā，and their other children，visited his grandfather Brahmadatta，who had become an ascetic．There they met Sāgara Brahmadatta，now king of Benares，and great was the rejoicing over their reunion．Samuddajā then returned with her family to the Nāga world，where they lived happily to the end of their days．<br><br>The story was related in reference to some laymen of Sāvatthi who kept the fast diligently．<br><br>Devadatta is identified with ālambāyana，Ananda with Somadatta，Uppalavannā with Accimukhī，Sāriputta with Sudassana，Moggallāna with Subhaga，and Sunakkhatta with Kānārittha （J．vi．157 219）．<br><br>The story of Bhūridatta is found also in the Cariyāpitaka （Cyp．ii．2） as the Bhūridatta cariyā，to illustrate Sīlapāramitā．In the fifteenth century Ratthasāra，a monk of Ava，wrote a metrical version of the Bhūridatta Jātaka． Sās．99．,17,1
114350,en,21,bhuripanha jataka,bhūripañha jātaka,Bhūripañha Jātaka,Bhūripañha Jātaka：The name given to a section of the Mahā Ummagga Jātaka，which describes how Mahosadha，having lost the king’s favour，lived with a potter．The deity of the king’s parasol put several questions to the king，but his wise men （Senaka and others） were unable to answer them．The king then sent messengers with gifts to look for Mahosadha; they found him in the potter’s hut and brought him back．The king expressed surprise that Mahosadha should have borne him no resentment．Mahosadha pointed out to him that wise men were incapable of ingratitude or meanness．J．vi．372-6．,17,1
114353,en,21,bhuripanna,bhūripañña,Bhūripañña,Bhūripañña：One hundred and seven kappas ago there were four kings   of this name，previous births of Paccupatthānasaññaka （Ekūdāniya）．Ap．i．153;   ThagA．i．153．,10,1
114407,en,21,bhusagra,bhusāgra,Bhusāgra,Bhusāgra：The threshing floor in Atumā where the Buddha stayed on his visit there （Vin．i．249）．<br><br>Once while he was meditating there，a thunderstorm broke out and two peasants and four oxen were killed near him，but so wrapped in thought was he that he knew nothing of it．D．ii．131f．,8,1
114537,en,21,bhuta-parivena,bhūta-parivena,Bhūta-Parivena,Bhūta-parivena：A monastic building erected by Aggabodhi VIII   （Cv．xlix．46）．It was probably attached to the Bhūtārāma （q．v．）．,14,1
114538,en,21,bhuta thera,bhūta thera,Bhūta Thera,Bhūta Thera：<i>1．Bhūta Thera．</i>The son of a very wealthy councillor of Sāketa，his last and only child，the others having been devoured by a Yakkha．The child was，therefore，well guarded at his birth，but the Yakkha had meanwhile gone to wait on Vessavana and had not returned．The boy was called Bhūta so that non humans might protect him．He grew up in great luxury，but，like Yasa，having heard the Buddha preach at Sāketa，he entered the Order and dwelt on the banks of the Ajakaranī，where he attained arahantship．Later，when visiting his relations，he stayed in the Añjanavana．They besought him to remain there，but this he refused to do．<br><br>In the time of Siddhattha Buddha he was a brahmin and，seeing the Buddha，he sang his praises in four verses．Fourteen kappas ago he became king four times under the name of Uggata．Thag．vs．518 26; ThagA．i．493ff．<br><br>He is probably identical with Parappasādaka Thera of the Apadāna．Ap．i．113f．<br><br><i>2．Bhūta．</i>An officer of Parakkamabāhu I．He bore the title Bhandārapotthakī，and later came to be called Adhikāri．Cv．lxxii．196; lxxiv．72，119，136; lxxv．196．<br><br><i>3．Bhūta．</i>The son of a householder of Sāvatthi，his mother being Tissā and his step mother Mattā．PvA．82．,11,1
114623,en,21,bhutagana,bhūtagana,Bhūtagana,Bhūtagana：A mountain near  Himavā．Ap．i．179; ThagA．i．215．,9,1
114663,en,21,bhutamangalagama,bhūtamangalagāma,Bhūtamangalagāma,Bhūtamangalagāma：A village in the Cola country in South India．  Buddhadatta lived there in a monastery built by Venhudāsa．P．L．C．107．,16,1
114690,en,21,bhutapala,bhūtapāla,Bhūtapāla,Bhūtapāla：<i>1．Bhūtapāla．</i>An example of one who possessed ñānavipphāra iddhi （PS．ii．211）．He was the child of a poor man of Rājagaha，and went one day with his father in a cart to the forest to collect firewood．By the time they returned to the town gate，evening had fallen．The cart was halted awhile，and the oxen，having got free from the yoke，entered the town．Telling the child to sit near the cart，the father set off after the oxen．Before he could return，the gate was shut，and the child owed his escape during the night from wild beasts and demons to his ñānavipphāra-iddhi．<br><br>Although the place where he slept was near to a cemetery，no evil spirit could harm the boy as that birth was destined to be his last．He later joined the Order and became an arahant，being famed as Bhūtapāla Thera．PSA．493f．; Vsm．379f．<br><br><i>2．Bhūtapāla．</i>The Vibhanga Commentary in explaining the term kāsāvapajjota says that it means ＂resplendent with the colour of orange，completely （ekobhāsinī） like the family of Bhūtapālasetthi＂ （Bhūtapālasetthikulasadisānī）．VibhA．342; see also Bhūtavālika．,9,1
114692,en,21,bhutapala-nanda,bhūtapāla-nanda,Bhūtapāla-Nanda,Bhūtapāla-Nanda：One of the    Nava-Nandā．,15,1
114851,en,21,bhutavalika,bhūtavālika,Bhūtavālika,Bhūtavālika：A setthiputta，held up as an example of a devout   follower of the Buddha （AA．i．335）．He is probably identical with   Bhūtapālasetthi．,11,1
114998,en,21,bhuttakatittha,bhuttakatittha,Bhuttakatittha,Bhuttakatittha：A ford，probably on the Mahāvālukanadī．It was two   leagues from Vālagāma Vihāra．See Tambasumana．,14,1
115139,en,21,bhuvanekabahu,bhuvanekabāhu,Bhuvanekabāhu,Bhuvanekabāhu：A monastic building in the Billaselavihāra in Hatthiselapura，erected by Bhuvanekabāhu，younger brother of Parakkamabāhu II （Cv．lxxxv．59）．     <br><br>Bhuvanekabāhu was cremated there，and Vijayabāhu IV．erected a three storied building on the spot，with a Buddha image． <br><br>He also set up a statue of Bhuvanekabāhu with all ornaments and gave a maintenance village for the vihāra．Cv．lxxxviii．54ff．,13,1
115215,en,21,bija sutta,bīja sutta,Bīja Sutta,Bīja Sutta：<i>1．Bīja Sutta．</i> The five sorts of seed，if unspoilt and planted in good soil，and nourished by wind and water，will sprout and grow．Like to the five kinds of seed are the five kinds of consciousness; like to the earth the four satipatthānas，like to water the lure of lust．S．iii．54f．<br><br><i>2．Bīja Sutta．</i> Just as earth is essential to all seed and vegetation，so is virtue essential to the practice of the Noble Eightfold Path．S．v．54f．<br><br><i>3．Bīja Sutta．</i> Perverted view is the most fertile soil for the development of evil states．A．i．30．<br><br><i>4．Bīja Sutta．</i> Just as bitter seed produces bitter fruit，so do false views produce evil and suffering．It is the opposite with sweet seeds and right views．S．v．212ff．,10,1
115236,en,21,bijagama,bījagāma,Bījagāma,Bījagāma：A village in Ceylon where Mahallaka Nāga built the   Tānaveli （or Canavela ） vihāra．Mhv．xxxv．125．,8,1
115268,en,21,bijaka,bījaka,Bījaka,Bījaka：The son of Sudinna Kalandakaputta by the wife of his lay days．He was conceived after Sudinna had already been ordained．His wife came to him during her period and begged him to give her an offspring （bījaka）．As the rule against unchastity had not then been promulgated，Sudinna yielded to her importunities，thus becoming guilty of the first Pārājikā．The son was called Bījaka，and so Sudinna came to be called Bījakapitā and the mother Bījakamātā．Both Bījaka and his mother later left the world and became arahants．Vin．iii．17 19; Sp．i．215f．<br><br>      A slave of Videha，present when the ascetic Guna expounded his doctrine to King Angati，and it was approved by Alāta．Bījaka also agreed that Guna’s teaching accorded with his own experience．He remembered his previous life，when he had been born as Bhāvasetthi of Sāketa and had done many acts of virtue and piety．But at present he was the son of a poor prostitute leading a wretched life．Even so，he always gave half his food to any who might desire it，kept the fast，and led，in every way，a virtuous life．But virtue，he said，was useless; it bore no fruit．So saying，he wept．When Rujā （q．v．） heard this，she said that Bījaka’s sufferings were due to evil actions done in the past in earlier lives （J．vi．227，228，229，233，235）．<br><br>The scholiast explains （J．vi．228） that in the time of Kassapa Buddha，while Bījaka was seeking a lost ox，a monk enquired of him the way which he had lost．Bījaka was angry and abused the monk，calling him a slave．His birth as Bhāvasetthi was due to some earlier good done by him，but in this birth he became a slave．<br><br>Bījaka is identified with Moggallāna （J．vi．225）．,6,1
115528,en,21,bilalapadaka,bilālapādaka,Bilālapādaka,Bilālapādaka：A rich man of Sāvatthi．Once a resident of Sāvatthi invited the Buddha and all his monks to a meal and went from house to house asking the householders to share in the almsgiving．Bilālapādaka，annoyed at the request，gave only as much as could be grasped by three fingers -  hence his name -  （＂cat foot＂）．The man took the gifts and added them to the others，but Bilālapādaka，suspecting that he might be disgraced in public，went to the almsgiving with a knife concealed on his person，ready to kill the man if he should mention his gift in ridicule．But he heard the man offer the alms to the Buddha，expressing the wish that all who had joined in the almsgiving should receive a rich reward．Moved by the man’s largeness of heart，Bilālapāda fell at his feet，confessing his guilty intentions and begging for pardon．The Buddha thereupon preached to Bilālapāda，who，at the conclusion of the sermon，became a sotāpanna．DhA．iii．17ff．,12,1
115554,en,21,bilalidayaka thera,bilālidāyaka thera,Bilālidāyaka Thera,Bilālidāyaka Thera：<i>1．Bilālidāyaka Thera．</i> An arahant．In the time of Padumuttara Buddha he was an ascetic in the Himālaya and offered the Buddha some bilāli tubers．Fifty four kappas ago he was a king called Sumekhali （Ap．i．145） （v．l．Sumelaya）．He is probably identical with Kosalavihārī Thera．ThagA．i．134f．<br><br><i>2．Bilālidāyaka Thera．</i>An arahant．Fifty four kappas ago he gave some bilāli tubers to a recluse at the foot of the mountain Romasa．Ap．i．232．,18,1
115599,en,21,bilangika bharadvaja,bilangika bhāradvāja,Bilangika Bhāradvāja,Bilangika Bhāradvāja：One of the Bhāradvāja brothers．On hearing that the eldest of the clan had entered the Order，he went to the Buddha，and，unable to speak for rage，sat on one side，sulking．The Buddha preached to him，and he was pleased and entered the Order，becoming an arahant in due course （S．i．164; DhA．iv．163）．<br><br>The Commentary explains （SA．1．178f） that he had earned large profits by running a shop for different kinds of excellently prepared ＂congey＂ （kañjikā）．The name Bilangika （bilanga being another name for such preparations） was given him by the Recensionists at the Third Council．,20,1
115600,en,21,bilangika bharadvaja sutta,bilangika bhāradvāja sutta,Bilangika Bhāradvāja Sutta,Bilangika Bhāradvāja Sutta：Relates the story of the conversion of    Bilangika Bhāradvāja．S．i．164．,26,1
115620,en,21,bilara jataka,bilara jataka,Bilara Jataka,Bilara Jataka：The Bodhisatta was once born as a big rat，leader of a troop of rats．A roving jackal，wishing to eat them，took up his stand near their home，poised on one leg，feigning great holiness．Impressed by his austerities，the Bodhisatta and his troop worshipped him，and each day the jackal ate the rat，which was hindmost when they turned to leave him．Seeing their number diminish，the Bodhisatta suspected the reason，and one day he himself came last，behind the others．When the jackal pounced on him，he sprang at his throat and killed him，the other rats eating the body．<br><br>The story was told in reference to a monk who was a hypocrite．J．i．460f．,13,1
115621,en,21,bilara sutta,bilāra sutta,Bilāra Sutta,Bilāra Sutta：A cat once stood on the refuse heap of a house drain，and when the mouse who lived there came out，pounced on her and ate her．But the mouse gnawed the guts of the cat so that she died．Such will be the fate of monks who go among the dwellings of householders with unrestrained senses．<br><br>The sutta was preached to a recalcitrant monk．S．ii．270．,12,1
115654,en,21,bilarikosiya,bilārikosiya,Bilārikosiya,Bilārikosiya：A rich miser whom Sakka converted into a generous   donor．See the    Bilārikosiya Jātaka．,12,1
115655,en,21,bilarikosiya jataka,bilārikosiya jātaka,Bilārikosiya Jātaka,Bilārikosiya Jātaka：The Bodhisatta was once a rich merchant of Benares who built an almonry and distributed much alms．On his deathbed，he asked his son to continue with the alms，and，after death，he was reborn as Sakka．His son followed him and became the god Canda．His son Suriya，Suriya’s son Mātalī，and Mātalī’s son Pañcasikha，all followed in the same path．But the sixth of the line，Bilārikosiya，became a miser and burnt the almonry．Sakka and the others then came separately，in the guise of brahmins，to visit him and to ask for alms．Kosiya refused their request until each one uttered a little verse，when he was asked to enter and receive a small gift．Kosiya asked the servant to give each a little unhusked rice．This was refused，and in the end he was obliged to give the brahmins cooked rice，meant for cows．Each swallowed a mouthful，but then let it stick in his throat and lay down as if dead．Kosiya，very frightened，had a meal prepared，which he put into their bowls，and then，calling in the passers by，asked them to note how the brahmins，in their greed，had eaten too much and died．But the brahmins arose，spat out the rice，and publicly shamed Kosiya by showing up his miserliness and the manner in which he had disgraced his ancestors．Then each revealed his identity and departed．Bilārikosiya mended his ways and became most generous．<br><br>The story was related to a monk reputed for his great generosity; he would not even drink a cup of water without sharing it．The monk is identified with Bilārikosiya，and the Buddha related the story in order to show how he had changed his ways．Sāriputta was Canda，Moggallāna Suriya，Kassapa Mātalī and Ananda Pañcasikha．J．iv．62 9．,19,1
115700,en,21,billagamatittha,billagāmatittha,Billagāmatittha,Billagāmatittha：A ford in the Mahāvālukagangā，mentioned in the   account of the campaigns of Parakkamabāhu I．Cv．lxxii．48，122．,15,1
115707,en,21,billaphaliya thera,billaphaliya thera,Billaphaliya Thera,Billaphaliya Thera：An arahant．He was an ascetic living on the   banks of the Candabhāgā in the time of Kakusandha Buddha．One day he gave the   Buddha a billa fruit （wood apple） from the tree which grew in his grove．  Ap．ii．397．,18,1
115710,en,21,billasela,billasela,Billasela,Billasela：A mountain in Ceylon．Vijayabāhu III．built，on its   summit，a temple for the Tooth Relic （Cv．lxxxi．33; see also Cv．Trs．ii．138，  n．4．）．From there the Relic was removed by Parakkamabāhu II．to Jambuddoni．  Cv．lxxxii．7．,9,1
115711,en,21,billasela-vihara,billasela-vihāra,Billasela-Vihāra,Billasela-vihāra：A monastery on Billasela，where Bhuvanekabāhu，  brother of Parakkamabāhu II．，erected，under the king&#39;s orders，a parivena   called the Bhuvanekabāhu parivena．Cv．lxxxv．59．,16,1
115734,en,21,bimbadevi,bimbādevī,Bimbādevī,Bimbādevī：See    Rāhulamātā．,9,1
115755,en,21,bimbasundari,bimbasundarī,Bimbasundarī,Bimbasundarī：Probably another name for Bimbādevī．She is   identified with Amarādevi of the    Mahā Ummagga Jātaka．J．vi．478．,12,1
115762,en,21,bimbi,bimbī,Bimbī,Bimbī：An eminent laywoman，follower of the Buddha．A．iv．347;   AA．ii．791．,5,1
115776,en,21,bimbijaliya thera,bimbijāliya thera,Bimbijāliya Thera,Bimbijāliya Thera：An arahant．In the past he gave a bimbijālika   flower to Padumuttara Buddha．Sixty eight kappas ago he was king four times   under the name of Kiñjakesara．Ap．i．225．,17,1
115795,en,21,bimbisara,bimbisāra,Bimbisāra,Bimbisāra：King of Magadha and patron of the Buddha．<br><br>He ascended the throne at the age of fifteen and reigned in Rājagaha for fifty two years．The Buddha was five years older than Bimbisāra，and it was not until fifteen years after his accession that Bimbisāra heard the Buddha preach and was converted by him．It is said （Mhv．ii．25ff．; Dpv．iii．50ff ） that the two were friends in their youth owing to the friendship which existed between their fathers．Bimbisāra’s father was called Bhāti （MT．137; Dpv．iii．52）; according to Tibetan sources （Rockhill，op．cit．，16） he was called Mahāpaduma and his Mother Bimbī．<br><br>But according to the Pabbajā Sutta （SN．vs．405ff．; also J．i．66 and DhA．i．85; also Rockhill，p．27） the first meeting between the Buddha and Bimbisāra took place in Rājagaha under the Pandavapabbata，only after the Buddha’s Renunciation．The king，seeing the young ascetic pass below the palace windows，sent messengers after him．On learning，that he was resting after his meal，Bimbisāra followed him and offered him a place in his court．This the Buddha refused，revealing his identity．The Commentary adds （SNA．ii．386） that Bimbisāra wished him success in his quest and asked him to visit first Rājagaha as soon as he had attained Enlightenment．It was in fulfilment of this promise that the Buddha visited Rājagaha immediately after his conversion of the Tebhātika Jatilā．He stayed at the Supatittha cetiya in Latthivanuyyāna，whither Bimbisāra，accompanied by twelve nahutas of householders，went to pay to him his respects．The Buddha preached to them，and eleven nahutas，with Bimbisāra at their head，became sotāpannas．On the following day the Buddha and hiss large retinue of monks accepted the hospitality of Bimbisāra．Sakka，in the guise of a young man，preceded them to the palace，singing songs of glory of the Buddha．At the conclusion of the meal，Bimbisāra poured water from a golden jar on the Buddha’s hand and dedicated Veluvana for the use of him and of his monks （Vin．i．35ff）．<br><br>It was this gift of Veluvana，which formed the model for Devānampiyatissa’s gift of the Mahāmeghavana to Mahinda （Mhv．xv．17）．The gift of Veluvana was one of the incidents sculptured in the Relic chamber of the Mahā Thūpa （Mhv．xxx．80）．It may have been in Veluvana that the king built for the monks a storeyed house，fully plastered （Vin．ii．154）．With the attainment of sopātatti，the king declared that all the five ambitions of his life had been fulfilled：that he might become king，that the Buddha might visit his realm，that he might wait on the Buddha，that the Buddha might teach him the doctrine，that he might understand it （Vin．i．36）．According to BuA．（p．18f．） the king became a Sotāpanna after listening to the Mahā-Nārada Jātaka．<br><br>From this moment up till the time of his death，a period of thirty seven years，Bimbisāra did all in his power to help on the new religion and to further its growth．He set an example to his subjects in the practice of the precepts by taking the uposatha vows on six days，of each month （PvA．209）．<br><br>Bimbisāra’s chief queen was Kosaladevī （q．v．），daughter of Mahākosala and sister of Pasenadi．On the day of her marriage she received，as part of her dowry，a village in Kāsi，for her bath money．Her son was Ajātasattu （also J．iii．121）．Bimbisāra had other wives as well; Khemā，who，at first，would not even visit the Buddha till enticed by Bimbisāra’s descriptions of the beauties of Veluvana; and the courtesan Padumavatī，who was brought from Ujjenī，with the help of a Yakkha，so that Rājagaha might not lack a Nagarasobhinī．Both these later became nuns．Padumavatī’s son was Abhaya．Bimbisāra had another son by Ambapālī，known as Vimala Kondañña，and two others，by different wives，known as Sīlava and Jayasena．A daughter，Cundi，is also mentioned．<br><br>Bimbisāra’s death，according to the Commentaries，was a sad one （E．g．，DA．i．135 ff．; see also Vin．ii．190f）．Soothsayers had predicted，before the birth of Ajātasattu，that he would bring about the death of his father，for which reason his mother had wished to bring about an abortion．But Bimbisāra would not hear of this，and when the boy was born，treated him with the greatest affection （for details see Ajātasattu）．When the prince came of age，Devadatta，by an exhibition of his iddhi-power，won him over to his side and persuaded him to encompass the death of his father，Bimbisāra’s patronage of the Buddha being the greatest obstacle in the path of Devadatta．The plot was discovered，and Bimbisāra’s ministers advised him to kill Ajātasattu，Devadatta and their associates．But Bimbisāra sent for Ajātasattu and，on hearing that he desired power，abdicated in his favour．Devadatta chided Ajātasattu for a fool．＂You are like a man who puts a skin over a drum in which is a rat，＂ and he urged on Ajātasattu the need for the destruction of Bimbisāra．<br><br>But no weapon could injure Bimbisāra （probably because he was a Sotāpanna，he also had the power of judging the status of anyone by his voice – e．g．，in the case of Kumbhaghosa，DhA．i．233），it was therefore decided that he should be starved to death，and with this end in view he was imprisoned in a hot house （tāpanageha） with orders that none but the mother of Ajātasattu should visit him．On her visits she took with her a golden vessel filled with food which she concealed in her clothes．When this was discovered she took food in her head dress （molī），and，later，she was obliged to take what food she could conceal in her footgear．But all these ways were discovered，and then the queen visited Bimbisāra after having bathed in scented water and smeared her person with catumadhura （the four kinds of sweets）．The king licked her person and that was his only sustenance．In the end the visits of the queen were forbidden; but the king continued to live by walking about his cell meditating．Ajātasattu，hearing of this，sent barbers to cut open his feet，fill the wounds with salt and vinegar，and burn them with coals．It is said that when the barbers appeared Bimbisāra thought his son had relented and had sent them to shave him and cut his hair．But on learning their real purpose，he showed not the least resentment and let them do their work，much against their will．（In a previous birth he had walked about in the courtyard of a cetiya with shoes on，hence this punishment！） Soon after，Bimbisāra died，and was reborn in the Cātummahārājika world as a Yakkha named Janavasabbha，in the retinue of Vessavana．The Janavasabha Sutta records an account of a visit paid by Janavasabha to the Buddha some time after．<br><br>A son was born to Ajātasattu on the day of Bimbisāra’s death．The joy be experienced at the birth of his son made him realize something of the affection his own father must have felt for him，and he questioned his mother．She told him stories of his childhood，and he repented，rather belatedly，of his folly and cruelty．Soon after，his mother died of grief，and her death gave rise to the protracted war between Ajātasattu and Pasenadi，as mentioned elsewhere （J．ii．237，403）．<br><br>The books contain no mention of any special sermons preached by the Buddha to Bimbisāra nor of any questions asked by him of the Buddha． <br><br>When he heard that the Buddha intended to perform a miracle，although he had ordered his disciples to refrain from doing so，Bimbisāra had doubts about the propriety of this and questioned the Buddha who set his doubts at rest （DhA．iii．204; J．iii．263f．）．It was also at the request of Bimbisāra that the Buddha established the custom of the monks assembling on the first，eighth，fourteenth and fifteenth days of each month （Vin．i．101f．）．<br><br>Perhaps，like Anāthapindika，his equal in devotion to the Buddha，he refrained from giving the Buddha extra trouble，or perhaps the affairs of his kingdom，which was three hundred leagues in extent，did not permit him enough leisure for frequent visits to the Buddha．（DhA．iii．205; the kingdom included eighty thousand villages，gāma，Vin．i．179）．<br><br>It is said that he once visited four monks -  Godhika，Subāhu，Valliya and Uttiya -  and invited them to spend the rainy season at Rājagaha．He built for them four huts，but forgot to have them roofed，with the result that the gods withheld the rains until the king remembered the omission （ThagA．i．125）．He similarly forgot his promise to give Pilindavaccha a park keeper，if the Buddha would sanction such a gift．Five hundred days later he remembered his promise and to make amends，gave five hundred park keepers with a special village for their residence，called ārāmikagāma or Pilindagāma （Vin．i．207f．）．<br><br>Bimbisāra’s affection for the Buddha was unbounded．When the Licchavis sent Mahāli，who was a member of Bimbisāra’s retinue，to beg the Buddha to visit Vesāli，Bimbisāra did not himself try to persuade the Buddha to do so，but when the Buddha agreed to go he repaired the whole road from Rājagaha to the Ganges -  a distance of five leagues - for the Buddha to walk upon; he erected a rest house at the end of each league，and spread flowers of five different colours knee deep along the whole way．Two parasols were provided for the Buddha and one for each monk．The king himself accompanied the Buddha in order to look after him，offering him flowers and perfume and all requisites throughout the journey，which lasted five days．Arrived at the river，he fastened two boats together decked with flowers and jewels and followed the Buddha’s boat into the water up to his neck．When the Buddha had gone，the king set up an encampment on the river bank，awaiting his return; he then escorted him back to Rājagaha with similar pomp and ceremony （DhA．iii．438 ff）．<br><br>Great cordiality existed between Bimbisāra and Pasenadi．They were connected by marriage，each having married a sister of the other．Pasenadi once visited Bimbisāra in order to obtain from him a person of unbounded wealth （amitabhoga） for his kingdom．Bimbisāra had five such -  Jotiya，Jatila，Mendaka，Punnaka and Kākavaliya; but Pasenadi had none．The request was granted，and Mendaka’s son，Dhanañjaya，was sent back to Kosala with Pasenadi （DhA．i．385f．; AA．i．220）．Some of these were richer than Bimbisāra -  e．g．，Jotiya （q．v．），whose house was built entirely of jewels while the king’s palace was of wood; but the king showed no jealousy （DhA．iv．211）．<br><br>Bimbisāra also maintained friendly relations with other kings，such as Pukkasāti，king of Takkasilā，Candappajjota，king of Ujjenī，to whom he sent his own physician Jīvaka to tend in his illness -  and Rudrāyana of Roruka （Dvy．545）．<br><br>Among the ministers and personal retinue of Bimbisāra are mentioned Sona-Kolvisa，the flower gatherer Sumana who supplied the king with eight measures of jasmine flowers，the minister Koliya，the treasurer Kumbbaghosaka and his physician Jīvaka．The last named was discovered for him by the prince Abhaya when he was suffering from a fistula．The king’s garments were stained with blood and his queens mocked him．Jīvaka cured the king with one single anointing; the king offered him the ornaments of the five hundred women of the palace，and when he refused to take these，he was appointed physician to the king，the women of the seraglio and the fraternity of monks under the Buddha （Vin．i．272f）．<br><br>When Dhammadinnā wished to leave the world，Bimbisāra gave her，at her husband’s request，a golden palanquin and allowed her to go round the city in procession （MA．i．516）．<br><br>Bimbisāra is generally referred to as Seniya Bimbisāra．The Commentaries explain Seniya as meaning ＂possessed of a large following＂ or as ＂belonging to the Seniyagotta，＂ and Bimbisāra as meaning ＂of a golden colour，＂ bimbī meaning gold （e．g．，UdA．104）．According to Tibetan sources，Bimbī was the name of his mother，and from this his own name was derived; but another reason was that he was radiant like the morning sun （Rockhill 16， See also MA．i．292）．<br><br>In the time of Phussa Buddha，when the Buddha’s three step brothers，sons of King Jayasena，obtained their father’s leave to entertain the Buddha for three months，Bimbisāra，then head of a certain district，looked after all the arrangements．His associates in this task were born as petas，and he gave alms to the Buddha in their name in order to relieve their sufferings．<br><br>See Tirokudda Sutta，also PvA．21ff．; for his intercession on behalf of another pets．see PvA．89．<br><br>During his lifetime，Bimbisāra was considered the happiest of men，but the Buddha declared （e．g．，M．i．95） that he himself was far happier than the king．<br><br>The kahāpana in use in Rājagaha during Bimbisāra’s time was the standard of money adopted by the Buddha in the formation of those rules into which the matter of money entered （Sp．ii．297）．<br><br>Bimbisāra had a white banner and one of his epithets was Pandaraketu （Thag．vs．64; ThagA．i．147）．Nothing is said about his future destiny，but he is represented in the Janavasabha Sutta （D．ii．206） as expressing the wish to become a Sakadāgāmī，and this wish may have been fulfilled．,9,1
115846,en,21,bindumati,bindumatī,Bindumatī,Bindumatī：A courtesan of Pātaliputta．<br><br>She was present when Asoka，sailing up the Ganges，asked his ministers and the people if there were any person who could make the river flow backwards．Bindumatī performed an act of Truth （saccakiriyā） and the river rolled back．Mil．121f．,9,1
115856,en,21,bindusara,bindusāra,Bindusāra,Bindusāra：King of Magadha and father of Asoka．<br><br>He was the son of Candagutta and reigned for twenty eight years．He had one hundred sons - the eldest being Sumana -  ninety nine of whom were killed by Asoka （Mhv．v．18 f．，38f．; Dpv．v．101; vi．15; some accounts，e．g．，MT．324，say he had one hundred and one sons）．<br><br>Bindusāra patronised the brahmins and provided constant meals for sixty thousand brahmins of various sects （Sp．i．44）．<br><br>His mother was Candagutta’s maternal cousin and chief queen．One day，while Bindusāra was yet unborn，she was eating with Candagutta and he fed her with some food prepared for himself．The food contained poison，placed there by the orders of Candagutta’s minister，Cānakka，that the king might gradually be made immune from poison．Cānakka entered as she was about to swallow the food，and，anxious to save the unborn child，he cut off the queen’s head with a sword before the food could travel down into her stomach，opened her womb，removed the child，and placed it in the womb of a freshly slaughtered goat．For seven days the child lay in the womb of a goat，each day a fresh one，until，at the end of these seven days，the child was ready for birth．Because of this，Bindusāra’s body was spotted in various places from the blood of the goats，and from this he obtained his name （MT．187f）．<br><br>Bindusāra’s chief queen was Dhammā of the Moriya clan．She bore two sons，Asoka and Tissa （MT．189，324）．Bindusāra had to kill the Yakkha Devagabbha （q．v．） before he could ascend the throne （MT．188）．,9,1
115901,en,21,biranatthambhaka vagga,bīranatthambhaka vagga,Bīranatthambhaka Vagga,Bīranatthambhaka Vagga：The seventh chapter of the Duka Nipāta of   the Jātakatthakathā．J．ii．164ff．,22,1
115908,en,21,birani,bīrānī,Bīrānī,Bīrānī：A goddess （devadhītā）．<br><br>She had a palace in the Cātummahārājika world which Nimi saw on his visit to heaven when he learnt her story from Mātali．In the time of Kassapa Buddha she had been a slave in a brahmin’s house．The brahmin，whose name was Asoka，invited eight monks to feed daily at his house and asked his wife to arrange to feed them at a cost of one kahāpana each．This she refused to do as did also his daughters; but their slave agreed to carry out this work，and she did it most conscientiously and with great devotion．As a result she was reborn in heaven （J．vi．117f）．Her palace was twelve leagues in height and one in extent; it possessed nine storeys and one thousand rooms．When Dutthagāmanī wished to erect the Lohapāsāda，he asked the monks for a plan，and eight arahants went to the deva world and returned with a plan of Bīranī’s palace．Mhv．xxvii．9ff．,6,1
115940,en,21,bodhaharakula,bodhāhārakula,Bodhāhārakula,Bodhāhārakula：That name given to the descendants of the eight families who brought the branch of the Bodhi tree from Pātaliputta to Ceylon （Mhv．xix．67）．<br><br>The heads of the families were brothers of Vedisadevī，wife of Asoka，and they were led by Sumitta and Bodhigutta （Mbv．p．154）．<br><br>The others （Mbv．p．165） were Candagutta，Devagutta，Dhammagutta，Suriyagutta，Gotama and Jutindhara．They were entrusted with the ceremonies in connection with the Bodhi tree at Anurādhapura and each was given a special office．,13,1
115957,en,21,bodhana sutta,bodhanā sutta,Bodhanā Sutta,Bodhanā Sutta：The Buddha explains to a monk，in answer to his   question，that the bojjhangas are so called because they conduce to wisdom．  S．v．83．,13,1
116100,en,21,bodhi,bodhī,Bodhī,Bodhī：Daughter of Kassapa I．Cv．xxxix．11．,5,1
116102,en,21,bodhi-sutta,bodhi-sutta,Bodhi-Sutta,Bodhi-Sutta：On the seven bojjhangas as the seven things that cause   not decline （aparihāniyā dhammā）．A．iv．23．,11,1
116103,en,21,bodhi-theri,bodhī-theri,Bodhī-Theri,Bodhī-Theri：A friend of    Isidāsī，who related the story of her own past lives at the request of   Bodhī．ThigA．p．261．,11,1
116104,en,21,bodhi-uppalavanna kassapagiri,bodhī-uppalavannā kassapagiri,Bodhī-Uppalavannā Kassapagiri,Bodhī-Uppalavannā Kassapagiri：The name given to the enlarged   monastery at Issarasamanārāma built by Kassapa I．Cv．xxxix．11; see also   Cv．Trs．i．43，n．7．,29,1
116105,en,21,bodhi-vagga,bodhi-vagga,Bodhi-Vagga,Bodhi-Vagga：The first chapter of the Udāna．,11,1
116110,en,21,bodhiavata,bodhiāvāta,Bodhiāvāta,Bodhiāvāta：A village in Rohana mentioned in the accounts of the   campaigns of Parakkamabāhu I．Cv．lxxv．97，146．,10,1
116119,en,21,bodhigamavara,bodhigāmavara,Bodhigāmavara,Bodhigāmavara：A village and district in the Dakkhinadesa of   Ceylon，mentioned in the account of the campaigns of Parakkāmabāhu 1．  Cv．lxvi．78; lxix．9; lxx．88; for its identification see Cv．Trs．i．259，n．1．,13,1
116125,en,21,bodhighariya thera,bodhighariya thera,Bodhighariya Thera,Bodhighariya Thera：An Arahant．Ninety four kappas ago he built a   pavilion by the Bodhi tree of Siddhattha Buddha．Sixty five kappas ago he   became king in Kāsika，which city was built for him by Vissakamma，ten leagues   long and eight broad．His palace was called Mangala．Ap．ii．401．,18,1
116126,en,21,bodhigutta,bodhigutta,Bodhigutta,Bodhigutta：Brother of Vedisadevī．<br><br>He belonged to the Sākiyan clan，and with Sumitta was leader of the retinue sent by Asoka to escort the branch of the Bodhi tree to Anurādhapura．<br><br>At the conclusion of the planting of the tree，Bodhigutta was taken by the king to Morapāsāda and there invested with the rank ofLankājayamahālekhaka amid great pomp and ceremony．He was given a house near the Bodhi tree．<br><br>Later he married Sunandā，sister of Bodhiguttā，and had two children -  Mahinda and Vidhurinda．Mbv．154 f．，163 f．，169．,10,1
116127,en,21,bodhigutta,bodhiguttā,Bodhiguttā,Bodhiguttā：A nun of the Hatthālhakārāma in Anurādhapura，colleague   of Sanghamittā．She belonged to the Moriya clan and was the elder sister of   Sunandā，wife of Bodhigutta．Mbv．169．,10,1
116155,en,21,bodhimanda,bodhimanda,Bodhimanda,Bodhimanda：The name given to the spot under the Bodhi tree where the Buddha attained Enlightenment and where he sat for one week after the Enlightenment （Vin．i．1; but according to DhA．i．71 he spent seven weeks there）．<br><br>A monastery was later erected there called the <i>Bodhimanda</i><i>-vihāra</i>．<br><br>Thirty thousand monks，under Cittagutta，came from there to the foundation ceremony of the Mahā Thūpa （Mhv．xxix．41）．It was near here that Buddhaghosa was born （Cv．xxxvii．215），and here Silākāla entered the Order （Cv．xxxix．47）．<br><br>See also Bodhirukkha．,10,1
116181,en,21,bodhimatu mahatissa thera,bodhimātu mahātissa thera,Bodhimātu Mahātissa Thera,Bodhimātu Mahātissa Thera：He came through the air to receive from    Dutthagāmanī a share of the food which the latter had obtained while   fleeing from Culanganiyapitthi．According to other accounts the Thera&#39;s name   was    Kutumbiyaputta Tissa．AA．i．366．,25,1
116287,en,21,bodhirajakumara sutta,bodhirājakumāra sutta,Bodhirājakumāra Sutta,Bodhirājakumāra Sutta：Records the visits of the Buddha to Prince Bodhi （1） and the discussion which ensued．<br><br>The Buddha refutes Bodhi’s view that true welfare comes only through unpleasant things，and declares that if a monk has confidence in the Buddha and also the necessary qualities of head and heart，he can master the Dhamma without delay．M．ii．91ff．,21,1
116298,en,21,bodhirukka,bodhirukka,Bodhirukka,Bodhirukka：The generic name given to the tree under which a Buddha attains Enlightenment （D．A．ii．416）．The tree is different in the case of each Buddha．Thus，<br><br>  for Gotama and also for Kondañña it was an asvattha;    for Dīpankara a sirīsa;   for Mangala，Sumana，Revata and Sobhita a nāga;     for Anomadassī an ajjuna;   for Paduma and Nārada a mahāsona;   for Padumuttara a salala;   for Sumedha a nimba;   for Sujāta a bamboo;   for Piyadassī a kakudha;   for Atthadassī a campaka;   for Dhammadassī a bimbajāla;   for Siddhattha a kanikāra;   for Tissa an asana;   for Phussa an āmanda;   for Vipassī a pātalī;   for Sikhī a pundarīka;   for Vessabhū a sāla;   for Kakusandha a sirīsa;   for Konāgamma an udumbara;   for Kassapa a banyan （see passim; the details differ some what at   BuA．247）．The site of the Bodhi tree is the same for all Buddhas （BuA．247），and it forms the navel of the earth （J．iv．233） （puthuvinābhi）．No other place can support the weight of the Buddha’s attainment．J．iv．229．<br><br>When no Bodhi tree grows，the Bodhimanda （ground round the Bodhi-tree），for a distance of one royal karīsa，is devoid of all plants，even of any blade of grass，and is quite smooth，spread with sand like a silver plate，while all around it are grass，creepers and trees．None can travel in the air immediately above it，not even Sakka （J．iv．232f）．<br><br>When the world is destroyed at the end of a kappa，the Bodhimanda is the last spot to disappear; when the world emerges into existence again，it is the first to appear．A lotus springs there bringing it into view and if during the kappa thus begun a Buddha will be born，the lotus puts forth flowers，according to the number of Buddhas （DA．ii．412）．<br><br>In the case of Gotama Buddha，his Bodhi tree sprang up on the day he was born （DA．ii．425; BuA．248）．After his Enlightenment，he spent a whole week in front of it，standing with unblinking eyes，gazing at it with gratitude．A shrine was later erected on the spot where he so stood，and was called the Animisalocana cetiya （q．v．）．The spot was used as a shrine even in the lifetime of the Buddha，the only shrine that could be so used．While the Buddha was yet alive，in order that people might make their offerings in the name of the Buddha when he was away on pilgrimage，he sanctioned the planting of a seed from the Bodhi tree in Gayā in front of the gateway of Jetavana．For this purpose Moggallāna took a fruit from a tree at Gayā as it dropped from its stalk，before it reached the ground．It was planted in a golden jar by Anāthapindika with great pomp and ceremony．A sapling immediately sprouted forth，fifty cubits high，and in order to consecrate it the Buddha spent one night under it，wrapt in meditation．This tree，because it was planted under the direction of Ananda，came to be known as the Ananda Bodhi （J．iv．228ff）．<br><br>According to the Ceylon Chronicles （e．g．，Mhv．xv），branches from the Bodhi trees of all the Buddhas born during this kappa were planted in Ceylon on the spot where the sacred Bodhi tree stands today in Anurādhapura．The branch of Kakusandha’s tree was brought by a nun called Rucānandā，Konagamana’s by Kantakānandā （or Kanakadattā），and Kassapa’s by Sudhammā．Asoka was most diligent in paying homage to the Bodhi tree，and held a festival every year in its honour in the month of Kattika （Mhv．xvii．17）．His queen，Tissarakkhā was jealous of the Tree，and three years after she became queen （i．e．，in the nineteenth year of Asoka’s reign），she caused the tree to be killed by means of mandu thorns （Mhv．xx．4f）．The tree，however，grew again，and a great monastery was attached to the Bodhimanda．Among those present at the foundation of the Mahā Thūpa are mentioned thirty thousand monks，from this Vihāra，led by Cittagutta （Mhv．xxix．41）．<br><br>Kittisirimegha of Ceylon，contemporary of Samudragupta，erected with the permission of Samudragupta，a Sanghārāma near the Mahābodhi-vihāra，chiefly for the use of the Singhalese monks who went to worship the Bodhi tree．The circumstances in connection with the Sanghārāma are given by Hiouen Thsang （Beal，op．cit．，133ff） who gives a description of it as seen by himself．It was probably here that Buddhaghosa met the Elder Revata who persuaded him to come to Ceylon．<br><br>In the twelfth year of Asoka’s reign the right branch of the Bodhi tree was brought by Sanghamittā to Anurādhapura and placed by Devānāmpiyatissa in the Mahāmeghavana．The Buddha，on his death bed，had resolved five things，one being that the branch which should be taken to Ceylon should detach itself （Mhv．xvii．46f）．From Gayā，the branch was taken to Pātaliputta，thence to Tāmalittī，where it was placed in a ship and taken to Jambukola，across the sea; finally it arrived at Anurādhapura，staying on the way at Tivakka．Those who assisted the king at the ceremony of the planting of the Tree were the nobles of Kājaragāma and of Candanagāma and of Tivakka．From the seeds of a fruit which grew on the tree sprang eight saplings，which were planted respectively <br><br>  at Jambukola，  in the village of Tivakka，  at Thūpārāmā，  at Issaramanārāma，  in the court of the Pathamacetiya，  in Cetiyagiri，  in Kājaragāma and   in Candanagāma （Mhv．xix．60ff．; for details in connection with the bringing   of the Bodhitree，see Mbv．144 ff）．Thirty-two other saplings，from four other fruits，were planted here and there at a distance of one yojana．Ceremonies were instituted in honour of the Tree，the supervision of which was given over to Bodhāhārakula，at the head of which were the eight ministers of Asoka who，led by Bodhigutta and Sumitta （see Mbv．165f．，for the names of the others），were sent as escorts of the Tree．Revenues were provided for these celebrations．<br><br>Later，King Dhātusena built a Bodhighara or roof over the Tree （Cv．xxxviii．431） while Silākāla made daily offerings at the shrine （see Cv．Trs．i．32，n．6; Cv．xli．29），and Kittisirimegha had the Bodhighara covered with tin plates （Cv．xli．65）．Mahānāga had the roof of the Bodhighara gilded，built a trench round the courtyard and set up Buddha images in the image house （Cv．xli．94）．Aggabodhi I．erected a stone terrace round the Tree and placed，at the bottom of it，an oil pit to receive the oil for illuminations on festival days （Cv．xlii．19）．Aggabodhi II．had a well dug for the use of pilgrims （Cv．xlii．66），and Moggallāna III．held a great celebration in the Tree’s honour （Cv．xliv．45）．<br><br>Aggabodhi VII found the Bodhighara in ruins and had it rebuilt （Cv．xlviii．70）; Mahinda II instituted a regular offering in its honour （Cv．xlviii．124），and Udaya III gave a village near Anurādhapura to the service of the Bodhi tree．Cv．liii．10．,10,1
116367,en,21,bodhisatta,bodhisatta,Bodhisatta,Bodhisatta：The name given to a being who aspires to Bodhi or Enlightenment．The Commentaries （e．g．，DA．ii．427） define the word thus：Bodhisatto ti panditasatto bujjhanakasatto; bodhisankhātesu vā catusu maggesu āsatto laggamānaso ti Bodhisatto．See also AA．i．453．For a discussion of the meaning of the word see Har Dayal：The Bodhisativa Doctrine，pp．4ff．<br><br>The word can therefore be used in reference to all those who seek Nibbāna，including Buddhas，Pacceka Buddhas，and the disciples of Buddhas （Buddha-paccekabuddha-buddha-sāvakā），but is commonly used only of those beings who seek to become Buddhas．The word may have been used originally only in connection with the last life of a Buddha，in such contexts as ＂in the days before my Enlightenment，when as yet I was only a Bodhisatta＂．E．g．，M．i．17，114，163; so also in the Mahāpadāna Sutta （D．ii．13） and the Acchariyaabbhutadhamma Sutta （M．iii．119）．<br><br>But already in the Kathāvatthu （e．g．，283 90，623） the previous lives of Gotama Buddha and other saints had begun to excite interest and speculation．<br><br>In the developed form of the ideas regarding Bodhisattas，a Bodhisatta’s career started with his making a resolution before a Buddha （abhinīhārakarana or mūlapanidhāna） to become a Buddha for the welfare and liberation of all creatures．In later literature，the abhinīhāra is preceded by a period during which the Bodhisatta practises manopanidhi，when he resolves in his mind to desire to become a Buddha without declaring this intention to others．<br><br>For the abhinīhāra to be effective，eight conditions should be fulfilled （Bu．ii．59; explained at BuA．75f．and SNA．i．48f）：the aspirant should be <br><br>  （1） a human being，  （2） a male，  （3） sufficiently developed to become an arahant in that very birth，  （4） a recluse at the time of the declaration，    （5） he should declare his resolve before a Buddha，   （6） should be possessed of attainments such as the jhānas，  （7） be prepared to sacrifice all，even life，and     （8） his resolution should be absolutely firm and unwavering．In the case of Gotama Buddha，his abhinīhāra was made at Amaravātī in the presence of Dīpankara Buddha．His name at that time was Sumedha （q．v．）．The Buddha，before whom the abhinīhāra is made，looks into the future and，if satisfied，declares the fulfilment of the resolve，mentioning the particulars of such fulfilment．This declaration is called vyākarana，and is made also by all subsequent Buddhas whom the Bodhisatta may meet during his career．Having received his first vyākarana，the Bodhisatta proceeds to investigate the qualities which should be acquired by him for the purposes of Buddhahood （buddhakārakadhammā），in accordance with the custom of previous Bodhisattas．These he discovers to be ten in number，the Ten Perfection，（dasapārami）：<br><br>  dāna，  sīla，  nekkhamma，  paññā，  viriya，  khanti，  sacca，  aditthāna，  mettā and   upekhā．Bu．ii．116ff．Sometimes thirty pāramī are spoken of，each of the ten being divided into three，varying in kind and degree．Thus，in the case of <br><br>  dāna，the dānapārami consists in giving one’s limbs，   dāna upapārami in giving away one’s external possessions and   dānapāramatthapāramī in giving one’s life，this last being the most   excellent．In the case of Gotama Buddha，examples of births in which the ten pārami were practised to the highest degree are as follows：the Ekarāja，Khantivādī，Cūlla-Sankhapāla，Mahājanaka，Mahāsutasoma，Mūgapakkha，Lomahamsa，Sattubhattaka，Sasa，and Sutasoma Jātakas （BuA．50; J．i．44f）．<br><br>He also develops the four Buddhabhūmi （catasso buddhabhūmiyo） -  <br><br>  ussāha，  ummagga，  avatthāna and   hitacariyā -    explained respectively as zealousness （viriya），wisdom （paññā），resolution （adhitthāna） and compassion （mettābhāvanā）．<br><br>He cultivates the six ajjhāsayas which conduce to the maturing of Enlightenment （bodhiparipākiyā samvattanti），these six being：<br><br>  nekkhammajjhāsaya，  pavivekajjhāsaya，  alobhajjhāsaya，  adosajjhāsaya，  amohajjhāsaya and   nissaravajjhāsaya．SNA．i．50A Bodhisatta，during his career，escapes from being born in eighteen inauspicious states （atthārasa abhabbatthānāni）．He is never born blind，deaf，insane，slobbery （elamūga） or crippled，or among savages （milakkkesu），in the womb of a slave，or as a heretic．He never changes his sex，is never guilty of any of the five ānantarikakammas，and never becomes a leper．If born as an animal，he never becomes less than a quail or more than an elephant．He is never born either among various classes of petas nor among the Kālakañjakas，neither in Avīci nor in the lokantaraka nirayas，neither as Māra，nor in worlds where there is no perception （asaññibhava），nor in the Suddhāvāsas，nor in the Arūpa worlds，nor ever in another Cakkavāla．SNA．i．50 f．<br><br>Besides practising the （thirty） pārami，all Bodhisattas must make the five great sacrifices （mahāpariccāgā） -  giving up <br><br>  wife，  children，  kingdom，  life and   limb （J．vi．552）   and must fulfil the three kinds of conduct （cariyā） <br><br>  ñātatthacariyā，  lokatthacariyā and   buddhiatthacariyā   and the seven mahādanas as practised by Vessantara，which caused the earth to quake seven times．DA．ii．427; DhA．iii．441; the BuA．（116 f．） gives a story about Mangala Buddha which corresponds to that of Vessantara in regard to Gotama Buddha．See Kharadāthika．<br><br>The length of a Bodhisatta’s career varies; some practice the pāramī for at least four asankheyyas and one hundred thousand kappas，others for at least eight asankheyyas and one hundred thousand kappas，and yet others for sixteen asankheyyas and one hundred thousand kappas．The first of these periods is the very least that is required and is intended for those who excel in wisdom （paññā）．The middle is for those who excel in faith （saddhā）; and the last and highest for those whose chief feature is perseverance （viriya） （SNA．i．47 f）．<br><br>In their penultimate life all Bodhisattas are born in Tusita （see Buddha），where life lasts for fifty seven crores and six million years，but most Bodhisattas leave Tusita before completing their life span．Vipassī，e．g．，was among the exceptions （DA．ii．427）．<br><br>As the time for the announcement of their last birth approaches，all is excitement because of various signs appearing in the ten thousand world systems．The devas of all the worlds assemble in Tusita and request the Bodhisatta to seek birth as a human being，that he may become the Buddha．The Bodhisatta withholds his reply until he has made the Five Great Investigations （pañcamahāvilokanā） regarding time，continent，place of birth，his mother and the life span left to her．Buddhas do not appear in the world when men live to more than one hundred thousand years or to less than one hundred．They are born only in Jambudīpa and in the Majjhimadesa，and only of a khattiya or brahmin clan．The Bodhisatta’s mother in his last birth must not be passionate or given to drink; she should have practised the pārami for one hundred thousand kappas，have kept the precepts inviolate from birth，and should not be destined to live more than ten months and seven days after the conception of the Bodhisatta．<br><br>Having satisfied himself as to these particulars，the Bodhisatta goes with the other devas to Nandanavana in Tusita，where he announces his departure from their midst and disappears from among them while playing．On the day of his conception，the Bodhisatta’s mother takes the vows of fasting and celibacy at the conclusion of a great festival，and when she has retired to rest，she dreams that the Four Regent Gods take her with her bed，bathe her in the Anotatta Lake，clad her in divine garments，and place her in a golden palace surrounded by all kinds of luxury．As she lies there the Bodhisatta in the form of a white elephant enters her womb through her right side．The earth trembles and all the ten thousand world systems are filled with radiance．Immediately the Four Regent Gods assume guard over mother and child．Throughout the period of pregnancy，which lasts for ten months; exactly，the mother remains free from ailment and sees the child in her womb sitting crossed legged （like a preacher on a dais，says the Commentary DA．ii．436）．At the end of the ten months; she gives birth to the child，standing in a grove，never indoors．Suddhāvāsa brahmins，free from all passion，first receive the child in a golden net，and from them the Four Regent Gods take him on an antelope skin and present him to his mother．Though the Bodhisatta is born free of the mucous otherwise present at birth，two showers of water -  one hot，the other cold -  fall from the sky and bathe mother and child．The child then takes seven strides to the north，standing firmly on his feet，looks on all sides，and seeing no one anywhere to equal him，announces his supremacy over the whole world and the fact that this is his last birth．（Gotama Buddha as the Bodhisatta，spoke，in three different births，as soon as born -  as Mahosadha，as Vessantara，and in his last birth，J．i．53）．<br><br>Seven days after birth his mother dies．She dies because she must bear no other being．The Bodhisatta’s time of conception is so calculated that the mother’s destined life span completes itself seven days after his birth．From the Commentary （DA．ii．437; UdA．278） account it would appear that the age of the Bodhisatta’s mother at the time of his birth is between fifty and sixty （majjhimavayassa pana dve kotthāsā atikkamma tatiyekotthāse）．<br><br>The Bodhisatta’s last birth is attended by various miracles．The Commentaries see，in the various incidents connected with the Bodhisatta’s last birth，signs of various features，which came，later，to be associated with the Buddha and his doctrine; for details see DA．ii．439ff．<br><br>Soothsayers，being summoned，see on the child’s body the thirty two marks of a Great Man （mahāpurisa），（for details of these see D．ii．17ff．; M．ii．136f．The reasons for these marks are given at D．iii．145ff ） and declare that the child will become either a Cakkavatti or a Buddha．His father，desiring that his child shall be a Cakkavatti rather than a Buddha，brings him up in great luxury，hiding from him all the sin and ugliness of the world．But the destiny of a Bodhisatta asserts itself，and he becomes aware of the presence in the world of old age，disease，death and the freedom of mind to be found in the life of a Recluse．In the case of some Bodhisattas （e．g．，Vipassī） these four signs （nimittāni as they are called） are seen by them at different times，but in the case of others on one and the same day （DA．ii．457）．<br><br>Urged by the desire to discover the cause of suffering in the world and the way out of it，the Bodhisatta leaves the world on the day of his son’s birth．<br><br>  Some Bodhisattas leave the world riding on an elephant （e．g．，Dīpankara，  Sumana，Sumedha，Phustsa，Sikhī and Konāgamana），    some on a chariot （e．g．，Kondañña，Revata，Paduma，Piyadassī，and   Kakusandha），  some on a horse （e．g．，Mangala，Sujāta，Atthadassī，Tissa，Gotama），and   some in a palanquin （e．g．，Anomadassī，Siddhattha and Vessabhū）．  Some，like Nārada，go on foot，  while Sobhita，Dhammadassī and Kassapa travelled in the palaces of their   lay life．Having left the world，the Bodhisatta practises the austerities，the period of such practices varying．<br><br>  In the case of Dīpankara，Kondañña，Sumana，Anomadassī，Sujāta，Siddhattha   and Kakusandha it was ten months;   for Mangala，Sumedha，Tissa and Sikhī it was eight;    for Revata seven;   for Piyadassī，Phussa，Vessabhū and Konāgamana six;    for Sobhita four;   for Paduma，Atthadassī and Vipassī two weeks;     for Nārada，Padumuttara，Dhammadassī and Kassapa one week;   and for Gotama six years （for the reason for this great length in the last   case，see Gotama）．On the day the Bodhisatta attains to Buddhahood，he receives a meal of milk rice （pāyāsa） from a woman and a gift of kusagrass，generally from an ājīvīka，which he spreads under the Bodhi-tree （the Bodhi tree is different for each Bodhisatta） for his seat．The size of this seat varies;<br><br>  the seats of Dīpankara，Revata，Piyadassī，Atthadassī，Dhammadassī and   Vipassī were fifty-three hands in length;   those of Kondañña，Mangala，Nārada and Sumedha fifty seven hands;   that of Sumana sixty hands;   those of Sobhita，Anomadassī，Paduma，Padumuttara and Phussa thirty eight;   of Sujāta thirty two;   of Kakusandha twenty six;   of Konāgamana twenty;   of Kassapa fifteen;   of Gotama fourteen （BuA．247）．Before the Enlightenment the Bodhisatta has five great dreams：<br><br>  （1） that the world is his couch with the Himālaya as his pillow，his left   hand resting on the eastern sea，his right on the western，and his feet on the   southern;   （2） that a blade of tiriyā（kusa） grass growing from his navel touches the   clouds;   （3） that white worms with black heads creep up from his feet，covering his   knees;   （4） that four birds of varied hues from the four quarters of the world   fall at his feet and become white;   （5） that he walks to and fro on a heap of dung，by which he remains   unsoiled．For the explanations of these dreams see A．iii．240f．; these dreams are referred to at J．i．69．<br><br>The next day the Bodhisatta sits cross legged on his seat facing the east，determined not to rise till he has attained his goal．The gods of all the worlds assemble to do him honour，but Māra （q．v．） comes with his mighty hosts and the gods flee．All day，the fight continues between Māra and the Bodhisatta; the pārami alone are present to lend their aid to the Bodhisatta，and when the moment comes，the Goddess of the Earth bears witness to his great sacrifices，while Māra and his armies retire discomfited at the hour of sunset，the gods then returning and singing a paean of victory．Meanwhile the Bodhisatta spends the night in deep concentration; during the first watch he requires knowledge of past lives，during the second watch he develops the divine eye，while during the last watch he ponders over and comprehends the Paticca-samuppāda doctrine．Backwards and forwards his mind travels over the chain of causation and twelve times the earth trembles．With sunrise，omniscience dawns on him，and he becomes the Supremely Awakened Buddha，uttering his udānā of victory，while the whole world rejoices with him．<br><br>For the Paticca-Samuppada see D．ii．31ff．; for the other details see J．i．56ff．，where the story of Gotama is given．DA．ii．462ff gives similar details regarding Vipassī; BuA．248 says it is the same for all Bodhisattas．<br><br> The above is a brief account，as given in the books，of certain features common to all Bodhisattas．In addition to these，particulars of the personal career of the Bodhisatta who became Gotama，are found，chiefly in the Buddhavamsa and the Jātakatthakathā．It has already been stated that each Bodhisatta receives the vyākarana from every Buddha whom he meets，and Gotama was no exception．<br><br>  He received his first vyākarana as the ascetic Sumedha，from Dīpankara;   and then，as a cakkavatti，from Kondañña;   as the brahmin Suruci，from Mangala;   as the Nāga king Atula，from Sumana;   as the brahmin Atideva，from Revata;   as the brahmin Ajita，from Sobhita;   as a yakkha chief，from Anomadassī;   as a lion，from Paduma;   as an ascetic （isi） from Nārada;   as a governor （Mahāratthiya） Jatila，from Padumuttara;    as the youth Uttara，from Sumedha;   as a Cakkavatti，from Sujāta;   as the youth Kassapa，from Piyadassī;   as the ascetic Susīma，from Atthadassī;   as Sakka，from Dhammadassī;   as the ascetic Mangala，from Siddhattha;   as Sujāta，from Tissa;   as King Vijitāvī，from Phussa;   as the Nāga king Atula，from Vipassī;   as King Arindama，from Sikhī;   as King Sudassana，from Vessabhū;   as King Khema，from Kakusandha;   as King Pabbata，from Konāgamana;   and as the youth Jotipāla，from Kassapa．The Jātakatthakathā gives particulars of other births of the Bodhisatta （to the births given below and taken from the Jātakatthakathā should be added those given in the Pubbapilotikhanda of the Apadāna i．299ff．; also UdA，and given Gotama ）   e．g．，as <br><br>  Akitti，  Ajjuna，  Atthisena，  Anitthigandha，  Ayoghara，  Araka，  Arindama，  Alīnacitta，  Alīnasattu，  Asadisa，  ādāsamukha，  Udaya，  Udayabhadda，  Katthavāhana，  Kanhadīpāyana，  Kanhapandita，  Kapila，  Kappa，  Kassapa，  Kārandiya，  Kālingabhāradvāja，  Kunāla，  Kundakumāra，  Kuddālaka，  Kusa，  Komāyaputta，  Khadiravaniya，  Guttila，  Ghata，  Canda，  Candakumāra，  Campeyya，  Cittapandita，  Cullaka setthi，  Culladhanuggaha，  Chaddanta，  Chalangakumāra，  Janasandha．  Junha，  Jotipāla （= Sarabhanga），  Takkapandita，  Takkāriya，  Tirītavaccha，  Temiya （=Mūgapakkha），  Dīghāvu，  Duyyodhana，  Dhanañjaya，  Dhamma，  Dhammaddhaja，  Dhammapāla （prince and brahmin），  Nārada，  Nigrodha，  Nimi，  Pañcālacanda，  Pañcāvudha，  Pandita，  Padumakumāra，  Baka，  Bodhikumāra，  Brahmadatta （in several births），  Bhaddasāla，  Bharata，  Bhallātiya，  Bhūridatta，  Bhojanasuddhika，  Makhādeva，  Magha，  Mandhātā，  Mahākañcana，  Mahājanaka，  Mahādhana，  Mahābodhi （= Bodhi），  Mahāsīlava，  Mahāsudassana，  Mahimsāsa，  Mahosadha，  Mātanga，  Mūgapakkha （= Temiya，）   Yuvañjaya，  Rakkhita，  Rāma，  Lomasakassapa，  Vacchanakha，  Vidhura，  Visayha，  Vessantara，  Sankicca，  Sankha，  Santusita，  Sambhava，  Sarabhanga，  Sādhīna，  Siri，  Suciparivāra，  Sujāta，  Sutana，  Sutasoma，  Suppāraka，  Suvannasāma，  Susīma，  Senaka，  Seruva，  Sona，  Soma，  Somadatta，  Somanassa，  Hatthipāla and   Hārita．In these and other births the Bodhisatta occupied various stations in life，such as that of an <br><br>  acrobat （Dubbaca Jātaka）;   ājīvaka （Lomahamsa Jātaka）;   ascetic （numerous births）;   barber （Illīsa Jātaka）;   caravan leader （Kimpakka and Mahāvānija Jātakas）;    carpenter （Samuddavānija Jātaka）;   chaplain （various births）;   conch blower （Sankhadhamana Jātaka）;   councillor （Kacchapa，Kalāyamutthi，Kukku，Giridanta，Dhūmakāri，  Pabbatūpatthara，Pādañjali，Putabhatta，Vālodaka Jātakas）;     courtier （Bāhayi，Sālittaka，etc．，Jātakas）;     dice player （Litta Jātaka）;   drummer （Bherivāda Jātaka）;   elephant trainer （Sangāmāvacara Jātaka）;   farmer （Kañcanakkhandha，Kummāsapinda，Sīhacamma，Suvannakakkata Jātakas）;   forester （Khurappa Jātaka）;   gardener （Kuddālaka Jātaka）;   goldsmith （Kunāla Jātaka）;   hawker （Seriva Jātaka）;   horse dealer （Kundakakucchisindhava Jātaka）;     householder （Gahapati and Jāgara Jātaka，also as Kundaka，Sutana and   Hārita）;   judge （Kūtavānija，Rathalatthi Jātakas）;   king （numerous births，e．g．Arindama，ādasamukha，etc．）;   mariner （Suppāraka Jātaka）;   merchant （several births，e．g．as Pandita，etc．）;    minisiter （numerous births，e．g．as Senaka，Vidhura）;    musician （Guttila）; physician （Kāma，and Visavanta Jātakas）;   potter，（Kacchapa，Kumbhakāra Jātakas）;   robber （the scholiast，J．ii．389，explains that when a Bodhisatta is born   as a wicked man it is due to a fault in his horoscope ） （Kanavera，Satapatta   Jātakas）;   smith （Sūnci Jātaka）;   squire （e．g．，Nanda Jātaka）;   stonecutter （Babbu Jātaka）;   teacher （numerous births，e．g．Anabhirati，Durājāna，Losaka Jātakas）;   treasurer （e．g．as Cullaka，Visayha，Sankha and Suciparivāra）;   tumbler （Ucchitthabhatta Jātaka）; and   valuer （Tandulanāli Jātaka）．The Bodhisatta was born <br><br>  as a candāla in several births （e．g．，as Citta and Mātanga）;   in several instances as Sakka，（e．g．in the Kāmanīta，Kelisīla，Mahāpanāda   and Vaka Jātakas;）．  He was born several times in the deva world （e．g．as Dhamma and   Bhaddasāla，also in the Kakkāru，Kāmavilāpa and Mittavinda Jātakas．）   He was a Brahmā of the ābhassara world （Candābha and Janasodhana Jātakas）;   and a Mahābrahmā （Parosahassa and Mahānārada Kassapa），in the latter his   name was Nārada．  He was an air sprite （Puppharatta Jātaka） and a mountain sprite （e．g．Kāka   and Samudda Jātakas）;   a treesprite in numerous births （e．g．āyācitabhatta，Baka，Matakabhatta，  Rukkhadhamma Jātakas）;   and a forest sprite （Kandina and Gūthapāna Jātakas）． Many Jātakas mention the birth of the Bodhisatta among animals -  e．g．，<br><br>  as buffalo （Mahisia Jātaka）;   bull （as Ayyakālaka，Nandivisāla，Mahālohita，Sārambha）;    cock （in the two Kukkuta Jātakas，Nos．383，448）;    crow （as Vīraka and Supatta and in Kāka Jātaka）;     dog （Kukkura Jātaka）;   elephant （e．g．，Chaddanta and Sīlava Jātakas;）;     fish （Mitacintī）;   frog （Haritamāta Jātaka）;   garuda （e．g．，Sussondi Jātaka）;   goose （e．g．Ulūka，Cakkavāka，Neru，Palāsa Jātakas）;    hare （Sasa Jātaka）;   horse （ājañña，Bhogājānīya Jātakas and as Vātaggasindhava）;   iguana （Godha Jātaka）;   jackal （Sigāla Jātakas）;   kinnara （as Canda）;   lion （e．g．，Guna，Sigāla Jātaka （No．152），Sūkara Jātakas）;   mallard （Nacca Jātaka）;   monkey （Kapi，Nalapāna，Mahākapi，Sumsumāra Jātakas and as Nandyia）;   parrot （e．g．as Jambuka，Pupphaka，Potthapāda，and Rādha）;   peacock （Nos．42，375，Mora，Bāveru，and Mahāmora Jātakas）;   pig （Mahātundila Jātakas）;   pigeon （Kapota，Kāka No．395，Romaka，Lola Jātakas）;    quail （the three Vattaka，and Sammodamāna Jātakas）;    rat （Aggika and Bilāra Jātakas）;   snake – nāga   （as Cāmpeyya，Bhuridatta，Mahādaddara，Sankhapāla）;   vulture （as Aparanna and in the three Gijjha Jātakas，Nos．164，399，427），  and   woodpecker （as Khadiravaniya and in Javasakuna Jātaka）．The Bodhisatta was born several times in the purgatories （Ap．i．299 ff）．The wishes of Bodhisattas are generally fulfilled （J．iii．283; v．282，291; vi．401，405，etc．），chiefly because of their great wisdom （J．iii．282） and zeal （J．iii．425）．The wisdom of a Bodhistatta is greater than that of a Pacceka Buddha （J．iv．341）．<br><br>See also Buddha．,10,1
116450,en,21,bodhisenapabbatagama,bodhisenapabbatagāma,Bodhisenapabbatagāma,Bodhisenapabbatagāma：A village in the Dakkhinadesa of Ceylon where   Vikkamabāhu II defeated Mānābharana and his two brothers．Cv．lxi．33．,20,1
116455,en,21,bodhisincaka thera,bodhisiñcaka thera,Bodhisiñcaka Thera,Bodhisiñcaka Thera：An arahant．Ninety one kappas ago，when a great   festival was being held in honour of the Bodhi tree of Vipassī Buddha，he   sprinkled perfumed water on the tree．Thirty three kappas ago he became king   eight times under the name of Udakāsecana （Ap．i．131）．v．l．Bodhisaññaka．,18,1
116467,en,21,bodhitalagama,bodhitalagāma,Bodhitalagāma,Bodhitalagāma：A village on the road from Gangāsiripura to   Samantakūta where Devappatirāja built a bridge．Cv．lxxxvi．21．,13,1
116470,en,21,bodhitissa,bodhitissa,Bodhitissa,Bodhitissa：A chieftain，probably of Malaya．He built the   Bodhitissa-vihāra．Cv．xlvi．30．,10,1
116471,en,21,bodhitissa-vihara,bodhitissa-vihāra,Bodhitissa-Vihāra,Bodhitissa-vihāra：See Bodhitissa above．,17,1
116495,en,21,bodhivala,bodhivāla,Bodhivāla,Bodhivāla：A village in Rohana，mentioned in the account of the   campaigns of Kitti （Vijayabāhu I．）．Cv．lvii．54．,9,1
116496,en,21,bodhivamsa,bodhivamsa,Bodhivamsa,Bodhivamsa：See    Mahābodhivamsa．,10,1
116499,en,21,bodhivandaka thera,bodhivandaka thera,Bodhivandaka Thera,Bodhivandaka Thera：An arahant．Ninety one kappas ago he saw the   pātali bodhi of Vipassī Buddha and worshipped it．Ap．i．290．,18,1
116528,en,21,bojjha,bojjhā,Bojjhā,Bojjhā，Bocchā：An eminent upāsikā．The Anguttara Nikāya （A．iv．259，  also 347） records a visit paid by her to the Buddha at Jetavana．The Buddha   then preached to her on the uposatha and the advantages of keeping the fast．,6,1
116530,en,21,bojjha-sutta,bojjhā-sutta,Bojjhā-Sutta,Bojjhā-Sutta：Records the visit of Bojjhā （q．v．） to the Buddha and   the sermon preached to her on the uposatka．A．iv．259ff．,12,1
116545,en,21,bojjhanga,bojjhanga,Bojjhanga,bojjhanga：<i>     </i>’the 7 factors of enlightenment’，are：<br><br>  mindfulness （sati-sambojjhanga; s．sati），  investigation of the law（dhamma-vicaya-sambojjhanga），  energy （viriya-sambojjhanga; s．viriya，padhāna），    rapture （pīti-sambojjhanga，q．v．）   tranquility （passaddhi-sambojjhanga，q．v．），  concentration （samādhi-sambojjhanga，q．v．），  equanimity （upekkhā）．＂Because they lead to enlightenment，therefore they are called factors of enlightenment＂ （S．XLVI，5）．<br><br>Though in the 2nd factor，dhamma-vicaya，the word dhamma is taken by most translators to stand for the Buddhist doctrine，it probably refers to the bodily and mental phenomena （nāma-rūpa-dhammā） as presented to the investigating mind by mindfulness，the 1st factor．With that interpretation，the term may be rendered by ’investigation of phenomena’．<br><br>In A．X．102，the 7 factors are said to be the means of attaining the threefold wisdom （s．tevijjā）．<br><br>They may be attained by means of the 4 foundations of mindfulness （satipatthāna），as it is said in S．XLVI．1 and explained in M．118：<br><br>  （1） ＂Whenever，o monks，the monk dwells contemplating the body （kāya），feeling （vedanā），mind （citta） and mind-objects （dhammā），strenuous，clearly-conscious，mindful，after subduing worldly greed and grief，at such a time his mindfulness is present and undisturbed; and whenever his mindfulness is present and undisturbed，at such a time he has gained and is developing the factor of enlightenment ’mindfulness’（sati-sambojjhanga），and thus this factor of enlightenment reaches fullest perfection．<br><br>    （2） ＂Whenever，while dwelling with mindfulness，he wisely investigates，examines and thinks over the law ．．．at such a time he has gained and is developing the factor of enlightenment ’investigation of the law’ （dhamma-vicaya°） ．．．．<br><br>    （3） ＂Whenever，while wisely investigating his energy is firm and unshaken ．．．at such a time he has gained and is developing the factor of enlightenment ’energy’ （viriya°） ．．．．<br><br>    （4） ＂Whenever in him，while firm in energy，arises super sensuous rapture ．．．at such a time he has gained and is developing the factor of enlightenment ’rapture’ （pīti°） ．．<br><br>    （5） ＂Whenever，while enraptured in mind，his body and his mind become composed ．．．at such a time he has gained and is developing the factor of enlightenment ’tranquillity’ （passaddhi°）．<br><br>    （6） ＂Whenever，while being composed in his body and happy，his mind becomes concentrated ．．．at such a time he has gained and is developing the factor of enlightenment ’concentration’ （samādhi°）<br><br>    （7） ＂Whenever he looks with complete indifference on his mind thus concentrated ．．．at such a time he has gained and is developing the factor of enlightenment ’equanimity’ （upekkhā）．<br><br>          Literature：<br><br>          Bojjhanga Samyutta （S．XLVI）; Bojjhanga Vibh．-         For the conditions leading to the arising of each of the factors，see the  Com．to Satipatthāna Sutta （Way of Mindfulness，by Soma Thera; 3rd ed．， 1967，BPS）．        The ’Seven Factors of Enlightenment，by Piyadassi Thera （WHEEL 1．）,9,1
116547,en,21,bojjhanga-sakacca vagga,bojjhanga-sākacca vagga,Bojjhanga-Sākacca Vagga,Bojjhanga-Sākacca Vagga：The sixth chapter of the Bojjhanga   Samyutta．S．v．102ff．,23,1
116548,en,21,bojjhanga-samyutta,bojjhanga-samyutta,Bojjhanga-Samyutta,Bojjhanga-Samyutta：The second section （forty sixth Samyutta） of   the Mahāvagga of the Samyutta Nikāya．S．v．61ff．,18,1
116549,en,21,bojjhanga sutta,bojjhanga sutta,Bojjhanga Sutta,Bojjhanga Sutta：<i>1．Bojjhanga Sutta．</i>Among the four kinds of deeds-  dark with a dark result，dark with a bright result，bright with a bright result and bright with a dark result -  the seven kinds of wisdom （bojjhanga） are neither dark nor bright，and conduce to the waning of deeds．A．ii．236f．<br><br><i>2．Bojjhanga Sutta．</i>The seven bojjhangas lead to the Uncompounded （A sankhata）．S．iv．361．<br><br><i>3．Bojjhanga Sutta．</i> Describes how concentration on breathing leads to the cultivation of the seven bojjhangas．S．v．312．,15,1
116579,en,21,bojjhangakatha,bojjhangakathā,Bojjhangakathā,Bojjhangakathā：The third chapter of the Yuganaddha Vagga of the   Patisambhidāmagga．,14,1
116638,en,21,bokusala,bokusala,Bokusala,Bokusala：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．169．,8,1
116640,en,21,bolagama,bolagāma,Bolagāma,Bolagāma：A village mentioned in the account of the campaigns of   Parakkamabāhu I．Cv．lxxv．6．,8,1
116667,en,21,brahachatta jataka,brahāchatta jātaka,Brahāchatta Jātaka,Brahāchatta Jātaka：Once Brahmadatta，king of Benares，captured Kosala with its king，and brought all its treasures to Benares，where he buried them in iron pots in the royal park．Chatta，the Kosala king’s son，escaped，and became an ascetic near Takkasilā with a following of five hundred．Later he came with his followers to Benares，won the heart of the king by his demeanour，and lived in the royal park．There，by means of a spell，he discovered the buried treasure，and taking his followers into his confidence，took the treasure to Sāvatthi and made the city impregnable．When Brahmadatta discovered his loss and its results，he was disconsolate，but was comforted by his minister，who was the Bodhisatta，and who pointed out to him that Chatta had but taken what belonged to him．<br><br>The story was told in reference to a knavish monk，identified with Chatta．J．iii．115ff．,18,1
116711,en,21,brahma-samyutta,brahmā-samyutta,Brahmā-Samyutta,Brahmā-Samyutta：The sixth section of the Samyutta Nikāya．S．i．136   59．,15,1
116712,en,21,brahma sutta,brahmā sutta,Brahmā Sutta,Brahmā Sutta：<i>1．Brahmā Sutta．</i> The Buddha is under the Ajapālanigrodha，soon after the Enlightenment，pondering on the four satipatthānas as the only way to Nibbanā．Sahampati visits him and agrees with his sentiments．S．v．167．<br><br><i>2．Brahmā Sutta．</i>The scene is the same as in the above．The Buddha is reflecting on the five indriyas （saddhā，sati，etc．），as the way to Nibbāna，and Sahampati visits him and agrees with him，relating how，when he was a monk named Sahaka，in the time of Kassapa Buddha，he developed the five indriyas and was born in the Brahma world．S．v．232f．,12,1
116787,en,21,brahmacariya sutta,brahmacariya sutta,Brahmacariya Sutta,Brahmacariya Sutta：<i>1．Brahmacariya Sutta．</i> Brahmacariyā is practised for nought else but self restraint and cessation of Ill．A．ii．26．<br><br><i>2．Brahmacariya Sutta．</i> The best practice is the Noble Eightfold Path．Its fruits are sotāpatti，etc．S．v．26．<br><br><i>3．Brahmacariya Sutta．</i>The best practice is the Noble Eightfold Path．Its aim is the destruction of lust，hatred，and illusion．S．v．26f．,18,1
116897,en,21,brahmadatta,brahmadatta,Brahmadatta,Brahmadatta：<i>1．Brahmadatta-kumāra．</i> Son of Brahmadatta，king of Benares．He was the Bodhisatta．For his story see Dummedha Jātaka．J．i．259ff．<br><br><i>2．Brahmadatta-kumāra．</i> See Rājovāda Jātaka．J．ii．2ff．<br><br><i>3．Brahmadatta-kumāra．</i> Brother of Asadisa; see the Asadisa Jātaka．J．ii．87ff．<br><br><i>4．Brahmadatta-kumāra．</i> See the Asitābhū Jātaka．J．ii．229ff．<br><br><i>5．Brahmadatta-kumāra</i>．See the Tilamutthi Jātaka．J．ii．277ff．<br><br><i>6．Brahmadatta-kumāra．</i> See the Dhonasākha Jātaka．J．iii．158ff．<br><br><i>7．Brahmadatta-kumāra．</i> See the Susīma Jātaka．J．iii．391ff．<br><br><i>8．Brahmadatta-kumāra</i>．See the Kummāsapinda Jātaka．J．iii．407ff．<br><br><i>9．Brahmadatta-kumāra．</i> See the Atthāna Jātaka．J．iii．475ff．<br><br><i>10．Brahmadatta-kumāra．</i> See the Lomasakassapa Jātaka．J．iii．514ff．<br><br><i>11．Brahmadatta-kumāra．</i> See the Suruci Jātaka．J．iv．315ff．<br><br><i>12．Brahmadatta-kumāra．</i> See the Sankicca Jātaka．J．v．263ff．<br><br><i>13．Brahmadatta-kumāra．</i> See the Mahāsutasoma Jātaka．J．v．457ff．<br><br><i>14．Brahmadatta-kumāra．</i> See the Bhūridatta Jātaka．J．vi．159ff．,11,1
116899,en,21,brahmadatta jataka,brahmadatta jātaka,Brahmadatta Jātaka,Brahmadatta Jātaka：Once，the Bodhisatta，after studying at Takkasilā，became an ascetic in the Himālaya，visitedUttarapañcāla，and resided in the garden of the Pañcāla king．The king saw him begging for alms，invited him into the palace and，having shown him great honour，asked him to stay in the park．When the time came for the Bodhisatta to return to the Himālaya，he wished for a pair of single soled shoes and a leaf parasol．But for twelve years he could not summon up enough courage to ask the king for these things！ He could only get as far as telling the king he had a favour to ask，and then his heart failed him，for，he said to himself，it made a man weep to have to ask and it made a man weep to have to refuse．In the end the king noticed his discomfiture and offered him all his possessions; but the ascetic would take only the shoes and the parasol，and，with these，he left for the Himālaya．<br><br>The king is identified with Ananda．J．iii．78ff．,18,1
116900,en,21,brahmadatta thera,brahmadatta thera,Brahmadatta Thera,Brahmadatta Thera：<i>1．Brahmadatta．</i> King of Kāsi．He captured Kosala and murdered its king Dīghiti and Dīghiti’s wife，but made peace later with Dīghiti’s son，Dīghāvu，restored to him his father’s kingdom，and gave him his own daughter in marriage．Vin．i．342ff．; DhA．i．56f．<br><br><i>2．Brahmadatta．</i>King of the Assakas and friend of Renu．When Mahāgovinda divided Jambudīpa into seven equal portions for Renu and his six friends，Brahmadatta was given the kingdom，of the Assakas，with Potama as his capital．D．ii．235f．<br><br><i>3．Brahmadatta</i><i>．</i>In the Jātaka Commentary this is given as the name of numerous kings of Benares．In most cases we are told nothing further of them than that they reigned at Benares at the time of the incidents related in the story．Brahmadatta，was probably the dynastic name of the kings of Benares．Thus，for instance，in the Gangamāla Jātaka （J．iii．452） Udaya，king of Benares，is addressed as Brahmadatta．<br><br>In the Gandatindu Jātaka （J．v．102-106） however，Pañcāla，king of Uttarapañcāla，is also called Brahmadatta; in this case it was evidently his personal name．It was also the name of the husband of Pingiyāni．He was a king，but we are not told of what country．He is identified （J．v．444） withKunāla．<br><br><i>4．Brahmadatta Thera</i><i>．</i>He was the son of the king of Kosala，and，having witnessed the Buddha’s majesty at the consecration of Jetavana，he entered the Order and in due course became an arahant．One day，while going for alms，he was abused by a brahmin，but kept silence．Again and again the brahmin abused him，and the people marveled at the patience of Brahmadatta，who then preached to them on the wisdom of not returning abuse for abuse．The brahmin was much moved and entered the Order under Brahmadatta．Thag．vs．441-6; ThagA．i．460ff．<br><br><i>5．Brahmadatta．</i> Head of a dynasty of thirty six kings，all of whom ruled at Hatthipura．His ancestors ruled at Kapilanagara．MT．127; Dpv．iii．18．<br><br><i>6．Brahmadatta</i><i>．</i>A Pacceka Buddha．In the time of Kassapa Buddha he had been a monk and had lived in the forest for twenty thousand years．He was then born as the son of the king of Benares．When his father died he became king，ruling over twenty thousand cities with Benares as the capital，but，wishing for quiet，he retired into solitude in the palace．<br><br>His wife tired of him and committed adultery with a minister who was banished on the discovery of his offence．He then took service under another king and persuaded him to attack Brahmadatta．Brahmadatta’s minister，much against his will，and having promised not to take life，made a sudden attack on the enemy and drove them away．Brahmadatta，seated on the field of battle，developed thoughts of metā and became a Pacceka Buddha．SNA．i．58ff．<br><br><i>7．Brahmadatta．</i> A brahmin，father of Kassapa Buddha．J．i．43; Bu．xxv．34．<br><br><i>8．Brahmadatta．</i> Pupil of the Paribbājaka Suppiya．A conversation between these two led to the preaching of the Brahmajāla Sutta．D．i．1．<br><br><i>9．Brahmadatta．</i> A monk，sometimes credited with having supplied the illustrations to the aphorisms in Kaccāyama’s grammar．P．L．C．180．<br><br><i>10．Brahmadatta．</i> See also Ekaputtika-，Catumāsika-，Cūlani-，and Sāgara-; and below，s．v．Brahmadatta-kumāra．,17,1
116915,en,21,brahmadeva,brahmadeva,Brahmadeva,Brahmadeva：<i>1．Brahmadeva．</i> One of the two chief disciples of Revata Buddha．Bu．vi．21; J．i．35．<br><br><i>2．Brahmadeva．</i> A khattiya of Hamsavatī to whom Tissa Buddha preached his first sermon （BuA．189）．He later became the Buddha’s chief disciple．Bu．xviii．21．<br><br><i>3．Brahmadeva Thera．</i> The son of a brahmin woman．Having joined the Order，he dwelt in solitude and became an arahant．One day he went to Sāvatthi for alms，and，in due course，arrived at his mother’s house．She was in the habit of making an oblation to Brahmā，but，on that day，Sahampatī appeared before her and told her to bestow her gifts on her son．S．i．140f．<br><br><i>4．Brahmadeva．</i> Aggasāvaka of Metteyya Buddha．Anāgatavamsa，vs．97．,10,1
116917,en,21,brahmadeva-sutta,brahmadeva-sutta,Brahmadeva-Sutta,Brahmadeva-Sutta：Records the story of    Brahmadeva Thera （q．v．3） and his mother．S．i．140ff．,16,1
116965,en,21,brahmajala sutta,brahmajāla sutta,Brahmajāla Sutta,Brahmajāla Sutta：The first sutta of the Dīgha Nikāya．It was preached to the paribbājaka Suppiya and his disciple Brahmadatta．It first explains the sīlā，or moral precepts，in three successive sections   cūla （concise），majjhima （medium），and mahā （elaborate）   and then proceeds to set out in sixty two divisions various speculations and theories regarding the ＂soul＂ （D．i．46）．Other names for it are Atthajāla，Dhammajāla，Ditthijāla，and Sangāmavijaya．At the end of the discourse the ten world systems trembled （D．i．46）．It is said that once when Pinndapātiya Thera recited this sutta at the Kalyāniya vihāra，his mind concentrated on the Buddha，the earth trembled; the same phenomenon occurred when the Dīghabhānaka Theras recited it at the Ambahtthikā，to the east of the Lohapāsāda （DA．i．131）．<br><br>The Brahmaj’āla was the first sutta preached in Suvannabhūmi，when Sona and Uttara visited it as missionaries （Mhv．xii．51）．<br><br>The Sutta is often quoted，sometimes even in the Canon．E．g．，S．iv．286，287．,16,1
117008,en,21,brahmakayika deva,brahmakāyikā devā,Brahmakāyikā Devā,Brahmakāyikā devā：See    Brahmaloka．,17,1
117026,en,21,brahmali thera,brahmāli thera,Brahmāli Thera,Brahmāli Thera：He belonged to a brahmin family of Kosala，and，through association with spiritually minded friends and his own realization of the ills of samsāra，he entered the Order．Dwelling in the forest he soon developed insight and acquired arahantship．<br><br>In the time of Vipassī Buddha he was a householder，and，seeing the Buddha going on his alms rounds，he gave him a vāra-fruit．Thag．vs．205-6; ThagA．i．327f．,14,1
117108,en,21,brahmana-samyutta,brāhmana-samyutta,Brāhmana-Samyutta,Brāhmana-Samyutta：The seventh section of the Samyutta Nikāya．  S．i．160-84．,17,1
117109,en,21,brahmana sutta,brāhmana sutta,Brāhmana Sutta,Brāhmana Sutta：<i>1．Brāhmana Sutta．</i> Ananda sees，on his begging round，Jānussoni’s white chariot，drawn by four white mares，the people crowding round it and declaring it the best and most beautiful of chariots．He goes to the Buddha and asks him if such a description could be used of the Buddha．The Buddha says that the Noble Eightfold Way can be so described．S．v．4f．<br><br><i>2．Brāhmana Sutta．</i> A brahmin visits the Buddha at Jetavana and asks why it is that the Buddha’s Doctrine will disappear soon after his death．The Buddha says it is because of the failure of men to realize the four satipatthānas．S．v．174．<br><br><i>3．Brāhmana Sutta．</i> The brahmin Unnābha visits Ananda at the Ghositārāma and questions him．Ananda tells him that the life of a recluse has for its object the abandonment of desire and that this is brought about by the cultivation of the four iddhi-pādas．That would be a task without end，says Unnābha; but Ananda proves to him that once the purpose is accomplished，there remains nothing more to do．Unnābha accepts Amanda as his teacher．S．v．271f．<br><br><i>4．Brāhmana Sutta</i>．The Buddha explains to the monks how the teachings of the brahmins differ from his on the practice leading to prosperity．S．v．361．<br><br><i>5．Brāhmana Sutta</i>．The Buddha explains，in answer to the question of a brahmin，how the Dhamma can be described as sanditthika．A．i．156．<br><br><i>6．Brāhmana Sutta．</i>Two brahmins，skilled in lokāyata，visit the Buddha and say that，according to Pūrana Kassapa，the world is finite，while，according to Nigantha Nātaputta，it is infinite，and that both teachers claim omniscience．How can one know which teaching is true？ The Buddha dismisses their question and teaches them that it is not by trying to walk to the end of the world that the end of the world can be reached，but by understanding the five strands of sense-desire （kāmaguna）．This can be accomplished by the cultivation of the jhānas．A．iv．428f．,14,1
117110,en,21,brahmana vagga,brāhmana vagga,Brāhmana Vagga,Brāhmana Vagga：<i>1．Brāhmana Vagga</i>．The tenth section of the Majjhima Nikāya，suttas 91-100．<br><br><i>2．Brāhmana Vagga</i>．The sixth chapter of the Tika Nipāta of the Anguttara Nikāya．A．i．155-73．<br><br><i>3．Brāhmana Vagga</i>．The twentieth chapter of the Pañcaka Nipāta of the Anguttara Nikāya．A．iii．221-46．<br><br><i>4．Brāhmana Vagga．</i> See also Yodhājīva Vagga （2）．<br><br><i>5．Brāhmana Vagga</i>．The twenty sixth section of the Dhammapada．,14,1
117150,en,21,brahmanadhammika sutta,brāhmanadhammika sutta,Brāhmanadhammika Sutta,Brāhmanadhammika Sutta：Several old and decrepit but wealthy （Mahāsāla） brahmins of Kosala，visit the Buddha at Jetavana and ask him if the practices of the brahmins of their own day are in conformity with those of old．The Buddha answers in the negative and describes in detail the high moral standard of the lives of ancient brahmins．In course of time，however，the brahmins were disturbed by the sight of the king’s wealth and adomed and bejewelled women，and became covetous of these．They thereupon induced the king to make offerings and hold sacrifices of animals that these might be for their own gain．Thus righteousuess decayed and disease became prevalent among men．<br><br>The brahmins，pleased with the Buddha’s sermon，declared themselves his followers．SN．pp．50 55．,22,1
117165,en,21,brahmanagama,brāhmanagāma,Brāhmanagāma,Brāhmanagāma：A village in Ceylon，near which Mahāsena built the   Kalandavihāra．MT．685．,12,1
117166,en,21,brahmanagamavapi,brāhmanagāmavāpi,Brāhmanagāmavāpi,Brāhmanagāmavāpi：A tank in Ceylon，restored by Parakkamabāhu I．  Cv．lxxix．32．,16,1
117325,en,21,brahmanatissa-cora,brāhmanatissa-cora,Brāhmanatissa-Cora,Brāhmanatissa-cora：Reference is made in the Ceylon Chronicles and in some of the Commentaries to a period of great distress in Ceylon，owing to the activities of a cora （？ brigand） called Brāhmanatissa in the time of Vattagāmanī-Abhaya （Pitirājā）．<br><br>According to the Mahāvamsa and the Mahāvamsa Tīkā （Mhv．xxxiii．37ff．; MT．613），Tissa was a brahmin youth of Rohana．One day he heard a brahmin soothsayer announce that if a brigand were to commence his activities under a certain combination of planets，he would conquer the whole of Ceylon．Tissa，acting on this idea，turned robber and sent word to the king that he should hand over his throne to him．At the same time seven Damilas，with their followers，arrived in Mahātittha with the same demand．The king thereupon sent word to Tissa that the kingdom would be his if he could defeat the Damilas．Tissa agreed to this and marched against them，but was taken captive in a battle near Sanketahāla．The Pāli Commentaries give further details．Tissa plundered the land for twelve long years; food became so scarce that，owing to starvation，people lost even their sexual desires，and the birth of a child was such a rare occurrence that all the land rejoiced over such a birth （SA．ii．83）．Tissa’s activities were at their height when Vattagāmanī was in hiding．The stores of food in Cittalapabbata vihāra and in Tissamahārāma were laid waste by enormous rats and the monks could obtain no food，Tissa having ravished the land．They therefore sent eight Theras to Sakka，begging him to rid the country of Tissa; but Sakka sent reply that he was powerless，and suggested that the monks should go over the seas．Some took his advice and sailed from Jambukola，but the leaders of the community -  Samyuttabhānaka Cūlasīva，Isidatta and Mahāsona -  remained behind awaiting better times （see also Nāgā Therī，whose story given in AA．ii．654f．; also MA．i．546）．The Mahāvihāra at Anurādhapura was deserted; the Mahā Thūpa was overgrown with trees．The monks had to live on lotus stalks and fruit rinds thrown away by the people．When Brāhmanatissa died，Vattagāmanī once more came to the throne （VibhA．445-51）．v．l．Brāhmanatiya cora （from which the Ceylon Chronicles derive the form Bāminitiyā）．About the date of the Bāminisāya （the brahmin famine as it was called in Sinhalese），see Cv．Trs．Introd．xvii．，section 4．<br><br>See also Canndāla Tissa （Candāla Tiya） which evidently refers to this same ＂bhaya．＂,18,1
117399,en,21,brahmanimantanika sutta,brahmanimantanika sutta,Brahmanimantanika Sutta,Brahmanimantanika Sutta：Preached at Jetavana．The Buddha tells the monks of his visit to Baka Brahmā，who holds the view that this world is eternal．The Buddha tells Baka that his view is false，whereupon Māra，having taken possession of one of the Brahmās，protests and urges the Buddha not to be recalcitrant．Baka himself agrees with the Buddha，who tells him of planes of existence of which Baka knows nothing．Baka then says that he will vanish from the Buddha’s presence，but finds himself unable to do so．The Buddha then vanishes and repeats a stanza for the Brahmās to hear．Baka admits defeat，but Māra again enters into a Brahmā and asks the Buddha not to communicate his doctrine to others．The Buddha refuses to agree to this．<br><br>The sutta is so called because it was preached on account of Baka Brahmā’s challenge （M．i．326ff）．Cp．Bakabrahma Sutta．,23,1
117424,en,21,brahmanna sutta,brahmañña sutta,Brahmañña Sutta,Brahmañña Sutta：<i>1．Brahmañña Sutta．</i> The highest life is the Noble Eightfold Path，and the fruits thereof are sotāpatti，etc．S．v．26．<br><br><i>2．Brahmañña Sutta．</i> The highest life is the Noble Eightfold Path，and its aim is the destruction of lust，hatred，and illusion．S．v．26; cf．Brahmacariya Sutta （3）．<br><br><i>3．Brahmañña Sutta．</i> Few are they who reverence brahmins，many they who do not．S．v．468．,15,1
117456,en,21,brahmaparisajja,brahmapārisajja,Brahmapārisajja,Brahmapārisajja，Brahmapurohita：See    Brahmaloka．,15,1
117577,en,21,brahmavati,brahmavatī,Brahmavatī,Brahmavatī：A brahminee，the mother of Metteyya Buddha．Vsm．434;   DhSA．415; Dvy．60; Anāgatavamsa，vs．96．,10,1
117660,en,21,brahmayu,brahmāyu,Brahmāyu,Brahmāyu：A brahmin foremost in Mithilā in his knowledge of the Vedas．<br><br>On hearing of the Buddha at the age of one hundred and twenty，he sent his pupil Uttara to discover if the Buddha had on his body the marks of a Mahāpurisa．Uttara therefore visited the Buddha and，having seen the thirty two marks，resolved to observe the Buddha in his every posture and，to this end，followed him about for seven months．He then returned to Brahmāyu and told him of the result of his investigations．Brahmāyu folded his palms reverently and uttered the praises of the Buddha．Soon after，the Buddha came to Mithilā and took up his residence in the Makhādeva ambavana．Brahmāyu，having sent a messenger to announce his arrival，visited the Buddha．<br><br>It is said that all those present rose to greet him，but Brahmāyu signed to them to be seated．He satisfied any remaining doubts he had as to the marks on the Buddha’s body and then proceeded to ask him questions on various topics．At the end of the discussion he fell at the Buddha’s feet，stroking them and proclaiming his name．The Buddha asked him to compose himself，and preached to him on ＂progressive＂ discourse．Brahmāyu invited the Buddha and his monks to his house，where he entertained them for a week．His death occurred not long after，and the Buddha，when told of it，said that Brahmāyu had become an Anāgāmī （M．ii．133ff）．Brahmāyu’s salutation of the Buddha is described as panipāta．ItvA．177．,8,1
117662,en,21,brahmayu-sutta,brahmāyu-sutta,Brahmāyu-Sutta,Brahmāyu-Sutta：Records the story of the conversion of Brahmāyu ．．．,14,1
117676,en,21,brahmlakoka,brahmlakoka,Brahmlakoka,Brahmlakoka：The highest of the celestial worlds，the abode of the Brahmas．It consists of twenty heavens：<br><br>  the nine ordinary Brahma-worlds，  the five Suddhāvāsā，  the four Arūpa worlds （see loka），  the Asaññasatta and   the Vehapphala （e．g．，VibhA．521）．All except the four Arūpa worlds are classed among the Rūpa worlds （the inhabitants of which are corporeal）．The inhabitants of the Brahma worlds are free from sensual desires （but see the Mātanga Jātaka，（J．497），where Ditthamangalikā is spoken of as Mahābrahmabhariyā，showing that some，at least，considered that Mahābrahmas had wives）．<br><br>The Brahma world is the only world devoid of women （DhA．i．270）; women who develop the jhānas in this world can be born among the Brahmapārisajjā （see below），but not among the Mahābrahmas （VibhA．437f）．Rebirth in the Brahma world is the result of great virtue accompanied by meditation （Vsm．415）．The Brahmas，like the other celestials，are not necessarily sotāpanna or on the way to complete knowledge （sambodhi-parāyanā）; their attainments depend on the degree of their faith in the Buddha，the Dhamma and the Sangha．See，e．g．，A．iv．76f．; it is not necessary to be a follower of the Buddha for one to be born in the Brahma world; the names of six teachers are given whose followers were born in that world as a result of listening to their teaching （A．iii．371ff．; iv．135ff．）．<br><br>The Jātakas contain numerous accounts of ascetics who practised meditation，being born after death in the Brahma world （e．g．，J．ii．43，69，90; v．98，etc．）．Some of the Brahmas -  e．g．，Baka -  held false views regarding their world，which，like all other worlds，is subject to change and destruction （M．i．327）．When the rest of the world is destroyed at the end of a kappa，the Brahma world is saved （Vsm．415; KhpA．121），and the first beings to be born on earth come from the ābhassara Brahma world （Vsm．417）．Buddhas and their more eminent disciples often visit the Brahma worlds and preach to the inhabitants．E．g．，M．i．326 f．; ThagA．ii．184ff．; Sikhī Buddha and Abhibhū are also said to have visited the Brahma world （A．i．227f．）．The Buddha could visit it both in his mind made body and his physical body （S．v．282f．）．<br><br>If a rock as big as the gable of a house were to be dropped from the lowest Brahma-world it would take four months to reach the earth travelling one hundred thousand leagues a day．Brahmas subsist on trance，abounding in joy （sappītikajjhāna），this being their sole food．SA．i．161; food and drinks are offered to Mahābrahmā，and he is invited to partake of these，but not of sacrifices （SA．i．158 f．）．Anāgāmins，who die before attaining arahantship，are reborn in theSuddhāvāsā Brahma-worlds and there pass away entirely （see，e．g．，S．i．35，60，and Compendium v．10）．The beings born in the lowest Brahma world are called Brahma-pārisajjā; their life term is one third of an asankheyya kappa; next to them come the Brahma-purohitā，who live for half an asankheyya kappa; and beyond these are the Mahā Brahmas who live for a whole asankheyya kappa （Compendium，v．6; but see VibhA．519f．，where Mahā Brahmās are defined）．<br><br>The term Brahmakāyikā-devā seems to be used as a class-name for all the inhabitants of the Brahma-worlds （A．i．210; v．76f）．<br><br>The Mahā Niddesa Commentary （p．109） says that the word includes all the five （？） kinds of Brahmā （sabbe pi pañca vokāra Brahmāno gahitā）．<br><br>The BuA．p．10 thus defines the word Brahmā：brūhito tehi tehi gunavisesahī ti=Brahmā．Ayam pana Brahmasaddo Mahā-Brahma-brāhmana-Thathāgata mātāpitu-setthādisu dissati．<br><br>The Samantapāsādikā （i．131） speaks of a Mahā Brahmā who was a khināsava，living for sixteen thousand kappas．When the Buddha，immediately after his birth，looked around and took his steps northward，it was this Brahmā who seized the babe by his finger and assured him that none was greater than he．<br><br>The names of several Brahmās occur in the books - e．g．，<br><br>  Tudu  Nārada  Ghatikāra  Baka  Sanankumāra  SahampatīTo these should be added the names of seven Anāgāmīs resident inAvihā and other Brahma worlds   <br><br>  Upaka  Phalagandu  Pukkusāti  Bhaddiya  Khandadeva  Bāhuraggi  Pingiya（S．i．35，60; SA．i．72 etc．）．<br><br>Baka speaks of seventy two Brahmās，living，apparently，in his world，as his companions （S．i．142）．<br><br>See also Tissa Brahmā．<br><br>These are described as Mahā Brahmās．Mention is also made of Pacceka Brahmās -  e．g．，Subrahmā andSuddhavāsa （S．i．146f）．<br><br>Tudu is also sometimes described as a Pacceka Brahmā （e．g．，S．i．149）．Of the Pacceka Brahmās，Subrahmā and Suddhavāsa are represented as visiting another Brahmā，who was infatuated with his own power and glory，and as challenging him to the performance of miracles，excelling him therein and converting him to the faith of the Buddha．Tudu is spoken of as exhorting Kokālika to put his trust in Sāriputta and Moggallāna （Loc．Cit．）<br><br>No explanation is given of the term Pacceka Brahmā．Does it mean Brahmās who dwelt apart，by themselves？ Cp．Pacceka-Buddha．<br><br>The Brahmās are represented as visiting the earth and taking an interest in the affairs of men．Thus，Nārada descends from the Brahma-world to dispel the heresies of King Angati （J．vi．242f）．When the Buddha hesitates to preach his doctrine，because of its profundity，it isSahampati who visits him and begs him to preach it for the welfare of the world．The explanation given （e．g．，at SA．i．155） is that the Buddha waited for the invitation of Sahampati that it might lend weight to his teaching．The people were followers of Brahmā，and Sahampati’s acceptance of the Buddha’s leadership would impress them deeply．<br><br>Sahampatī is mentioned as visiting the Buddha several times subsequently，illuminating Jetavana with the effulgence of his body．It is said that with a single finger he could illuminate a wholeCakkavāla （SA．i．158）．Sanankumāra was also a follower of the Buddha．The Brahmās appear to have been in the habit of visiting the deva worlds too，for Sanankumāra is reported as being present at an assembly of theTāvatimsa gods and as speaking there the Buddha’s praises and giving an exposition of his teaching．But，in order to do this，he assumed the form of Pañcasikha （D．ii．211ff）．<br><br>The books refer （e．g．，at D．i．18，where Brahmā is described as vasavattī issaro kattā nimmātā，etc．） to the view held，at the Buddha’s time，of Brahmā as the creator of the universe and of union with Brahmā as the highest good，only to be attained by prayers and sacrifices．But the Buddha himself did not hold this view amid does not speak of any single Brahmā as the highest being in all creation．See，however，A．v．59f．，where Mahā Brahmā，is spoken of as the highest denizen of the Sahassalokadhātu （yāvatā sahassalokadhātu，Mahā-Brahmā tattha aggam akkhāyati）; but he，too，is impermanent （Mahā-Brahmūno pi ．．．atthi eva aññathattam，atthi viparināmo）．<br><br>There are Mahā Brahmās，mighty and powerful （abhibhū anabhibhūto aññadatthudaso vasavattī），but they too，all of them，and their world are subject to the laws of Kamma．E．g．，at S．v．410 （Brahmaloko pi āvuso anicco adhuvo sakkāyapariyāpanno sādhāyasmā Brahmalokā cittam vutthāpetvā sakkāyanirodhacittam upasamharāhi）．See also A．iv．76f．，104f．，where Sunetta，in spite of all his great powers as Mahā Brahmā，etc．，had to confess himself still subject to suffering．<br><br>To the Buddha，union with Brahmā seems to have meant being associated with him in his world，and this can only be attained by cultivation of those qualities possessed by the Brahmā．But the highest good lay beyond，in the attainment of Nibbāna．Thus in the Tevijjā Sutta; see also M．ii．194f．<br><br>The word Brahma is often used in compounds meaning highest and best -  e．g．，Brahmacariyā，Brahmassara; for details see Brahma in the New Pāli Dictionary．,11,1
117850,en,21,bubbula,bubbula,Bubbula,Bubbula：A village in Ceylon，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxx．99; see Cv．Trs．i．295，n．4．,7,1
117889,en,21,budalavitthi,budalavitthi,Budalavitthi,Budalavitthi：A village in Ceylon where Vijayabāhu I．erected five   dwelling places for the monks on the spot where his parents had been cremated．  Cv．lx．57．,12,1
117912,en,21,buddha,buddha,Buddha,Buddha：A generic name，an appellative -  but not a proper name - given to one who has attained Enlightenment （na mātarā katam，na pitarā katam – vimokkhantikam etam buddhānam bhagavantānam bodhiyā mūle ．．．paññatti，MNid．458; Ps．i．174） a man superior to all other beings，human and divine，by his knowledge of the Truth （Dhamma）．<br><br>The texts mention two kinds of Buddha：viz．，<br><br>  Pacceka Buddhas - i．e．，Buddhas who   also attain to complete Enlightenment but do not preach the way of deliverance   to the world; and   Sammāsambuddhas，who are   omniscient and are teachers of Nibbāna   （Satthāro）．The Commentaries，however （e．g．，SA．i．20; AA．i．65） make mention of four classes of Buddha：<br><br>  Sabaññu-Buddhā  Pacceka Buddhā  Catusacca Buddhā   Suta BuddhāAll arahants （khīnāsavā） are called Catusacca Buddhā and all learned men Bahussuta Buddhā．A Pacceka Buddha practises the ten perfections （pāramitā） for two asankheyyas and one hundred thousand kappas，a Sabbañu Buddha practises it for one hundred thousand kappas and four or eight or sixteen asankheyyas，as the case may be （see below）．<br><br>Seven Sabbaññu Buddhas are mentioned in the earlier books; these are <br><br>  Vīpassī  Sikhī  Vessabhū  Kakusandha  Konāgamana  Kassapa  GotamaE．g．，D．ii．5f．; S．ii．5f．; cp．Thag．491; J．ii．147; they are also mentioned at Vin．ii．110，in an old formula against snake bites．Beal （Catena，p．159） says these are given in the Chinese Pātimokkha．They are also found in the Sayambhū Purāna （Mitra，Skt．Buddhist Lit．of Nepal，p．249）．<br><br>This number is increased in the later books．The Buddhavamsa contains detailed particulars of twenty five Buddhas，including the last，Gotama，the first twenty four being those who prophesied Gotama’s appearance in the world．They are the predecessors of Vipassī，etc．，and are the following：<br><br>  Dīpankara，Kondañña，Mangala，Sumana，Revata，Sobhita，Anomadassī，Paduma，  Nārada，Padumuttara，Sumedha，Sujāta，Piyadassī，Atthadassī，Dhammadassī，  Siddhattha，Tissa and Phussa．The same poem，in its twenty seventh chapter，mentions three other Buddhas -  Tanhankara，Medhankara and Saranankara -  who appeared in the world beforeDīpankara．<br><br>The Lalitavistara has a list of fifty four Buddhas and the Mahāvastu of more than a hundred．The Cakkavatti Sīhanāda Sutta （D．iii．75ff ） gives particulars of Metteyya Buddha who will be born in the world during the present kappa．TheAnāgatavamsa gives a detailed account of him．Some MSS．of that poem （J．P．T．S．1886，p．37） mention the names of ten future Buddhas，all of whom met Gotama who prophesied about them．These are Metteyya，Uttama，Rāma，Pasenadi Kosala，Abhibhū，Dīghasonī，Sankacca，Subha，Todeyya，Nālāgiripalaleyya （sic）．<br><br>The Mahāpadāna Sutta （D．ii．5f ） which mentions the seven Buddhas gives particulars of each under eleven heads （paricchedā） - <br><br>  the kappa in which he is born，  his social rank （jāti），  his family （gotta），  length of life at that epoch （āyu），  the tree under which he attains Enlightenment （bodhi），  the names of his two chief disciples （sāvakayuga），  the numbers present at the assemblies of arahants held by him   （sāvakasannipāta），   the name of his personal attendant （upatthākabhikkhu），  the names of his father and mother and of his birthplace．The Commentary （DA．ii．422ff） adds to these other particulars -  <br><br>  the names of his son and his wife before his Renunciation，  the conveyance （yāna） in which he leaves the world，  the monastery in which his Gandhakuti was placed，  the amount of money paid for its purchase，  the site of the monastery，and the name of his chief lay patron．In the case of Gotama，the further fact is stated that on the day of his birth there appeared also in the world Rāhulamātā，Ananda，Kanthaka，Nidhikumbhi （Treasure Trove），the Mahābodhi and Kāludāyī．<br><br>Gotama was conceived under the asterism （nakkhatta） of Uttarāsālha，under which asterism he also made his Renunciation （Da．ii425），preached his first sermon and performed the Twin Miracle．Under the asterism ofVisākha he was born，attained Enlightenment and died; under that of Māgha he held his first assembly of arahants and decided to die; under Assayuja he descended from Tāvatimsa．<br><br>The Buddhavamsa Commentary says （BuA．2f） that in the Buddhavamsa particulars of each Buddha are given under twenty two heads，the additional heads being the details of the first sermon，the numbers of those attaining realization of truth （abhisamaya） at each assembly，the names of the two chief women disciples，the aura of the Buddha’s body （ramsi），the height of his body，the name of the Bodhisatta （who was to become Gotama Buddha），the prophecy concerning him，his exertions （padhāna） and the details of each Buddha’s death．The Commentary also says that mention must be made of the time each Buddha lived as a householder，the names of the palaces he occupied，the number of his dancing women，the names of his chief wife，and his son，his conveyance，his renunciation，his practice of austerities，his patrons and his monastery．<br><br>There are eight particulars in which the Buddhas differ from each other （atthavemattāni）．These are length of life in the epoch in which each is born，the height of his body，his social rank （some are born as khattiyas，others as brahmins），the length of his austerities，the aura of his body （thus，in the case of Mangala，his aura spread throughout the ten thousand world systems，while that of Gotama extended only one fathom; - but when he wishes，a Buddha can spread his aura at will，BuA．106）; the conveyance in which he makes his renunciation，the tree under which he attains Enlightenment，and the size of the seat （pallanka） under the Bodhi tree．<br><br>Only the first five are mentioned in DA．ii．424; also at BuA．105; all eight are given at BuA．246f．，which also gives details under each of the eight heads，regarding all the twenty five Buddhas．<br><br>In the case of all Buddhas，there are four fixed spots （avijahitatthānāni）．These are：<br><br>  the site of the seat under the Bodhi tree （bodhipallanka），  the Deer Park at Isipatana where the   first sermon is preached，  the spot where the Buddha first steps on the ground at Sankassa on his   descent from Tusita （Tāvatimsa？）  the spots marked by the four posts of the bed in the Buddha’s  Gandhakuti in Jetavana．The monastery may vary in size; the site of the city in which it stands may also vary，but not the site of the bed．Sometimes it is to the east of the vihāra，sometimes to the north （DA．ii．424; BuA．247）．<br><br>Thirty facts are mentioned as being true of all Buddhas （samatimsavidhā dhammatā）．<br><br>  In his last life every Bodhisatta is conscious at the moment of his   conception;   in his mother’s womb he remains cross legged with his face turned   outwards;   his mother gives birth to him in a standing posture;   the birth takes place in a forest grove （araññe）;   immediately after birth he takes seven steps to the north and roars the   ＂lion’s roar＂;   he makes his renunciation after seeing the four omens and after a son is   born to him;   he has to practise austerities for at least seven days after donning the   yellow robe;   he has a meal of milk rice on the day of his Enlightenment;   he attains to omniscience seated on a carpet of grass;   he practises concentration in breathing;   he defeats Māra’s forces;   he attains to supreme perfection in all knowledge and virtue at the foot   of the Bodhi tree;   Mahā Brahmā requests him to preach the Dhamma;   he preaches his first sermon in the Deer Park at  Isipatana;   he recites the Pātimokkha to the   fourfold assembly on the full moon day of Māgha;   he resides chiefly in Jetavana，he   performs the Twin Miracle in Sāvatthi;   he preaches the Abhidhamma in Tāvatimsa;    he descends from there at the gate of Sankassa;   he constantly lives in the bliss of phalasamāpatti;   he investigates the possibility of converting others during two jhānas;    he lays down the precepts only when occasion arises for them;   he relates Jātakas when suitable occasions occur;   he recites the Buddhavamsa in the assembly   of his kinsmen;   he always greets courteously monks who visit him;   he never leaves the place where he has spent the rainy season without   bidding farewell to his hosts;   each day he has prescribed duties before and after his meal and during the   three watches of the night;   he eats a meal containing flesh （mamsarajabhojana） immediately before his   death;   and just before his death he enters into the twenty four crores and one   hundred thousand samāpattī．There are also mentioned four dangers from which all Buddhas are immune：<br><br>  no misfortune can befall the four requisites intended for a Buddha;   no one can encompass his death;   no injury can befall any of his thirty two  Mahāpurisalakkhanā or eighty anubyañjanā;    nothing can obstruct his aura （BuA．248）．A Buddha is born only in this Cakkavāla out of the ten thousand Cakkavālas which constitute the jātikkhetta （AA．i．251; DA．iii．897）．There can appear only one Buddha in the world at a time （D．ii．225; D．iii．114; the reasons for this are given in detail in Mil．236，and quoted in DA．iii．900f）．No Buddha can arise until the sāsana of the previous Buddha has completely disappeared from the world．This happens only with the dhātuparinibbāna （see below）．When a Bodhisatta takes conception in his mother’s womb in his last life，after leaving Tusita，there is manifested throughout the world a wonderful radiance，and the ten thousand world systems tremble．<br><br>Similar earthquakes appear when he is born，when he attains Enlightenment，when he preaches the first sermon，when he decides to die，when he finally does so （D．ii．108f．; cp．DA．iii．897）．<br><br>The Mahāpādāna Sutta （D．ii．12-15） and the Acchariya-bbhuta-dhamma Sutta （M．iii．119-124） contain accounts of other miracles，which attend the conception and birth of a Buddha．Later books （e．g．，J．i．） have greatly enlarged these accounts．They describe how the Bodhisatta，having practised the thirty Pāramī，and made the five great gifts （pañcamahāpariccāgā），and thus reached the pinnacle of the threefold cariyā -  ñātattha-cariyā，lokattha-cariyā and buddhi-cariyā -  gives the seven mahādānā，as in the case ofVessantara，making the earth tremble seven times，and is born after death in Tusita．<br><br>The Bodhisatta，who later became Vipassī Buddha，remained in Tusita during the whole permissible period -  fifty seven crores and sixty seven thousand years．But most Bodhisattas leave Tusita before completing the full span of life there．Five signs appear to warn the devaputta that his end is near （seeDeva）; the gods of the ten thousand worlds gather round him，beseeching him to be born on earth that he may become the Buddha．The Bodhisatta thereupon makes the five investigations （pañcamahāvilokanāni）．<br><br>Sometimes only one Buddha is born in a kappa，such a kappa being called Sārakappa; sometimes two，Mandakappa; sometimes three，Varakappa; sometimes four，Sāramandakappa; rarely five，Bhaddakappa （BuA．158f）．No Buddha is born in the early period of a kappa，when men live longer than one hundred thousand years and are thus not able to recognize the nature of old age and death，and therefore not able to benefit by his preaching．When the life of man is too short，there is no time for exhortation and men are full of kilesa．The suitable age for a Buddha is，therefore，when men live not less than one hundred years and not more than ten thousand．The Bodhisatta must first consider the continent and the country of birth．Buddhas are born only inJambudīpa，and there，too，only in theMajjhimadesa．He must then consider the family; Buddhas are born only in brahmin or khattiya families，whichever is more esteemed during that particular age．Then he must think of the mother：she must be wise and virtuous; and her life must be destined to end seven days after the Buddha’s birth．<br><br>Having made these decisions，the Bodhisatta goes toNandanavana in Tusita，and while wandering about there ＂falls away＂ from Tusita and takes conception．He is aware of his death but unaware of his cuti-citta or dying thought．The Commentators seem to have differed as to whether there is awareness of conception．When the Bodhisatta is conceived，his mother has no further wish for indulgence in sexual pleasure．For seven days previously she observes the uposatha vows，but there is no mention of a virgin birth; the birth might be called parthenogenetic （see Mil．123）．<br><br>On the day of the actual conception，the mother，having bathed in scented water after the celebration of the Asālha festival，and having eaten choice food，takes upon herself the uposatha vows and retires to the adorned state bedchamber．As she sleeps，she dreams that the Four Regent Gods raise her with her bed，and，having taken her to the Himālaya，bathe her in LakeAnotatta，robe her in divine clothes，anoint her with perfumes and deck her with heavenly flowers （according to the Nidānakathā，J．i．50，it is their queens who do these things，re the Bodhisatta assuming the form of an elephant，see Dial．ii．116n）．Not far away is a silver mountain and on it a golden mansion．There they lay her with her head to the east．The Bodhisatta，assuming the form of a white elephant，enters her room，and after circling right wise three times round her bed，smites her right side with his trunk and enters her womb．She awakes and tells her husband of her dream．Soothsayers are consulted，and they prophesy the birth of aCakka-vatti or of a Buddha．<br><br>The two Suttas mentioned above speak of the circumstances obtaining during the time spent by the child in his mother’s womb．It is said （DA．ii．437） that the Bodhisatta is born when his mother is in the last third of her middle age．This is in order that the birth may be easy for both mother and child．Various miracles attend the birth of the Bodhisatta．The Commentaries expound，at great length，the accounts of these miracles given in the Suttas．Immediately after birth the Bodhisatta stands firmly on his feet，and having taken seven strides to the north，while a white canopy，is held over his head，looks round and utters in fearless voice the lion’s roar：＂Aggo ’ham asmi lokassa，jettho ’ham asmi lokassa，settho ’ham asmi lokassa，ayam antimā jāti，natthi dāni punabbhavo＂ （D．ii．15）．<br><br>To the later Buddhists，not only these acts of the Bodhisatta，but every item of the miracles accompanying his birth，have their symbolical meaning．See，e．g．，DA．ii．439; thus，standing on the earth means the attaining of the four iddhi-pādas; facing north implies the spiritual conquest of multitudes; the seven strides are the seven bojjhangas; the canopy is the umbrella of emancipation; looking round means unveiled knowledge; fearlessness denotes the irrevocable turning of the Wheel of the Law; the mention of the last birth，the arahantship he will attain in this life，etc．<br><br>There seems to have been a difference of opinion among the Elders of the Sangha as to what happened when the Bodhisatta took his seven strides northwards．Did he walk on the earth or travel through the air？ Did people see him go？ Was he clothed？ Did he look an infant or an adult？ Tipitaka Culābhaya，preaching on the first floor of the Lohapāsāda，settled the question by suggesting a compromise：the Bodhisatta walked on earth，but the onlookers felt he was travelling through the air; he was naked，but the onlookers felt he was gaily adorned; he was an infant，but looked sixteen years old; and after his roar he reverted to infancy！ （DA．ii．442）<br><br>After birth，the Bodhisatta is presented to the soothsayers for their prognostications and they reassert that two courses alone are open to him   either to be a Cakka-vatti or a Buddha．They also discover on his body the thirty two marks of the Great Man （Mahāpurisa） （These are given at D．ii．17 19; also M．ii．136f）．The Bodhisatta has also the eighty secondary signs （asīti anubyañjana） such as copper coloured nails glossy and prominent，sinews which are hidden and without knots，etc．（The list is found in Lal．121 [106]）．The Brahmāyu Sutta （for details see M．ii．137f） gives other particulars about Gotama，which are evidently characteristic of all Buddhas．Thus，in walking he always starts with the right foot，his steps are neither too long nor too short，only his lower limbs move; when he gazes on anything，he turns right round to do so （nāgavilokana）．When entering a house he never bends his body （Cp．DhA．ii．136）; when sitting down，accepting water to wash his bowl，eating，washing his hands after eating，or returning thanks，he sits with the greatest propriety，dignity and thoroughness．When preaching，he neither flatters nor denounces his hearers but merely instructs them，rousing，enlightening and heartening them （M．ii．139）．His voice possesses eight qualities：it is frank，clear，melodious，pleasant，full，carrying，deep and resonant; it does not travel beyond his audience （for details concerning his voice see DA．ii．452f．; and MA．ii．771f）．A passage in the Anguttara （A．iv．308） says that a Buddha preaches in the eight assemblies -  of nobles，brahmins，householders，recluses，devas of the Cātummahārājika world，and of Tāvatimsa，of Māras and of Brahmās．In these assemblies he becomes one of them and their language becomes his．<br><br>The typical career of a Buddha is illustrated in the life ofGotama．He renounces the world only after the birth of a son．This，the Commentary explains （DA．ii．422），is to prevent him from being taken for other than a human being．He sees the four omens before his Renunciation：an old man，a sick man，a dead man，and a recluse．Some Buddhas see all four on the same day，others，like Vipassī，at long intervals （DA．ii．457）．On the night before the Enlightenment，the Bodhisatta dreams five dreams （A．iii．240）．After the Enlightenment the Buddha does not preach till asked to do so by Mahā Brahmā．This is on order that the world may pay greater attention to the Buddha and his teaching （DA．ii．467）．A Buddha generally travels from the Bodhi tree toIsipatana for his first sermon，through the air，but Gotama went on foot because he wished to meet Upaka on the way （DA．ii．471）．<br><br>The Buddha’s day is divided into periods，each of which has its distinct duties （DA．i．45f; SNA．i．131f，etc．）．He rises early，and having attended to his bodily functions，sits in solitude till the time arrives for the alms round．He then puts on his outer robe and goes for alms，sometimes alone，sometimes with a large following of monks．When he wishes to go alone he keeps the door of his cell shut，which sign is understood by the monks （Ibid．，271）．Occasionally he goes long distances for alms，travelling through the air，and then only khīnāsavā are allowed to accompany him （ThagA．i．65）．Sometimes he goes in the ordinary way （pakatiyā），sometimes accompanied by many miracles．After the meal he returns to his cell; this is the pure bhattakicca．<br><br>Having washed his feet，he would emerge from his cell，talk to the monks and admonish them．To those who ask for subjects of meditation，he would give them according to their temperament．He would then retire to his cell and，if he so desire，sleep for a while．After that，he looks around the world with his divine eye，seeking whom he may serve，and would then preach to those who come to him for instruction．In the evening he would bathe，and then，during the first watch，attend to monks seeking his advice．The middle watch is spent with devas and others who visit him to question him．The last watch is divided into three parts：the first part is spent in walking about for exercise and meditation; the second is devoted to sleep; and the third to contemplation，during which those who are capable of benefiting by the Buddha’s teaching，through good deeds done by them in the past，come into his vision．Only beings that are veneyyā （capable of benefiting by instruction） and who possess upanissaya，appear before the Buddha’s divine eye （DA．ii．470）．<br><br>The Buddha gives his visitors permission to ask what they will．This is called Sabbaññupavārana，and only a Buddha is capable of holding to this promise to answer any question （SNA．i．229）．Except during the rains，the Buddha spends his time in wandering from place to place，gladdening men and inciting them to lead the good life．This wandering is called cārikā and is of two kinds -  turita and aturita．The first is used for a long journey accomplished by him in a very short time，for the benefit of some particular person．Thus Gotama travelled three gāvutas to meet Mahā Kassapa，thirty yojanas to see Alavaka andAngulimāla，forty five yojanas to seePukusāti，etc．In the case of aturita cārikā progress is slow．The range of a Buddha’s cārikā varies from year to year．Sometimes he would tour the Mahāmandala of nine hundred yojanas，sometimes the Majjhimamandala of nine hundred yojanas，sometimes only the Antomandala of six hundred yojanas．A tour of the Mahāmandala occupies nine months，that of the Majjhimamandala eight，and that of the Antomandala from one to four months．Details of the cārikā and the reasons for them are given at length in DA．i．240 3．When the Buddha cannot go on a journey himself，he sends his chief disciples （SNA．ii．474）．The Buddha announces his intention of undertaking a journey two weeks before he starts，so that the monks may get ready （DhA．ii．167）．<br><br>The Buddha is omniscient，not in the sense that he knows everything，but that he could know anything should he so desire （see MNid．178，179; see also MNidA．223; SNA．i．18．）．His ñāña is one of the four illimitables （neither can the Buddha’s body be measured for purposes of comparison with other bodies，MA．ii．790）．He converts people in one of three ways：<br><br>  by exhibition of miraculous powers （iddhipātihāriya），  by reading their thoughts （ādesanāpātihāriya），  or teaching them what is beneficial to them according to their character   and temperament （anusāsanīpātihāriya）．It is the last method，which the Buddha most often uses （BuA．81） The Buddha’s rivals say that he possesses the power of fascination （āvattanīmāyā）; but this is untrue，as sometimes （e．g．，in the case of the Kosambi monks） he cannot make even his own disciples obey him．Some beings，however，can be converted only by a Buddha．They are called buddha veneyyā （SNA．i．331）．Some are pleased by the Buddha’s looks，others by his voice and words，yet others by his austerities，such as the wearing of simple robes，etc．; and finally，those whose standard of judgment is goodness，reflect that he is without a peer （DhA．iii．113f．）．<br><br>Though the Buddha’s teaching is never really lost on the listener，he sometimes preaches knowing that it will be of no immediate benefit （see，e．g．，Udumbarikasīhanāda Sutta，D．iii．57）．It is said that wherever a monk dwells during the Buddha’s time，in the vicinity of the Buddha，he would always have ready a special seat for the Buddha because it is possible that the Buddha would pay him a special visit （DA．i．48）．Sometimes the Buddha will send a ray of light from his Gandhakuti to encourage a monk engaged in meditation and，appearing before him in this ray of light，preach to him．Stanzas so preached are called obhāsagāthā （SNA．i．16，265）．<br><br>Every Buddha founds an Order; the first pātimokkhuddesagāthā of every Buddha is the same （DA．ii．479）．The attainment of arahantship is always the aim of the Buddha’s instruction （DA．iii．732）．Beings can obtain the four abhiññā only during the lifetime of a Buddha （AA．i．204）．A Buddha has ten powers （balāni） which consist of his perfect comprehension in ten fields of knowledge，<br><br>A．v．32f．; M．i．69，etc．At S．ii．27f．，ten similar powers are given as consisting of his knowledge of thePaticasamuppāda．The powers of a disciple are distinct from those of a Buddha （Kvu．228）; they are seven （see，e．g．，D．iii．283） and physical strength equal to that of one hundred thousand crores of elephants （BuA．37）．He alone can digest the food of the devas or food which contains the ojā put into it by the devas．No one else can eat with impunity the food which has been set apart for the Buddha （SNA．i．154）．Besides these excellences，a Buddha possesses the four assurances （vesārajjāni，given at M．i．71f）），the eighteen āvenikadhammā*，and the sixteen anuttariyas**．<br><br>  *Described at Lal．183，343，Buddhaghosa also gives （at DA．iii．994） a list   of eighteen buddhadhammā，but they are all concerned with the absence of   duccarita in the case of the Buddha．<br><br>  **Given by Sāriputta in the   Sampasādāniya Sutta （D．iii．102ff．）．<br><br>The remembrance of former births a Buddha shares with six classes of purified beings，only in a higher degree．This faculty is possessed in ascending scale by titthiyā，pakatisāvakā，mahāsāvakā，aggasāvakā，pacceka buddhā and buddhā （E．g．，Vsm．411）．<br><br>Every Buddha holds a Mahāsamaya，and only a Buddha is capable of preaching a series of suttas to suit the different temperaments of the mighty assembly gathered there （D．ii．255; DA．ii．682f）．<br><br>A Buddha is not completely immune from disease （e．g．，Gotama）．Every Buddha has the power of living for one whole kappa，＂ but no Buddha does so，his term of life being shortened by reason of climate and the food he takes （DA．ii．413）．<br><br>The Commentary explains （DA．ii．554f．） that kappa here means āyukappa，the full span of a man’s life during that particular age．Some，like Mahāsīva Thera，maintained that if the Buddha could live for ten months，overcoming the pains of death，he could as well continue to live to the end of this Bhaddakappa．But a Buddha does not do so because he wishes to die before his body is overcome by the infirmities of old age．<br><br>No Buddha，however，dies till the sāsana is firmly established （D．iii．122）． There are three parinibbānā in the case of a Buddha：kilesa parinibbāna，khandha parinibbāna and dhātu parinibbāna．The first takes place under the Bodhi tree，the second at the moment of the Buddha’s death，the third long after （DA．iii．899f．; for the history of Gotama’s relics see Gotama）．Some Buddhas live longer than others; those that are dighāyuka have only sammukhasāvakā （disciples who hear the Doctrine from the Buddha himself），and at their death their relics are not scattered，only a single thūpa being erected over them （SNA．194，195）．Short lived Buddhas hold the uposatha once a fortnight; others （e．g．Kassapa Buddha） may have it once in six months; yet others （e．g．Vipassī） only once in six years （ThagA．i．62）．<br><br>After the Buddha’s death，his Doctrine is gradually forgotten．The first Pitaka to be lost is the Abhidhamma，beginning with the Patthāna and ending with the Dhammasangani．Then，the Anguttara Nikāya of the Sutta Pitaka，from the eleventh to the first Nipāta; next the Samyutta Nikāya from the Cakkapeyyāla to the Oghatarana; then the Majjhima，from the Indriyabhāvanā Sutta to the Mūlapariyāya Sutta，and then the Dīgha，from the Dasuttara to the Brahmajāla．Scattered gāthā like the Sabhiyapucchā，and the ālavakapucchā，last much longer，but they cannot maintain the sāsana．The last Pitaka to disappear is the Vinaya，the last portion being the mātikā of the Ubhatovibhanga （VibhA．432）．<br><br>When a Buddha dies，his body receives the honours due to a monarch （these are detailed at D．ii．141f）．It is said that on the night on which a Buddha attains Enlightenment，and on the night during which he dies，the colour of his skin becomes exceedingly bright （D．ii．134）．Here we have the beginning of a legend which later grew into an account of an actual ＂transfiguration＂ of the Buddha．<br><br>At all times，where a Buddha is present，no other light can shine （SNA．ii．525）．<br><br>No Buddha is born during the samvattamānakappa，but only during the vivattamānakappa （SNA．i．51）．A Bodhisatta who excels in paññā can attain Buddhahood in four asankheyyas; one who exels in saddhā，in eight，and one whose viriya is the chief factor，in sixteen （SNA．i．47f）．When once a being has become a Bodhisatta there are eighteen conditions from which he is immune （SNA．i．50）．The Buddha is referred to under various epithets．The Anguttara Nikāya gives one such list．There he is called Samana，Brāhmana，Vedagū，Bhisaka，Nimmala，Vimala，Ñānī and Vimutta （C．iv．340）．Buddhaghosa gives seven others：Cakkkumā，Sabbabhūtanukampī，Vihātaka，Mārasenappamaddī，Vusitavā，Vimutto and Angirasa （DA．iii．962f）．<br><br>The Buddha generally speaks of himself as Tathāgata．This term is explained at great length in the Commentaries -  e．g．，DA．i．59f．His followers usually address him as Bhagavā，while others call him by his name （Gotama）．In the case of Gotama Buddha，we find him also addressed as Sakka （SN．vs．345; perhaps the equivalent of Sākya），Brahma （SN．p．91; SNA．ii．418），Mahāmuni （BuA．38） and Yakkha （M．i．386; also KS．i．262）．Countless other epithets occur in the books，especially in the later ones．One very famous formula，used by Buddhists in their ritual，contains nine epithets，the formula being：Bhagavā araham sammāsambuddho，vijjācaranasampanno，sugato，lokavidū，anuttaro，purisadammasārathi，satthā devamanussānam，Buddho Bhagavā （these words are analysed and discussed in Vsm．198 ff）．It is maintained （e．g．，DA．i．288） that the Buddha’s praises are limitless （aparimāna）．One of his most striking characteristics，mentioned over and over again，is his love of quiet．<br><br>E．g．，D．i．178f．; he is also fond of solitude （patissallāna），（D．ii．70; A．iv．438f．; S．v．320f．，etc．）．When he is in retirement it is usually akāla for visiting him （D．ii．270）．There are also certain accusations，which are brought against a Buddha by his rivals，for this very love of solitude．＂It is said that his insight is ruined by this habit of seclusion．By intercourse with whom does he attain lucidity in wisdom？ He is not at his ease in conducting an assembly，not ready in conversation，he is occupied only with the fringe of things．He is like a one eyed cow，walking in a circle＂ （D．iii．38）．<br><br>In this his disciples followed his example （D．iii．37）．The dwelling place of a Buddha is called Gandhakuti．His footprint is called Padacetiya，and this can be seen only when he so desires it．When once he wishes it to be visible，no one can erase it．He can also so will that only one particular person shall see it （DhA．iii．194）．It is also said that his power of love is so great that no evil action can show its results in his presence （SNA．ii．475）．A Buddha never asks for praise，but if his praises are uttered in his presence he takes no offence （ThagA．ii．42）．When the Buddha is seated in some spot，none has the power of going through the air above him （SNA．i．222）．He prefers to accept the invitations of poor men to a meal （DhA．ii．135）．<br><br>See also Gotama and Bodhisatta．Also the article on Buddha in the N．P．D．<br><br><i>2．Buddha．</i> A king of forty one kappas ago，a previous birth of Vacchapāla （Pāyāsadāyaka） Thera．ThagA．i．160; Ap．i．157．<br><br><i>3．Buddha．</i> A minister of Mahinda V．He was a native of Māragallaka and，in association with Kitti，another minister，vanquished the Cola army at Palutthagiri．He received as reward his native village．Cv．lv．26 31．<br><br><i>4．Buddha</i>．A Kesadhātu，general of Parakkamabāhu I．He inflicted a severe defeat on Mānābharana at Pūnagāmatittha．Cv．lxxii．7．<br><br><i>5．Buddha．</i> See Buddhanāyaka．,6,1
117922,en,21,buddha,buddhā,Buddhā,Buddhā：Wife of Prince Bodhi and，later，of Moggallāna．By Bodhi   she had a daughter Lokitā and by Moggallāna four children：Kitti （afterwards   Vijayabāhu I．），Mittā，Mahinda and Rakkhita．Cv．lvii．40．,6,1
117925,en,21,buddha-sutta,buddha-sutta,Buddha-Sutta,Buddha-Sutta：See    Araham Sutta （5）．,12,1
117992,en,21,buddhabhelagama,buddhabhelagāma,Buddhabhelagāma,Buddhabhelagāma：A village in Ceylon given by Jetthā，wife of   Aggabodhi IV．，for the maintenance of the Jetthārāma．Cv．xvli．28．,15,1
118051,en,21,buddhadasa,buddhadāsa,Buddhadāsa,Buddhadāsa：King of Ceylon for twenty nine years （between 362 and 409 A．C．） He was the son of Jetthatissa and led a very pious life．He was renowned as a great physician，and various miraculous cures are attributed to him，even snakes seeking his assistance．A jewel，which he received from a snake in gratitude for a cure，he placed in the stone image in the Abhayagiri vihāra．<br><br>A medical work，the Sāratthasangaha，in Sanskrit，is ascribed to him （but see Cv．Trs．13，n．7）．It is said that he appointed a royal physician for every ten villages，and established hospitals for the crippled and for the dumb and also for animals．He appointed preachers to look after the people’s spiritual welfare．<br><br>Among religious buildings erected by him was the Moraparivena．He extended his patronage to a holy monk，named Mahādhammakathī，who translated the suttas into Singhalese．<br><br>Buddhadāsa had eighty sons，named after the Buddha’s eminent disciples，the eldest being Upatissa II．who succeeded him．Cv．xxxvii．105ff．<br><br>2．<i>Buddhadāsa</i>．-A pious man of Tundagāma．He drove away a Yakkha who had taken possession of a friend of his．Ras．i．46f．,10,1
118068,en,21,buddhadatta,buddhadatta,Buddhadatta,Buddhadatta：<i>1．Buddhadatta Thera．</i> He lived in Uragapura in South India and wrote his works in the monastery of Bhūtamangalagāma in the Cola country，his patron being Accutavikkama．<br><br>He studied，however，at theMahāvihāra in Anurādhapura．Tradition says （e．g．，SadS．，p．55） that he met Buddhaghosa．<br><br>Buddhadatta’s works include the Vinaya-Vinicchaya，the Uttara-Vinicchaya，the Abhidhammāvatāra and the Rūpārūpa-Vibhāga．The Madhuratthavilāsinī and the Jinālānkāra are also sometimes ascribed to him．Svd．1195，1199; Gv．59，66，69．<br><br>For details see P．L．C．105 ff．<br><br><i>2．Buddhadatta．</i> Head of a dynasty of twenty five kings who reigned in Rājagaha．His ancestors reigned in Mithilā．Dpv．iii．30; the MT．（P．129） calls him Samuddadatta．,11,1
118080,en,21,buddhadeva thera,buddhadeva thera,Buddhadeva Thera,Buddhadeva Thera：A member of the Mahimsāsaka sect．He was one of   the three monks -  the others being Atthadassī and Buddhamitta -  at whose   suggestion the Jātakatthakathā was written．J．i．1．,16,1
118135,en,21,buddhagama,buddhagāma,Buddhagāma,Buddhagāma：A village and district in the Dakkhiniadesa of Ceylon．  It is mentioned in the account of the campaigns of Parakkamabāhu I．  Cv．lviii．43; lxvi．19，25，39，62; lxix．9; lxx．311; lxxii．178; for its   identification see Cv．Trs．i．206，n．1．,10,1
118136,en,21,buddhagama vihara,buddhagāma vihāra,Buddhagāma Vihāra,Buddhagāma vihāra：A monastery in Ceylon for the maintenance of   which Sena II．gifted a village．Cv．li．74．,17,1
118137,en,21,buddhagamakanijjhara,buddhagāmakanijjhara,Buddhagāmakanijjhara,Buddhagāmakanijjhara：A tank restored by Parakkamabāhu I．  Cv．lxviii．45．,20,1
118162,en,21,buddhaghosuppatti,buddhaghosuppatti,Buddhaghosuppatti,Buddhaghosuppatti：A very late account of the life of Buddhaghosa;   it is more a romance than a historical chronicle．For an account of this see   Law，Pāli Lit． 558 f．The   work has been translated and edited by Gray （London）．,17,1
118292,en,21,buddhakula,buddhakula,Buddhakula,Buddhakula：The family of the brahmin of Sāketa mentioned in the Commentary to the Jarā Sutta．<br><br>He and his wife had been the parents of the Buddha in five hundred births，and when they saw him at Sāketa they greeted him like a long lost son．Thenceforth they were known as Buddhapitā and Buddhamātā and their family as Buddhakula．SNA．ii．531ff．; see also the Sāketa Jātaka and Avadāna Sataka ii．41．,10,1
118296,en,21,buddhalankara,buddhālankāra,Buddhālankāra,Buddhālankāra：A Pāli poem based on the Sumedhakathā by Sīlavamsa．  Bode，p．43．,13,1
118328,en,21,buddhamata,buddhamātā,Buddhamātā,Buddhamātā：See    Buddhakula．,10,1
118334,en,21,buddhamitta,buddhamitta,Buddhamitta,Buddhamitta：<i>1．Buddhamitta Thera．</i> A colleague of Buddhaghosa and one of those at whose request he wrote the Jātakatthakathā （J．i．1; GV．68）．He is also mentioned as having requested Buddhaghosa to write the Majjhima Commentary．It is said that he lived with Buddhaghosa at the Mayūrarūpapattana．MA．ii．1029．<br><br><i>2．Buddhamitta．</i>A monk．It was at his request that Ananda wrote the Mūlatīkā on the Abhidhammatthakathā．Gv．69．,11,1
118345,en,21,buddhanaga thera,buddhanāga thera,Buddhanāga Thera,Buddhanāga Thera：A disciple of Sāriputta of Ceylon．He wrote the   Vinayatthamañjūsā on the Kankhāvitaranī at the request of a monk named   Sumedha．Gv．61f．，71; SadS．65; Svd．1212; P．L．C．201．,16,1
118359,en,21,buddhanayaka,buddhanāyaka,Buddhanāyaka,Buddhanāyaka，Buddhanātha：A general of Mānābharaina （2）．He was   defeated at Nāla by the Kesadhātu Rakkha．Later，during eight days，he fought   at Pillavitthi a battle against the forces of Parakkamabāhu I．and again   against the Adhikārin Rakkha．He was killed in the last-named conflict．  Cv．lxx．296; lxxii．171，266，270．See Cv．Trs．i．311，n．2．,12,1
118448,en,21,buddhapakinnakhandha,buddhapakinnakhandha,Buddhapakinnakhandha,Buddhapakinnakhandha：The twelfth chapter of the Buddhavamsa．,20,1
118506,en,21,buddhapita,buddhapitā,Buddhapitā,Buddhapitā：See    Buddhakula．,10,1
118534,en,21,buddhappiya,buddhappiya,Buddhappiya,Buddhappiya：<i>1．Buddhappiya Thera．</i> He was a native of Cola，but studied in Ceylon under Ananda Vanaratana．He was the head of Bālādicca-vihāra and wrote two books，the Rūpasiddhi and the Pajjamadhu． <br><br>He is also known as Coliya Dīpankara．P．L．C．220 f．; Svd．1239，1260; SadS．65．<br><br><i>2．Buddhappiya．</i>A monk，one of those who requested Buddhaghosa to write the Jātakatthakathā．Gv．68; but see J．i．1，where his name does not occur．,11,1
118548,en,21,buddharaja,buddharāja,Buddharāja,Buddharāja：A powerful man of Rohana who is said to have quarrelled   with Loka，ruler of Kājaragāma．Cv．lvii．45．,10,1
118550,en,21,buddharakkhita,buddharakkhita,Buddharakkhita,Buddharakkhita：<i>1．Buddharakkhita Thera．</i> A monk of Ceylon，an eminent teacher of the Vinaya．Vin．v．3; Sp．i．62．<br><br><i>2．Buddharakkhita．</i>A monk of Ceylon．He was once，with thirty thousand others，ministering to the Elder Mahārohanagutta of Therambatthala，when he saw the king of the Supannas dashing across the sky to seize the Nāga king who was offering rice gruel to the Elder．Buddharakkhita immediately created a mountain into which he made the Elder enter，thus saving the Nāga king．Vsm．154 f．，376．<br><br><i>3．Buddharakkhita．</i> A monk of Ceylon to whom is sometimes ascribed the Jinālankāra．He is supposed to have lived about 426 B．C．on the west coast of Ceylon，at the head of a congregation of monks （P．L．C．18）． <br><br>According to others，he is said to have written both theJinālankāra and its Tīkā．E．g．，Gv．72．<br><br><i>4．Buddharakkhita．</i>See Mahā Buddharakkhita．,14,1
118618,en,21,buddhasannaka,buddhasaññaka,Buddhasaññaka,Buddhasaññaka：<i>1．Buddhasaññaka Thera．</i> An arahant．In the time of Vipassī Buddha he was an earth bound deva，and when，at the death of the Buddha，the earth trembled，he realized the Buddha’s might and honoured him in his heart．Fourteen kappas ago he was a king named Samita （Ap．i．151f）．He is probably identical with Meghiya Thera．ThagA．i．149f．<br><br><i>2．Buddhasaññaka Thera．</i> Ninety four kappas ago he saw Siddhattha Buddha and his heart was gladdened．Ap．i．252．<br><br><i>3．Buddhasaññaka．</i>A hermit in the time of Siddhattha Buddha．Having heard from his pupils of the birth of the Buddha，he set forth from his hermitage to visit him．But he fell ill while yet one hundred and fifty leagues away，and he died full of faith in the Buddha （Ap．ii．420）．He is probably identical with Vītasoka Thera．ThagA．i．295f．,13,1
118672,en,21,buddhasiha,buddhasīha,Buddhasīha,Buddhasīha：A monk of Ceylon，pupil of Buddhadatta．<br><br>It was at his request that Buddhadatta （1） wrote the Rūpārūpavibhāga （an Abhidhamma treatise）．（P．L．C．108）．<br><br>According to one tradition （SadS．30） Buddhasīha himself was the author of the work，but the colophon to the book states otherwise．,10,1
118683,en,21,buddhasiri,buddhasiri,Buddhasiri,Buddhasiri：A monk of the Mahāvihāra，at whose request Buddhaghosa   wrote the Samantapāsādikā．Sp．i．2．,10,1
118693,en,21,buddhasoma,buddhasoma,Buddhasoma,Buddhasoma：A monk of Ceylon，friend of Ananda，the author of the   Saddhammopāyana．The work was composed by Ananda to be sent as a religious   gift to Buddhasoma．P．L．C．212．,10,1
118811,en,21,buddhavamsa,buddhavamsa,Buddhavamsa,Buddhavamsa：The fourteenth book of the Khuddaka Nikāya （DA．i．17）．<br><br>The Dīgha-bhānakas excluded it from the canon，but it was accepted by the Majjhima-bhānakas （DA．i．17）．<br><br>It contains，in verse，the lives of the twenty five Buddhas，of whom Gotama was the last．The name of the Bodhisatta under each Buddha is also given．The last chapter deals with the distribution of Gotama’s relics．<br><br>It is said （Bu．i．74） that the Buddhavamsa was preached，at Sāriputta’s request，at theNigrodhārāma in Kapilavatthu，after the Buddha had performed the miracle of the Ratanacankama．The Commentary on the Buddhavamsa is known as the Madhurattha-vilāsinī （q．v．）．<br><br>The Gandhavamsa （p．61） speaks of a Buddhavamsa written by an author named Kassapa．This is probably not the same work．Mention is also made （Gv．60） of a Tīkā to the Buddhavamsa，Paramatthadīpāni by name．,11,1
118876,en,21,buddhavimamsaka-manava,buddhavīmamsaka-mānava,Buddhavīmamsaka-Mānava,Buddhavīmamsaka-mānava：See    Uttara （9）．,22,1
118931,en,21,buddhija,buddhija,Buddhija,Buddhija，Buddhiya：Personal attendant of Kakusandha Buddha．  Bu．xxiii．20; J．i．42; D．ii．6．,8,1
118974,en,21,buddhippasadini,buddhippasādinī,Buddhippasādinī,Buddhippasādinī：A Tīkā on the Padasādhana by Srī Rāhula of the   fifteenth century．P．L．C．205．,15,1
119062,en,21,buddhupatthayaka thera,buddhūpatthāyaka thera,Buddhūpatthāyaka Thera,Buddhūpatthāyaka Thera：An arahant．Thirty one kappas ago he was   named Vetambarī and his father dedicated him to the service of the Buddha （？   Sikhī）．Twenty three kappas ago he became king four times under the name of   Samanūpatthaka．Ap．i．242．,22,1
119247,en,21,bukakalla,būkakalla,Būkakalla,Būkakalla：A village in Ceylon near which was the Ambavāpī given by   Potthakuttha to the Mātambiya padhānaghara．Cv．xlvi．20．,9,1
119270,en,21,buli,bulī,Bulī,Bulī：The name of a gotta．<br><br>They claimed one eighth share of the Buddha’s relics and raised a thūpa over them in their city of Allakappa （D．ii．167）．Their territory was probably near Vethadīpa，because the king of Allakappa is mentioned （DhA．i．161） as being in intimate relationship with the king of Vethadīpa．,4,1
119271,en,21,bumu,bumū,Bumū,Bumū：The name of a gotta．<br><br>The village of Uttarakā belonged to them，and when the Buddha was staying there with Sunakkhatta，the latter was greatly taken up with the practices ofKorakkhattiya （D．ii．6）．v．l．Thulū and Khulū．<br><br>The editors of the Sumangala Vilāsinī have adopted the reading Khuhū．DA．iii．819．,4,1
119291,en,21,burudatthali,burudatthalī,Burudatthalī,Burudatthalī：A ford across the Mahāvālukagangā．Cv．lxxii．36．,12,1
121283,en,21,cakka peyyala,cakka peyyāla,Cakka Peyyāla,Cakka Peyyāla：The seventh chapter of the Sacca Samyutta （S．v．456-8）．<br><br> When the Buddha’s teaching disappears，the Samyutta Nikāya，from the Cakka Peyyāla down to the Oghatarana，will be among the earliest portions to disappear．VibhA．432．,13,1
121284,en,21,cakka sutta,cakka sutta,Cakka Sutta,Cakka Sutta：<i>1．Cakka Sutta</i>．-On the four wheels that lead to prosperity：dwelling in fit places，association with the good，perfect self adjustment （attasammāpanidhi） and merit done aforetime．A．ii．32 f．; D．iii．276; cf．Mangala Sutta．<br><br><i>2．Cakka Sutta</i>．-A king who knows the good （attha） dhamma，the measure （matta），the season （kāla），and the nature of his assemblies （parisā） wields dominion that cannot be wrested from him．A Buddha’s dominion is also the same．A．iii．147f．<br><br><i>Cakka Vagga．</i>-The fourth chapter of the Catukka Nipāta of the Anguttara Nikāya．A．ii．32-44．,11,1
121315,en,21,cakkadaha,cakkadaha,Cakkadaha,Cakkadaha：The home of the Cakkaratana   of a Cakkavatti．J．iv．232．,9,1
121394,en,21,cakkana,cakkana,Cakkana,Cakkana：An upāsaka of Ceylon．While he was a boy，his mother once fell grievously ill and the doctors ordered her hare’s flesh．Cakkana was sent by his brother into the field，where he caught a hare which，however，out of compassion he set free．His brother blamed him，but Cakkana cured his mother by a saccakiriyā，saying that，inasmuch as he had never deprived anything of life，by the power of that truth his mother should recover．（SA．ii．112; the story is slightly different in MA．i．165）．Cakkana’s abstinence is one that was maintained ＂in spite of opportunity＂ （sampattivirati） and when he had not under-taken to observe any precept．DhsA．，p．103．,7,1
121458,en,21,cakkaratana,cakkaratana,Cakkaratana,Cakkaratana：One of the seven treasures of a Cakkavatti．When a Cakkavatti is born into the world，the Cakkaratana appears before him from the Cakkadaha，travelling through the air （J．iv．232，but seeVepulla）．<br><br>The Cakkaratana is the Cakkavatti’s chief symbol of office; on its appearance before him，he sprinkles it with water and asks it to travel to the various quarters of the world，winning them for him．This the Cakkaratana does，carrying with it through the air the Cakkavatti with his fourfold army．Wherever the Cakkaratana halts，all the chiefs of that quarter acclaim the Cakkavatti as their overlord and declare their allegiance to him．Having thus traversed the four quarters of the earth，it returns to the Cakkavatti’s capital，and remains fixed as an ornament on the open terrace in front of his inner apartments （D．ii．173f; M．iii．173ff）．<br><br>The Commentaries （E．g．，DA．ii．617ff; MA．ii．942ff） contain lengthy descriptions of the Cakkaratana：it is shaped like a wheel，its nave is of sapphire，the centre of which shines like the orb of the moon，and round it is a band of silver．It has one thousand spokes，each ornamented with various decorations; its tyre is of bright coral; within every tenth spoke is a coral staff，hollow inside，which produces the sounds of the fivefold musical instruments when blown upon by the wind．On the staff is a white parasol，on either side of which are festoons of flowers．When the wheel moves，it appears like three wheels moving one within the other．<br><br>When a Cakkavatti dies or leaves the world，the Cakkaratana disappears from the sight of men for seven days; it gives warning of a Cakkavatti’s impending death by slipping from its place some time before the event （D．iii．59f．; MA．ii．885）．When his successor has lived righteously for seven days，it reappears （D．iii．64）．<br><br>It is the most precious and the most honoured thing in the world．UdA．356．,11,1
121530,en,21,cakkavaka jataka,cakkavāka jātaka,Cakkavāka Jātaka,Cakkavāka Jātaka：<i>1．Cakkavāka Jātaka （No．434）</i>．-A greedy crow，dissatisfied with the fish from the Ganges，flew to the Himālaya and there，seeing two golden-coloured geese （cakkavāka），asked what they fed on that they should be so beautiful．The geese replied that not food but character made people comely; the crow was too greedy ever to be beautiful．<br><br>The story was told in reference to a greedy monk who went from house to house in search of dainty food，frequenting the dwellings of the rich．The monk is identified with the crow．J．iii．520-4; cf．Kāka Jātaka．<br><br><i>2．Cakkavāka Jātaka （No．451）．</i>-Similar to the above．The reason given for the colour of the crow was that his heart was full of fear and sin and that he had done evil in past lives．The greedy monk always went about looking for invitations．J．iv．70-2．,16,1
121558,en,21,cakkavala,cakkavāla,Cakkavāla,Cakkavāla：The name given to a whole world-system，there being countless such systems．<br><br>Each Cakkavāla is twelve hundred and three thousand，four hundred and fifty yojanas in extent and consists of the earth，two hundred and four thousand nahutas of yojanas in volume，surrounded by a region of water four hundred and eight thousand nahutas of yojanas in volume．This rests on air，the thickness of which is nine hundred and sixty thousand nahutas of yojanas．In the centre of the Cakkavāla is Mount Sineru，one hundred and sixty-eight yojanas in height，half of which is immersed in the ocean．<br><br>Around Sineru are seven mountain ranges，Yugandhara，Isadhara，Karavīka，Sudassana，Nemindhara，Vinataka and Assakanna．The mountains are inhabited by the Regent Gods （Mahārājas） and their followers，the Yakkhas．<br><br>Within the Cakkavāla is the Himavā mountain，one hundred leagues high，with eighty-four thousand peaks．Surrounding the whole Cakkavāla is the Cakkavālasilā．Belonging to each Cakkavāla is a moon，forty-nine leagues in diameter，a sun of fifty leagues，the Tāvatimsabhavana，the Asurabhavana，the Avīcimahāniraya and the four mahādīpas -Jambudīpa，Aparagoyāna，Pubbavideha andUttarakuru，each mahādīpa surrounded by five hundred minor dīpas．<br><br>Between the Cakkavalas exist the Lokantarika-niraya （SA．ii．442f．; DhsA．297f）．<br><br>In each Cakkavāla are four Regent Gods （Cattāro Mahārājā） （AA．i．439）．<br><br>A sun can illuminate only one Cakkavāla; the rays of light from the Buddha’s body can illuminate all the Cakkavālas （AA．i．440）．,9,1
121683,en,21,cakkavatti,cakkavatti,Cakkavatti,Cakkavatti：The special name given in the books to a World ruler．The world itself means ＂Turner of the Wheel，＂ the Wheel （Cakka） being the well known Indian symbol of empire．There are certain stock epithets used to describe a Cakka-vatti：<br><br>    dhammiko，dhammarājā，cāturanto （ruler of the four quarters），    vijitāvī （conqueror），    janapadatthavāriyappatto （guardian of the people’s good），and     sattaratanasamannāgato （possessor of the Seven Treasures）．More than one thousand sons are his; his dominions extend throughout the earth to its ocean bounds （sāgarapariyantam）; and is established not by the scourge，nor by the sword，but by righteousness （adandena asatthena dhammen’eva abhivijiva）．Particulars are found chiefly in the Mahāsudassana，Mahāpadāna，Cakkavattisīhanāda，Bālapandita and Ambattha Suttas．See also S．v．98．<br><br>From the Mahāpadāna Sutta it would appear that the birth of a Cakka-vatti is attended by the same miracles as that of the birth of a Buddha．A Cakka-vatti’s youth is the same as that of Buddha; he，too，possesses on his body the Mahāpurisalakkhanāni，and sooth-sayers are able to predict at the child’s birth only that one of two destinies await him．<br><br>Of the Seven Treasures of a Cakka-vatti，the Cakkaratana is the chief．When he has traversed the Four Continents：<br><br>    Pubbavideha    Jambudīpa    Aparagoyāna    Uttarakuruaccompanied by the Cakkaratana，received the allegiance of all the inhabitants and admonished them to lead the righteous life，he returns to his own native city．<br><br>After the Wheel，other Treasures make their appearance：<br><br>    first the Elephant，Hatthiratana; it is either the youngest of the   Chaddanta-kula or the oldest of the Uposatha-kula．      Next the Horse，Assaratana，named   Valāhaka，all white with crow black head，  and dark mane，able to fly through the air．    Then the Veluriya-gem from   Vepullapabbata，with eight facets，the finest of its species，shedding light   for a league around．    This is followed by the Woman，belonging either to the royal family of   Madda or of Uttarakuru，desirable in every way，both because of her physical   beauty and her virtuous character．      Then the Treasurer （Gahapati） possessed of marvellous vision，enabling him   to discover treasures，       and then the Adviser （Parināyaka），who is generally the Cakka-vatti’s   eldest son．（For descriptions of these see D．ii．174f; DA．ii．624f; MA．ii．941f ）．<br><br>Judging from the story of Mahāsudassana，who is the typical Cakka-vatti，the World emperor has also four other gifts （iddhi）：<br><br>    a marvellous figure，    a life longer than that of other men，good health，    and popularity with all classes of his subjects．    The perfume of sandalwood issues from his mouth，while his body is like a   lily．When the Cakka-vatti is about to die the Wheel slips down from its place and sinks down slightly．When the king sees this he leaves the household life，and retires into homelessness，to taste the joys of contemplation，having handed over the kingdom to his eldest son．At the king’s death，the Elephant，the Horse and the Gem return to where they came from，the Woman loses her beauty，the Treasurer his divine vision，and the Adviser his efficiency （DA．ii．635）．<br><br>Cakka-vattis are rare in the world，and are born in kappas in which Buddhas do not arise （SA．iii．131）．The Cakkavattisīhanāda Sutta，however，gives the names of seven who succeeded one another．In the case of each of them the Wheel disappeared，but，when his successor practised the Ariyan duty of a Cakka-vatti，honouring the Dhamma and following it to perfection，the Wheel re-appeared．In the case of the seventh his virtues gradually disappeared through forgetfulness; crime spread，among his subjects，and the Wheel vanished for ever．<br><br>In the earlier literature the term Cakka-vatti seems to have been reserved for a World ruler; but later three sorts of Cakka-vattis are mentioned：<br><br>    cakkavāla- or cāturanta-cakkavatti （ruling over the four continents），    dīpa-cakkavatti （ruling over one），and       padesacakkavatti （over part of one）．（DA．i．249）No woman can become a Cakka-vatti （the reasons for this are given at AA．i．254）．<br><br>A Cakka-vatti is，as worthy of a thūpa as a Buddha．D．ii．143．,10,1
121692,en,21,cakkavatti sutta,cakkavatti sutta,Cakkavatti Sutta,Cakkavatti Sutta：<i>1．Cakkavatti Sutta</i> （also called Pacetana Sutta）．There was once a king called Pacetana who asked his wheelwright to make a pair of wheels for a battle which was to take place six months later．When but six days remained of this period，only one wheel had been made，but the other was finished within the stipulated time．Pacetana thought that both wheels were alike，but the wheelwright proved to him that the one he had made hurriedly was faulty in various ways，owing to the crookedness of its parts．The Buddha identified himself with the wheelwright and declared that one must be free from all crookedness in order not to fall away from the Dhamma and the Vinaya．A．i．109f．<br><br><i>2．Cakkavatti Sutta．</i>-With the appearance of a Cakkavatti there appear seven treasures in the world; similarly，with the appearance of a Tathāgata there appear the seven treasures of wisdom - mindfulness，searching of the Dhamma，energy，zest，tranquillity，concentration，equanimity．S．v．99．It was also evidently called Ratana Sutta．See DA．i．250．,16,1
121693,en,21,cakkavatti-vagga,cakkavatti-vagga,Cakkavatti-Vagga,Cakkavatti-Vagga：The fifth chapter of the  Bojjhanga Samyutta．S．v．98-102．,16,1
121800,en,21,cakkavattisihanada sutta,cakkavattisihanāda sutta,Cakkavattisihanāda Sutta,Cakkavattisihanāda Sutta：Preached to the monks at Mātulā．It is a sermon on the necessity of living in accordance with the Dhamma，with the Dhamma as one s refuge．<br><br>The Sutta contains the story of the Cakkavatti Dalhanemi and his eldest son，and the manner in which a Cakka-vatti administers the law，ruling by righteousness，over a people made virtuous by his instruction．But，later，there is a gradual corruption of morals，followed by the decay and destruction of human life with all its attendant comforts．This is followed by a gradual restoration of virtuousness，accompanied by the return of prosperity and longevity．<br><br>The Sutta also records the prophecy of the coming of the Buddha Metteyya．<br><br>It is said （DA．iii．858） that at the end of this discourse twenty thousand monks became arahants and eighty-four thousand others realised the Truth．<br><br>D．26．,24,1
122066,en,21,cakkhu sutta,cakkhu sutta,Cakkhu Sutta,Cakkhu Sutta：<i>1．Cakkhu Sutta</i>．-Preached to Rāhula at Jetavana．The Buddha shows him how the eye and all the other senses are fleeting and lead to unhappiness．The well-taught disciple should，therefore，be repelled by the senses．S．ii．244，also 249．<br><br><i>2．Cakkhu Sutta</i>．-The eye and all the other senses are impermanent．He who has faith in these doctrines，or has seen them moderately with his insight，is assured of perfection; he who has realised them is a stream-winner，bound for enlightenment．S．ii．225．<br><br><i>3．Cakkhu Sutta</i>．-In the arising and the rebirth of the eye lies the origin of suffering，disease，decay and death; so also with the other senses．The cessation of these states is brought about by the cessation in the birth of the senses．S．iii．228．<br><br><i>4．Cakkhu Sutta</i>．-The desire and lust arising in the eye and in the other senses mean corruption of the heart．By putting away such corruption can the truth be realised．S．iii．232．,12,1
122196,en,21,cakkhulola,cakkhulola,Cakkhulola,Cakkhulola：King of Benares．He was very fond of watching dancing and had three dancing halls where girls and women，of various ages，danced for his pleasure．One day he noticed a house-holder’s wife who had come to watch the dance and longed to possess her．On realising the wickedness of his desire，he renounced the kingdom and became a Pacceka Buddha．<br><br>His Udānagāthā is included in the Khaggavisāna Sutta．SN．vs．63; SNA．i．115f．; Ap．i．，p．II （vs．37）; ApA．i．160f．,10,1
122298,en,21,cakkhupala thera,cakkhupāla thera,Cakkhupāla Thera,Cakkhupāla Thera：An arahant．He was the son of a landowner，Mahā Suvanna of Sāvatthi，and was called Mahā-Pāla （major Pāla），his brother being Culla-Pāla．The boys were called Pāla on account of being born through the favour of a tree deity． <br><br>Mahā-Pāla heard the Buddha preach at Jetavana and entered the Order．After five years of novitiate he went with sixty others to a woodland spot to meditate．There he fell a victim to ophthalmia and was prescribed for by a doctor; but he neglected his eyes，devoting his whole time to the duties of recluse ship．He became an arahant but lost the sight of his eyes，hence his name．Later，Cakkhupāla’s colleagues returned to Sāvatthi and，at his own request，Cakkhupāla’s brother sent his nephew Pālita，ordained as a monk，to fetch him．On the way through the forest，Pālita was attracted by the song of a woodcutter’s wife and，bidding his uncle wait，went and sinned with her．When Cakkhupāla，by questioning the novice，learnt of this，he refused to be accompanied by him，even though he should die on the way．Sakka’s throne was heated，and he led the Elder safely to Sāvatthi，where he was looked after by his brother to the end of his days （Thag．95; ThagA．i．195f）． <br><br>It is said that in a previous birth he had been a physician，and because a woman，whose disease of the eye he had cured，tried to cheat him out of his promised reward，he gave her a drug which completely ruined her eyes． <br><br>DhA．i．15ff，where several details are given regarding Cakkhupāla which are not mentioned here．,16,1
122729,en,21,cala,cala,Cala,Cala：A Sinhalese chieftain，who once joined the Colas against   Vijayabāhu I．，（Cv．lviii．16） but who，later （Cv．vs．55; see Cv．Trs．i．207，n．3），  evidently returned to him and fought bravely on his side．,4,1
122743,en,21,cala,cālā,Cālā,Cālā：<i>1．Cālā Therī．</i>-Daughter of Surūpasārī and，therefore，younger sister of Sāriputta．<br><br>She had two sisters，Upacālā and Sisūpacālā，and all three left the world and joined the Order on hearing of Sāriputta’s renunciation． <br><br>In due course they attained arahantship （ThigA．162ff; DhA．ii．188）．It is said （Thig．182-8; cp．S．i．132） that one day，when Cālā was taking her siesta in the Andhavana，Māra visited her，asking her various questions and trying to tempt her．<br><br>Her son was Cāla．<br><br><i>2．Cālā</i>．-Chief of the lay women supporters of Sumangala Buddha．Bu．v．28．<br><br><i>3．Cālā．</i>-One of the two chief women disciples of Phussa Buddha．Bu．xix．20; J．i．41．,4,1
122745,en,21,cala thera,cāla thera,Cāla Thera,Cāla Thera：Son of Cālā and nephew of Sāriputta．He was ordained by Khadiravaniya-Revata （Thag．vs．42; ThigA．i．110）．<br><br> He is mentioned as living at the Kūtāgārasālā，which place he left when the Licchavis caused disturbance by their visits to the Buddha （A．v．133）．In this context he is spoken of as a very eminent Elder and was，therefore，evidently an arahant．,10,1
122771,en,21,calaka,calāka,Calāka,Calāka：See Talatā．,6,1
122959,en,21,calika,cālikā,Cālikā,Cālikā：A village near the Cālikapabbata，where the Buddha spent the vassas of the thirteenth，eighteenth and nineteenth years after the Enlightenment （BuA．3）．<br><br>His attendant on one of these visits was Meghiya．Close to Cālikā was the village of Jantu where Meghiya went for alms．In the neighbourhood was the river Kimikālā，on whose banks was a mango grove （A．iv．354; Ud．iv．1; DhA．i．287f）．<br><br>Outside the city gate and all around the city was a bog （cala-panka），owing to which the city gave the impression of moving，hence the name （UdA．217; AA．ii．793）．v．l．Jālikā．,6,1
122962,en,21,calikapabbata,cālikapabbata,Cālikapabbata,Cālikapabbata：A hill near Cālikā where the Buddha stayed during his visits to Cālikā．<br><br> The hill was quite white in colour，and on dark nights，such as the night of the new moon，it gave the impression of moving hither and thither，hence its name （AA．ii．793; UdA．217）．But see Cālikā．,13,1
123106,en,21,cambutivapi,cambutivāpi,Cambutivāpi,Cambutivāpi：A tank built by Vasabha．Mhv．xxxv．95．,11,1
123208,en,21,cammakkhandhaka,cammakkhandhaka,Cammakkhandhaka,Cammakkhandhaka：The fifth chapter of the Mahāvagga of the Vinaya   Pitaka．Vin．i．179ff,15,1
123290,en,21,cammasataka jataka,cammasātaka jātaka,Cammasātaka Jātaka,Cammasātaka Jātaka：Once a religious mendicant，clad in a leather garment，saw a ram falling back before him，and imagining that the animal was doing him obeisance，uttered its praises．The Bodhisatta，who was a merchant，hearing this，warned the ascetic that the ram was only preparing to attack him，and even as he was speaking the animal charged the mendicant and felled him to the ground．<br><br>The story was related in reference to a monk of Sāvatthi，to whom a similar thing happened while he was wearing a leather jerkin．J．iii．82ff,18,1
123349,en,21,campa,campā,Campā,Campā：<i>1．Campā</i>．-A city in India on the river of the same name; it was the capital of Anga and was celebrated for its beautiful lake，the Gaggarā-pokkharanī （q．v．），which was excavated by Queen Gaggarā．On its banks was a grove of campaka-trees，well known for the fragrance of their marvellous white flowers，and there，in the Buddha’s time，wandering teachers were wont to lodge．The Buddha himself stayed thereon several occasions （Vin．i．312; S．i．195; A．iv．59，168; v．151，189）．Sāriputta （A．iv．59） and Vangīsa （S．i．195） are also said to have stayed there．The Mahā Parinibbāna Sutta （D．ii．147） mentions Campā as one of the six important cities of India，its foundation being ascribed to Mahāgovinda （D．ii．235）．It lay at a distance of sixty yojanas from Mithilā （J．iv．32）．In the Buddha’s time the people of Campā owed allegiance to Bimbisāra，as king of Magadha，and Bimbisāra had given a royal fief in Campā to the brahmin Sonadanda （D．i．111）．Campā was evidently an important centre of trade，and we are told that merchants travelled from there to Suvannabhūmi for purposes of trade （E．g．，J．vi．539）．Most probably it was the Indian colonists from Campā who named one of their most important settlements in Indo-China after this famous old town．The ancient name of Campā was probably Mālini or Mālina．（ Campasya tu puri Campā，yā Mālinyabhavat purā; Mbh．xii．5，6，7; Matsyapurāna 48，97，etc．; Law，A．G．I．6，n．2）．<br><br>The ninth chapter of the Mahā Vagga of the Vinaya Pitaka （Vin．i．312ff; see also Vin．iī．307） contains several important regulations laid down by the Buddha at Campā regarding the validity and otherwise of formal acts of the Sangha．<br><br>Campā is mentioned as the birthplace of Sona-Kolivisa，Jambugāmika，Nandaka and Bharata，and among those who resided there were Bāhuna，Vajjiyamāhita and Thullanandā and her companions．<br><br>The Sonadanda，the Dasuttara，the Kandaraka and the Kārandava Suttas were preached there．<br><br>According to Buddhaghosa （MA．ii．565），Campā was so called because the whole place abounded in large Campaka-trees．<br><br>Campā is generally identified with a site about twenty-four miles to the east of the modern Bhagalpur，near the villages of Campānagara and Campāpura （C．A．G．I．5）．It was visited by Hiouen Thsang （Beal，Records ii．187f），and Fa Hien calls it a great kingdom with many places of worship （p．65）．<br><br>The Buddha’s bathing-robe was enshrined in Campā （Bu．xxviii．9）．See also Kāla Campā，probably another name for Campā．<br><br><i>2．Campā，Campakā．</i>-One of the two chief women disciples of Kakusandha Buddha．Bu．xxiii．21; J．i．42．<br><br><i>3．Campā，Campakā．</i>-Birthplace of Paduma Buddha （Bu ix．16; J．i．36）．Near by was the Campaka-uyyāna．<br><br><i>4．Campā</i>．-The river which flowed between Anga and Magadha （now called Chāndan）．The Nāga Campeyya held sway over the river．J．iv．454f．<br><br><i>5．Campā．</i>-A channel branching off from the Parakkama-samudda，from the sluice near the Candī gate．Cv．lxxix．4．5．,5,1
123360,en,21,campaka,campaka,Campaka,Campaka：<i>1．Campaka</i>．-A city in the time of Atthadassī Buddha．The Bodhisatta，as Susīma，was born there．BuA．180．<br><br><i>2．Campaka</i>．-A king of fifty-seven kappas ago，a previous birth of Khadiravaniya Revata．Ap．i．52; ThagA．i．109．<br><br><i>3．Campaka</i>．-See s．v．Campā．,7,1
123364,en,21,campaka,campakā,Campakā,Campakā：See Campā．,7,1
123385,en,21,campakapupphiya thera,campakapupphiya thera,Campakapupphiya Thera,Campakapupphiya Thera：1．Campakapupphiya Thera．-An arahant．Thirty-one kappas ago he offered seven flowers in a basket to Vessabhu Buddha．Two kappas later he became a king named Vihatābhā （Ap．i．167）．He is probably identical with Belatthānika （ThagA．i．205）．<br><br> 2．Campakapupphiya Thera．-An arahant．Thirty-one kappas ago，while travelling through the air，he saw a Pacceka Buddha named Sudassana，and dropped seven flowers as offering to him （Ap．i．279）．,21,1
123413,en,21,campeyya,campeyya,Campeyya,Campeyya，Campeyyaka：A Nāga-king who dwelt in the river  Campā．See the   Campeyya Jātaka．,8,1
123416,en,21,campeyya-cariya,campeyya-cariyā,Campeyya-Cariyā,Campeyya-Cariyā：See Campeyya Jātaka．,15,1
123417,en,21,campeyya jataka,campeyya jātaka,Campeyya Jātaka,Campeyya Jātaka：Once the king of Magadha，at constant war with the king ofAnga，obtaining the help of the Nāga-king who dwelt in the river Campā，defeated his rival．Thereafter he held an annual festival in honour of the Nāga-king．The Bodhisatta，a very poor man，saw Campeyya’s splendour on his way to the feast and longed for a like greatness．As a result，after death，he was born in the Nāga world where he became king under the name of Campeyya．Realising what had happened，he felt disgust at his position as a Nāga and made many attempts to observe religious vows，hoping，in this way，to gain release．But he was foiled in his efforts by his consort Sumanā．At last he came to the world of men，where he kept fast on certain days，lying on an ant-hill．There he was taken captive by a snake charmer who tortured him in various ways and took him about，exhibiting him for gain．By certain tokens of which Campeyya had earlier warned her，Sumanā knew that her husband had been taken captive and，after much searching，she discovered him just as the snake charmer was about to give a performance before Uggasena，king of Benares．The whole story was then revealed，and the snake charmer set Campeyya free．That Uggasena might be convinced of the truth of the story，he was invited to the Nāga-world，where he and his retinue were lavishly entertained．<br><br>The story was related in connection with the observance of uposatha vows．Devadatta was the snake charmer and Sāriputta was Uggasena．Rāhulamātā was Sumanā （J．iv．454-68）．<br><br>The Campeyya-cariyā is included in the Cariyāpitaka （p．85f ） in order to illustrate sīla-pāramitā．<br><br>This Jātaka is often referred to （E．g．，J．i．45; MA．ii．617） as one of the births in which the Bodhisatta practised sīla to perfection．,15,1
123431,en,21,campeyyakkhandhaka,campeyyakkhandhaka,Campeyyakkhandhaka,Campeyyakkhandhaka：The ninth chapter of the Mahā Vagga of the   Vinaya Pitaka．Vin．i．312ff,18,1
123488,en,21,canakka,cānakka,Cānakka,Cānakka：A brahmin of Takkasilā，who killed King Dhanananda and placed Candagutta on the throne （Mhv．v．16f．; Mbv．98）．In his youth Cānakka looked after his mother，and finding that she was worrying lest he，who was destined for kingly power，should leave her，he broke his tooth，having been told that there his luck resided．One day，on going for alms to Dhanananda’s palace，he was insulted，and in order to avenge the insult he kidnapped the king’s son，Pabbatakumāra．He then adopted Candagutta and，finding him better fitted for kingship than Pabbata，he contrived that the latter should be killed．When preparations had been made，he induced Candagutta to rise in revolt against Dhanananda，and，finally，to kill him and ascend the throne．（See MT．181ff for details，also Candagutta）．<br><br>The Theragāthā Commentary （i．440） states that Tekicchāni’s father，Subandhu，roused the jealousy of Cānakka，who had him put in prison．,7,1
123494,en,21,canavela,cānavela,Cānavela,Cānavela：v．l．for Tanaveli （q．v．）．,8,1
123552,en,21,canda,canda,Canda,Canda：King of Avanti in the time of the Buddha．His name was Pajjota，the sobriquet being added on account of his violent temper．<br><br>Once，when ill with jaundice，he asked Bimbisāra to lend him the services of Jīvaka，as no other doctor could cure him．The cure for the malady was ghee，for which Pajjota had a strong aversion．Jīvaka，therefore，decided to administer it disguised in an astringent decoction，and obtained the king’s permission to use any of the royal animals or to leave the city at any time he wished，on the plea that he must go in search of various medicines．When all preparations were complete，Jīvaka gave the king the medicine and escaped on Bhaddavatikā，the king’s she-elephant，before the truth was discovered．（The elephant could travel fifty yojanas in one day，and Kāka，sixty）．The king sent Kāka in pursuit，but Jīvaka gave Kāka a purgative and so delayed his return until the medicine had taken effect on the king．Later，when Pajjota was cured，he sent Jīvaka many costly presents，including a garment of Siveyyaka cloth （Vin．i．276ff; AA．i．216）．<br><br>King Udena was Pajjota’s rival in splendour，and Pajjota decided to take him captive by taking advantage of his fondness for elephants．The plan succeeded and Udena was taken prisoner，but in the end Udena eloped with Pajjota’s daughter，Vāsuladattā，and made her his queen consort．Besides the she-elephant and the slave Kāka，already mentioned，Pajjota had three other fleet-footed conveyances：two mares，Celakanthī and Muñjakesī，both capable of travelling one hundred leagues a day，and an elephant，Nālāgiri，able to go one hundred and twenty leagues a day．In a past birth Pajjota had been the servitor of a certain chief．One day，when the chief was returning from the bath，he saw a Pacceka Buddha leaving the city，where he had begged for alms without receiving anything．The chief hurried home and，finding that his meal was ready，sent it to the Pacceka Buddha by the hand of his fleet-footed servant．The servant travelled with all possible haste and，having given the meal to the Pacceka Buddha，expressed certain wishes，as the result of which in this birth he gained possession of the five conveyances．He had authority equal to the power of the sun’s rays．（This may be another explanation of the nickname Canda）．His last wish was that he should partake of the Truth realised by the Pacceka Buddha （DhA．i．196ff）．<br><br>Mahā Kaccāna was the son of Pajjota’s chaplain and later succeeded to his father’s post．When the king heard of the Buddha’s appearance in the world，he sent Kaccāna with seven others to the Buddha，to bring him to Ujjeni．But the Buddha sent Kaccāna and his companions，now become arahants，to preach to the king and establish the Sāsana in Avanti．The mission was successful．The Theragāthā contains stanzas uttered by the Thera in admonition to the king．It is said that the king had faith in the brahmins and held sacrifices involving the slaughter of animals; he was wicked in his deeds．One night he had a dream which frightened him and went to the Thera to have it explained．The Thera told him of the necessity for leading a virtuous life．We are told that from that day the king abandoned his evil ways and lived righteously （Thag．vs．496-501; ThagA．i．483ff; AA．i．116f）．<br><br>According to the Dulva （Rockhill，op．cit．，17），Pajjota was the son of Anantanemi and was born on the same day as the Buddha．He was called Pajjota （Pradyota），because at the time of his birth the world was illumined as if by a lamp．He became king of Ujjeni at the time of the Buddha’s Enlightenment （Rockhill，op．cit．，32，n．1）．He had a minister called Bharata，a clever mechanic （Rockhill，op．cit．，70，n．1）．<br><br>It would appear from the Samantapāsādikā （Sp．i．214） that Pajjota was born as the result of an ascetic，or some other holy person，having touched the navel of his mother．<br><br>Pajjota was the friend of Bimbisāra，and when the latter was put to death by Ajātasattu，Pajjota seems to have made preparations to wage war on Ajātasattu．The defences of Rājagaha were strengthened to meet the threatened attack，but nothing further happened （M．iii．7）．<br><br>The Sarabhanga Jātaka （J．v．133） mentions a king Canndapajjota，in whose dominion was Lambacūlaka，where lived the ascetic Sālissara．This either refers to another king of the same name or，more probably，it is an attempt to identify Lambacūlaka with some place in the country over which Pajjota ruled in the time of the Buddha．,5,1
123553,en,21,canda,canda,Canda,Canda：1．Cannda．-A headman （gāmani） of Sāvatthi．He came to see the Buddha at Jetavana and asked him why some people earned the reputation of being wrathful and others of being kindly．The Buddha explained that the one man gives way to passion，resentment and illusion; therefore，others harass him; he shows vexation and comes to be called wrathful．The other shows opposite qualities and is called kindly （sūrata） （S．iv．305）．The Commentary says （SA．iii．99） that the name Canda was given to the gāmani by the Elders who compiled the texts．<br><br> 2．Cannda．-See Pañcālacanda．,5,1
123554,en,21,canda,canda,Canda,Canda：<i>1．Canda．</i>-A king，one of the chief lay supporters of Kondañña Buddha （BuA．114）．<br><br><i>2．Canda</i>．-Chief lay supporter of Sikhī Buddha．Bu．xxi．122; but BuA．（204） calls him Nanda．<br><br><i>3．Canda．</i>-One of the palaces occupied by Sumangala Buddha in his last lay life （Bu．v．22）．<br><br><i>4．Canda．</i>-A mānava，son of a rich brahmin，Sucindara．Canda and his friend，Subhadda，became arahants at the first assembly of Kondañña Buddha．BuA．110f．<br><br><i>5．Canda．</i>-The moon; generally spoken of as a deva．See Candimā．<br><br><i>6．Canda．</i>-The Bodhisatta，born as a kinnara．For details see the Canda-kinnara Jātaka．<br><br><i>7．Canda．</i>-A mountain in Himavā．where lived the kinnara，Canda，with his wife （J．iv．283，288）．It is also called Candaka （J．v．162） and Candapassa （J．v．38）．<br><br><i>8．Canda．</i>-A brahmin，father of Vidhurapandita．J．vi．262．<br><br><i>9．Canda．</i>-One of the palaces occupied by Sumana Buddha in his last lay life （Bu．xxiv．22）．<br><br><i>10．Canda．</i>-Younger brother of Sāriputta and a member of the Order．DhA．ii．188．<br><br><i>11．Canda．</i>-Son of the brahminPandula．He later became the chaplain of Pandukābhaya．Mhv．x．25，79．<br><br><i>12．Canda．</i>-See Candakumāra．,5,1
123560,en,21,canda,candā,Candā,Candā：<i>1．Candā．</i>-Wife of Sudinna and mother of Piyadassī Buddha （J．i．39）．In the Buddhavamsa （xiv．15） she is called Sucandā．<br><br><i>2．Candā．</i>-One of the two chief women disciples of Vipassī Buddha．J．i．41; Bu．xx．29．<br><br><i>3．Candā．</i>-A kinnarī，wife of Canda，the Bodhisatta．See theCandakinnara Jātaka （J．iv．283ff）．She is sometimes called Candī．E．g．，J．iv．284．<br><br><i>4．Candā．</i>-Wife of Mahāpatāpa，king of Benares，and mother of Dhammapāla．She is identified with Mahā Pajāpatī Gotamī．For details see theCulla Dhammapāla Jātaka．J．iii．178-ff．<br><br><i>5．Candā．</i>-Daughter of the Madda-king and chief consort of the ruler of Benares．She was the mother of Mūgapakkha （Temiya）．For details see theMūgapakkha Jātaka．J．vi．1ff<br><br><i>6．Candā．</i>-Chief consort of Candakumāra．She was the daughter of the Pañcāla king and the mother of Vāsula．It was her saccakiriyā which saved her husband from death．She is identified with Rāhulamātā．J．vi．151ff<br><br><i>7．Candā．</i>-Chief consort of Sutasoma．She is identified with Rāhulamātā．J．v．177，182，192．<br><br><i>8．Candā Theri．</i>-An arahant．She belonged to a brahmin family which bad fallen on evil days and she grew up in wretched poverty．Her kinsfolk having all died of plague，she eked out a living by begging from door to door．One day she came across Patācāra who had just finished eating．Patācāra，seeing her pitiable condition，gave her some food and，when she had eaten，discoursed to her．Delighted by Patācāra’s sermon，Candā renounced the world and soon afterwards attained arahantship．Thig．vs．122-26; ThigA．，p．120f．<br><br><i>9．Candā</i>．-The kinnāri-maiden of whom Brahmadatta became enamoured，preferring her to his own wife，Asitābhū．VibhA．470f．; the Asitābhū Jātaka （J．ii．231f．） does not mention her name．,5,1
123563,en,21,candabha,candābha,Candābha,Candābha：<i>1．Candābha Thera</i>．-An arahant．He belonged to a wealthy brahmin family of Rājagaha and was called Candābha because from the circle of his navel proceeded a light resembling that of the moon’s disk．When he grew up，the brahmins seated him in a carriage and took him about，proclaiming that whoever stroked his body would receive power and glory．By this means they earned much money．One day，in Sāvatthi，a dispute arose between the brahmins and the Buddha’s followers as to Candābha’s supernatural powers，and finally they took him to the Buddha for him to settle the quarrel．As Candābha approached the Buddha，the light from his body disappeared and Candābha，thinking that this was owing to some charm，asked to be taught the same．The Buddha stipulated that he should join the Order．Having done so，Candābha was asked to meditate on the thirty-two constituent parts of the Body．Soon afterwards he became an arahant．<br><br>In a previous birth he was a forester and formed a friendship with a merchant to whom he supplied red sandalwood．One day，when he visited the merchant in the town，he was taken by him to the place where a shrine was being erected over the remains of Kassapa Buddha．The forester，making a moon-disk from sandalwood，placed it within the shrine．After death，for a whole Buddha-interval，he was in Tāvatimsa and was known as the deva Candābha．DhA．iv．187ff; the SNA．version （ii．523ff） differs from this in several details．<br><br><i>2．Candābha．</i> Sixteen thousand kappas ago there were four kings of this name，all previous births of Ekadīpiya （Ap．i．189）．,8,1
123568,en,21,candabha jataka,candābha jātaka,Candābha Jātaka,Candābha Jātaka：The Bodhisatta was once an ascetic and，at the moment of his death，answered his disciples’ inquiries with the words ＂moonlight and sunlight．＂ When his chief pupil （identified with Sāriputta） interpreted the words，his colleagues did not believe him until the Bodhisatta appeared in mid-air and said that whoever meditated on the sun and the moon would be born in theābhassara world （J．i．474）．<br><br>The Jātaka was preached about the interpretation of a problem bySāriputta at the gates ofSankassa．,15,1
123572,en,21,candabhaga,candabhāgā,Candabhāgā,Candabhāgā：<i>1．Candabhāgā．</i>-A river in India．It was the third river crossed byMahā Kappina and his wife on their way from their own country，in the north-west，to Sāvatthi （ThagA．i．508）．The river was one league deep and one wide （DhA．ii．120） and eighteen leagues in length，with a rapid current （DA．iii．877，878）．On its bank was a large banyan-tree where the Buddha awaited Kappina’s arrival （AA．i．177; SA．ii．179）．<br><br>The Milinda （p．114） mentions it as one of the ten important rivers flowing from the Himālaya．The name is evidently old，as it occurs in several ancient legends （E．g．，Ap．i．75; ThagA．i．390; ThigA．9，etc．）．<br><br>The Candabhāgā is generally identified with the Chenab （the Akesines of the Greeks）．But see Ps．of the Brethren 255，n．1．<br><br><i>2．Candabhāgā．</i>-A canal constructed by Parakkamabāhu I．，flowing through the centre of the Lakkhuyyāna．Cv．lxxix．48．,10,1
123588,en,21,candabhanu,candabhānu,Candabhānu,Candabhānu：A king of Jāvā．He invaded Ceylon in the eleventh year of the reign of Parakkamabāhu II．but was defeated in battle by Virabāhu （Cv．lxxiii．36ff）．In the reign of Vijayabāhu IV．he appeared once again with a large army and，landing at Mahātittha，marched against the king’s fortress at Subhagiri，demanding the Tooth Relic，the Bowl Relic and the kingdom．But he was again defeated by the Sinhalese forces under Vijayabāhu and Virabāhu．Ibid．，lxxxviii．69-83．For his later history see JA．xliii．,10,1
123601,en,21,candadeva,candadeva,Candadeva,Candadeva：The third of the Andhakavenhudāsaputtā．J．iv．81．,9,1
123605,en,21,candadevi,candadevī,Candadevī,Candadevī：See Candā．,9,1
123610,en,21,candadhara,candadhara,Candadhara,Candadhara：Name of the god Siva．Cv．lxxiv．193．,10,1
123614,en,21,candagabbha,candagabbha,Candagabbha,Candagabbha：One of the seven mountain ranges which must be crossed   on the way to Gandhamādana．SNA．i．66．,11,1
123629,en,21,candagiri,candagiri,Candagiri,Candagiri：A vihāra in Ceylon built by Vijayabāhu I （Cv．lx．61）．  Geiger （Cv．Trs．i．220，n．2） identifies it with the Sandagiri Thūpa in the   Tissamahārāma．,9,1
123635,en,21,candagutta,candagutta,Candagutta,Candagutta：<i>1．Candagutta．</i>-King of Jambudīpa．He belonged to the Moriya dynasty and gained the throne through the scheming of Cānakka，who slew the rightful king Dhanananda and his heir Pabbata．（The Mahāvamsatīkā gives details of how Cānakka contrived to make Candagutta king （pp．181ff））．Candagutta reigned twenty-four years and was succeeded by his sonBindusāra．His grandson wasAsoka （Mhv．v．16ff）．Candagutta’s senior contemporary in Ceylon was Pandukābhaya，who died in the fourteenth year of Candagutta’s reign （Dpv．vi．15; Sp．i．72; see also Dpv．v．69，73，81; both the Dpv．and the Sp．talk of Pakundakābhaya （sic））．<br><br>The Milinda （p．292; see also Kathāsaritsāgara i．30） mentions a soldier Bhaddasāla，in the service of the Nanda royal family，who waged war against Candagutta．In this war there were eighty ＂Corpse Dances＂ in which dead bodies danced．The Theragāthā Commentary （i．，p．440） states that the father of the Thera Tekic-Chakāri incurred the displeasure of Candagutta，who，at the instigation of Cānakka，cast him into prison．<br><br><i>2．Candagutta Thera．</i>-Saddhivihārika of Mahā Kassapa Thera．His colleague was Suriyagutta．SA．iii．125．<br><br><i>3．Candagutta．</i>-One of the eight khattiyas sent byAsoka to accompany the Bodhi-tree to Ceylon．He took a prominent part in the celebrations when the Tree leftPātaliputta （Mbv．152），and later，on his arrival in Ceylon，was appointed by Devānampiyatissa to beat the golden drum at the Bodhi-tree ceremonies．He was given the office of Malayarāja and the Virabāhujanapada was bestowed on him for his maintenance （Mbv．165）．<br><br><i>4．Candagutta．</i>-An arahant Thera who came from Vanavāsa with 80，000 others for the foundation of the Mahā Thūpa in Anurādhapura．Mhv．xxix．42; Dpv．xix．8．,10,1
123656,en,21,candaka,candaka,Candaka,Candaka：<i>1．Candaka．</i>-Another name for Canda （Candakumāra）．<br><br><i>2．Candaka．</i>-The palace of King Sivi．J．iv．411．<br><br><i>3．Candaka．</i>-The palace of Angati，king of Videha （J．vi．229，230，231）．v．l．Canda （J．vi．242）．<br><br><i>4．Candaka</i>．-One of the palaces to be occupied by the future Buddha Metteyya．Anāgatavamsa，vs．46．,7,1
123664,en,21,candakali,candakālī,Candakālī,Candakālī：A nun，well known for her quarrelsome propensities．She was a friend of Thullanandā，during whose absence the other nuns once expelled Canndakālī from their midst．This act was greatly resented by Thullanandā and Canndakālī was readmitted （Vin．iv．230）．<br><br> She is several times mentioned as starting quarrels with other nuns，and when they disagreed with her she threatened to denounce the Buddha and the nuns and to join some other Order，declaring that there were other Orders which were，in every way，as good as the Buddha’s．Once，when some of her colleagues asked her if she had seen something lost by them，she cursed them roundly and started to weep and create a scene （Vin．iv．276，277）．<br><br> She was charged with frequenting gatherings of laymen （Vin．iv．293，309），and it is said （Vin．iv．333） that she joined Thullanandā in various vicious practices．She once applied for permission to ordain nuns （vutthāpanasammuti） but was refused，and on discovering that other nuns had obtained this permission she became violently abusive （Vin．iv．331）．,9,1
123690,en,21,candakinnara jataka,candakinnara jātaka,Candakinnara Jātaka,Candakinnara Jātaka：Once the Bodhisatta，born as a kinnara named Canda，lived with his mate Candā in the Canda mountain in Himavā．One day，while they were disporting themselves near a  little stream，singing and dancing，the king ofBenares，who had gone hunting，saw Candā and fell in love with her．So he shot Canda with an arrow，and when Candā lamented aloud at the sight of her dead husband the king revealed himself and offered her his love and his kingdom．Canda scorned the offer and protested to the gods that they should have allowed harm to befall her husband．Sakka’s throne was heated by her such great loyalty and，coming in the guise of a brahmin，he restored to Canda his life．<br><br>The king was Anuruddha and Candā was Rāhulamātā．<br><br>The story was related by the Buddha when he visited his father’s palace at Kapilavatthu and heard from Suddhodana how devotedly Rāhulamātā had continued to love the Buddha．He said it was not the first time that she had shown her undying affection．J．iv．282ff; DhA．i．97．,19,1
123711,en,21,candakumara,candakumāra,Candakumāra,Candakumāra：<i>1．Candakumāra．</i>-The son and viceroy of Ekarāja，king of Pupphavatī （Benares）．He was the Bodhisatta．For his story see the Khandahāla Jātaka （J．vi．131ff）．It is also given in theCariyā Pitaka （p．77） as the Candakumāra-Cariyā．Canda is sometimes referred to as Candaka （Cyp．，p．144） and sometimes as Candiya．Ibid．，137，152，154<br><br><i>2．Candakumāra．</i>-Son of Brahmadatta，king of Benares; and brother of Mahimsaka and Suriyakumāra．He is identified with Sāriputta．For details see the Devadhamma Jātaka．J．i．127ff; DhA．iii．73ff,11,1
123713,en,21,candakumara cariya,candakumara cariyā,Candakumara Cariyā,Candakumara Cariyā：See Candakumāra   （1）．,18,1
123714,en,21,candakumara jataka,candakumāra jātaka,Candakumāra Jātaka,Candakumāra Jātaka：Another name for the  Khandahāla Jātaka．,18,1
123739,en,21,candala sutta,candāla sutta,Candāla Sutta,Candāla Sutta：He who is without faith，without morals，is a diviner by curious ceremonies，believes in luck and not deeds，who seeks outside the Order for persons worthy of gifts - such a man is a candāla among laymen．The person possessing the opposite qualities is like a lotus．A．iii．206．,13,1
123776,en,21,candalakappa,candalakappa,Candalakappa,Candalakappa：A locality in Kosala; it was the residence of Dhānañjāni and of Sangārava．<br><br>The Buddha once paid a visit there and stayed in the Todeyya-ambavana．Sangārava went to see him，and on that occasion was preached the Sangārava Sutta．（M．100）．,12,1
123804,en,21,candalatissa,candālatissa,Candālatissa,Candālatissa：According to the Anguttara Commentary （AA．i．52），there was once a period of great disaster in Ceylon，known as the Canndāla-tissabhaya．There was no food to be had，and Sakka provided the monks with a raft on which to cross the sea．Sixty monks，however，remained in Ceylon，guarding the scriptures．Twelve years later，when the danger was past，the monks who had left the land returned and dwelt in the Mandalārāma in Kallagāma （Kālakagāma？）．There the two parties of monks met and，on comparing their records of the scriptures，these were found not to differ by so much as a syllable or even a single letter．<br><br>Comparison of this story with the account given elsewhere （E．g．，VibhA．445ff） of the Brāhmanatissacorabhaya strongly suggests that both refer to the same account．For details see s．v．Brāhmanatissa．,12,1
123905,en,21,candamitta,candamittā,Candamittā,Candamittā：One of the two chief women disciples of Vipassī Buddha．  Bu．xx．29; J．i．41．,10,1
123907,en,21,candamukha,candamukha,Candamukha,Candamukha：The Majjhima Commentary contains a reference to a king of Ceylon bearing this name．He visited the Chief Elder of the Mahāvihāra when all the other monks were away，in order to test him．The Elder had very weak eyes，but when the king touched his feet as would a snake，he remained unafraid and asked who was there．The story is related to show that arahants know no fear．MA．ii．869．,10,1
123908,en,21,candamukha,candamukha,Candamukha,Candamukha：Son of Ilanāga and king of Ceylon （103-112 A．C．） for eight years and seven months．His wife was Damilādevī．He was killed by his younger brother Yasalālaka-Tissa．<br><br>Siva built a tank near Manikāragāma which he gave to the Issarasamanārāma （Dpv．xxi．44; Mhv．xxxv．46）．When Ilanāga was taken captive by the Lambakannas，his queen sent the little Canda-mukhasiva to the state elephant to be killed by him，but the elephant picked him up and brought about Ilanāga’s release．Ibid．，vs．20ff,10,1
123909,en,21,candamukha,candamukha,Candamukha,Candamukha：One of the descendants of   Okkāka．Dpv．iii．42; Mhv．ii．13．,10,1
123910,en,21,candamukha,candamukha,Candamukha,Candamukha：A cave in Dhūmarakkhapabbata．Maliyamahādeva Thera once   lived there．Ras．ii．126．,10,1
123915,en,21,candamukhi,candamukhī,Candamukhī,Candamukhī：Wife of Metteyya Buddha in his last lay-life．  Anagatavamsa，p．48．,10,1
123916,en,21,candamukhi,candamukhī,Candamukhī,Candamukhī：The wife of Meghavanna devaputta．Ras．ii．126．,10,1
123927,en,21,candana,candana,Candana,Candana：<i>1．Candana</i>．-A deva，vassal of the Four Regent Gods （D．ii．258）．He is mentioned as one of the chief Yakkhas to be invoked by followers of the Buddha in case of need （D．iii．204）．He once visited Lomasakangiya at the Nigrodhārāma，questioned him regarding the True Saint，and recited to him stanzas learnt when the Buddha preached the Bhaddekaratta Sutta in Tāvatimsa （M．iii．199f） （but see below）．The Samyutta Nikāya （S．i．53） records a conversation between Candana and the Buddha and a visit paid by Candana to Mahā Moggallāna （S．iv．280）． <br><br>Buddhaghosa （MA．ii．951） says he was an upāsaka in the time of Kassapa Buddha and offered the four requisites to the Buddha and the monks，as a result of which he became a deva．It is elsewhere stated that in Kassapa’s time Candana and Lomasakangiya were friends and that both became monks．（ThagA．i．84f．In this version not Candana，but Lomasakangiya，expounds the Sutta; in M．iii．199f．it is Candana）．<br><br>When Kassapa preached the Bhaddekaratta Sutta，Candana asked Lomasakangiya to explain it; this he was unable to do，and so made a wish that he should be able to explain it in a future birth，Candana wishing that he should then ask the questions again．Both wishes were fulfilled．For details see Lomasakangiya （2）．<br><br><i>2．Candana Thera</i>．-He belonged to a rich family in Sāvatthi，and having heard the Buddha preach，became a sotāpanna．When a son was born to him he joined the Order and took to meditating in the forest．Later he dwelt in a charnel-field near Sāvatthi．There he was visited by his wife and child who hoped to win him back，but，seeing them from afar，he made a special effort and became an arahant，preaching to his wife as she approached （Thag．vs．299-302; ThagA．i．395f）．<br><br>Thirty-one kappas ago he was a tree-sprite，and having seen the Pacceka Buddha Sudassana，gave him a kutaja-flower．He is probably identical with Kutajapupphiya Thera of the Apaddna．（ii．451; the same verses are also ascribed to Hārita）．<br><br><i>3．Candana</i>．-A monk of ninety-one kappas ago to whom Upāhanadāyaka made a gift of a pair of sandals．Ap．i．228．,7,1
123930,en,21,candana sutta,candana sutta,Candana Sutta,Candana Sutta：1．Candana Sutta．-The devaputta Candana visits the Buddha at Jetavana and asks him how one can cross the flood （ogha） and not be drowned．By constant effort and destruction of craving，says the Buddha （S．i．53）．<br><br> 2．Candana Sutta．-Candana visits Mahā Moggallāna and asks him why some beings are born in heaven．S．iv．280．,13,1
123950,en,21,candanagama,candanagāma,Candanagāma,Candanagāma：A village in Rohana．<br><br> The nobles of the village took part in the festival of the arrival of the Bodhi-tree in Ceylon，and in the village one of the eight Bodhi-saplings was planted．Mhv．xix．54，62; Sp．i．100; Mbv．161．,11,1
123994,en,21,candanamala,candanamālā,Candanamālā,Candanamālā：One of the residences occupied by the Buddha （SNA．ii．403）．<br><br>It was in Sunāparanta and was built of red sandalwood at the instigation of Punna of Sunāparanta．When the work was completed Punna sent a flower as message to the Buddha，who came with five hundred monks and performed the ceremony of dedication before dawn （ThagA．i．158）．<br><br>During the festival，the Buddha showed theYamakapātihāriya （ThagA．i．312）． v．l．Candanasālā．,11,1
124001,en,21,candanamaliya thera,candanamāliya thera,Candanamāliya Thera,Candanamāliya Thera：An arahant．He was a brahmin who entered the Order at the age of five，becoming an arahant in the tonsure-ball．In the time of Sumedha Buddha he was an ascetic who had renounced great wealth．Having met the Buddha，he offered him a seat and gave him mangoes，sandalwood and sāla-flowers．He was once king of the city of Vebhāra （Ap．ii．423f）．He is probably identical with Valliya Thera．See ThagA．i．293．,19,1
124014,en,21,candanangalika,candanangalika,Candanangalika,Candanangalika：A lay-disciple of the Buddha in Sāvatthi．He was present when five rājās，including Pasenadi，visited the Buddha and asked him which was the highest sensual pleasure．When the Buddha had answered their question，Candanangalika obtained his permission and uttered averse in his praise．The rājās thereupon gave Candanangala five robes which he presented to the Buddha （S．i．81f）．<br><br>The story is very similar to that of the brahmin Pingiyāni and the verse spoken is the same．A．iii．239．,14,1
124023,en,21,candanapasada,candanapāsāda,Candanapāsāda,Candanapāsāda：A building in the Maricavatti-vihāra erected by   Mahinda IV．It housed the Hair Relic of the Buddha in a jewelled reliquary．  Cv．liv．40f．,13,1
124034,en,21,candanapujaka thera,candanapūjaka thera,Candanapūjaka Thera,Candanapūjaka Thera：An arahant．He was once a kinnara in Candabhāgā and lived on flowers．He offered a piece of sandalwood to Atthadassī Buddha．<br><br> Fourteen kappas ago he became king three times under the name of Rohini （Ap．i．165）．He is probably identical with Sīha Thera．ThagA．i．179．,19,1
124051,en,21,candanasala,candanasāla,Candanasāla,Candanasāla：See Candanamālā．,11,1
124124,en,21,candapabbata,candapabbata,Candapabbata,Candapabbata：See Canda （7）．,12,1
124129,en,21,candapaduma,candapadumā,Candapadumā,Candapadumā：<i>1．Candapadumā．</i>-The chief consort of the SetthiMendaka of Bhaddiya，and mother ofDhanañjaya （DhA．i．385）．She was，therefore，grandmother of Visākhā．She had been the wife of Mendaka in a previous birth and，during a time of famine，had joined him in giving the only meal they had between them to a Pacceka Buddha．As a result of this act，the rice-pot in her home never became empty，however many people she might feed．In previous existences she had entertained the monks of various Buddhas，taking a rice-pot in one band and a spoon in the other．Therefore，in her left hand was the sign of the lotus，covering the palm，and in her right the sign of the moon．Further，by reason of her having fetched and filtered water for the monks，on the sole of her left foot was marked a lotus and on the right a moon; hence her name，Candapadumā．When the Buddha visited Mendaka’s house and，after the meal，preached to the household，Candapadumā became asotāpanna （DhA．iii．363-86）．She was one of the five persons of great merit （Mahāpuññā） （AA．i．219; PsA．509）．The Visuddhimagga （ii．383） calls her Candapadumasirī．<br><br><i>2．Candapadumā．</i>-Wife of Tirītavaccha and mother of Mahā Kaccāna （Ap．ii．465）．,11,1
124133,en,21,candapadumasiri,candapadumāsirī,Candapadumāsirī,Candapadumāsirī：See Candapadumā．,15,1
124175,en,21,candarama,candārāma,Candārāma,Candārāma：A monastery in Candavatī，  where Kondañña Buddha spent his first vassa．BuA．110．,9,1
124192,en,21,candasama,candasama,Candasama,Candasama：See Candūpama．,9,1
124208,en,21,candasarattha-tika,candasārattha-tikā,Candasārattha-Tikā,Candasārattha-tikā：A Commentary on the Sambandhacintā written in   the fourteenth century by Saddhammañāna of Pagan．P．L．C．198．,18,1
124227,en,21,candasuriya,candasuriya,Candasuriya,Candasuriya：A friend of Mahādhanadeva．See  Ariyagāla-tissa．,11,1
124278,en,21,candavajji,candavajji,Candavajji,Candavajji：The son of a minister of Pātaliputta and friend of Siggava．The friends entered the Order under Sonaka and became very accomplished．Later，Canndavajji taught Moggaliputta-Tissa the Sutta- and the Abhidhamma-Pitakas．Mhv．v．99，121，129，150; Dpv．iv．46; v．58，70，86; Sp．i．36，40，235．,10,1
124291,en,21,candavankavithi,candavankavīthi,Candavankavīthi,Candavankavīthi：A street in Anurādhapura．Ras．ii．123．,15,1
124303,en,21,candavati,candavatī,Candavatī,Candavatī：<i>1．Candavatī．</i>-Wife of Assalāyana and mother ofMahā Kotthita．Ap．ii．480．<br><br><i>2．Candavatī．</i>-The city wherein，at the Silārāma，Sujāta Buddha died．BuA．171．<br><br><i>3．Candavatī．</i>-The birthplace of Anomadassī Buddha （J．i．36; Bu．viii．17; DhA．i．88; AA．i．85; see also Ap．i．76）．There Kondañña Buddha spent his first vassa （BuA．110）．It existed also in the time of Sumedha Buddha （Ap．ii．422）．It was the capital of King Vijitāvī （BuA．111）．<br><br><i>4．Candavatī．</i>-Daughter of Brahmadatta，king of Benares．The king offered her to Lomasa-kassapa on condition that he should perform a sacrifice of beasts．Kassapa agreed but later withdrew his consent．See theLomasa-Kassapa Jātaka．J．iii．515ff; Mil．220．,9,1
124320,en,21,candgutta,candgutta,Candgutta,Candgutta：A king of twenty kappas ago，a previous birth of   Tamālapupphiya．Ap．i．197．,9,1
124324,en,21,candi,candī,Candī,Candī：1．Candī．-One of the chief women supporters of Nārada Buddha．Bu．x．25．<br><br> 2．Candī．-A name given to the goddess Kālakannī，daughter of Virpakkha．She was so called because of her temper．J．iii．259．<br><br> 3．Candī．-See Pañcālacandī．,5,1
124336,en,21,candika,candikā,Candikā,Candikā：Mother of Candikāputta．  See below．,7,1
124347,en,21,candikaputta thera,candikāputta thera,Candikāputta Thera,Candikāputta Thera：A discourse on the teaching of Devadatta，delivered by Candikāputta to the monks，is recorded in theSilāyūpa Sutta （A．iv．402f ） （q．v．）．<br><br> The Commentary （AA．ii．808） says that his mother’s name was Candikā，hence his own．,18,1
124387,en,21,candima,candimā,Candimā,Candimā：<i>1．Candimā，Candimasa，Canda．</i>-The name of the devaputta whose abode （vimāna） is the moon （Canda），sometimes also called Candima．The moon is forty-nine leagues in diameter and appears in the world at the wish of the ābhassara Brahmas，who are the first inhabitants of the earth，hence its name （amhākam chandam ñatvā viya utthito，tasmā cando hotū ti） （VibhA．519; PsA．253）．<br><br>Candimā is also included among the Cātummahārājika devas because he lives in their world （E．g．，Mahāniddesa Cty．108）．There are other devas besides Canda who dwell in the moon （D．ii．269）．<br><br>According to the Bilārikosiya Jātaka （J．iv．63，69），Sāriputta，having once given alms，was born as Canda，while in the Sudhābhojana Jātaka （J．v．382，412） it is Moggallāna who was so born．The moon cannot move in the sky without the permission of Candimā，and he can stop its movement at will （E．g．，DhA．ii．143，146; iii．97）．<br><br>It is said that once，when Candimā was seized by Rāhu Asurinda，he invoked the Buddha in a verse and the Buddha asked Rāhu to set him at liberty，which request was granted （S．i．50）．The deva Candimasa who is mentioned （S．i．51） as visiting the Buddha is probably identical with Candimā．The moon was worshipped when children were desired （E．g．，J．iv．1）．<br><br>The Sasa Jātaka （No．513） gives details of the story of how，as a result of the Bodhisatta’s sacrifice when born as a hare，Sakka painted the figure of a hare on the moon，which sign will be seen throughout this kappa （J．i．172）．<br><br><i>2．Candimā．</i>-One of the descendants of Okkāka．Mhv．ii．13; Dpv．iii．42．,7,1
124393,en,21,candima-sutta,candimā-sutta,Candimā-Sutta,Candimā-Sutta：Records the incident of the Buddha&#39;s request to Rāhu   to free Candimā．（S．i．50）,13,1
124405,en,21,candimasa-sutta,candimasa-sutta,Candimasa-Sutta,Candimasa-Sutta：Records the visit of the devaputta  Candimasa to the Buddha and the conversation that   ensued．S．i．51．,15,1
124453,en,21,candiya,candiya,Candiya,Candiya：See Candakumāra．,7,1
124485,en,21,candupama,candūpama,Candūpama,Candūpama：A king of twenty-three kappas ago，a previous birth of   Vannakāraka Thera．v．l．Candasama．Ap．i．220．,9,1
124491,en,21,candupama sutta,candūpama sutta,Candūpama Sutta,Candūpama Sutta：Monks who visit families must be like the moon，just as is Mahā Kassapa．They should be unobtrusive，retiring in demeanour．They should preserve their freedom and not be bound．Monks should teach the doctrine out of compassion for others，not in order to win their approval （S．ii．197f．; see also MA．i．14）．,15,1
124527,en,21,cangotakiya-thera,cangotakiya-thera,Cangotakiya-Thera,Cangotakiya-Thera：An arahant．Ninety-four kappas ago he lived near   the sea，and seeing Siddhattha Buddha，gave him a bouquet of flowers．  Ap．i．235．,17,1
124545,en,21,cankama-sutta,cankama-sutta,Cankama-Sutta,Cankama-Sutta：The five advantages of a cankama （cloister）：it   trains one to travel，encourages striving，it is healthy，it improves   digestion and promotes concentration．A．iii．29．,13,1
124546,en,21,cankamadayaka thera,cankamadāyaka thera,Cankamadāyaka Thera,Cankamadāyaka Thera：An arahant．Eighteen kappas ago he made a   magnificent cloistered walk for Atthadassī Buddha．For three kappas he was   king of the gods and was three times Cakka-vatti．Ap．i．99．,19,1
124708,en,21,canki,cankī,Cankī,Cankī：A mahāsāla brahmin，contemporary of the Buddha，reputed for his great learning and highly esteemed in brahmin gatherings - e．g．，atIcchānangala （SN．，p．115） and atManasākata （D．i．235）．<br><br>He is mentioned together with such eminent and wealthy brahmins asTārukkha，Pokkharasādi，Jānussoni andTodeyya （E．g．，M．ii．202）．<br><br>Cankī lived in the brahmin village of Opasāda，on a royal fief granted him by Pasenadi．When the Buddha came to Opasāda，Cankī visited him，in spite of the protests of his friends and colleagues，and on this occasion was preached theCankī Sutta （M．ii．164f）．<br><br>We are not told that Cankī ever became a follower of the Buddha，thoughBuddhaghosa says that he held the Buddha in great esteem．MA．i．394; this also appears from the introductory part of the Cankī Sutta．,5,1
124709,en,21,canki sutta,cankī sutta,Cankī Sutta,Cankī Sutta：Cankī，with a large company of brahmins，visits theBuddha at Opasāda and finds him conversing with some eminent and aged brahmins．A young brahmin，called Kāpathika，frequently interrupts the conversation and is rebuked by the Buddha．Cankī tells the Buddha that the youth is a very clever scholar and obtains for him a chance of questioning the Buddha．The Buddha declares that the brahmin pretensions to possess the sole truth are vain，and goes on to explain how a man can come to have faith in truth，then gain enlightenment with regard to it，and finally attain the truth itself by means of practice and development．At the end of the discourse Kāpathika declares himself a follower of the Buddha．M．ii．164ff,11,1
124714,en,21,cankolapupphiya thera,cankolapupphiya thera,Cankolapupphiya Thera,Cankolapupphiya Thera：An arahant．In the time of Vipassī Buddha he was known asNārada-Kassapa and offered the Buddha a cankola flower．<br><br>Seventy-four kappas ago he was a king named Romasa．Ap．i．215．,21,1
124732,en,21,cannda-sutta,cannda-sutta,Cannda-Sutta,Cannda-Sutta：Describes the visits of the Gāmani Cannda to the   Buddha．See Cannda （1）．,12,1
124733,en,21,canndagamani,canndagāmani,Canndagāmani,Canndagāmani：See Gāmanicannda．,12,1
124734,en,21,canndasoka,canndāsoka,Canndāsoka,Canndāsoka：The name given to Asoka，  because he so cruelly killed his brothers．The name was later changed into   Dhammāsoka．Mhv．v．189．,10,1
124735,en,21,canndidvara,canndīdvāra,Canndīdvāra,Canndīdvāra：One of the gates erected in Pulatthipura by   Parakkamabāhu I．It was brightly painted （Cv．lxxiii．161; lxxix．45）．Canndī is   one of the names of Durgā，Siva&#39;s wife．,11,1
124736,en,21,canndorana,canndorana,Canndorana,Canndorana：A mountain in the Himālaya region．The Bodhisatta，as   an elephant，once lived there looking after his mother．J．iv．90，93．,10,1
124752,en,21,capa theri,cāpā therī,Cāpā Therī,Cāpā Therī：A trapper’s daughter in Vankahāra who became the wife of the ājīvaka Upaka and bore him a son，Subhadda．<br><br> When Upaka，unable to bear his wife’s taunts，renounced the world and joined the Order，she followed him to Sāvatthi，and there，having become a nun，attained arahantship．Thig．291-311; ThigA．220ff; SNA．i．259f．,10,1
124775,en,21,capala,cāpāla,Cāpāla,Cāpāla：A shrine near Vesāli．<br><br>Here the Buddha，three months before his parinibbāna，definitely decided to accede to the request of Māra that he should die． <br><br>When he announced this decision the earth shook （D．ii．102ff; A．iv．308f; S．v．260f．; Ud．vi．1; Dvy．201，207; Mtu．i．209f; iii．306）． <br><br>The Anguttara Commentary （i．457） states that during the first twenty years of the Buddha’s ministry，he sometimes dwelt in Cāpāla-cetiya．It was once the residence of the Yakkha Cāpāla，but，later，a vihāra was erected on the site for the use of the Buddha （UdA．322f）． <br><br>Fa Hsien found a pagoda there and relates a story in connection with it （p．43）．,6,1
124776,en,21,capala,cāpāla,Cāpāla,Cāpāla：A Yakkha．See Cāpāla-cetiya．,6,1
124778,en,21,capala-vagga,cāpāla-vagga,Cāpāla-Vagga,Cāpāla-Vagga：The first chapter of the Iddhipāda Samyutta．  S．v．254-63．,12,1
124849,en,21,cara,cara,Cara,Cara：<i>1．Cara，Caraka．</i>-One of the successors of Mahā Sammata and a member of the Sākya tribe．He had a son named Upacara．<br><br>Mhv．ii．2; Dpv．iii．5; DA．i．258; J．iii．454; SnA．i．352．<br><br><i>2．Cara．</i>-A Yakkha chieftain to be invoked by followers of the Buddha in times of need．D．iii．205; the P．T．S．edition calls him Mānicara as does the P．T．S．edition of the commentary （D．iii．970）; but the Sinhalese edition，both text and commentary，divides this name into two thus：Māni and Cara．<br><br><i>Cara Vagga</i>．-The second chapter of the Catukka Nipāta of the Anguttara Nikāya．A．ii．13ff<br><br><i>Cara Sutta</i>．-In every posture one must strive ardently and scrupulously against lustful，malevolent and injuring thoughts．A．ii．13; found also in Itivuttaka，115．,4,1
125186,en,21,cari,carī,Carī,Carī：Probably the name of a celestial musician，or，perhaps，of a   musical instrument．VvA．94; but see note on p．372，also p．211，where Carī is   omitted from the list．,4,1
125302,en,21,carimalopa sutta,carimālopa sutta,Carimālopa Sutta,Carimālopa Sutta：A name given in the Sutta Sangaha （No．57） to a Sutta of the Itivuttaka （Itv．p．18f）．<br><br> The Buddha says that if people knew as much as he did of the results of giving they would share even their last morsel of food with others．,16,1
125355,en,21,carita sutta,carita sutta,Carita Sutta,Carita Sutta：1．Carita Sutta．-The four wrong practices：lying speech，spiteful speech，bitter speech，idle babble．A．ii．141．<br><br> 2．Carita Sutta．-The four right practices：truthful speech，speech not spiteful，mild speech，wise speech．A．ii．141．,12,1
125523,en,21,cariyakatha,cariyākathā,Cariyākathā,Cariyākathā：The fifth chapter of the Paññāvagga of the   Patisambhidā-magga．Ps．ii．225f．,11,1
125555,en,21,cariyapitaka,cariyāpitaka,Cariyāpitaka,Cariyāpitaka：One of the fifteen books of the Khuddaka Nikāya，generally placed last in the list．It contains tales in metrical verse of the Buddha’s previous births，chiefly setting forth the tenpāramī，by which he attained Enlightenment．Each story is called a Cariyā．The stories told here in verse are parallel to the corresponding Jātaka stories in prose，and pre-suppose a familiar acquaintance with all the incidents of the prose tales．The first two pāramī are illustrated by ten stories each，while the remaining pāramī have only fifteen stories between them．<br><br>The Dīgha-bhānakas refused to include the Cariyāpitaka in their canonical books，but it was accepted by the Majjhima-bhānakas （DA．i．15，23）．<br><br>There exists a Commentary on the Cariyāpitaka which is ascribed to Dhammapāla and which forms a part of the Paramathadīpanī．（Published in the Hewavitarane Bequest Series，vol．xxvi．; 1929）． <br><br>According to the Commentary （CypA．1，2），the Cariyāpitaka was preached by the Buddha at theNigrodhārāma，after the conclusion of the Buddhavamsa and at the request of  Sāriputta．<br><br>It was preached by Mahinda at the Nandanavana in Anurādhapura，soon after his arrival in Ceylon （Dpv．xiv．45; but see Mhv．xv．179）．,12,1
125631,en,21,carukkatta,carukkatta,Carukkatta,Carukkatta：A village in South India．Cv．lxxvi．127．,10,1
125720,en,21,catassa-sutta,catassa-sutta,Catassa-Sutta,Catassa-Sutta：There are four elements - earth，water，heat，air．  S．ii．169．,13,1
125727,en,21,cathamangama,cāthamangama,Cāthamangama,Cāthamangama：A tank constructed by Vasabha．Mhv．xxxv．95．,12,1
125749,en,21,catigatikapatimaghara,cātigatikapatimāghara,Cātigatikapatimāghara,Cātigatikapatimāghara：An image-house attached to the Mahāthūpa and   built by Mahādāthika-Mahānāga．MT．634．,21,1
126130,en,21,catubhanavara,catubhānavāra,Catubhānavāra,Catubhānavāra：A compilation of twenty-seven extracts from the five Nikāyas，chiefly from the Khuddaka Pātha．It also includes several suttas and all the well-known Parittas （q．v．）．The date of compilation and the author are not known．There is a commentary to the book called the Sārattha-Samuccaya，written by a pupil of Ananda Vanaratana Thera，and a Sinhalese paraphrase of the eighteenth century，written by Saranankara Sangharāja．See Introd．to Sārattha-Samuccaya （H．B．S．）; also Gv．65，75．,13,1
126257,en,21,catucakka sutta,catucakka sutta,Catucakka Sutta,Catucakka Sutta：A deva asks how there can be escape from the body．By the destruction of craving，answers the Buddha （S．i．16）．The body is here spoken of as a ＂four-wheeled thing．＂ <br><br> The Commentary （SA．i．42） explains that it refers to the four types of deportment - standing，sitting，lying，going．,15,1
126393,en,21,catuddisa-sutta,cātuddisa-sutta,Cātuddisa-Sutta,Cātuddisa-Sutta：Five qualities that make a monk a &quot;four-regioner&quot;   - moving without let in the four quarters．A．iii．135．,15,1
126508,en,21,catudvara jataka,catudvāra jātaka,Catudvāra Jātaka,Catudvāra Jātaka：Contains the story of Mittavindaka．<br><br>The Jātaka probably derives its name from the fact that the Ussada-niraya，where Mittavindaka was destined to suffer，looked like a city with four gates，surrounded by a wall．<br><br>For the introductory story see the Gijjha Jātaka．<br><br>The story is sometimes called the Mahā Mitta-vindaka Jātaka．E．g．，J．i．363; iii．206．,16,1
126853,en,21,catukundika-niraya,catukundika-niraya,Catukundika-Niraya,Catukundika-niraya：A description of the sufferings undergone by a   child while in its mother&#39;s womb．The foetus has to lie bent in four   （catukundena），hence the name．J．iii．243f．,18,1
126870,en,21,catuma sutta,cātuma sutta,Cātuma Sutta,Cātuma Sutta：Preached at the Amalakīvana in Cātumā．Some new members of the Order，dwelling near the Buddha，made so much noise that they were summoned and asked to leave at once．But the Sākiyans of Cātumā and Brahmā Sahampati interceded on their behalf and they were allowed to return．<br><br>The Buddha then preached to them that just as four terrors await the man who enters the water - <br><br>  waves，  crocodiles，  whirlpools   and sharks - so are there four terrors awaiting the monk - <br><br>  temper，  gluttony，  the pleasures of the senses   and women．M．i．456ff; on this see Mil．209．,12,1
127101,en,21,catumasika,cātumāsika,Cātumāsika,Cātumāsika：1．Cātumāsika-Brahmadatta．-A king of Benares．Going to his park in the early summer，he rested under a kovilāra-tree which was thickly covered with leaves．Going again in midsummer，he found it full of blossom．On his third visit，at the end of the season，the tree was bare and withered，and，lying under it，he realised that decay and death are the common lot of all．He thereupon became a Pacceka Buddha．His udāna is included in the Khaggavisāna Sutta．SN．vs．44; SNA．i．90f; Ap．i．9 （vs．18）; ApA．i．141f．<br><br>2．Cātumāsika-Brahmadatta．-King of Benares．Once in every four months he would visit his park．One day，on entering the park，he saw a pāricchattaka-tree covered with blossom，and picked one of the flowers．His retinue followed his example，and soon the tree was quite bare．On his return from the park he observed this，and also how another tree near by，devoid of flowers，had been spared the spoilation．He thereupon reflected how possessions led to trouble，and，renouncing his kingdom，he donned the robes of a monk，later becoming a Pacceka Buddha．His udāna is included in the Khaggavisāna Sutta．SN．vs．64; SnA．i．116; ApA．i．161．,10,1
127106,en,21,catumasini,cātumāsinī,Cātumāsinī,Cātumāsinī：Occurs in the phrase Komudī Cātumāsinī，probably   referring to the Cātumāsya festival which is performed in the month of   Kattika，Komudī being the full-moon day of Kattika．Vin．i．55; D．i．47，etc．,10,1
127112,en,21,catumatta jataka,catumatta jātaka,Catumatta Jātaka,Catumatta Jātaka：Two geese from Cittakūta once used a certain tree as a perch，whenever they approached it，and became friendly with the spirit of the tree，who was the Bodhisatta．They talked together about religion until a jackal came and interrupted them．Then the geese flew away and did not return．<br><br>The story was told of an old monk who interrupted a conversation between Sāriputta and Moggallāna．The monk was the jackal．J．ii．106f．,16,1
127123,en,21,catumeyyaka,cātumeyyakā,Cātumeyyakā,Cātumeyyakā：The inhabitants of Cātumā．M．i．457．,11,1
127144,en,21,catummaharajika,cātummahārājikā,Cātummahārājikā,Cātummahārājikā：The inhabitants of the lowest （Cātummahārājika） deva world． <br><br>This world derives its name from the Four Great Kings （<i>Cattāro Mahārājāno</i>） who dwell there as guardians of the four quarters;  <br><br>  Dhatarattha of the East，  Virūlhaka of the South，  Virūpakkha of the West，and   Vessarana of the North （D．ii．207f; iii．194f）．They keep large retinues consisting，respectively，of Gandhabbas，Kumbhandas，Nāgas and Yakkhas，all of whom dwell in the same world as their lords and accompany them on their travels．These kings are mentioned （D．ii．257f） as having undertaken the protection of the Buddha from the moment of his conception in his mother’s womb，and in the ātānātiya Sutta，they appear as protectors not only of the Buddha but also of his followers （See，e．g．，DhA．ii．146; iii．96）．<br><br>The Four Kings appear to have been regarded as Recorders of the happenings in the assemblies of the devas （D．ii．225）．On the eighth day of the lunar half-month，they send their councillors out into the world to discover if men cultivate righteousness and virtue; on the fourteenth day they send their sons，on the fifteenth day they themselves appear in the world，all these visits having the same purpose．Then，at the assembly of the devas，they submit their report to the gods of Tāvatimsa，who rejoice or lament according as to whether men prosper in righteousness or not （A．i．142f．; for more details see AA．i．376f）．<br><br>These four Gods surpass the other inhabitants of their worlds in ten ways - beauty，length of life，etc．- because their merit is greater than that of the others （A．iv．242）．<br><br>Besides these Regent Gods and their followers，other dwellers are to be found in their world - the Khiddāpadosikā，the Manopadosikā，the Sitavalāhakā，the Unhavalāhakā，and the devaputtas Candima and Suriya （VibhA．519; MNidA．108）． <br><br>Life in the Cātummahārājikā world lasts，according to human computation，ninety thousand years （DA．ii．472，647，but see Kvu．207）．Beings are born there as a result of various acts of piety and faith which，however，are based on motives not very exalted （A．iv．60）．<br><br>The Cātummahārājikā world is situated half-way up Mount Sineru．Some of the devas of the world dwell in the mountain，others in the sky．（On these gods see Moulton：Zoroastrianism 22-7，242．）,15,1
127204,en,21,catunikayika,catunikāyika,Catunikāyika,Catunikāyika：A monk of Ceylon．He lived in the Kolita-vihāra，while his elder brother，Dattābhaya，lived in the Potaliya-vihāra．Once Tissa fell ill and，sending for his brother，asked for a brief formula for meditation．Dattābhaya recommended meditation on kabalinkāhāra and Tissa soon became an arahant （AA．i．243）．His teacher was Mahātipitakatthera．Sp．iii．695．,12,1
127208,en,21,catunikayika-bhandika thera,catunikāyika-bhandika thera,Catunikāyika-Bhandika Thera,Catunikāyika-Bhandika Thera：Evidently a well-known commentator．He   is quoted as an authority in the Samyutta Commentary．SA．i．17．,27,1
127280,en,21,catupaccayasantosabhavanarama-maha-ariyavamsa,catupaccayasantosabhāvanārāma-mahā-ariyavamsa,Catupaccayasantosabhāvanārāma-Mahā-Ariyavamsa,Catupaccayasantosabhāvanārāma-Mahā-ariyavamsa：See  Mahāariyavamsa Sutta．,45,1
127467,en,21,catuposathika,catuposathika,Catuposathika,Catuposathika：The first section of the Vidhurapandita Jātaka．<br><br>It relates how Sakka，the Nāga king，the Garula king，and Dhanañjaya Koravya，practised various virtues and asked Vidhura to judge as to their respective goodness．J．vi．262．,13,1
127468,en,21,catuposathika jataka,catuposathika jātaka,Catuposathika Jātaka,Catuposathika Jātaka：This is given as the title of the four hundred and forty-first Jātaka and it is there stated that it will be described in the Punnaka Jātaka （J．iv．14）．<br><br>No such separate Jātaka exists and it is，probably，another name for theVidhurapandita Jātaka，which，in its present form，seems to be a conglomeration of various legends which were once separate stories，each with its own title．The Catuposathika Jātaka was evidently one such story，which was later included in the Vidhura Jātaka，as its first section，and came to be known as the Catuposathikakhanda （see below） of that Jātaka．<br><br>The first stanza of the Catuposathika Jātaka is quoted in theCatuposathika-khanda．J．vi．257．,20,1
127598,en,21,caturakkha,caturakkha,Caturakkha,Caturakkha：One of the dogs whom the goat Melamātā proposed to take with her on her visit to the jackal Pūtimamsa （J．iii．535）．<br><br> For details see the Pūtimamsa Jātaka．<br><br> In the Rgveda，Caturaksa is mentioned as one of Yama’s dogs．Jātaka transl．iii．318，n．1．,10,1
127617,en,21,caturangabala,caturangabala,Caturangabala,Caturangabala：An officer of state of Jambudīpa; an author．Gv．67．,13,1
127727,en,21,caturarakkha,caturārakkhā,Caturārakkhā,Caturārakkhā：The Gandhavamsa （pp．65，75） mentions a commentary   written on this work．,12,1
128209,en,21,catusamanera,catusāmanera,Catusāmanera,Catusāmanera：The story of the four sāmaneras：<br><br>  Sankicca  Pandita  Sopāka  RevataSee Pañcacchiddageha．<br><br>Ñānābhivamsa （see below） wrote a fresh account of the story．<br><br>A compilation by Ñānābhivamsa Sangharāja．Bode，op．cit．，78．For the story see DhA．iv．176f．,12,1
128378,en,21,catussala,catussālā,Catussālā,Catussālā：A quadrangular hall，forming a part of the Mahāvihāra and serving as a refectory for the monks．It was erected on one of the spots where the earth trembled when sprinkled with flowers by Mahinda．Mahinda declared that in the time of the three previous Buddhas gifts，brought from all parts of the Island，were collected there and offered to the Buddhas and their followers （Mhv．xv．47ff）．It is not known who built the hall，but it was restored by Vasabha （Mhv．xxxv．88）．The Mahāvamsa-Tīkā says （p．307） that earth from under the lintel of the Catussālā was used to make the vessels in which were placed the utensils employed in the coronation ceremony of the kings of Ceylon．,9,1
128940,en,21,cavala,cāvala,Cāvala,Cāvala：A mountain near Himavā．  Ap．i．279; ii．451．,6,1
129144,en,21,cayanti-vapi,cayantī-vāpi,Cayantī-Vāpi,Cayantī-vāpi：A tank in Ceylon built by Vasabha．v．l．Mayantī．  Mhv．xxxv．94．,12,1
129173,en,21,cecca,cecca,Cecca,Cecca：A shortened form of Cetiya．  J．v．267，273．,5,1
129211,en,21,celakanthi,celakanthī,Celakanthī,Celakanthī：A mare belonging to   Candappajjota．She could travel one hundred leagues in a day and was one   of his five rapid conveyances．DhA．i．196．,10,1
129263,en,21,cellara,cellāra,Cellāra,Cellāra：A village in South India．Cv．1xxvi．262．,7,1
129295,en,21,ceta,ceta,Ceta,Ceta：A kingdom through which Vessantara passed on his way from Jetuttara．<br><br>Vessantara’s uncle ruled in Ceta，and it was ten leagues from Dunnivittha （J．vi．514ff; Cyp．i．9，vs．38f）．<br><br>The women of Ceta are called Cetiyā （J．vi．514）．<br><br>Ceta is probably another name for Cetiya．,4,1
129324,en,21,cetaka thera,cetaka thera,Cetaka Thera,Cetaka Thera：He was the companion of Ananda soon after the Buddha’s death and accompanied him to Subha’s house （D．i．204）．<br><br> The Commentary （DA．ii．386; also DA．i．7 and KhpA．94） says he was so called because he came from the Cetiya country．,12,1
129352,en,21,cetana sutta,cetanā sutta,Cetanā Sutta,Cetanā Sutta：1．Cetanā Sutta．-That which we will and intend to do and with which we are occupied，that becomes an object （ārammana） for the persistence of consciousness （viññāna）．The object being there，there comes to be a station of consciousness．Consciousness being stationed and growing，there is renewed existence with all its consequent ills．S．ii．65f．<br><br> 2．Cetanā Sutta．-Same as above，with ＂name-and-form＂ substituted for rebirth，and the other factors of the paticca-samuppāda following there-from．S．ii．66．<br><br> 3．Cetanā Sutta．-Same as （1），except that consciousness，being stationed and growing，there comes a bending （nati） followed，serially，by a ＂going to a coming＂ （āgatigati），decease，rebirth，etc．S．ii．66f．<br><br> 4．Cetanā Sutta．-Volitioned acts occasioned by form，sound，etc．，are impermanent．S．iv．227．<br><br> 5．Cetanā Sutta．-The arising of volitional acts is the appearing of decay-and-death; their cessation，its cessation．S．iii．230．<br><br> 6．Cetanā Sutta．-The desire and lust that is in will，concerning shape，etc．，is corruption of the heart．S．iii．233．<br><br> 7．Cetanā Sutta．-Preached to Ananda．Rebirth is due to intention （cetanā） and aspiration （patthāna） being established in a lower element because of ignorance．A．i．224．<br><br> 8．Cetanā Sutta．-Where there is action of body，speech or mind，there arises pleasure or pain caused by intention （cetanā）．This is due to ignorance; when ignorance is destroyed，there is no field or base for such action．A．ii．157f．<br><br> 9．Cetanā Sutta．-In a monk possessed of good conduct spiritual life proceeds spontaneously，not intentionally．A．v．2f．<br><br> 10．Cetanā Sutta．-The same，in substance，as （9）．A．v．312f．,12,1
129572,en,21,cetaputta,cetaputtā,Cetaputtā,Cetaputtā：The name of a tribe given in a nominal list; probably   the inhabitants of Ceta．Ap．ii．359．,9,1
129703,en,21,cetavigama,cetāvigāma,Cetāvigāma,Cetāvigāma：A village in Ceylon．When Mattābhaya was ordained under   Mahinda he was followed by five hundred youths from this village   （Mhv．xvii．59）．The village was to the south of Anurādhapura．MT．384．,10,1
129835,en,21,cetiya,cetiya,Cetiya,Cetiya：Contains the story of Apacara，king ofCeti，and the world’s first liar．<br><br>It was related in reference to the swallowing up ofDevadatta by the earth．<br><br>J．iii．454ff,6,1
129836,en,21,cetiya,cetiya,Cetiya,Cetiya：<i>1．Ceti，Cetiya．</i>-One of the sixteen Mahājanapadas （A．i．213，etc．），probably identical with Cedi of the older documents （E．g．，Rv．viii．5，37-9）．The people of Ceti seem to have had two distinct settlements：one，perhaps the older，was in the mountains，probably the present Nepal （Bud．India，p．26）．It is evidently this older settlement which is mentioned in the Vessantara Jātaka; it was passed by Vessantara on his way into exile in the Himalayas，and was thirty yojanas distant from Jetuttara （J．vi．514，518）．The other，probably a later colony，lay near the Yamunā，to the east，in the neighbourhood of and contiguous to the settlement of the Kurus; for we are told （Vin．iv．108f; J．i．360f） that the Buddha，having dwelt in the Ceti country，went to Bhaddavatikā，where，at the Ambatittha，Sāgata tamed a Nāga，and from there he went to Kosambī．This part of the country corresponds roughly to the modern Bundelkhand and the adjoining region （Law：Geog．of Early Bsm．，p．16）．<br><br>It was probably of the older Ceti that Sotthivatī was the capital，where once reigned Apacara，who uttered the first lie in the world．（J．iii．454ff Sotthivati is probably identical with Suktimati or Sukti-Sāhvaya of the Mahābhārata （iii．20，50; xiv．83，2）; see also PHAI．81）．<br><br>The journey from Benares to Ceti lay through a forest which was infested by robbers （J．i．253，256）．The settlement of Ceti was an important centre of Buddhism，even in the time of the Buddha．The Anguttara Nikāya （A．iii．355f; v．41f; 157ff） mentions several discourses preached to the Cetis，while the Buddha dwelt in their town of Sahajāti．While dwelling in the Pācīnavamsadāya in the Ceti country，Anuruddha became an arahant after a visit which the Buddha paid to him （A．iv．228; see also Vin．i．300f）．The Janavasabha Sutta （D．ii．200 and passim） leads us to infer that the Buddha visited the Ceti country several times．The Samyutta Nikāya （S．v．436f） records a discussion on the four Ariyan Truths among a number of monks，including Gavampati，dwelling at Sahajāti （v．l．Sahañcanika）．<br><br>It is said （E．g．，AA．ii．765） that the country was called Ceti because it was ruled by kings bearing the name of Ceti or Cetiya （SNA．i．135）．<br><br><i>2．Cetiya．</i>-A mythical king （Mhv．ii．3; Dpv．iii．5; Mtu．i．348）．See Ceti （1）． <br><br>Apacara is also referred to as Cetiya （J．iii．457，460，etc．），shortened into Cecca （J．v．267）．,6,1
129841,en,21,cetiya,cetiyā,Cetiyā,Cetiyā：A Yakkhinī who lived in the Dhūmarakkha mountain near Tumbariyangana． <br><br>Pandukābhaya，hearing of her，tried to capture her，but succeeded only after a very long and strenuous chase，in which she assumed the form of a mare．He rode her into battle，where she helped him in various ways （Mhv．x．53ff）． <br><br>The Mahāvamsa-Tīkā （p．289） says she was the wife of the Yakkha Jutindhara，who fell in the battle of Sirīsavatthu．,6,1
129842,en,21,cetiya sutta,cetiya sutta,Cetiya Sutta,Cetiya Sutta：The Buddha goes with Ananda on his begging round in Vesāli and，after the meal，rests at the Cāpāla Cetiya．There the Buddha sings the praises of Vesāli and declares that，if he would，he could live for a whole kappa．Ananda does not act on the hint．When Ananda leaves him，Māra asks that the Buddha should die，as his disciples have been fully trained．The Buddha agrees，and declares that he will die in three months time．S．v．258ff; the incident is also given in D．ii．102ff and Ud．vi．1．,12,1
129857,en,21,cetiyadamila,cetiyadamila,Cetiyadamila,Cetiyadamila：The chief warrior of Elāra，killed by Velusumana．  Ras．ii．62; but see Velusumana．,12,1
129879,en,21,cetiyagiri,cetiyagiri,Cetiyagiri,Cetiyagiri：See Cetiyapabbata，also   Vedisagiri．,10,1
129891,en,21,cetiyakapabbata,cetiyakapabbata,Cetiyakapabbata,Cetiyakapabbata：Probably a v．l．for   Vedisagiri．See Ras．i．99．,15,1
129910,en,21,cetiyambatthala,cetiyambatthala,Cetiyambatthala,Cetiyambatthala：See Ambatthala．,15,1
129924,en,21,cetiyapabbata,cetiyapabbata,Cetiyapabbata,Cetiyapabbata：Also called Cetiyagiri．The later name of the Missaka mountain given on account of its many shrines．Devānampiyatissa built a vihāra there - the second vihāra in Ceylon - for Mahinda and those ordained under him （Mhv．xvi．12-17）．The relics，obtained by Sumanasāmanera from Asoka and from Sakka，were deposited there until they were needed．According to the Mahāvamsa （Mhv．xxii．23ff） this fact was the occasion for the name．One of the eight saplings of the Sacred Bodhi-tree at Anurādhapura was planted in the drama on Cetiyagiri （Mhv．xix．62）．Mahinda spent the last years of his life on Cetiyagiri and died there，and there his relics were enshrined （Mhv．xx．32，45）．Near the mountain was the village of Dvāramandala （Mhv．xxiii．23）．Kutakannatissa built an uposatha-hall on the mountain and planted a Bodhi-tree，while Bhāti-kābhaya supplied food daily to one thousand monks dwelling there （Mhv．xxxiv．30f，64），and Lañjakatissa had the vihāra paved at a cost of one hundred thousand （Mhv．xxxiii．25）．Mahādāthikamahānāga made four gateways and a road round the mountain，and held the Giribhandapūjā with great pomp and ceremony; it is said that in order that the people might approach the mountain with clean feet he spread carpets right up to it from the Kadamba River （Mhv．xxxiv．75ff）．Kanirajānutissa had sixty monks of Cetiyapabbata put to death as traitors by flinging them into the cave called Kanira （Mhv．xxxv．11）．Vasabha provided four thousand lamps to be lighted on Cetiyagiri （Mhv．xxxv．80），while Jetthatissa gave to the vihāra the income derived from the Kālamattika Tank．（Mhv．xxxvi．130; see also Dpv．xv．69; xvii．90; xix．13，and Sp．i．82ff）．<br><br>In the time of Kakusandha，Cetiyagiri was known as Devakūta，in that of Konāgamana as Suvannakūta，and in that of Kassapa as Subhakūta （Sp．i．86f）．The Dhammarucikas once occupied the Ambatthalavihāra on Cetiyapabbata，it having been given to them by Dhātusena （Cv．xxxviii．75）．Aggabodhi supplied a permanent supply of water for the bathing-tank called Nāgasondi，on the top of Cetiyagiri （Cv．xlii．28; see Cv．Trs．i．68，n．8），while Aggabodhi III．gave to the vihāra the village of Ambillapadara （Cv．xliv．122）．Aggabodhi V．restored the ruined buildings of Cetiyapabbata at a cost of one hundred and twenty thousand pieces （Cv．xlviii．7），while the queen of Udaya I，built there the Kanthakacetiya，and her husband decorated the mountain with brightly coloured flags and streamers （Cv．xlix．23，27）．Sena I，gave to the monastery the income from the Kānavāpi （Cv．l．72），and Sena II．Provided a hospital for the use of the monks there （Cv．li．73）．Kassapa VI．built the Hadayunha Parivena and gifted it to the Dhammarucikas （Cv．lii．18）．Parakkamabāhu I restored all the old buildings which had been destroyed and built sixty-four thūpas （Cv．lxxviii．108）．<br><br>The Commentaries relate several anecdotes connected with Cetiyapabbata．Maliyadeva Thera recited there the Chachakka Sutta，and sixty listening bhikkhus became arahants （MA．ii．1064）．Lomasanāga Theca lived in the Padhānaghara in the Piyanguguhā there and overcame the cold he felt by meditating on the Lokantarikaniraya （MA．i．65）．Cetiyapabbata was the residence of Kālabuddharakkhita，and King Saddhātissa spent some time there （MA．i．469f．See also Vsm．20，64; DhSA．194，200; AA．i．44）．At the time that Fa Hsien came to Ceylon there were two thousand monks in Cetiyagiri，including a monk of great fame，called Dharmagupta （Giles：p．72）．,13,1
129984,en,21,cetiyavada,cetiyavāda,Cetiyavāda,Cetiyavāda：A later offshoot of the Mahāsanghika school，through the Paññatti andBāhulika sects of theGokulikavāda （Mhv．v．7; Dpv．v．42; Mbv．96f）．<br><br>Bhavya，quoted by Rockhill，says that the Caityas received their name from their having dwelt in the Caitya Mountain．Op．Cit．，183; for an account of the Cetiyavādins see de la Vallée Poussin’s ＂The Five Points of Mahādeva＂ in J．R．A．S．，April，1910，413ff．<br><br>Mahādeva is considered as their founder; his points are purely speculative．They are all alleged to have been held also by thePubbaseliyas．,10,1
129986,en,21,cetiyavamsatthakatha,cetiyavamsatthakathā,Cetiyavamsatthakathā,Cetiyavamsatthakathā：One of the sources mentioned in the   Mahāvamsa-Tīkā （p．548）．It probably dealt with the building of the cetiyas in   Ceylon，chiefly the Mahā Thūpa．,20,1
130047,en,21,cetokhila sutta,cetokhila sutta,Cetokhila Sutta,Cetokhila Sutta：1．Cetokhila Sutta.-While the five fallows of his heart （cetokhilā） are left untilled - doubts about the Teacher，about the Dhamma，about the Order and the course of training，lack of ardour - and the five bondages are unshattered （attachment to sensual pleasures，to the body，to visible forms，over-eating，desire to be born among the gods） - no monk can possibly show growth and progress in the Dhamma and the Vinaya．M.i.101ff<br><br> <br><br>2．Cetokhila Sutta.-The five fallows （cetokhilā） mentioned in （1）．In order to destroy them the four Satipatthāna should be developed．A.iv.460.,15,1
130073,en,21,cetoparicca-sutta,cetoparicca-sutta,Cetoparicca-Sutta,Cetoparicca-Sutta：Anuruddha，questioned by some monks at Jetavana，  tells them that by cultivating the four Satipatthāna he was able to read and   know the minds of beings，of other persons．S.v.304.,17,1
130201,en,21,cetovimuttiphala sutta,cetovimuttiphala sutta,Cetovimuttiphala Sutta,Cetovimuttiphala Sutta：1．Cetovimuttiphala Sutta.-When a monk perceives the foulness of the body，is conscious of the cloying of food，feels distaste for the world，perceives impermanence in all compounded things，and has the thought of death inwardly established in him，there come to him mind-emancipation and emancipation by way of insight and he becomes completely free．A.iii.84.<br><br> <br><br>2．Cetovimuttiphala Sutta.-The thought of impermanence，of ill in impermanence，of no-self in ill，of renunciation and of dispassion - these things，when developed，have，as their fruit，mind-emancipation and emancipation by way of insight．A.iii.85.,22,1
130258,en,21,cha,cha,Cha,Cha：Preached at Jetavana．The Buddha explains to the assembled monks the six ”sixes” - e.g.，the six internal senses （hearing etc.），the six external sense-objects （form etc.），the six groups of perceptions （sight and forms，hearing and sounds，etc.），and the six groups of cravings （M.iii.280ff）.<br><br> <br><br>The Commentary （MA.ii.1024f） says that，apart from the sixty monks who became arahants when the Buddha first preached the sutta，on each occasion of its preaching，by the Chief Disciples and by the eighty chief disciples，a like number attained arahantship．In Ceylon，Maliyadeva Thera preached it at sixty different places，and each time sixty monks became arahants．Once，when Tipitaka-Cūlanāga preached it at the Ambilahālavihāra，one thousand monks attained to arahantship （MA.ii.1025）.,3,1
130313,en,21,chabbaggiya,chabbaggiyā,Chabbaggiyā,Chabbaggiyā：A group of monks，contemporary with the Buddha，frequently mentioned as being guilty of various Vinaya offences．<br><br>Vin.i.84f，104，106，111，113，114，138，160，170，185，189，192，194，203f，216，285，306，316； ii.73，105ff，145ff，213ff，241，262，etc.：J.i.191，217，360； iii.149； DhA.iii.48f.，330，382.<br><br>Six monks - Assaji，Punabbasu，Panduka，Lohitaka，Mettiya and Bhummaja - were their leaders，hence their name.<br><br>There were also nuns in their following，who likewise violated the Vinaya rules in various ways．（Vin.ii.262，266，269，271，276）.<br><br>It is said that Assaji and Punabbasu had their headquarters atKītāgiri，Mettiya and Bhummaja（ka） atRājagaha and Panduka and Lohitaka atJetavana （J.ii.387）.<br><br>According to the Samantapāsādikā （iii.613f） they were all ofSāvatthi and all originally acquainted．Finding a living hard to obtain，they entered the Order under the two Chief Disciples．They decided among themselves that it was unwise for them all to live in the same place，and they therefore divided into three groups as mentioned above．Each group had five hundred monks attached to it．Of the three groups，the followers of Panduka and Lohitaka were the most virtuous．They remained near the Buddha，accompanying him on his tours．They did not，like the others，transgress Vinaya rules.,11,1
130436,en,21,chabbisodhana-sutta,chabbisodhana-sutta,Chabbisodhana-Sutta,Chabbisodhana-Sutta：On the six-fold scrutiny by which a monk can   know whether he is justified in saying that for him rebirth is no more，that   his heart has been absolutely delivered from the āsavas．M.iii.29-37.,19,1
130443,en,21,chabbyaputta,chabbyāputtā,Chabbyāputtā,Chabbyāputtā：A royal clan of Nāgas．Vin.ii.110； J.ii.145； A.ii.72.,12,1
130718,en,21,chaddanta,chaddanta,Chaddanta,Chaddanta：<i>1．Chaddanta</i>.-A forest in Himavā．In the forest was the Mandākinī Lake，on the banks of whichAññā-Kondañña lived in retirement for twelve years，waited upon by eight thousand elephants who had once ministered to Pacceka Buddhas．SA.i.217； ThagA.ii.3，7； AA.i.84.<br><br><i>2．Chaddanta</i>.-A lake，one of the seven great lakes of the Himālaya region （A.iv.101； AA.ii.759）．It was fifty leagues long and fifty broad．In the middle of the lake，for a space of twelve leagues，the water was like a jewel and no weeds grew there．Around this space were seven girdles of lilies，each girdle of a different hue and each a league in extent．Round the lake were seven ranges of mountains - Cullakāla，Mahākāla，Udaka，Candapassa，Suriyapassa，Manipassa and Suvannapassa，the last range being seven leagues in height and of a golden hue on the side overlooking the lake．On the west side of the lake was the Kañcanaguhā，twelve leagues in extent，where the elephant-king lived．J.v.37.<br><br><i>3．Chaddanta</i>.-A tribe of elephants，of which tribe the Bodhisatta was once born as king （see No.4）．The Chaddantas and the Uposathas are the two highest classes of elephant （DhA.iii.248）．The Chaddantakula sometimes provides the hatthiratana for a Cakkavatti，in which case it is the youngest of the tribe who so functions （KhpA.172）．Of the ten tribes of elephants enumerated in the books （E.g.，UdA.403； VibhA.397） the Chaddanta is classed as the highest，and the Buddha possesses the strength of ten Chaddanta-elephants，each elephant having the strength of ten thousand million men （BuA.37）．These elephants have the power of travelling through the air and are white in hue （J.v.37； Vsm.650）.<br><br><i>4．Chaddanta</i>.-The Bodhisatta，born as king of the elephants of the Chaddanta tribe，eight thousand in number．His body was pure white，with red face and feet，and seven parts of his body touched the ground．He lived in the Kañcanaguhā on the banks of the Chaddanta Lake，his chief queens being Cūlasubhaddā and Mahāsubhaddā．Owing to the preference shown to Mahāsubhaddā by Chaddanta，Cūlasubhaddā conceived a grudge against him，and one day，when Chaddanta was entertaining five hundred Pacceka Buddhas，she offered them wild fruits and made a certain wish．As a result she was reborn in the Madda king’s family and was named Subhaddā．Later she became chief consort of the king of Benares．Remembering her ancient grudge，she schemed to have Chaddanta’s tusks cut off．All the hunters were summoned by the king，and Sonuttara was chosen for the task．It took him seven years，seven months and seven days to reach Chaddanta’s dwelling-place．He dug a pit and covered it，and as the elephant passed over it shot at him a poisoned arrow．When Chaddanta realised what had happened，he charged Sonuttara，but，seeing that he was clad in a yellow robe，he restrained himself．Having learnt Sonuttara’s story，he showed him how his tusks could be cut off，but Sonuttara’s strength was not sufficient to saw them through．Chaddanta thereupon took the saw with his own trunk and，wounded as he was and suffering excruciating pain from the incisions already made in his jaws，he sawed through the tusks，handed them over to the hunter and died．In seven days，through the magic power of the elephant’s tusks，Sonuttara returned to Benares； but when Subhaddā heard that her conspiracy had resulted in the death of her former lover and husband，she died of a broken heart （J.v.36ff）.<br><br>Chaddanta is mentioned as one of the births in which the Bodhisatta practised sīla-pāramitā （J.i.45）．Chaddanta could find delight only in the lakes and forests of the Himālaya，not in the crowded city （Vsm.650）．<br><br>See also Chaddanta Jātaka.,9,1
130723,en,21,chaddanta jataka,chaddanta jātaka,Chaddanta Jātaka,Chaddanta Jātaka：The story of the Bodhisatta，born as Chaddanta，king of elephants．<br><br>It was related in reference to a nun of Sāvatthi who，while listening one day to a sermon by the Buddha，admired his extreme beauty of form and wondered if she had ever been his wife．Immediately the memory of her life as Cullasubhaddā，Chaddanta’s consort，came to her mind and she laughed for joy； but on further recollecting that she had been the instrument of his death，she wept aloud．<br><br>The Buddha related this story in explanation of her conduct．J.v.36； Speyer （ZDMG.lxxv.2，305ff） suggests an allegorical explanation of the Chaddanta Jātaka．<br><br>Feer （JA.1895 v.） gives a careful study of the story based on a comparison of five different Versions - two Pāli，two Chinese and one Sanskrit．<br><br>This Jātaka forms the theme of many illustrations - e.g.，in Barhut （Cunningham，pl.xxxvi.6），also Ajanta Caves x．and xvii.,16,1
131257,en,21,chagama,chagāma,Chagāma,Chagāma，Chaggāma：A village in Rohana．Ras.ii.34； Cv.lviii.45；   lxxv.3.,7,1
131371,en,21,chakesadhatuvamsa,chakesadhātuvamsa,Chakesadhātuvamsa,Chakesadhātuvamsa：See Appendix.,17,1
131407,en,21,chakkhattiyakhanda,chakkhattiyakhanda,Chakkhattiyakhanda,Chakkhattiyakhanda：A section of the Vessantara Jātaka dealing with the journey undertaken by Sañjaya and his army to bring back Vessantara and his queen．<br><br> <br><br>The six khattiyas referred to are Sañjaya and his queen，Vessantara and Maddī and Jāli and Kanhā．J.vi.582-7.,18,1
131436,en,21,chalabhijatiya sutta,chalabhijātiya sutta,Chalabhijātiya Sutta,Chalabhijātiya Sutta：On the six breeds declared by Purana   Kassapa - black，blue，red，yellow，white and purest white -   and the six corresponding breeds declared by the   Buddha．A.iii.383f； cp．DA.i.162； S.iii.210； D.iii.250f.,20,1
131484,en,21,chalanga,chalanga,Chalanga,Chalanga：A Brahmin of Hamsavatī．<br><br> <br><br>He had one thousand eight hundred pupils with whose assistance he built a bridge over the Bhagīrathī for the Buddha Padumuttara and his disciples．<br><br> <br><br>He was a previous birth of Dhotaka Thera．Ap.ii.344.,8,1
131493,en,21,chalangakumara,chalangakumāra,Chalangakumāra,Chalangakumāra：A general sent by the king of Benares to instruct Elakamāra in the art of war； afterwards he became Elakamāra’s commander-in-chief．Elakamāra’s wife misconducted herself with Chalangakumāra and also with his attendant Dhanantevāsī．Kunāla said it was he who was Chalangakumāra and that，therefore，he was an incarnation of the Buddha．J.v.425，430.,14,1
131593,en,21,chalindriya-vagga,chalindriya-vagga,Chalindriya-Vagga,Chalindriya-Vagga：The third chapter of the Indriya Samyutta． S.v.203ff,17,1
131605,en,21,challura,challūra,Challūra,Challūra：A tank built by King Mahāsena．Mhv.xxxvii.47.,8,1
131663,en,21,chambhi,chambhī,Chambhī,Chambhī：A Brahmin，chaplain of Mahacūlani.<br><br>He conspired with queen Talatā and，having poisoned Mahācūlani，became king in his place．<br><br>Later，fearing for his life，he wished to kill the king’s son，Cūlani，but Talatā，by means of a ruse，saved the boy’s life．J.vi.470f.,7,1
131787,en,21,chanda,chanda,Chanda,Chanda，Chandaka，Chandāgārika：See Chann°.,6,1
132117,en,21,chandena sutta,chandena sutta,Chandena Sutta,Chandena Sutta：A group of eighteen suttas on abandoning lust and   desire for that which is impermanent，ill and without self （S.iv.148-51）.,14,1
132200,en,21,channa,channa,Channa,Channa：<i>1．Channa</i>.-A Wanderer，classed among those who wore clothes （paticchannaparibbājaka）．He is only mentioned once，in the Anguttara Nikāya （A.iii.215），where we are told that he visited Ananda at Sāvatthi and asked him questions about the Buddha’s teaching （see Channa Sutta below）．Both the Sutta and the Commentary （AA.i.432） add that he was pleased with Ananda’s explanation，and admitted that the Buddha’s teachings were worthy of being followed，though it is not explicitly stated that he accepted them.<br><br><i>2．Channa.</i>-A Thera．No particulars of his early life are available．He once stayed at Gijjhakūta，dangerously ill and suffering much pain．He was visited by Sāriputta and Mahā Cunda，and when they discovered that he contemplated suicide，they tried to deter him，promising to provide him with all necessaries and to wait on him themselves．Finding him quite determined，Sāriputta discussed with him the Buddha’s teachings and then left him．Soon afterwards Channa committed suicide by cutting his throat．When this was reported to the Buddha，he explained that no blame was attached to Channa，for he was an arahant at the moment of death （M.iii.263ff； S.iv.55ff）.<br><br>Buddhaghosa explains （MA.ii.1012f.； SA.iii.12f ） that after cutting his throat，Channa，feeling the fear of death，suddenly realised that he was yet a puthujjana．This thought so filled him with anguish that he put forth special effort，and by developing insight became an arahant.<br><br>Channa had friends and relations in the Vajjian village of Pubbavijjhana （v.l．Pubbavajira），and came himself from there．v.l．Chandaka.<br><br><i>3．Channa.</i>-Gotama’s charioteer and companion，born on the same day as Gotama （J.i.54； Mtu.ii.156，164，189，233； iii.91，262； BuA.233； SA.ii.231； DhsA.34．ThagA．（i.155） says he was the son of a servant woman of Suddhodana）．When Gotama left household life，Channa rode with him on the horse Kanthaka as far as the river Anomā．There Gotama gave him his ornaments and bade him take Kanthaka back to his father’s palace （A thūpa was later erected on the spot where Channa turned back； Dvy.391）．When，however，Kanthaka died of a broken heart，Channa’s grief was great，for he had suffered a double loss．It is said that he begged for leave to join Gotama as a recluse，but this leave was refused （J.i.64f）．He therefore returned to Kapilavatthu，but when the Buddha visited his Sākiyan kinsfolk，Channa joined the Order．Because of his great affection for the Buddha，however，egotistical pride in ”our Buddha，our Doctrine” arose in him and he could not conquer this fondness nor fulfil his duties as a Bhikkhu．（ThagA.i.155； his verse no.69 quoted in Thag．does not，however，refer to any such remissness on his part）.<br><br>Once，when in the Ghositārāma inKosambī，Channa committed a fault but was not willing to acknowledge it．When the matter was reported to the Buddha，he decreed that the ukkhepaniya-kamma be carried out against him，forbidding him to eat or dwell with the Sangha．He therefore changed his residence，but was everywhere ”boycotted，” and returned to Kosambī subdued and asking for reprieve，which was granted to him．Vin.ii.23ff．His obstinacy and perverseness are again mentioned elsewhere - e.g.，Vin.iv.35，113，141．A patron of his once erected a vihāra for him，but he so thatched and decked it that it fell down．In trying to repair it he damaged a brahmin’s barley field （Vin.iii.47）．See also Vin.iii.155f.，177.<br><br>Later，in a dispute between the monks and the nuns，he deliberately sided with the latter； this was considered so perverse and so lacking in proper esprit de corps，that the Buddha decreed on him the carrying out of the Brahmadanda whereby all monks were forbidden to have anything whatsoever to do with him．This was the last disciplinary act of the Buddha，and the carrying out thereof was entrusted to Ananda．D.ii.154．It would，however，appear from DhA.ii.110 that the Brahmadanda was inflicted on Channa for his having repeatedly reviled Sāriputta and Moggallāna in spite of the Buddha’s warning．In this version other details also vary.<br><br>When Ananda visited Channa at the Ghositārāma and pronounced on him the penalty，even his proud and independent spirit was tamed； he became humble，his eyes were opened，and dwelling apart，earnest and zealous，he became one of the arahants，upon which the penalty automatically lapsed （Vin.ii.292）．In the past，Channa met Siddhattha Buddha going towards a tree，and being pleased with him，spread for him a soft carpet of leaves round which he spread flowers．Five kappas ago he became king seven times，under the name of Tinasanthāraka （ThagA.i.155）.<br><br>He is probably identical with Senāsanadāyaka of the Apadāna （i.137）.<br><br>Channa is identified with the hunter in theSuvannamiga （III.187），theGijjha （III.332），theRohantamiga （IV.423），the Cūlahamsa （V.354），and the Mahāhamsa （V.382） Jātakas，with the wrestler in theSālikedāra Jātaka （IV.282） and with Cetaputta in the Vessantara Jātaka （VI.593）．<br><br>See also Channa Sutta （1）.,6,1
132209,en,21,channa,channā,Channā,Channā：A nun，mentioned as being specially proficient in the   Vinaya．v.l．Chandā．（Dpv.xviii.29）,6,1
132210,en,21,channa sutta,channa sutta,Channa Sutta,Channa Sutta：<i>1．Channa Sutta.</i>-Records the visit of Channa paribbājaka to Ananda，at Sāvatthi．He asks Ananda why the Buddha preaches the abandonment of rāga，dosa，moha； Ananda explains and Channa goes away satisfied （A.i.215f）.<br><br><i>2．Channa Sutta.</i>-Channa Thera goes from cell to cell in the monastery at Isipatana，asking the Elders to teach him the Dhamma．Finding that their teachings do not help him in getting rid of craving，he visits Ananda at the Ghositārāma．Ananda praises Channa for his new-found humility，and repeats to him a sermon which he （Ananda） had heard the Buddha preach to the monk Kacchānagotta，dealing with the paticcasamuppāda.<br><br>Channa expresses his delight with the exposition of Ananda （S.iii.132ff）．The Commentary （SA.ii.231f） says that this account refers to Channa，the companion of the Buddha．After the infliction on him of the Brahmadanda，he was greatly affected，and wandered from place to place．In the course of these wanderings he came to Benares.<br><br><i>3．Channa Sutta.</i>-Records the incidents in connection with the suicide of Channa Thera （Channa 2）．S.iv.55f； SA.iii.12； cf．M.iii.263ff.,12,1
132211,en,21,channa-vagga,channa-vagga,Channa-Vagga,Channa-Vagga：The Ninth chapter of the Salāyatana Samyutta． S.iv.53-70.,12,1
132216,en,21,channagarika,channāgarikā,Channāgarikā,Channāgarikā：A secondary division of the  Vajjiputtakas．Mhv.v.7； Dpv.v.46；   Mbv.97.,12,1
132236,en,21,channapatha,channapatha,Channapatha,Channapatha：The section of the Mahāummagga Jātaka which tells of Mahosadha’s first meeting with Amarādevī and the riddle in which she indicated the way to her house （J.vi.363-5）．<br><br> <br><br>It is sometimes called the Amarādevī-pañha （J.i.424）.,11,1
132274,en,21,channovada-sutta,channovāda-sutta,Channovāda-Sutta,Channovāda-Sutta：Records the same incidents as Channa Sutta （3）． M.iii.263ff.,16,1
132306,en,21,chapana sutta,chapāna sutta,Chapāna Sutta,Chapāna Sutta：If a man were to catch six animals - a snake，a crocodile，a bird，a dog，a jackal and a monkey - and tether them with ropes，they would struggle to be free and to make off，each to his own range or pasture．So do a man’s six senses．If the animals are strongly tethered，they will，with time，grow weary and rest．So will the six senses if one practises attention to the body．S.iv.197； cp．Vsm.484.,13,1
132325,en,21,chapata,chapata,Chapata,Chapata：See   Saddhammajotipāla.,7,1
132346,en,21,chaphassayatanika-sutta,chaphassāyatanika-sutta,Chaphassāyatanika-Sutta,Chaphassāyatanika-Sutta：A group of three suttas concerning the   sixfold sphere of contact．S.iv.43f.,23,1
132356,en,21,chappaccayadipani,chappaccayadīpanī,Chappaccayadīpanī,Chappaccayadīpanī：A work on Pāli prosody by Suddhammañāna．Bode，  op．cit.，26.,17,1
132616,en,21,chatapabbata,chātapabbata,Chātapabbata,Chātapabbata：A mountain，slightly over two yojanas to the south-east of Anurādhapura．At the foot was a bamboo-grove in which grew three bamboo-stems，each being a waggon-pole in girth - known as latāyatthi，kusumayatthi and sakunayatthi - because of Devānampiyatissa’s good fortune （Mhv.xi.10； Dpv.xi.15，19； Sp.i.74．For an explanation of these yatthis see IHQ.vi.571ff）．Saddhātissa afterwards built a vihāra there，called the Chātavihāra （MT.300）．The Anguttara Commentary （i.15） has a reference to a novice dwelling in Chātapabbata who came to grief after hearing a woman’s voice.,12,1
132647,en,21,chatta,chatta,Chatta,Chatta：<i>1．Chatta.</i>-A youth，son of the brahmin of theNānacchanda Jātaka．He received from the king a chariot drawn by lilywhite thoroughbreds．J.ii.428f.<br><br><i>2．Chatta.</i>-Son of the king of Kosala．His story is given in the Brahā-chatta Jātaka.<br><br><i>3．Chatta.</i>-A brahmin youth of Setavyā．He studied under Pokkharasāti atUkkatthā and，having finished his course； returned home for money wherewith to pay his teacher．On the way back to Setavyā he was met by the Buddha，who taught him three stanzas，on the virtues of the Buddha，the Dhamma and the Sangha，and made him take the five precepts．As he proceeded along his road，Chatta was attacked by robbers and killed．He was reborn in Tāvatimsa，and when all his relations，his teacher and others were assembled for his funeral ceremony，he came into their midst，conveyed by his thirty-league vimāna，and made obeisance to the Buddha who was present，and declared to him his great indebtedness for his compassion．The Buddha preached to the assembled multitude，and Chatta and his parents became Sotāpannas．Vv.v.3； VvA.229ff； the story is often quoted - e.g.，Sp.i.172； MA.i.256； and the stanzas taught by the Buddha，as mentioned above，have become famous - e.g.，DA.i.230； MA.i.107； AA.i.303.<br><br><i>4．Chatta.</i>-A Tamil general of Elāra in charge of the fort at Mahiyangana．He was killed by Dutthagāmani．Mhv.xxv.7.,6,1
132684,en,21,chattadayaka thera,chattadāyaka thera,Chattadāyaka Thera,Chattadāyaka Thera：An arahant．Ninety-four kappas ago he was a king and his son became a Pacceka Buddha．<br><br> <br><br>One day，while seeking his son，he came across his funeral pyre； he worshipped it and placed over it his parasol as a mark of respect．<br><br> <br><br>Twenty-five kappas ago he was king seven times under the name of Mahāraha．Ap.i.244f.,18,1
132693,en,21,chattadhichattiya,chattādhichattiya,Chattādhichattiya,Chattādhichattiya：See   Adhichattiya.,17,1
132701,en,21,chattaggahaka-vapi,chattaggāhaka-vāpī,Chattaggāhaka-vāpī,Chattaggāhaka-vāpī：A tank built by a parasol-bearer   （chattaggāhaka），the husband of Sanghā （Cv.xxxviii.3）.,18,1
132704,en,21,chattaguhinda,chattaguhinda,Chattaguhinda,Chattaguhinda：The Pāli name of Kyansitthā，son of Anorata，king of   Pagan．（Sās.75； Bode，op．cit.15，n.5）.,13,1
132779,en,21,chattapani,chattapāni,Chattapāni,Chattapāni：<i>1．Chattapāni.-</i>An upāsaka of Sāvatthi．He was an Anāgāmī according to the Jātaka account （J.i.381f.） and a Sakadāgāmi according to the DhA．（i.380f.）.<br><br>Once，when listening to the Buddha’s teaching，he failed to notice and do reverence to the king，Pasenadi，who arrived during the discourse．Later，when summoned to the king’s palace，he went with every sign of respect and paid obeisance to the king．When asked why he had not so behaved on the previous occasion，Chattapāni replied that such an action would have been discourteous to the Buddha．Thereupon Pasenadi asked him to act as instructor in the Dhamma to the women of the palace，but he refused the invitation，deeming that such a course would be unseemly and unwise．The task was therefore given to Ananda．DhA.i.380f； cp．Vin.iv.157．The story is also found in J.i.381f，with several variations in detail．There we are told that the Buddha，seeing that the king was displeased，made special mention to him of Chattapāni’s attainments.<br><br><i>2．Chattapāni.</i>-The barber of King Yasapāni．His story is related in the Dhammaddhaja Jātaka．He had four virtues - he was free from envy，drank no intoxicants，had no strong desires and no wrath．In one of his previous lives he was a king whose queen carried on intrigues with sixty-four of the slaves．Having failed to tempt the Bodhisatta，she spoke calumny against him and had him put in prison．But he explained the matter to the king and was released．From that time the king gave up envy．In another birth he was a king ofBenares，strongly addicted to drinking and meat-eating； one day the meat prepared for him was eaten by the palace dogs．It was fast-day，and as there was no meat in the town the cook sought the queen’s advice．When the king sat down to eat，his small son，whom he much loved，was brought to him in the hope that he might forget to ask for meat．But the plan failed，and in his drunkenness he twisted his son’s neck and had his flesh cooked for him to eat．Thence-forth he refrained from strong drink and meat-eating.<br><br>Two other births of Chattapāni are mentioned，once as Kitavāsa and once as Araka．He is identified with Sāriputta．J.ii.186-96.,10,1
132799,en,21,chattapasada,chattapāsāda,Chattapāsāda,Chattapāsāda：A building in Anurādhapura，probably attached to the   king&#39；s palace．There King Bhātika distributed gifts to the monks   （Mhv.xxxiv.65； MT.663）．Sirināga repaired the building．Mhv.xxxvi.26.,12,1
132835,en,21,chattavaddhi,chattavaddhi,Chattavaddhi,Chattavaddhi：The spot in Mahāmeghavana where Moggallāna I   presented his parasol to the monks as a mark of homage．A parivena called by   the same name was built there．Mhv.xxxix.32.,12,1
132841,en,21,chattavimana,chattavimāna,Chattavimāna,Chattavimāna：See Chatta （3）.,12,1
133059,en,21,chattunnatavapi,chattunnatavāpi,Chattunnatavāpi,Chattunnatavāpi：A tank in Ceylon，repaired by Parakkamabāhu I． Cv.lxviii.43.,15,1
133107,en,21,chava,chāva,Chāva,Chāva：See Upaka Ajivaka.,5,1
133138,en,21,chavaka jataka,chavaka jātaka,Chavaka Jātaka,Chavaka Jātaka：The Bodhisatta was once born as a candāla．His wife，being with child，yearned to eat a mango，and he went by night to the king’s garden to try and get one．But day broke before he could escape and he remained perched in the tree．While he was there，the king came with his chaplain and，sitting on a high seat at the foot of the tree，learnt the Law from the chaplain，who occupied a low seat．The Bodhisatta climbed down from the tree and pointed out to them their error．The king，being very pleased，made him ruler of the city by night and placed round his neck the garland of red flowers which he himself was wearing．Hence the custom of the lords of the city to wear a wreath of red flowers.<br><br>The story was related in reference to the Chabbaggiya monks，who preached the Doctrine to those who sat on a higher seat than they themselves．J.iii.27ff.,14,1
133153,en,21,chavalata sutta,chavālāta sutta,Chavālāta Sutta,Chavālāta Sutta：Some people are bent neither on their own profit nor on that of others，some only on another’s profit，some only on their own，and yet others on the profit of both themselves and others．He who belongs to the first class is like a firebrand from a funeral pyre，blazing at both ends，smeared with dung in the middle，useless for any purpose．A.ii.95.,15,1
133169,en,21,chavasisa,chavasīsa,Chavasīsa,Chavasīsa：A charm which gave the power of saying where a dead   person was born，by tapping on his skull with one&#39；s finger-nail，even three   years after death．Vangīsa knew the charm．ThagA.ii.192； AA.i.150，cp． Migasira.,9,1
133206,en,21,chavi-sutta,chavi-sutta,Chavi-Sutta,Chavi-Sutta：Dire are gains，favours and flattery； they cut the   skin，the flesh，right down to the marrow．S.ii.237.,11,1
133716,en,21,cheta-sutta,cheta-sutta,Cheta-Sutta,Cheta-Sutta：See Kassapagotta Sutta.,11,1
133765,en,21,chetva-vagga,chetvā-vagga,Chetvā-Vagga,Chetvā-Vagga：The eighth chapter of the Devatā Samyutta （S.i.41ff）． v.l．Jhatvā．On the title of the sutta see KS.i.58，n.1.,12,1
133916,en,21,chiggala sutta,chiggala sutta,Chiggala Sutta,Chiggala Sutta：<i>1．Chiggala Sutta</i>.-Once，at the Kūtagārasālā in Vesāli，Ananda saw Licchavi youths practising archery，shooting through even a small keyhole （chiggala） without a miss．He reported this to the Buddha，who remarked that those who penetrate the meaning of dukkha，etc.，do a far more difficult thing （S.v.453f）.<br><br><i>2．Chiggala Sutta.</i>-It is more probable that a blind turtle，rising to the surface only once in a hundred years，should put his neck through a yoke （chiggala） with a single hole，floating about in the ocean，than that a fool who has gone to the Downfall should become a man again （S.v.455； cp．M.iii.169； Thig.500）.<br><br><i>3．Chiggala Sutta.</i>-Similar to 2．It is more probable that a turtle，etc．．．.，than that one should get birth in a human form，or that a Tathāgata should arise in the world，or that the Dhamma and Vinaya proclaimed by a Tathāgata should be shown in the world．See alsoTālacchiggala Sutta （S.v.456）.,14,1
134124,en,21,chindi-sutta,chindī-sutta,Chindī-Sutta,Chindī-Sutta：Devadatta brought schism into the Order because his   heart was possessed by gains，flattery，etc．（S.ii.239）.,12,1
134842,en,21,cina,cīna,Cīna,Cīna：The Pāli name of China．It is several times mentioned in the Milindapañha （121，327），once as a place where ships congregate （359）．Nāgasena speaks （121） of a contemporary Cīnarājā who could charm the ocean by an Act of Truth and could enter the ocean to a distance of one league in his chariot drawn by lions，the waves rolling back at his approach．<br><br> <br><br>The Apadāna （ii.359） speaks of the Cīnarattha in a list of countries and tribes．<br><br> <br><br>The Commentaries （E.g.，VibbA.159） speak of the softness of Chinese silk （Cīnapata）.,4,1
134854,en,21,cinamala,cīnamāla,Cīnamāla,Cīnamāla：See Cinnamāla below.,8,1
134932,en,21,cinca,ciñcā,Ciñcā,Ciñcā：A Paribbājaka of some ascetic Order．When the heretics of this Order found that their gains were grown less owing to the popularity of the Buddha，they enlisted the support of Ciñcā in their attempts to discredit him．She was very beautiful and full of cunning，and they persuaded her to pretend to pay visits to the Buddha at Jetavana．She let herself be seen going towards the vihāra in the evening，spent the night in the heretics’ quarters near by，and in the morning men saw her returning from the direction of the vihāra．When questioned，she said that she had passed the night with the Buddha．After some months she simulated pregnancy by tying a disc of wood round her body and appearing thus before the Buddha，as he preached to a vast congregation，she charged him with irresponsibility and callousness in that he made no provision for her confinement．The Buddha remained silent，but Sakka’s throne was heated and he caused a mouse to sever the cords of the wooden disc，which fell to the ground，cutting Ciñcā’s toes．She was chased out of the vihāra by those present，and as she stepped outside the gate the fires of the lowest hell swallowed her up （DhA.iii.178f； J.iv.187f； ItA.69）.<br><br>In a previous birth，too，she had helped in various ways to harm the Bodhisatta．For details see：<br><br>  Culla-Paduma Jātaka （No.193）  Mahā-Paduma Jātaka （No.472）  Bandhana-mokkha Jātaka （No.120）  Vānarinda Jātaka （No.57）  Vessantara Jātaka （No.547）  Sumsumāra Jātaka （No.208）  Suvannakakkata Jātaka （No．389）It is stated （Ap.i.299； UdA.263f） that the Buddha was subjected to the ignominy of being charged by Ciñcā with incontinence，because in a previous birth he had reviled a Pacceka Buddha．<br><br>v.l．Ciñcī； cp．Sundarī 3.,5,1
135024,en,21,cinnamala,cinnamāla,Cinnamāla,Cinnamāla：A king of fifty thousand kappas ago，a former birth of   Kassapa Thera （or Sereyyaka） （ThagA.i.178； Ap.i.155）．v.l．Cinamāla.,9,1
135092,en,21,cinta sutta,cintā sutta,Cintā Sutta,Cintā Sutta：1．Cintā Sutta.-Unprofitable reasoning about the world，life，etc.，should be abandoned．Thoughts about Ill，etc.，should be cultivated．S.v.418.<br><br> <br><br>2．Cintā Sutta.-Once a man，having left Rājagaha，came to the Sumāgadhā Lotus Pond and started speculating about the world．He then saw a whole army entering a lotus-stalk．Thinking himself mad，he returned to the town，where he told people what he had seen； they confirmed his belief in his madness．But，in fact，said the Buddha，what he saw was real； he saw the Asura-host running away from the Devas and escaping through a lotus stalk．It is，therefore，unprofitable to speculate about the world．S.v.446f.,11,1
135116,en,21,cintamani,cintāmanī,Cintāmanī,Cintāmanī：1．Cintāmanī，Cintāmanikā.-The name of a Vijjā，whereby the thoughts of others can be read by observing them．DA.ii.389； AA.i.399.<br><br> <br><br>2．Cintāmanī.-Wife of the Treasurer Gandha．When Bhattabhatika had fulfilled his contract with Gandha，the latter ordered that all the members of his household，with the exception of Cintāmanī，should wait on Bhattabhatika．DhA.iii.90.,9,1
135446,en,21,cira,cīrā,Cīrā,Cīrā：A seven-year-old novice，an arahant who offered to perform a miracle herself，so that the Buddha might be saved the trouble of performing theTwin Miracle．<br><br>She offered to fetch Sineru，theCakkavālapabbata and Himavā，and to soar over their tops like a wild goose （DhA.iii.211）．<br><br>She is probably identical with the Bhikkhunī mentioned in the Samyutta Nikāya （i.213） as having won the praise of a Yakkha.,4,1
135492,en,21,ciragumba,ciragumba,Ciragumba,Ciragumba：The residence of Ambakhādaka-Mahātissa； it was probably   a monastery．Vsm.43.,9,1
135640,en,21,ciramatika,cīramātikā,Cīramātikā,Cīramātikā：An irrigation canal，the taxes from which King Mahānāga   gave to the Mahāvihāra （Cv.xli.100）．The canal probably led out of the   Cīravāpi.,10,1
135746,en,21,cirappa,cirappa,Cirappa,Cirappa：A king of fifteen kappas ago，a previous birth of   Abbhañjanadāyaka Thera．Ap.i.236.,7,1
135946,en,21,ciravapi,cīravāpi,Cīravāpi,Cīravāpi：A tank in Ceylon built by King Mahāsena．Mhv.xxxvii.49.,8,1
135948,en,21,ciravasi,ciravāsī,Ciravāsī,Ciravāsī：The son of Bhadragaka．Bhadragaka visited the Buddha and   told him that he was always anxiously waiting for news of Ciravāsī，who was   away at school．S.iv.329； SA.iii.103.,8,1
136122,en,21,citakanibbapaka thera,citakanibbāpaka thera,Citakanibbāpaka Thera,Citakanibbāpaka Thera：An arahant．Thirty-one kappas ago he   sprinkled perfumed water on the pyre of Vessabhū Buddha and so extinguished it   （Ap.ii.408）．He is probably identical with Abhibhūta Thera．ThagA.i.372f.,21,1
136127,en,21,citakapujaka thera,citakapūjaka thera,Citakapūjaka Thera,Citakapūjaka Thera：1．Citakapūjaka Thera.-An arahant．Ninety-one kappas ago a Pacceka Buddha，named Ananda，died in the forest and the Thera，who was then a deva，descended from the deva-world and burned the Pacceka Buddha’s body on a pyre （Ap.i.227）.<br><br> <br><br>2．Citakapūjaka Thera.-An arahant．In the time of Sikhī Buddha he was a tree-sprite on a rājāyatana-tree．At the Buddha’s death he made offerings of flowers and music and perfume at the Buddha’s funeral pyre．Thirty-one kappas ago，he became king sixteen times，under the name of Uggata （Ap.i.151）.<br><br> <br><br>3．Citakapūjaka Thera.-An arahant．Ninety-four kappas ago，while wandering along the Candabhāgā River，he saw the Buddha’s funeral pyre and made offering to it of seven māluvā-flowers．Seventy-seven kappas ago he became king seven times，under the name of Patijagga （Ap.i.237）.<br><br> <br><br>4．Citakapūjaka Thera.-An arahant．He offered sāla-flowers at the pyre of a Pacceka Buddha named Jalajuttama，one hundred thousand kappas ago （Ap.i.292f）.,18,1
136172,en,21,citra,citrā,Citrā,Citrā：The name of certain Supannas． D.ii.259.,5,1
136289,en,21,citta,citta,Citta,Citta：The Bodhisatta was once born as a Candāla in Ujjeni in the kingdom of Avanti．He was called Citta and his brother Sambhūta．One day，when they were out sweeping，two rich women on their way to the park noticed them and turned back．Their followers，disappointed at their loss of a picnic，beat the two Candālas．<br><br>Then the brothers went to Takkasilā to study．Citta became very proficient，and was sent one day，in place of his teacher，to the house of a villager who had invited the teacher and his pupils．But while there，in a moment of forgetfulness，the brothers used the Candāla dialect，and having thus disclosed their caste，were driven out of Takkāsilā.<br><br>In their next birth they became does and in a subsequent birth ospreys．They were always together and always met their death together．Later Citta was born as the son of the chaplain of Kosambī，and Sambhūta as son of the king ofUttarapañcāla．Citta，becoming an ascetic at the age of sixteen，remembered his past births．He waited till Sambhūta had reigned for fifty years，and knowing that he also had some recollection of his previous existences，taught a stanza to a lad and sent him to recite it before the king．Sambhūta heard the stanza，remembered his brother，and，after inquiry，visited Citta，who had then gone to the royal park．There Citta gave him counsel，and not long after Sambhūta renounced the world．After death they were both born in the Brahma world.<br><br>Ananda is identified with Sambhūta．The story was told in reference to two monks，colleagues of Mahā-Kassapa，who were greatly devoted to each other．J.iv.390-401.,5,1
136290,en,21,citta,citta,Citta,Citta：<i>1．Citta （called Cittagahapati）.</i>-A householder ofMacchikāsanda，where he was Treasurer．He was later declared by the Buddha to be pre-eminent among laymen who preached the Doctrine （A.i.26）．On the day of his birth the whole city was covered knee-deep with flowers of various hues，hence his name．<br><br>When Mahānāma visitedMacchikāsanda，Citta，pleased with his demeanour，invited him to his park，the Ambātakārāma，and built for him a monastery there．And there the Elder preached to Citta the Salā-yatana-vibhatti and Citta became an Anāgāmī．Thereafter many monks visited the Ambātakārāma and accepted Citta’s hospitality．Among them was Isidatta，a former acquaintance of Citta，but Isidatta left when he found that his identity had been discovered．Mahānāma and Mahaka did likewise，after having performed miracles at the request of Citta．<br><br>The Citta Samyutta （S.iv.282ff） contains a record of conversations between Citta and members of the Order，among whom，besides those already mentioned，were Kāmabhū and Godatta．Citta is also said to have had discussions withNigantha Nātaputta andAcela Kassapa and to have refuted their views.<br><br>A Thera named Sudhamma was a permanent resident in the Ambātakārāma and was looked after by Citta．Once，when the two Chief Disciples and several other eminent Elders came to the Ambātakārāma，Citta invited first these and then Sudhamma； the latter，feeling slighted，blamed Citta beyond measure，but the Buddha，hearing of this，sent Sudhamma to ask for Citta’s pardon （Vin.ii.15ff； DhA.ii.74f； for details see Sudhamma）.<br><br>Some time later，Citta visited the Buddha．He was accompanied by two thousand others and took with him five hundred cartloads of offerings to the Buddha and the Order．As he fell at the feet of the Buddha，flowers of five hues showered from the sky and the Buddha preached to him theSalāyatana-vibhatti．For a fortnight he continued distributing his gifts to the Order and the devas filled his carts with all kinds of valuables （AA.i.210）.<br><br>When Citta lay ill just before his death，devas visited him and advised him to wish for kingship among them，but he refused to aspire to anything so impermanent，and instructed the devas and his kinsfolk gathered round him，telling them of the Buddha and his teachings （S.iv.302f）．He is regarded as the ideal layman （E.g.，at A.i.88； ii.164； iii.451）.<br><br>He owned a tributary village called Migapattaka （SA.iii.93）.<br><br>In the time of Padumuttara Buddha，Citta conceived his desire to be placed first among laymen in the teaching of the Dhamma．In the time of Kassapa Buddha he was a huntsman．One day，seeing a monk in a glen，and being pleased thereat，he hurried home，prepared a meal and brought it to the monk，together with flowers he had gathered on the way．After the offering，he made a wish that he should never lack for tribute and that showers of flowers should fall on him．In the deva-world he surpassed all others in his great beauty （AA.i.209）．In the Bhisa Jātaka （J.iii.314），he is identified with the slave.<br><br>Though Citta was not an arahant，he possessed the patisambhidā of a probationer （sekha）．Vsm.442.<br><br><i>2．Citta.</i>-The Bodhisatta born as a Candāla．For details see theCitta-Sambhuta Jātaka.<br><br><i>3．Citta，Cittaka.</i>-A deer，brother of Rohanta，the Bodhisatta．He is identified with Ananda．For details see theRohantamiga Jātaka.<br><br><i>4．Citta called Hatthirohaputta （Hatthisāriputta）</i>.-A thera，son of an elephant trainer，who，having entered the Order，studied under the Buddha and gained special proficiency in distinguishing subtle differences in the meanings of words．Six times he left the Order and six times returned．His last quarrel was with Mahā Kotthita，who objected to his constant interruptions of the Elder’s discussions regarding the Abhidhamma．（This incident is recorded at A.iii.392ff）．<br><br>It is said （DA.ii.378f.； AA.ii.688） that in the time ofKassapa Buddha，Citta and a friend entered the Order．When the friend expressed a desire to return to household life，Citta encouraged him to do so，coveting his belongings．This was the reason for Citta’s inability to remain in the Order．He was a friend ofPotthapāda，and when he had returned for the sixth time to a householder’s life，Potthapāda brought him to the Buddha．Citta listened to their conversation and asked questions regarding personality．At the end of the discourse （recounted in the Potthapāda Sutta） Citta once more joined the Order，never again to leave it，for he soon after became an arahant （D.i.199ff）.<br><br>The Kuddāla Jātaka （J.i.311f） gives the circumstances in which he first joined the Order．He was a youth of good family at Sāvatthi．One day，while on his way home from ploughing，he received from the bowl of a certain Elder some rich and dainty food．In order to gain similar food for himself，he became a monk，but soon after，lust overcame him and he left the homeless life．Even after he became an arahant his colleagues are said to have taunted him，asking when he would be leaving them，and it was only when the Buddha told them that such a time would never be were they satisfied.<br><br>The same story，except for certain details，is also found in the Dhammapada Commentary （DhA.i.305ff），but there Citta is called Cittahattha，and a different explanation is given of his name：esa cittavasiko hutvā vicarati ti Cittahatthan ti nāmam karimsu．It is further stated that on the last occasion of his leaving home he saw his pregnant wife lying asleep and was so filled with revolt that he returned to the Order．He started forth at once，a yellow robe tied round his waist，and as he walked to the vihāra，he became asotāpanna．The monks were at first reluctant to re-ordain him，but his importunity was so great that they relented，and in a few days he became an arahant.<br><br><i>5．Citta.</i>-One of the chief lay supporters ofSujāta Buddha．Bu.xiii.30.<br><br><i>6．Citta.</i>-A Thera of Ceylon．King Mahādāthika Mahā-nāga had a young and beautiful queen，named Damiladevī．One day，when she was worshipping at the Ambatthala at Cetiyagiri，Citta，who had joined the Order in his old age，fell in love with her and behaved as one mad，constantly repeating to himself ”beautiful as Damiladevī.” Even when told of her death，which took place soon after，he refused to believe the news and continued as before； he became，therefore，known as Ummattaka Citta．AA.i.13.<br><br><i>7．Citta.</i>-A herdsman，servant of Dīghagāmani．He was put to death by the brothers of Ummāda-Cittā，because he refused to promise to kill Ummāda-Cittā’s child should it be a boy．He was reborn as a Yakkha．SeeCittarāja．Mhv.ix.22f.； MT.278.<br><br><i>8．Citta</i>.-A minister，spoken of as Cittamahāmatta．He was very generous and kept in his house a gong，by sounding which monks could obtain the requisites at any time．Each day he spent sixty kahāpanas for the supply of medicines alone．VibhA.341.<br><br><i>9．Citta</i>.-A city where Mangala Buddha performed his Twin Miracle．BuA.119.,5,1
136306,en,21,citta,cittā,Cittā,Cittā：<i>1．Cittā.</i>-One of the four wives of Māgha．Māgha and his companions erected a hall，and Cittā had a flower garden laid out close by wherein she grew every kind of flowering tree，shrub and creeper．As a result she was reborn in Tāvatimsa as Sakka’s consort，and the Cittalatāvana came into being for her pleasure．DhA.i.269f； J.i.201f.<br><br><i>2．Cittā.</i>-A Therī．She was the daughter of a leading citizen of Rājagaha．Hearing the Buddha preach，she entered the Order under Pajāpatī Gotamī．In her old age she went to Gijjhakūta and there，after meditation，she attained arahantship.<br><br>Ninety-four kappas ago she was a kinnarā on the bank of the Canda-bhāgā and there offered flowers to a Pacceka Buddha （Thig.vs.27f.； ThigA.33f）．She is probably identical with Nalamālikā of the Apadāna （ii.528f）.<br><br><i>3．Cittā.</i>-One of the five queens of Okkāka．DA.i.278； SNA.i.352； MT.131.<br><br><i>4．Cittā</i>.-See Ummāda-Cittā.<br><br><i>5．Cittā.</i>-One of the chief lay women supporters of Sobhita Buddha．Bu.vii.23.<br><br><i>6．Cittā.</i>-A laywoman who was among the chief supporters of Sikhī Buddha．Bu.xxi.22.<br><br><i>7．Cittā.</i>-Daughter of the Madda king and wife of Sumitta，son of Sīhabāhu．MT.269； Mhv.viii.7.,5,1
136317,en,21,citta-samyutta,citta-samyutta,Citta-Samyutta,Citta-Samyutta：The sixty-first section of the Samyutta Nikāya   （S.iv.281-305）．It contains records of discussions by Cittagahapati of   Macchikāsanda.,14,1
136320,en,21,citta-sutta,citta-sutta,Citta-Sutta,Citta-Sutta：Preached in answer to a question by a deva．The world   is led by thought （citta） and plagued by it．S.i.39； cf．A.ii.177.,11,1
136322,en,21,citta-vagga,citta-vagga,Citta-Vagga,Citta-Vagga：The third chapter of the Dhammapada.,11,1
136435,en,21,cittacula,cittacūla,Cittacūla,Cittacūla：A tortoise．For details see the  Bhūridatta Jātaka．J.vi.162f.,9,1
136449,en,21,cittadassi,cittadassī,Cittadassī,Cittadassī：A mythical king，descendant of Mahāsammata．Dpv.iii.41.,10,1
136534,en,21,cittagara-vagga,cittāgāra-vagga,Cittāgāra-Vagga,Cittāgāra-Vagga：The fifth chapter of the Bhikkhunī Pācittiya． Vin.iv.298ff,15,1
136567,en,21,cittagutta,cittagutta,Cittagutta,Cittagutta：<i>1．Cittagutta Thera.</i>-An arahant．He lived at the Bodhimanda-vihāra，and was present，with thirty thousand monks，at the foundation of the Mahā-Thūpa．Mhv.xxxix.41； Dpv.xix.6.<br><br><i>2．Cittagutta.</i>-An Elder living in the Kurandaka Cave．In the cave was a beautiful painting of the Renunciation of the Seven Buddhas，but he never saw it，though he lived there for sixty years．Three times the king sent for him，but he refused to go until the king decreed that no infant in the country should suck milk until the Elder should visit the palace．He dwelt in the palace for seven days and always pronounced the same blessing，no matter who saluted him：”May the king be happy.” On the Elder’s return to the cave，the deity in the ironwood tree outside stood holding a torch and the Elder attained arahantship （Vsm.38）．It may be the same Elder who is mentioned elsewhere （Vsm.171） as having developed tejo-kasina on regarding the flame of a lamp on his return to the vihāra after listening to the Dhamma，and again pīta-kasina when he saw on Cittalapabbata a seat spread with pattanga-flowers （Vsm.173）.<br><br><i>3．Cittagutta.</i>-An arahant．He lived in Ambapāsāna，in the village of Anganakola．He was a fluent speaker，and while yet a puthujjana，preached the Rathavinīta Sutta at the Lohapāsāda to a gathering of twelve thousand monks and nuns．In his explanation he referred to the glories of the Relic Chamber in the Mahā-Thūpa．Though he described them in great detail，yet the Elder Mahā Tissa，teacher of Asathakammika-Tissa，being present，told him that his description was incomplete （MT.552f）．The story is told to indicate the magnitude of the glories of the Relic Chamber.,10,1
136578,en,21,cittahatthisariputta sutta,cittahatthisāriputta sutta,Cittahatthisāriputta Sutta,Cittahatthisāriputta Sutta：A number of Elders* were talking on the Abhidhamma in the Migadāya in Isipatana，when Citta-Hatthisāriputta broke into their talk．Mahā Kotthita rebuked him，and，on being remonstrated with by Citta’s friends，Mahā Kotthita implied by means of various similes that Citta was not the wise man they thought him to be，and that he would，without doubt，return again to the lay life．This prediction proved true，but Citta came back once more to the Order，and shortly afterwards became an arahant （A.iii.392ff）.<br><br>*The DA．（ii.378） which refers to this incident says that the talk took place between Moggallāna andKotthita.,26,1
136657,en,21,cittaka thera,cittaka thera,Cittaka Thera,Cittaka Thera：Son of a wealthy brahmin of Rājagaha．He heard the Buddha preach at Veluvana and，having entered the Order，practised meditation in a wooded spot，ultimately achieving arahantship.<br><br>In the time of Vipassī Buddha he offered him flowers in homage （Thag.22； ThagA.i.77）.<br><br>He is probably identical with Tīnikinkinipupphiya Thera of the Apadāna．Ap.ii.433.,13,1
136854,en,21,cittakuta,cittakuta,Cittakuta,Cittakuta：A mountain in Himavā，one of the five ranges round Anotatta．It is composed of all kinds of precious metals （SNA.ii.437； AA.ii.759； UdA.300； Ap.i.50，414； PsA.15； Vsm.650）．It is famed as the abode of golden swans living in a golden cave （Kañcanaguhā） on the top of the mountain，sometimes as many as ninety thousand in number （E.g.，J.ii.107； iii.208，247； iv.424，etc）．There also theDhattarattha swans lived （J.v.337）.<br><br>The name is sometimes （E.g.，J.iv.212； v.338） spelt Citrakūta．It is generally identified with Kāmptanāthgiri in Bundelkhand，an isolated hill on the Paisunī or Mandākinī River．Law：Geog．of Early Bsm.40.,9,1
136859,en,21,cittakuta-dvarakotthaka,cittakūta-dvārakotthaka,Cittakūta-dvārakotthaka,Cittakūta-dvārakotthaka：The entrance to Tāvatimsa； it formed a   door into Sudassanagiri and was surrounded by images of Indra．J.vi.125f.,23,1
136866,en,21,cittakutalatavana,cittakūtalatāvana,Cittakūtalatāvana,Cittakūtalatāvana：See Cittalatāvana.,17,1
136900,en,21,cittalapabbata,cittalapabbata,Cittalapabbata,Cittalapabbata：A Thera．Seized by discontent，he asked his teacher’s consent to leave the Order．The latter，seeing his upanissaya，asked him to build a hut for his use，not omitting his religious duties the while．Tissa consented，and，having finished the hut and spread the bed，he informed his teacher，who said，”Now that you have done this work with such great pains，why not spend one night in the hut?” Tissa did so，and during the night，while reflecting on what he had accomplished，his heart was filled with joy and he became an arahant．AA.i.26f.,14,1
136901,en,21,cittalapabbata,cittalapabbata,Cittalapabbata,Cittalapabbata：A mountain in Rohana on which Kākavanna-Tissa built a vihāra （Mhv.xxii.23） and Vasabha ten thūpas （Mhv.xxxv.81）．Dāthopatissa gave to the vihāra the village of Gonnavitthi （CV.xlv.59）．The mountain is described as being healthy （utusappāya） （MT.552），and sometimes there lived on it as many as twelve thousand monks （VibhA.445； Mhv.xxiv.9）．Attached to the vihāra was the Ninkaponnapadhānaghara （VibhA.489） and the Kotagerukapāsāda - the residence of Bhāgineyya Sangharakkhita （MT.552） - and also，probably，a nunnery．（See VibhA.498）．The Elders Mahānāga and Cūlanāga lived at Cittalapabbata for three years （SA.ii.125）．The Commentaries” contain several stories connected with the mountain．（E.g.，VibhA.264，498； DhsA.351，399； AA.i.386； MA.i.18，66，150，223，351，399）．Near by （AA.i.386） was the village of Kālumbara and the bathing place of Kuruvakatittha （MA.ii.1024）．It was evidently a very important monastic centre in Ceylon，and is mentioned on a par with Abhayagiri and Cetiyapabbata （DA.ii.478）．Cittalapabbata is sometimes called Cittalakūta．E.g.，Mhv.xxxv.81.,14,1
136921,en,21,cittalata-vagga,cittalatā-vagga,Cittalatā-Vagga,Cittalatā-Vagga：The second chapter of the Vimāna Vatthu.,15,1
136925,en,21,cittalatavana,cittalatāvana,Cittalatāvana,Cittalatāvana：<i>1．Cittalatāvana</i>.-A pleasance，five hundred leagues in extent，in Tāvatimsa．It came into being through the good deeds performed by Māgha’s wife，Cittā （DhA.i.271-5； J.i.202）．It is said （VvA.94） that the place was so called not only because of its association with Cittā，but also because there grew in it various creepers bearing many coloured flowers．In the pleasance is born the āsāvatī creeper which blossoms only once in a thousand years．ThagA.i.365； J.iii.250.<br><br><i>2．Cittalatāvana.</i>-A park laid out by Parakkamabāhu 1．Cv.lxxix.7.,13,1
136931,en,21,cittalatavimana-vatthu,cittalatāvimāna-vatthu,Cittalatāvimāna-Vatthu,Cittalatāvimāna-Vatthu：The story of a poor man who looked after   his parents，refusing to marry，and engaged in various acts of piety．After   death he was born in a twelve-league vimāna in Tāvatimsa．Vv.vii.1； VvA.299f.,22,1
137232,en,21,cittapariyadana-sutta,cittapariyādāna-sutta,Cittapariyādāna-Sutta,Cittapariyādāna-Sutta：The monk with a corrupt mind cannot achieve   his purpose； the monk with a pure，well-directed mind，can．A.i.6f.,21,1
137253,en,21,cittapassa,cittapassa,Cittapassa,Cittapassa：A cave wherein Pandukābhaya，in the presence of his   people，presented his consort，the Yakkhinī Cetiyā．MT.290.,10,1
137262,en,21,cittapatali,cittapātali,Cittapātali,Cittapātali：A tree in the Asurabhavana （S.v.238） which lives for a whole aeon．When the Asuras were pushed out of the deva-world into their present abode，it was the presence of this tree which revealed to them their where-about （J.i.202； SNA.ii.485； MA.i.476； DhA.i.272）．<br><br>It is said （DhA.i.280） that whenever the Cittapātali blossomed，the Asuras thought of the Pāricchattaka-tree which they had left behind in Tāvatimsa and started making preparations for a war against Sakka.,11,1
137288,en,21,cittapatta,cittapatta,Cittapatta,Cittapatta：A kokila-bird，a previous birth of Lakuntaka-Bhaddiya，during the time of Vipassī Buddha．<br><br> <br><br>The bird，seeing the Buddha，gave him a ripe mango and sang to him，as he ate it，a song of joy．Hence the sweetness of Lakuntaka’s voice．SA.ii.173.,10,1
137330,en,21,cittapokkharani,cittāpokkharanī,Cittāpokkharanī,Cittāpokkharanī：A bathing pond in the Dīpuyyāna，erected by   Parakkamabāhu I．It was adorned with gay pictures，hence，probably，the name． Cv.lxxiii.121.,15,1
137440,en,21,cittaraja,cittarāja,Cittarāja,Cittarāja：1．Cittarāja.-A Yakkha．It was the custom for ancient kings at the time of the Kattika Festival to deck themselves in great array and，standing on the bank of a lake ”in the presence of Cittarāja，” （meaning，probably，in front of his statue） to shoot arrows to the four quarters．J.ii.372.<br><br> <br><br>2．Cittarāja.-A Yakkha whom Pandukābhaya honoured by giving him a settlement at the lower end of the Abhaya tank．On festival days the Yakkha occupied a seat beside the king．The Mahāvamsa （xi.4，84，87，104） says that Citta-rāja was an incarnation of the herdsman Citta （7） who saved Panduka-bhaya’s life，but it is more likely that the Cittarāja mentioned here is identical with Cittarāja （1），and that the festival refers to the Kattika festival.,9,1
137464,en,21,cittaratha,cittaratha,Cittaratha,Cittaratha：A park in Tāvatimsa．Thig.374； ThigA.i.247； Mtu.i.32，  149，etc.； Divy.194.,10,1
137512,en,21,cittasala,cittasālā,Cittasālā,Cittasālā：A hall in Anurādhapura to the east of Thūpārāma，within   sight of the Bodhi-tree．The body of Sanghamittā，as desired by her，was   cremated near the hall and a thūpa was erected over the remains．Mhv.xx.52.,9,1
137848,en,21,cittasena,cittasena,Cittasena,Cittasena：A Gandhabba present at the preaching of theMahāsamaya Sutta （D.ii.258）．<br><br>He is elsewhere （D.iii.204） mentioned as a Yakkha chieftain who should be invoked by the Buddha’s followers when troubled by evil spirits.,9,1
138354,en,21,cittupatthanapasada,cittupatthānapāsāda,Cittupatthānapāsāda,Cittupatthānapāsāda：A hall within the precincts of the king&#39；s   palace in Anurādhapura，where the people waited on the monks with gifts．Here   King Bhātika provided gifts for the monks．Mhv.xxxiv.65； MT.633.,19,1
138463,en,21,civara,cīvara,Cīvara,Cīvara：A teacher in Burma who wrote a tika to Janghadāsa （sic）   （Gv.64）．Elsewhere （Gv.67，74） the same work is ascribed to Vajira.,6,1
138469,en,21,civara sutta,cīvara sutta,Cīvara Sutta,Cīvara Sutta：Once，when Mahā Kassapa was at Veluvana in Rājagaha，Ananda returned from a tour in the Dakkhināgiri，with thirty monks，mostly youths．They were ill-behaved，and Kassapa blamed Ananda for going about with them，calling him ”corn-tramper，” ”despoiler of families，” and，finally，”a boy.” Ananda gently reminded him that being grey-haired he could hardly be called a boy，but Kassapa refused to listen．Thulla-Nandā，hearing of this，vented her displeasure on Kassapa by reminding him that he was once a heretical teacher．Kassapa there-upon remonstrated with Ananda，pointing out that he was a very devoted follower and pupil of the Buddha and relating how，on one occasion，the Buddha accepted from him the gift of his soft robe，giving him，in return，the Buddha’s rag-robe．Well might he，he said，claim to be a real son of the Buddha．S.1217ff,12,1
138532,en,21,civaracetiya,cīvaracetiya,Cīvaracetiya,Cīvaracetiya：A monastery in Ceylon．Kitti，queen of Mahinda IV.，  built three bathing-tanks there．Cv.liv.51.,12,1
138657,en,21,civarakkhandha,cīvarakkhandha,Cīvarakkhandha,Cīvarakkhandha：The eighth chapter of the Mahāvagga of the Vinaya   Pitaka．Vin.i.268ff,14,1
139034,en,21,coda,coda,Coda,Coda：See Cola.,4,1
139081,en,21,codana sutta,codanā sutta,Codanā Sutta,Codanā Sutta：The five things to be observed by one who exhorts another - his speech should be timely，should treat of what has really happened，should be full of gentleness，should concern the good （atthasamhitena），and be uttered with a mind of amity．A.iii.196.,12,1
139165,en,21,codanavatthu,codanāvatthu,Codanāvatthu,Codanāvatthu：A valley （?） near Rājagaha，visited by the Buddha in the course of his wanderings．<br><br> <br><br>Here he laid down a rule，allowing monks to recite the pātimokkha under a learned monk if the leader of their own company should be inefficient．Vin.i.116f.,12,1
139168,en,21,codanavatthu-bhanavara,codanāvatthu-bhānavāra,Codanāvatthu-bhānavāra,Codanāvatthu-bhānavāra：The twenty-seventh section of the third   Khandaka of the Mahāvagga of the Vinaya.,22,1
139338,en,21,cola,cola,Cola,Cola：A country whose people were called Colā．The country extended from the Coromandel coast of South India as far as the Penner River，its capital in mediaeval times being Tanjore．The Ceylon Chronicles mention frequent invasions of Ceylon by the Colā chiefly for purposes of plunder．These invasions were a constant menace to the peace and prosperity of Ceylon，and helped largely in the destruction and disappearance of that country’s literary and artistic works．For details see Mhv．and Cv．passim.,4,1
139341,en,21,cola,colā,Colā,Colā：The people of Cola.,4,1
139372,en,21,colaganga,colaganga,Colaganga,Colaganga：1．Colaganga.-A Damila chief of South India，subdued by Lankāpura （Cv.lxxvi.121）．He was then put to rule over the district of Parittikkundi．Ibid.，lxxvii.8.<br><br> <br><br>2．Colaganga.-King of Ceylon （1196-7 A.C.）．He was the son of King Nissanka’s sister．He slew Vikkamabāhu III．and reigned for nine months．He was then deposed by the general Kitti and his eyes were put out．Cv.lxxx.29ff,9,1
139373,en,21,colagangadeva,colagangādeva,Colagangādeva,Colagangādeva：A Damila chief，conquered by Bhuvanekabāhu I． Cv.xc.32.,13,1
139374,en,21,colagangakumara,colagangakumāra,Colagangakumāra,Colagangakumāra：A son of Gajabāhu．Cv.lxx.238.,15,1
139416,en,21,colakonara,colakonāra,Colakonāra,Colakonāra：A Damila chief，ally of Kulasekhara．He was slain by   the forces of Parakkamabāhu I （Cv.lxxvi.145，163）．There may have been more   than one of this name．See ibid.，vs.181，188； lxxvii，77，86.,10,1
139417,en,21,colakulantaka,colakulantaka,Colakulantaka,Colakulantaka：A village in South India．Cv.lxxvii.53，60.,13,1
139427,en,21,colaraja,colarāja,Colarāja,Colarāja：A minister of Kassapa V．He repaired a parivena in the   Mahāvihāra which had been destroyed．Cv.lii.34.,8,1
139434,en,21,colatirikka,colatirikka,Colatirikka,Colatirikka：A Damila chief，ally of Kulasekhara．Cv.lxxvii.78.,11,1
139456,en,21,coliya-dipankara,coliya-dīpankara,Coliya-Dīpankara,Coliya-Dīpankara：See Dīpankara.,16,1
139526,en,21,cora sutta,cora sutta,Cora Sutta,Cora Sutta：1．Cora Sutta.-An evil monk is like a robber-chief，in that he relies on roughness of the way，the entanglements，the help of the powerful； he gives bribes and works alone．A.iii.128f.<br><br> <br><br>2．Cora Sutta.-There are eight things which lead to speedy disaster in the case of a robber - he strikes those who do not strike back，takes away everything completely，kills women，seduces maidens，robs recluses，despoils the king’s treasury，carries out his activities too near，is unskilled in storing up his gain （A.iv.339）.,10,1
139535,en,21,corabhaya,corābhaya,Corābhaya,Corābhaya：A brigand，who set up his stronghold between Anurādhapura and Cetiyagiri．He once came with his followers to plunder Cetiyagiri monastery，but Dīghabhānaka-Abhaya Thera （q.v．），hearing of his intentions，gave orders that the robbers should be given a meal of the monastery food．This so pleased Corābhaya that from that time he undertook to provide safe passage for all pilgrims to Cetiyagiri （Sp.ii.474）.<br><br>Corābhaya is generally classed with Coranāga and，both are said to have been born after death in Lokantarikaniraya with bodies three gāvutas in height．AA.ii.532； MA.ii.920； DA.ii.433.,9,1
139618,en,21,corakamaha-vihara,corakamahā-vihāra,Corakamahā-vihāra,Corakamahā-vihāra：A vihāra in Ceylon，the residence of Mahāmitta． In the vihāra was the Kurandaka-Cave （q.v.）．Vsm.38.,17,1
139626,en,21,corakandaka,corakandaka,Corakandaka,Corakandaka：See Korandaka.,11,1
139649,en,21,corambagama,corambāgāma,Corambāgāma,Corambāgāma：A village in Rohana．Cv.lxxv.15.,11,1
139651,en,21,coranaga,coranāga,Coranāga,Coranāga：King of Ceylon （3 B.C.-9 A.C.）．He was the son of Vattagāmani and his name was Mahānāga （Mhv.xxxiii.45）．During the reign of Mahācūli Mahātissa he was a rebel and came to the throne after Mahācūli’s death．He destroyed eighteen vihāras which had refused to shelter him as a rebel．He was poisoned by his queen Anulā （Mhv.xxxiv.11ff）．It is said （MA.ii.920； DA.ii.433； AA.ii.532） that after death he was born in the Lokantarikaniraya with a body three gāvutas in height.,8,1
139822,en,21,coriyassara,coriyassara,Coriyassara,Coriyassara：A village in Ceylon．VibhA.447.,11,1
140004,en,21,cula,cūla,Cūla,Cūla：An Elder of Ceylon．He once went to Jambudīpa，embarking at Mahātittha in a boat，in which he dwelt in seclusion．On the way across，while looking at the ocean，he developed āpokasina （Vsm.170）.<br><br>Another thera of the same name is mentioned in the Commentaries and is described as a Samyuttabhānaka．It is said that because he dwelt in mettā poison had no effect on him （Vsm.313； AA.i.865）．He probably lived in the time of the Brāhmanatissabhaya （q.v.）．His colleagues were Isidatta and Mahāsona．During the time of the peril，he took leave of his colleagues and went to worship at the Mahāvihāra．He found it empty and started for the south，when the sprite of a neighbouring tree，assuming human form，looked after him and escorted him to a village near the Jajjaranadī，where he was supported by foresters （?pannakhādakamanussā） till the peril was past （VibhA.446）．The Digha Commentary （DA.iii.883） mentions another Cūla-Sīva and calls him Tilokanagaravāsi （v.l．Lokuttaravāsī）．He was evidently a well-known commentator.,4,1
140005,en,21,cula,cūla,Cūla,Cūla：Followers of the Buddha excel those of other teachers in faith in their teacher，faith in his Doctrine，strict observance of the sīlas and in love towards their fellow-believers，laymen and monks．<br><br> <br><br>Their goal is the goal of men without cravings，without attachments，without facetiousness，without combative spirit，without obsessions．Their Doctrine is perfect，rightly revealed，rightly preached．M.i.63ff.,4,1
140006,en,21,cula,cūla,Cūla,Cūla：The Buddha visits Sakuladāyi at the Moranivāpa near Rājagaha and their talk turns on perfection．The Buddha points out that Sakuladāyi’s conception of perfection is vague and undefined，and proves，on examination，empty and faulty．In answer to Sakuladāyi’s question as to what the Buddha would define as absolute bliss，the Buddha explains the four Jhānas and the destruction of the āsavas．Sakuladāyi is converted （M.ii.29ff）．The sutta also contains references to the teachings of Nigantha Nātaputta.,4,1
140007,en,21,cula,cūla,Cūla,Cūla：Saccaka Niganthīputta goes about Vesāli saying that he is unable to find his match in discussion．He meets Assaji and，after a preliminary debate with him，goes with a large company of Licchavis to seek the Buddha in theMahāvana．He questions the Buddha on his method of training，and the Buddha explains this to him．The talk then turns on Self，and the Buddha points out the emptiness of Saccaka’s contentions．Saccaka （here referred to as Aggivessana） refuses to acknowledge defeat until the YakkhaVajirapāni threatens to smite him．Saccaka is driven to yield point after point till the sweat streams from his brow，and the Buddha shows the assembled multitude how his own skin remains quite dry．In the end，Saccaka invites the Buddha and his disciples to a meal on the next day．M.i.227ff,4,1
140008,en,21,cula,cūla,Cūla,Cūla：The Buddha realises that Rāhula is possessed of the qualities necessary to Deliverance and goes with him to Andhavana for the siesta．There the Buddha demonstrates，by means of question and answer，that all things are impermanent，and impresses on Rāhula the manner in which the disciples of the Ariyans should strive to be delivered from them．Rāhula takes the lesson to heart，and even as it is being delivered attains to arahantship．（M.iii.277f； this sutta is also found at S.iv.105ff，where it is called the Rāhula Sutta）．<br><br> <br><br>Many thousands of devas are present at the preaching of the sermon，and this sutta is therefore given as an illustration of the Buddha’s great compassion （E.g.，UdA.324； MA.i320； also Mil.20）．Among the suttas specially preached to Rāhula，this one emphasises vipassanā （AA.ii.547）．It may have been the incidents mentioned in this sutta that were illustrated in the relic-chamber of the Mahā Thūpa．See Mhv.xxx.83.,4,1
140009,en,21,cula,cūla,Cūla,Cūla：The Elder Mālunkyaputta is dissatisfied，feeling that the Buddha has not expounded to him various speculations concerning life and death and the nature of the world．He visits the Buddha at Jetavana and tells him of his disappointment．The Buddha points out to him that no promise was made regarding the elucidation of such problems and tells him it were fitter if he were to speculate by striving for deliverance．Mālunkyaputta sees the error of his ways．M.i.426ff,4,1
140010,en,21,cula,cūla,Cūla,Cūla：Subha Todeyyaputta visits the Buddha at Jetavana and asks him why，among mankind，some are high and some low，some long-lived and some short，some handsome and some plain，some rich and some poor，etc．It is the result of their heritage from the past，answers the Buddha； their deeds are their possessions，their parents，their kindred and their refuge； he then proceeds to explain in detail （M.iii.202ff）．Subha acknowledges the Buddha as his teacher．<br><br>The Commentary （MA.ii.962） calls this the Subha Sutta．For details of the circumstances in which the sutta was preached see Subha Todeyyaputta.,4,1
140011,en,21,cula,cūla,Cūla,Cūla：<i>1．Cūla-Kāla.</i>-The youngest of three brothers，named Kāla，house-holders of Setavyā．He accompanied Mahā-Kāla to Sāvatthi with a caravan，and when Mahā-Kāla entered the Order he joined him．Later，as they were returning to Setavyā，this time with the Buddha and the monks，he was sent on ahead to arrange seats in his former house，whither the Buddha and the monks had been invited．His two erstwhile wives mocked at him and persuaded him to return to the lay-life．DhA.i.55ff<br><br><i>2．Cūla-Kāla.</i>-A previous birth of Aññā-Kondañña．He was a house-holder of Hamsavatī，in the time of Vipassī Buddha．One day going to the rice-field，he hulled a kernel of rice，ate it and found it unusually sweet．He thereupon obtained his share of the field from his brother Mahā-Kāla，and gave to the Buddha and the monks the first-fruits of a single crop，nine times，at nine different stages （DhA.i.82）．He thus became the first to gain any attainment when Gotama Buddha preached his first sermon （DhA.i.8ff）.<br><br><i>3．Cūla-Kāla.</i>-A lay disciple of the Buddha．He was once on his way back to Sāvatthi，having spent the night in listening to the Doctrine，when thieves，fleeing from their pursuers，threw their stolen goods in front of him and disappeared．When he was charged with theft，some women water-carriers，who had witnessed the incident on their way to the watering place，obtained his release．DhA.iii.157.,4,1
140012,en,21,cula,cūla,Cūla,Cūla：A brahmin of Kosambī．Having heard the Buddha preach，he entered the Order．At that time the Kosambī monks had become contentious，but Gavaccha remained steadfast and attained to arahantship.<br><br>In the time of Padumuttara Buddha he was a labourer and，finding the monk Sujāta looking for pieces of stuff for a robe，gave him his garment.<br><br>As a result，he was king of the devas thirty-three times and king of men seven times （Thag.11； ThagA.i.55f）．He is，perhaps，identical with Upaddhadussadāyaka of the Apadāna．Ap.ii.435f； but the same verses are，in ThagA．（i.266） also attributed to Heraññakāni.,4,1
140013,en,21,cula,cūla,Cūla,Cūla：Preached at Assapura to the assembled monks．<br><br>It is not the robe that makes the recluse，nor living under a tree，nor in-toning texts，bathing three times a day，etc．<br><br>It is by putting away all the evil qualities that a man becomes a true Bhikkhu．M.i.281-4.,4,1
140037,en,21,cula-buddhaghosa,cūla-buddhaghosa,Cūla-Buddhaghosa,Cūla-Buddhaghosa：An author of Ceylon to whom the Gandhavamsa   （pp.63，67； see P.L.C.126） ascribes a work entitled Jātattagīnidāna，probably   a Jātaka Commentary，and a Sotattagīnidāna.,16,1
140038,en,21,cula-cunda,cūla-cunda,Cūla-Cunda,Cūla-Cunda：See Cunda （2）.,10,1
140039,en,21,cula-dhammapala,cūla-dhammapāla,Cūla-Dhammapāla,Cūla-Dhammapāla：Senior pupil of Ananda Vanaratana and author of   the Saccasankhepa （Gv.60，70； P.L.C.113，203f） and of an anu-tīkā to the   Abhidhamma-Mūla-tīkā．Ibid.，211f.,15,1
140040,en,21,cula dhammasamadana sutta,cūla dhammasamādāna sutta,Cūla Dhammasamādāna Sutta,Cūla Dhammasamādāna Sutta：Preached to the monks assembled at Jetavana．There are four ways of professing a Doctrine - one temporarily pleasant but ripening to pain thereafter； another temporarily unpleasant but ripening to pleasure，etc．- <br><br> <br><br>The sutta also describes the monks and recluses who follow these different ways．M.i.305ff,25,1
140041,en,21,cula dukkhakkhandha sutta,cūla dukkhakkhandha sutta,Cūla Dukkhakkhandha Sutta,Cūla Dukkhakkhandha Sutta：Mahānāma，the Sākiyan，visits the Buddha at Nigrodhārāma and asks him why it is that evil states of mind arise in one．The Buddha replies that it is because of certain undiscarded states of consciousness，which can be got rid of through renunciation．<br><br>He proceeds to describe how he，too，failed to find satisfaction before his Enlightenment．He then tells of a conversation he once had on Gijjhakūta with some Niganthas，who believed that suffering could be got rid of through austerities and how he told them of his happiness which was far greater even than that of Bimbisāra，king of Magadha．M.i.91ff,25,1
140042,en,21,cula-ekasataka,cūla-ekasātaka,Cūla-Ekasātaka,Cūla-Ekasātaka：See Ekasātaka.,14,1
140043,en,21,cula-ganthipada,cūla-ganthipada,Cūla-Ganthipada,Cūla-Ganthipada：A work on the Vinaya，attributed to Moggallāna and   used by the Ekamsikas in their Pārupana-controversy．Bode，op．cit.，76.,15,1
140044,en,21,cula gopalaka sutta,cūla gopālaka sutta,Cūla Gopālaka Sutta,Cūla Gopālaka Sutta：Preached to the monks assembled at Ukkācelā．Those who will listen to and trust in the wrong kind of recluse and brahmin and who do not understand good and evil will come to grief，whereas those who hearken to teachers of the right kind will gain deliverance．<br><br>The theme is illustrated by various similes drawn from the picture of a herdsman driving cattle across a ford．M.i.225f.,19,1
140045,en,21,cula gosinga sutta,cūla gosinga sutta,Cūla Gosinga Sutta,Cūla Gosinga Sutta：The Buddha，residing at the Giñjakāvasatha in Nādikā，visits the Gosinga-Sālavana，where dwell Anuruddha，Nandiya and Kimbila．（According to the Vinaya account （i.350），this incident takes place in Pācīnavamsadāya）．At first the keeper tries to stop the Buddha from approaching them，fearing lest he should disturb their meditation．The Buddha questions them as to their attainments and praises them．At the end of the sutta mention is made of a Yakkha，named Dīgha，visiting the Buddha and telling him how the fame of the three Elders had travelled even to the world of Brahmā （M.i.205-11）．The sutta illustrates the greatness of harmony （sāmaggi）．MA.i.361.,18,1
140046,en,21,cula-jali,cūla-jālī,Cūla-Jālī,Cūla-Jālī：A Pacceka Buddha mentioned in a list of these．M.iii.70；   MA.ii.890.,9,1
140047,en,21,cula-magandiya,cūla-māgandiya,Cūla-Māgandiya,Cūla-Māgandiya：Brother of the brahmin Māgandiya．He took charge of   Māgandiyā when her parents renounced the world and escorted her to Kosambī，  where she was presented at the court of Udena and became the latter&#39；s wife． DhA.i.202f； AA.i.236.,14,1
140049,en,21,cula-moggallana,cūla-moggallāna,Cūla-Moggallāna,Cūla-Moggallāna：See Moggallāna II.,15,1
140050,en,21,cula-nidana sutta,cūla-nidāna sutta,Cūla-Nidāna Sutta,Cūla-Nidāna Sutta：Probably another name for the  Nidāna Sutta of the Samyutta Nikāya．Referred to   in MA.i.225； VibbA.267.,17,1
140051,en,21,cula-tissa,cūla-tissa,Cūla-Tissa,Cūla-Tissa：Probably a Commentator．He is called Uruvelavāsi，and   is quoted in the Samyutta Commentary in reference to a discussion on   phassavedanā．SA.ii.100.,10,1
140052,en,21,cula vagga,cūla vagga,Cūla Vagga,Cūla Vagga：<i>1．Cūla Vagga.</i>-The second of the two volumes known as the two Khandhakas of the Vinaya Pitaka．The book consists of twelve chapters or Khandhakas，and brings the ecclesiastical history of the Buddhist Order down to the Second Council，one hundred years after the Buddha’s death．In the Cūla Vagga are found several references to the Sutta Vibhanga，which leads us to the hypothesis that the latter work was regarded as an authoritative text at the time the Cūla Vagga was finished．For a discussion on the contexts of the Cūla Vagga and their historical value see Law，Pāli Lit.，pp.14ff and passim．<br><br><i>2．Cūla Vagga.</i>-The fifth chapter of the Tika Nipāta of the Anguttara Nikaya．A.i.150ff<br><br><i>3．Cūla Vagga.</i>-The seventh chapter of the Udāna．Ud.，pp.74ff<br><br><i>4．Cūla Vagga.</i>-The third chapter of the Peta Vatthu．Pv.，pp.33ff<br><br><i>5．Cūla Vagga.</i>-The second chapter of the Sutta Nipāta．SN.，pp.29-72.,10,1
140062,en,21,culabhaya,cūlābhaya,Cūlābhaya,Cūlābhaya：1．Cūlābhaya.-King of Ceylon （92-93 A.C.）．He was the son of Amandagāmani and built the Cūlagallakavihāra．Sivalī was his younger sister．Mhv.xxxv.12-14； Dpv.xxi.39f.<br><br> <br><br>2．Cūlābhaya.-A Thera who taught the Vinaya in Ceylon．Vin.v.3； Sp.i.63.<br><br> <br><br>3．Cūlābhaya.-A Thera of Ceylon and a well-known commentator； he was known as Tipitaka-Cūlābhaya．He is several times quoted in the Commentaries （E.g.，VibhA.11，16； Vsm.69，394，397）．He had a prodigious memory．Once he shut three of the gates of Anurādhapura，allowing only one door for the use of those leaving the city．As each person went out he asked his name，and each of these names he was able to repeat when the owner returned in the evening to the city （DA.ii.530）．He was a contemporary of Cūlanāga （DhsA.230； SA.iii.206），with whom he held discussions．His description （given at the Lohapāsāda） （DA.ii.442） of the details connected with the first words uttered by the Buddha after his birth，and the manner in which he walked，is accepted as authentic．He once went with a company of monks on a pilgrimage to Nāgadīpa．On the way he stayed in a monastery．One of his followers，who lacked self-control，made friends with another of like temperament in the vihāra，and Cūlābhaya，seeing them laugh aloud，pointed out how truly the Buddha had said in the Dhātusamyutta that like joins with like．VibhA.457f.,9,1
140065,en,21,culabhayasumana,cūlābhayasumana,Cūlābhayasumana,Cūlābhayasumana：A Thera who lived in the Mahāvihāra in the time of King Bhātiya．<br><br> <br><br>He was an authority on the Vinaya，and a story is related in the Samantapāsādikā （Sp.ii.305f） of how he was consulted by a monk who having picked up in a crowd a robe that fell from the shoulders of another monk concealed it，but later wished to return it to the owner.,15,1
140074,en,21,culabyuha,cūlabyūha,Cūlabyūha,Cūlabyūha：See Cūlavyūha.,9,1
140083,en,21,culaccharasanghata sutta,cūlaccharāsanghāta sutta,Cūlaccharāsanghāta Sutta,Cūlaccharāsanghāta Sutta：If for just the duration of a finger-snap a monk indulges in a thought of goodwill and cultivates a thought of goodwill，he is verily to be called a monk．Earnestness，above all other things，encourages the arising of good states； indulgence，worst of all things，encourages evil states （A.i.10）.<br><br>It is said （AA.i.40） that this sutta was preached atJetavana to counteract the effects of theAggikkhandhopama Sutta，which frightened many monks，causing them to revert to the lay life，the Order being thereby greatly impoverished in numbers．The present sutta was designed to reassure those who were in doubt.,24,1
140092,en,21,culadeva,cūladeva,Cūladeva,Cūladeva：A Thera，an eminent teacher of the Vinaya．Vin.v.3；   Sp.i.63.,8,1
140124,en,21,culagallaka-vihara,cūlagallaka-vihāra,Cūlagallaka-Vihāra,Cūlagallaka-Vihāra：A monastery built by Cūlābhaya on the bank of   the Gonaka-nadī to the south of Anurādhapura （Mhv.xxxv.13）．Attached to it was   a Padhānaghara，built by Aggabodhi II．Cv.xlii.49.,18,1
140125,en,21,culagana,cūlagana,Cūlagana,Cūlagana：One of the three chief buildings of the Upāsikā Vihāra，  built by Devānampiyatissa．It came to be called the Kūpayatthi-thapita-ghara． Mhv.xix.68f.； MT.409.,8,1
140128,en,21,culagandhara-vijja,cūlagandhāra-vijjā,Cūlagandhāra-vijjā,Cūlagandhāra-vijjā：See   Gandhāra-vijjā.,18,1
140143,en,21,culahatthipadopama sutta,cūlahatthipadopama sutta,Cūlahatthipadopama Sutta,Cūlahatthipadopama Sutta：Jānussoni，travelling in a carriage，meetsPilotika，from whom he hears praise of theBuddha．He learns how Pilotika，having heard the Buddha’s teachings to nobles，Brahmins，house-holders and recluses，was convinced that the Buddha was all-enlightened，just as an expert elephant-tracker seeing a broad elephant-footprint would conclude that it indicated the track of a really large elephant．<br><br>Jānussoni goes to visit the Buddha and reports his conversation with Pilotika．The Buddha tells him it would be a mistake to conclude at once from seeing a broad footprint that it belonged to a very large elephant； there are many other possibilities which should first be eliminated．He then proceeds to describe the life of a real recluse，the disciple of the Noble One，and the attainments he reaches； these he calls the Truth-finder’s foot prints．Following this，the disciple makes further discoveries，till his mind is completely free from the āsavas，and then he realises the Truth-finder’s real quest．Jānussoni becomes a follower of the Buddha （M.i.175ff）.<br><br>This was the first sutta preached in Ceylon by Mahinda to Devānampiyatissa．At the end of the discourse the king accepts the Three Refuges．Mhv.xiv.22.,24,1
140154,en,21,culaka thera,cūlaka thera,Cūlaka Thera,Cūlaka Thera：A brahmin of Rājagaha who，having seen the Buddha tame the elephant Dhanapāla，entered the Order and dwelt in the Indasāla cave．One day，as he sat looking down over the Magadhakhetta，a great storm arose and the rain came down in torrents．The peacocks danced and sang and the coolness helped Cūlaka to concentrate his mind and attain arahantship.<br><br>In the time of Sikhī Buddha he was a householder and gave to the Buddha a chattapāni-fruit．Thag.211f.； ThagA.i.333f.,12,1
140235,en,21,culamanicetiya,cūlāmanicetiya,Cūlāmanicetiya,Cūlāmanicetiya：A cetiya in Tāvatimsa one league in height，raised by Sakka over the hair cut off by the Buddha when he donned an ascetic’s robes on the banks of the Anomā （J.i.65）．<br><br> <br><br>After the Buddha’s death，Sakka added to the hair the right collar bone taken by him from Dona （q.v.），who was trying to conceal it in his turban．DA.ii.609； MT.376； BuA.235； Mhv.xvii.20.,14,1
140253,en,21,culanaga,cūlanāga,Cūlanāga,Cūlanāga：1．Cūlanāga Thera.-Generally referred to as Tipitaka-Cūlanāga．He was evidently a very famous commentator，and his opinions are quoted in the commentaries of Buddhaghosa．（E.g.，MA.i.126； SA.iii.206； DhsA.229，267，284； Vm.389； also FsA.405）．Cūlanāga was the pupil of Summa Thera of Dīpavihāra （AA.ii.845） and a contemporary of Tipitaka-Cūlabhaya Thera，who seems to have differed from him most violently on certain points （See VihhA.16； also DhsA.230）．Cūlanāga lived in the reign of Kutakanna-Tissa （16-38 A.C.），and we are told （VibhA.452） that the king held him in great respect．Once the Elder had a boil on his finger，and the king，visiting him，put the finger in his mouth to alleviate the pain．The boil burst and the king swallowed the pus therefrom．When the Elder lay dying the king carried on his head the pot containing his stools，lamenting，”The mainstay of the Dhamma is lost.” The Samyutta Commentary （SA.ii.201） tells of an incident which occurred when Cūlanāga was preaching in the Lohapāsāda．A brahmin，listening to him，was so convinced by the sermon of the impermanence of all things，that he ran home and clasped his son to his heart，saying that he was undone．The Elder once received a bowl which it was not right for him to keep and he gave it to the Sangha （Sp.iii.699）．Cūlanāga does not always seem to have agreed with his teacher in his interpretations of various matters （VibhA.342）．Once when it was announced to Summa that Cūlanāga had explained the word thūpīkata in a certain way，he expressed great sorrow and resentment and declared that though he had seven times read the Vinaya with Cūlanāga，he had never taught him such an explanation； but Cūlanāga was able to uphold his contention （Sp.iv.892； for another incident see Cūla-Summa）．Cūlanāga once preached the Chachakka Sutta in Ambilahāla Vihāra，and on that occasion the audience of men extended to a distance of one gāvuta and that of devas to a distance of a league．At the end of the discourse，one thousand monks became arahants （MA.ii.1025）.<br><br> <br><br>2．Cūlanāga.-A Thera of Vasālanagara．With his brother Mahānāga，he entered the Order and，for thirty years，lived in Cittalapabbata，where he attained arahantship．He refused to reveal his identity to his mother when visiting her because he did not wish to have any attachments．SA.ii.125.<br><br> <br><br>3．Cūlanāga.-A Thera of Ceylon．An eminent teacher of the Vinaya．Vin.v.3； Sp.i.62.<br><br> <br><br>4．Cūlanāga.-A monk of Pidhānagalla in the time of Dutthagāmanī．Sanghadattā （q.v.） gave him a robe.<br><br> <br><br>5．Cūlanāga.-A monk of Asiggāhaka-parivena．One day，after having obtained alms in Candavankavīthi，he fed a starving bitch．That same evening he got large quantities of ghee and molasses which he gave to his colleagues．For thirty two years he gave alms to thousands of monks from food given to him by the people of Candavankavīthi．Later，he became an arahant．Once，500 monks on pilgrimage to the Bodhi-tree，took him with them to avert danger．In four months they reached Kottapattana and in seven months the Bodhi-tree，being well entertained everywhere．On the way back Cūlanāga was seized with a colic and died； but before death he advised his colleagues to cremate his body and take his ashes that they might be provided with their wants．Ras.ii.122f.<br><br> <br><br>6．Cūlanāga.-A fortress in Rājarattha （in Ceylon）．Ras.ii.145.,8,1
140254,en,21,culanaga,cūlanāgā,Cūlanāgā,Cūlanāgā：An arahant Therī，mentioned as an eminent teacher of the   Vinaya in Ceylon．Dpv.xviii.38.,8,1
140257,en,21,culanagalena,cūlanāgalena,Cūlanāgalena,Cūlanāgalena：A cave in Ceylon （Tambapanni）．It was once the abode   of five hundred monks，all of whom won arahantship，by meditating in that   spot．Vsm.127.,12,1
140260,en,21,culanagapabbata,cūlanāgapabbata,Cūlanāgapabbata,Cūlanāgapabbata：A vihāra built in the Huvācakannikā （in Rohana），  by King Mahādāthika-Mahānāga．Mhv.xxxiv.90.,15,1
140261,en,21,culanagaragama,cūlanagaragāma,Cūlanagaragāma,Cūlanagaragāma：A village near Kālavallimandapa．Two brahmins of Pātaliputta，having heard of the fame of Mahānāga Thera of Kālavallimandapa，set out to see him．One died on the way； the other went to Anurādhapura and，hearing there that the Thera resided in Rohana，journeyed there and took up his abode in Cūlanagaragāma，near the vihāra．AA.i.384.,14,1
140283,en,21,culanganiyapitthi,cūlanganiyapitthi,Cūlanganiyapitthi,Cūlanganiyapitthi：A locality in Rohana．There a battle was fought   between Dutthagāmani and his brother，Tissa，when Gāmani was defeated and   forced to flee．Mhv.xxxiv.19； see also xxxii.31f.； and AA.i.365.,17,1
140290,en,21,culani,cūlani,Cūlani,Cūlani：King of Uttarapañcāla，in the country of Kampilla．His chaplain wasKevatta．For their story see theMahā Ummagga Jātaka．<br><br>Cūlani is identified with Sāriputta （J.vi.478）．He is also called Cūlaniya （J.vi.437，477） and Cūlaneyya （J.vi.437）.<br><br>The Petavatthu （Pv.ii.13； PvA.160ff ） contains a story of a queen of Cūlani-Brahmadatta calledUbbarī，whom he discovered while wandering about in his kingdom disguised as a tailor．Here the king is also referred to as Cūlaniputta （vs.8.9），and the scholiast explains （PvA.164） that Cūlani was his father’s name； it is said （Pv.ii.13，vs.9，10） that there were innumerable kings of Pañcāla bearing that name.,6,1
140347,en,21,culapanthaka thera,cūlapanthaka thera,Cūlapanthaka Thera,Cūlapanthaka Thera：An eminent arahant，declared chief among monks skilled in creating forms by mind-power and in mental ”evolution” （cittavivatta） （A.i.23）．He was the younger son of the daughter of a rich merchant of Rājagaha，who developed intimacy with a slave and fled with him when her misconduct was discovered．She wished to return to her parents for the birth of her first child，but her husband always postponed the visit until，in the end，she started to go without his knowledge．He followed her，but the child was born by the wayside，and therefore they called him Panthaka．The same thing occurred at the birth of the second child，and he also received the name of Panthaka，he being Cūlapanthaka and his brother Mahāpanthaka．When the boys grew up they were taken to Rājagaha，where their grandparents took charge of them．Mahāpanthaka often accompanied his grandfather to hear the Buddha preach，and he yearned to become a monk．He easily obtained permission and entered the Order，in due course becoming an arahant．With the consent of his grandparents，he ordained Cūlapanthaka，but the latter proved to be a dullard，and in the course of four months was unable to learn a single stanza．It is said that in the time of Kassapa Buddha Cūlapanthaka was a clever monk，who once laughed to scorn a dull colleague who was trying to learn a passage by heart.<br><br>When Mahāpanthaka discovered his brother’s stupidity，he asked him to leave the Order （see DhA.iv.190f），but Cūlapanthaka so loved the Buddha’s teaching that he did not wish to return to the lay-life．One day Jīvaka Komārabhacca，wishing to give alms to the Buddha and the monks，asked Mahāpanthaka，who was acting as steward，to collect all the monks in the monastery．This he did，omitting only Cūlapanthaka who，he said，had made no progress in the Doctrine．Greatly grieved，Cūlapanthaka determined to leave the Order，but as he was going out the Buddha met him，took him into the Gandhakuti and comforted him，giving him a clean piece of cloth．”Sit with your face to the East，” said the Buddha，”repeat the words ’rajoha-ranam’ and wipe your face with the cloth.” As Cūlapanthaka carried out these orders he noticed that the cloth became dirty，and as he concentrated his mind on the impermanence of all things，the Buddha sent a ray of light and exhorted him about the necessity of getting rid of the impurities of lust and other evils．At the end of the admonition Cūlapanthaka attained arahantship with the four patisambhidā，which included knowledge of all the Pitakas.<br><br>Tradition has it that Cūlapanthaka was once a king and that while going in procession round his city he wiped the sweat from his brow with a spotless garment which he wore and noticed how the cloth was stained．His mind then grasped the idea of impermanence，hence the ease with which he did so in his last birth.<br><br>Meanwhile，the Buddha and the monks were seated in Jīvaka’s house，but when the meal was about to be served the Buddha ordered it to be stopped，saying that there were other monks left in the monastery．A servant was sent to find them，and Cūlapanthaka，aware of this，contrived that the whole grove appeared full of monks engaged in various activities．When the messenger reported this，he was told to discover which of the monks was Cūlapanthaka and to bring him．But all the monks answered to this name，and the messenger was forced to return without him．”Take by the hand the first who says that he is Cūlapanthaka，” ordered the Buddha； and when this was done the other figures vanished．At the conclusion of the meal，Cūlapanthaka was asked to return thanks，and ”like a young lion roaring defiance” the Elder ranged over the whole of the Pitakas in his sermon．Thenceforth his fame spread，and the Buddha，in order to prove how in previous births also Cūlapanthaka had profited by advice received，related to the monks the Cullakasetthi Jātaka （Thag.557-66； AA.i.119ff； J.i.114ff； DhA.i.239ff； ThagA.i.515ff； Vsm.388f）.<br><br> <br><br>The Dhammapada Commentary （i.250ff） gives another story of Cūlapanthaka’s past．He went to Takkasilā to learn under a teacher，but though he did everything for his teacher he could learn nothing．The teacher，feeling sorry for him，taught him a charm：”Ghattesi ghattesi，kim kāranā ghattesi? āham pi tam jānāmi” （”You try and try； what are you trying for? I know it too”）．When he had returned home thieves entered his house，but he woke up from his sleep and repeated the charm，whereupon the thieves fled，leaving behind them even their clothes．The king of Benares，wandering about the city in disguise，seeing what had happened，sent for Cūlapanthaka the next day and learnt from him the charm after paying him one thousand．Soon after-wards the king’s commander-in-chief bribed the court barber to cut the king’s throat，but while the barber was sharpening his razor the king repeated the charm．The barber，thinking that his intended crime was discovered，confessed his guilt．The king，realising that the youth had saved his life，appointed him commander-in-chief in place of the traitor，whom he banished．The youth was Cūlapanthaka and the teacher was the Bodhisatta.<br><br>Cūlapanthaka was a householder in the time of Padumuttara Buddha，and having seen a monk exalted by the Buddha to the rank of chief among those skilled in creating mind-born forms，aspired to the same position．In the time of Kassapa Buddha he was a monk and practised odātakasina for twenty thousand years （AA.i.119）.<br><br>Cūlapanthaka was expert in rūpajjhāna and in samādhi，while his brother was skilled in arūpajjhāna and in vipassanā．When creating forms，other monks could produce only two or three，while Cūlapanthaka could bring into being as many as one thousand at the same time，no two being alike in appearance or action （ThagA.i.490； PsA.276）.<br><br>According to the Apadāna （i.58f），Cūlapanthaka joined the Order at the age of eighteen．It is said （Vin.iv.54f） that when it was his turn to teach the nuns at Sāvatthi they expected no effective teaching，since he always repeated the same stanza．One day，at the end of the lesson，he overheard their remarks，and forthwith gave an exhibition of his magical powers and of his wide knowledge of the Buddha’s teachings．The nuns listened with great admiration until after sunset，when they were unable to gain entrance to the city．The Buddha heard of this and warned Cūlapanthaka not to keep the nuns so late.<br><br>The Udāna （v.10； UdA.319f） contains a verse sung by the Buddha in praise of Cūlapanthaka，and the Milinda （p.368） quotes a stanza attributed to Cūlapanthaka which has so far not been traced elsewhere.,18,1
140362,en,21,culapasada,cūlapāsāda,Cūlapāsāda,Cūlapāsāda：See Dīghasandana.,10,1
140377,en,21,culapindapatika-naga,cūlapindapātika-nāga,Cūlapindapātika-Nāga,Cūlapindapātika-Nāga：A monk of Nalakhandapadhāna．See  Ambāmacca.,20,1
140392,en,21,culapunnama-sutta,cūlapunnama-sutta,Cūlapunnama-Sutta,Cūlapunnama-Sutta：Preached to the monks assembled on a full-moon   night at the Migārāmātupāsāda．The sutta teaches how it is possible to tell a   bad man and a good man through their conduct．M.iii.20ff,17,1
140399,en,21,cularatha,cūlaratha,Cūlaratha,Cūlaratha：A devaputta in Tāvatimsa who excelled Sakka in glory． DhA.i.426.,9,1
140406,en,21,cularathavimanavatthu,cūlarathavimānavatthu,Cūlarathavimānavatthu,Cūlarathavimānavatthu：The story of Prince  Sujāta，son of the Assaka king （Vv.v.13；   VvA.259ff）．He was born in Tāvatimsa，and Cūlaratha may have been his name   there．See Sujāta.,21,1
140407,en,21,cularattha,cūlarattha,Cūlarattha,Cūlarattha：A district in India，near Benares．Ras.i.36.,10,1
140414,en,21,culasamudda,cūlasamudda,Cūlasamudda,Cūlasamudda：An Elder of Ceylon （Tambapanni）．Once，in a time of famine，seven hundred monks came to him early in the day．Realising that he could not get alms anywhere in Ceylon，he took them across to Pātaliputta by the power of his iddhi．Before he started the monks asked him the time，and when he told them they said，”But，Sir，Pātaliputta is far off!” ”Friends，aged elders seize the distance and make it near.” ”Where is the ocean，Sir?” ”Friends，that was the dark ditch you passed on the way!” ”But，Sir，the ocean is large!” ”Friends，aged elders make the great small.” （Vsm.403）．The Majjhima Commentary （ii.758） mentions a Gavilangana-vāsi Cūlasammuda who，when asked what he wished for，answered，”Lokuttara things only.”,11,1
140421,en,21,culasari thera,cūlasāri thera,Cūlasāri Thera,Cūlasāri Thera：A co-resident of Sāriputta．He evidently understood medicine，and one day he administered medical treatment for a sick person，in return for which he received a portion of choice food．As he went out he met an Elder on the road to whom he offered it，telling him the circumstances in which it was obtained and offering to bring him in the future the food so obtained．The Elder listened，then walked away without a word．When the Buddha heard of this，he declared that a shameless man can，in a manner of speaking，live happily，like a crow．Dh A.iii.351f.,14,1
140424,en,21,culasaropama sutta,cūlasāropama sutta,Cūlasāropama Sutta,Cūlasāropama Sutta：Pingala-Koccha visits the Buddha at Jetavana and questions him on famous teachers such as Pūrana Kassapa，Makkhali Gosāla and others．The Buddha tells him that the reward of the higher life is not to be found in presents，esteem，or good repute，nor in a life of virtue，rapt concentration，or mystic insight．Immortal deliverance only is the prize and the goal of the higher life．If a man needs the very best of wood，no other part of the tree will suffice.<br><br>Pingala-Koccha accepts the Buddha as his teacher．M.i.198ff,18,1
140456,en,21,culasubhadda,cūlasubhaddā,Cūlasubhaddā,Cūlasubhaddā：Daughter of Anāthapindika．<br><br>At the insistent request of his friend Uggasetthi，and after consultation with the Buddha，Anāthapindika agreed to give her in marriage to Ugga’s son．（According to the Anguttara Commentary （ii.482ff），the setthi’s name was Kālaka and his city was not Ugga，butSāketa）．But he was an unbeliever，and whenNiganthas came to his house on invitation，Subhaddā refused to do obeisance to them．For this she was ordered out of the house by her father-in-law； but she convinced her mother-in-law that the reasons for her behaviour were sound，and at the suggestion of the latter she prepared a meal and invited to it the Buddha and the congregation of monks，by throwing into the air from the top storey of the house eight handfuls of jasmine．The Buddha divined her thoughts and arrived with five hundred arahants．After the meal the Buddha preached the Doctrine and Ugga and his family were converted．As a mark of favour towards Subhaddā the Buddha requestedAnuruddha to stay behind atUgganagara．（DhA.iii.465ff； the story is also given in AA.ii.482ff，but with several variations in detail．There seems to be a comparison between the stories of Mahāsubhaddā and Cūlasubhaddā．See also AA.i.146 and Vsm.390）．<br><br>Cūlasubhaddā，while still in her father’s house，had become aSotāpanna，and with her sisters，Mahāsubhaddā and Sumanā，she had been entrusted with the distribution of food to the monks．<br><br>DhA.i.128； J.i.93； ApA.i.81； see also Mil.383，387.,12,1
140463,en,21,culasudhamma,cūlasudhamma,Cūlasudhamma,Cūlasudhamma：A Thera who lived in Girigāmakanna．King Kutakanna（tissa），while staying in Uppalavāpi，once sent for him out of his great respect for him．The Thera came and resided in Mālārāmavihāra．Having discovered from the Elder’s mother that Cūlasudhamma was fond of radishes （?kanda），the king prepared some and took them to the vihāra，but，while offering them to the Elder，he could not bring himself to look at his face．When leaving the vihāra，he asked his queen，”what did the Elder look like?” But she replied that if he，who was the Elder’s follower （parisa），could not look at him，how could she do so? The king marvelled that the son of one of his subjects should have such power．VibhA.452.,12,1
140468,en,21,culasugandha thera,cūlasugandha thera,Cūlasugandha Thera,Cūlasugandha Thera：An arahant．In the time of Kassapa Buddha he belonged to a very rich family in Benares，and having heard the Buddha preach covered the Buddha’s Gandhakuti eight times with the four kinds of fragrant stuff （catujātiyagandha）．In this age he was born in Sāvatthi．While he was yet in his mother’s womb the perfume of sandalwood spread from her body and on the day of his birth it filled the whole city； so it was also on the day of his ordination and on that of his death．He entered the Order on seeing the Buddha convert Sela and his followers （Ap.ii.508ff）．He is probably identical with Subhūti Thera （ThagA.i.405）．His legend seems to have become confused with that of Sugandha．See Ap.ii.459 and ThagA.i.80f.,18,1
140469,en,21,culasumana,cūlasumana,Cūlasumana,Cūlasumana：1．Cūlasumana Thera.-An Elder of Ceylon，master of the Tipitaka and a well-known commentator．His explanation，given at Lohapāsāda，of the meaning of ubhatobhāgavimutta is regarded as the most authoritative interpretation （DA.ii.514）．The Visuddhimagga （p.364； see also s.v．Cūlasumma） also mentions a Cūlasumana，resident at Ninkaponnakapadhānaghara on Cittalapabbata．He had discarded desire，and therefore the thought arose in him that he was a saint.<br><br> <br><br>2．Cūlasumana.-A householder of Ceylon who fell down dead when Piturājā （q.v.） looked at him and gnashed his teeth in anger．Sp.ii.440f.<br><br> <br><br>3．Cūlasumana.-A novice．In a past life he was the Sumanasetthi，under whom Annabhārā （q.v.） worked．In this age he was born at Munda，near the Viñjhā mountains，as the son of Mahāmunda．When Anuruddha became an arahant and looked back into his past lives he saw how Sumana had helped him．He therefore visited Mahāmunda and enjoyed his hospitality during one rainy season．At the end of his stay he obtained Munda’s consent to ordain Cūlasumana，who became an arahant while his head was being shaved．Once，when Anuruddha suffered from indigestion，the novice Sumana，having discovered that the water from Anotatta would cure him，went there and brought the water，in spite of all the efforts of the Nāga-king Pannaka （q.v.） to prevent him．Later，Pannaka，realising the novice’s power，asked his pardon and became his friend and servitor．When Anuruddha went with Sumana to Sāvatthi to visit the Buddha，some of the monks began to play with Sumana，patting his head and tweaking his ears．In order to show them Sumana’s power，Anuruddha asked Ananda to summon all the novices in the monastery and ask them to fetch water from Anotatta that he might wash his feet．Only Sumana，the youngest of them all，was able to do this，and his fame spread beyond all measure （DhA.iv.128ff）.,10,1
140470,en,21,culasumana,cūlasumanā,Cūlasumanā,Cūlasumanā：A Therī of Ceylon，an eminent teacher of the Vinaya． Dpv.xviii.39.,10,1
140477,en,21,culasumma,cūlasumma,Cūlasumma,Cūlasumma：An eminent Commentator of Ceylon，teacher of Tipitaka Cūlanāga．The pupil seems to have disagreed with some of the explanations of his teacher - e.g.，as to the meaning of ekāyanamagga．Cūlanāga said it referred to pubbabhāgasatipatthānamagga，but Cūlasumma held that it referred to missakamagga．They could come to no decision； but while on his way to the bathing-place，Cūlasumma revolved the problem in his mind，and discovering that his pupil was right announced his mistake when Cūlanāga was preaching on the day of the first quarter．Cūlanāga，realising how even his teacher could go astray on this point，explained it at great length for the benefit of future generations （DA.iii.744f.； MA.i.187）．The Anguttara Commentary （AA.ii.845） calls him Dīpavihāravāsī，while the Vibhanga Commentary （p.489； probably Cūlasumma is here a misreading for Cūlasumana） says that he dwelt in Ninkaponnapadhānaghara in Cittalapabbata．The Samantapāsādikā （iv.892） says that he lived in Rohana.,9,1
140494,en,21,culatanhasankhaya sutta,cūlatanhāsankhaya sutta,Cūlatanhāsankhaya Sutta,Cūlatanhāsankhaya Sutta：Sakka visits the Buddha at theMigārāmatupāsāda and asks him how a monk can be delivered by the extirpation of cravings and become foremost among gods and men．The Buddha briefly explains，and Sakka leaves him after expressing his satisfaction．<br><br>Moggallāna，desiring to know if Sakka has really understood the teaching，visits him and asks him the same question．Sakka evades this question and，accompanied by Vessavana，conducts Moggallāna through his palace，Vejayanta，in order to demonstrate his power．Moggallāna causes the palace to quake and，seeing the agitation of Sakka，again asks him the same question； Sakka gives the Buddha’s explanation，word for word，and Moggallāna is satisfied．M.i.251ff,23,1
140504,en,21,culatissa,cūlatissa,Cūlatissa,Cūlatissa：A minister of Dutthagāmanī．Once when Kandula was lost，he was sent in search and found him looking after the monks of Mahānijjhara．Tissa gave the monks a drink of kāra-fruit and sugar，and took the animal back to the king．Later，Tissa was born in Ambavitthi and entered the Order．Afterwards，while on a voyage to the Bodhi-tree in Gayā，his ship ran short of water．Tissa let down his bowl into the sea．The water became fresh and sweet，and he shared it with the others．After death he was born in the deva world．Ras.ii.29f.,9,1
140517,en,21,culavajira,cūlavajira,Cūlavajira,Cūlavajira：A grammarian，author of a work called Atthabyakkhyāna． Gv.60； but see p.70，where it is ascribed to Cūlavimalabuddhi.,10,1
140518,en,21,culavamsa,cūlavamsa,Cūlavamsa,Cūlavamsa：A Pāli chronicle of Ceylon．<br><br>It is a continuation of the Mahāvamsa，but，unlike the latter，is not a homogeneous work in that it was written by different authors at different periods．It is generally agreed that chapters thirty-seven to seventy-nine were written by the Thera Dhammakitti in the thirteenth century．The second section，beginning with the reign of Vijayabāhu II．and ending with that of Parakkamabāhu of Hatthiselapura （Chaps.80-90），seems to be the work of one author whose identity，however，remains unknown．<br><br>That part of the chronicle which deals with the period from Parakkamabāhu to A.C.1758，the death of Kittisiri Rājasīha，was compiled by Tibbotuvāve Sumangala Thera，and the last chapter has been continued down to 1815 by Hikkaduve Siri Sumangala．<br><br>For details see P.L.C.141ff.,9,1
140519,en,21,culavapiyagama,cūlavāpiyagāma,Cūlavāpiyagāma,Cūlavāpiyagāma：A village given by Aggabodhi VIII．for the   maintenance of Rājasālavihāra．Cv.xlix.47.,14,1
140522,en,21,culavedalla sutta,cūlavedalla sutta,Cūlavedalla Sutta,Cūlavedalla Sutta：Visākha visits Dhammadinnā and asks her a series of questions on personality，the Noble Eightfold Path，plastic forces （sankhārā），etc．Dhammadinnā explains these things to Visākha，who then consults the Buddha as to whether the explanations are correct．<br><br>The Buddha tells him that he himself would have given the same answers and praises Dhammadinnā’s erudition （M.i.299f）．<br><br>The sutta forms a kind of commentary on certain psychological terms，such as sakkāya，sankhāra，etc．<br><br>See Vedalla.,17,1
140527,en,21,culavimalabuddhi,cūlavimalabuddhi,Cūlavimalabuddhi,Cūlavimalabuddhi：See Cūlavajira，also Navavimalabuddhi.,16,1
140528,en,21,culavitthi,cūlavitthi,Cūlavitthi,Cūlavitthi：See Hulavitthi.,10,1
140529,en,21,culaviyuha sutta,cūlaviyūha sutta,Cūlaviyūha Sutta,Cūlaviyūha Sutta：Preached in connection with the   Mahāsamaya Sutta （SNA.ii.554）．It describes how philosophers of different schools proclaim different   truths； such disputations only lead to strife in the world．SN.，pp.171-4.,16,1
140534,en,21,culayamaka-vagga,cūlayamaka-vagga,Cūlayamaka-Vagga,Cūlayamaka-Vagga：The fifth chapter of the Majjhima Nikāya． M.i.285ff,16,1
140562,en,21,culla,culla,Culla,Culla：Brother of Punna of Sunāparanta．<br><br>He was nearly ship-wrecked，but was saved by Punna.<br><br>MA.i.1016； SA.iii.16.,5,1
140563,en,21,culla,culla,Culla,Culla：For this story reference is made to the Kunāla Jātaka．<br><br>The opening words quoted occur at the end of several stories，related by Kunāla to illustrate the fickleness and wickedness of women.<br><br>Culla-Kunāla is probably the name given to the last of these stories，which tells of Pingiyānī，wife ofBrahmadatta．J.iv.144.,5,1
140564,en,21,culla,culla,Culla,Culla：A young brahmin of Benares came toTakkasilā and became very proficient in archery．His teacher gave him his daughter in marriage and he became known asCulla-Dhanuggaha．When on his way with his wife to Benares，he killed a fierce elephant，and then meeting fifty bandits，slew all except the leader．He seized the leader and hurling him to the ground asked his wife for his sword．But his wife，conceiving a passion for the bandit，placed the sword’s hilt in the bandit’s hand，and he straightway slew Culla-Dhanuggaha．While walking away with the woman，the bandit，reflecting on her treacherousness，decided to leave her．When they came to a river he left her on the bank，and taking her ornaments across the river on the pretence of keeping them safe he deserted her．The Bodhisatta，born as Sakka，observing this and wishing to shame the woman，appeared before her as a jackal，with Mātali as a fish and Pañcasikha as a bird．The jackal had a piece of flesh in his mouth，but when the fish leapt up he abandoned it to catch the fish，only to find the bird flying away with it．The woman saw and understood．The story was told in reference to a monk who wished to leave the Order because of his former wife．The monk is identified with Culla-Dhanuggaha and his wife with the woman of the story （J.iii.219-24）.<br><br>According to the Dhammapada Commentary （DhA.iv.65ff），the story was told in reference to a young monk who，going to a house to fetch water，saw a young woman and fell in love with her．She encouraged his attentions，and the monk，desiring her，wished to leave the Order.,5,1
140565,en,21,culla,culla,Culla,Culla：<i>1．Culla-Dhanuggaha.</i> A brahmin of Benares，a very skilled archer．See the Culla-Dhanuggaha Jātaka.<br><br><i>2．Culla-Dhanuggaha.</i>-An Udicca-brahmin．He was a clever archer，but being rather dwarfed in stature，he joined Bimbisāra as his page and took service under the Andhra king．For details see theBhīmasena Jātaka．He is also referred to as Culladhanupatthāka and Cullupatthāka．J.i.357.,5,1
140566,en,21,culla,culla,Culla,Culla：Once the Bodhisatta was born as Dhammapāla，son ofMahāpatāpa，king ofBenares and his queen，Candā．One day Candā was playing with her seven-months-old baby with whom she was so engrossed that，when the king entered the room，she omitted to rise.<br><br>This roused the king’s jealousy，and he sent for the executioner and had the prince’s hands and feet and head cut off and his body encircled with sword-cuts ” as though with a garland.” He paid no heed to Candā’s lamentations，and she，in her great sorrow，fell down dead of a broken heart．Flames arose from Avīci，and wrapping Mahāpatāpa about，”as with a woollen garment，” plunged him in the lowest hell.<br><br>The story was，told in reference to Devadatta’s attempts to kill the Buddha.Devadatta was Mahāpatāpa andMahā Pajāpatī was Candā （J.iii.177-82）．<br><br>The Jātaka is often cited （E.g.，J.iv.11； v.113） to illustrate how anger，when once arisen，is difficult to control.,5,1
140567,en,21,culla,culla,Culla,Culla：An eminent lay disciple of the Buddha．He was an Anāgāmī，and offered to perform a miracle himself before the Buddha showed theTwin Miracle （DhA.iii.210）．Culla-Anāthapindika provided food for three months for the multitude，covering an area of twelve leagues，which had assembled at Sāvatthi to await the descent of the Buddha from Tāvatimsa after his preaching of the Abhidhamma Pitaka （DhA.iii.218； AA.i.71）．<br><br>Five hundred monks fed daily at Culla-Anāthapindika’s house in Sāvatthi （DhA.i.339）．He was one of the seven lay disciples of the Buddha who had each five hundred followers （SA.iii.223）．Culla-Anāthapindika is generally mentioned （E.g.，J.i.148； ii.287，iii.520） together with Pasenadi，Visākhā，andAnāthapindika as the Buddha’s eminent lay-patrons．His personal name is not known．The sobriquet was probably given on account of his generosity，rivalling that of Anāthapindika.,5,1
140568,en,21,culla,culla,Culla,Culla：&quot；the Minor，&quot； equivalent of &quot； Cūla.,5,1
140577,en,21,culla-kalinga,culla-kālinga,Culla-Kālinga,Culla-Kālinga：Younger son of Kālinga，king of Dantapura．He became   an ascetic，but later married the daughter of the Madda king，by whom he had a   son Kālinga who became a Cakka-vatti （J.iv.230ff）．For details see the   Kālinga-Bodhi Jātaka.,13,1
140578,en,21,culla-kammasadamma,culla-kammāsadamma,Culla-Kammāsadamma,Culla-Kammāsadamma：A village in the Kampilla kingdom which arose   on the settlement given by Jayaddisa to his brother，the man-eating ogre，  after the latter became an ascetic （J.v.35）．For details see the Jayaddisa   Jātaka.,18,1
140579,en,21,culla-kokalika,culla-kokālika,Culla-Kokālika,Culla-Kokālika：See Kokālika （2）.,14,1
140580,en,21,culla-kokanada,culla-kokanadā,Culla-Kokanadā,Culla-Kokanadā：The younger of the two daughters of Pajunna，both   of whom were called Kokanadā．She visited the Buddha at the Kutāgārasālā in   Vesāli and questioned him．S.i.30.,14,1
140581,en,21,culla-kunala-vagga,culla-kunāla-vagga,Culla-Kunāla-Vagga,Culla-Kunāla-Vagga：The fifth section of the Catukka-nipāta of the   Jātakatthakathā．J.iii.132-52.,18,1
140582,en,21,culla-lohita,culla-lohita,Culla-Lohita,Culla-Lohita：An ox，brother of the Bodhisatta，Mahā-Lohita．He is   identified with Ananda．See the Munika Jātaka.,12,1
140585,en,21,culla-niddesa,culla-niddesa,Culla-Niddesa,Culla-Niddesa：See Niddesa.,13,1
140586,en,21,culla-rohita,culla-rohita,Culla-Rohita,Culla-Rohita：An ox belonging to a brahmin．DhA.iv.160.,12,1
140587,en,21,culla-tundila,culla-tundila,Culla-Tundila,Culla-Tundila：A pig，brother of the Bodhisatta．For details see   the Tundila Jātaka.,13,1
140592,en,21,cullabodhi jataka,cullabodhi jātaka,Cullabodhi Jātaka,Cullabodhi Jātaka：The Bodhisatta，under the name of Bodhi （he is also referred to as Culla-bodhi），was once born in a very rich family of Kāsi and studied in Takkasilā．His parents married him to a suitable wife but，because they had both come from the Brahma-world，they were free from passionate desire．After his parents’ death，the two distributed their wealth and became ascetics．One day they came to the king’s park，and there the king fell in love with the woman and carried her away by force to the palace．When he told the Bodhisatta of this，he showed no resentment whatever．In the palace the king found that he could not win the woman’s love，and returned to the park，curious to know whether the ascetic really meant what he said．In the course of conversation the Bodhisatta told the king that he did not give way to anger because anger，once awakened，is difficult to curb.<br><br>The story was related in reference to a monk of violent temper．The king wasAnanda and the Bodhisatta’s wife wasRāhulamātā．（J.iv.22-27．Cf．theAnanusociya Jātaka）.<br><br>The story is also given in the Jātakamālā as the Khudda-bodhi Jātaka （No.xxi），and in the Cariyāpitaka．Cyp.，p.86.,17,1
140593,en,21,cullacari,cullacārī,Cullacārī,Cullacārī：See Cullasārī.,9,1
140594,en,21,culladaddara,culladaddara,Culladaddara,Culladaddara：A Nāga，brother of Mahādaddara （the Bodhisatta），and   son of Sūradaddara．For details see the Daddara Jātaka.,12,1
140595,en,21,cullagalla,cullagalla,Cullagalla,Cullagalla：A village and a vihāra near the Jajjaranadī．For the   story of a pious man who lived in the village see Ras.ii.152f.,10,1
140596,en,21,cullahamsa jataka,cullahamsa jātaka,Cullahamsa Jātaka,Cullahamsa Jātaka：The Bodhisatta was once born as Dhatarattha，king of ninety thousand golden geese living in Cittakūta．One day some of his flock came upon Lake Mānusiya，near the haunts of men，and finding it a rich feeding-ground，persuaded him much against his will to go there with them．But immediately he alighted he was caught in a fowler’s noose and found escape impossible．He waited till the flock had fed，then gave the cry of alarm at which all the geese flew away except his commander-in-chief，Sumukha．When the fowler came，Sumukha offered to give his life for his king，and thereby softened the fowler’s heart．The latter set Dhatarattha free and tended his wounds，and because of the man’s great charity the king of the geese became whole again．When the fowler suggested that they should fly home，the two geese insisted that they should be taken to Sakula，the king of the land，theMahimsaka country，that they might obtain for the fowler a suitable reward．When the king heard the story he gave to the fowler a village yielding one hundred thousand annually，a chariot and a large store of gold．Dhatarattha preached to the king the moral law and，after being paid great honour，returned to Cittakūta.<br><br> <br><br>The story was related in reference to Ananda’s attempt to offer his life in order to save the Buddha from being killed by the elephantNālāgiri．Channa is identified with the fowler，Sāriputta with the king，and Ananda with Sumukha．J.v.333-.54； DhA.i.119； cf．the Mahāhamsa Jātaka and the Hamsa Jātaka.,17,1
140601,en,21,cullakala,cullakāla,Cullakāla,Cullakāla：A mountain in Himavā which must be crossed in order to   reach Gandhamādana （SNA.i.66） and the Chaddanta-Lake （J.v.38）.,9,1
140602,en,21,cullakalinga jataka,cullakālinga jātaka,Cullakālinga Jātaka,Cullakālinga Jātaka：Kālinga，king ofDantapura，anxious to make a fight，sent his four daughters of surpassing beauty into every kingdom，offering them to any man who would fight him for them．Assaka，king ofPotali，with the advice of his ministerNandisena，accepted the challenge．Kālinga thereupon came with his mighty army，and the Bodhisattva who was an ascetic declared，after consultation with Sakka，that victory would be his．But Nandisena，undaunted，instructed Assaka as to how he should kill the tutelary deity of Kālinga when this deity，in the guise of a white bull，should appear on the battlefield．Nandisena led the attack of the soldiers，the white bull was killed and Kālinga defeated．He had to provide dowries for his daughters，and thenceforth the two kings lived as friends.<br><br>The story was related in reference to Sāriputta who is identified with Nandisena．Two Jains，a man and a woman，each versed in five hundred theses，met in Vesāli and the Licchavis arranged a marriage between them．They had one son，Saccaka，and four daughters，Saccā，Lolā，Avavādakā and Patācarā．After the death of their parents，the girls wandered from city to city for purposes of disputation．They came at last to Sāvatthi，where they set up at the city gate a jambu-tree，to be pulled up by anyone accepting their challenge to a discussion．Sāriputta，seeing the branch，had it removed，and when the girls came to him with a great crowd of people，answered all their questions and defeated them in debate．There-upon they entered the Order underUppalavannā，and the fame of Sāriputta increased．J.iii.1ff,19,1
140603,en,21,cullakasetthi,cullakasetthi,Cullakasetthi,Cullakasetthi：The Bodhisatta，born as a Treasurer in Benares．See   the Cullakasetthi Jātaka.,13,1
140604,en,21,cullakasetthi jataka,cullakasetthi jātaka,Cullakasetthi Jātaka,Cullakasetthi Jātaka：Once the Bodhisatta was born as Cullakasetthi in Benares．One day，while on his way to the palace，he saw a dead mouse lying on the road，and，noticing the position of the stars，he said，”Any decent young fellow with his wits about him has only to pick up the mouse and he will be a made man.” A young man of good family，called Cullantevāsika，hearing this，picked up the mouse and sold it for a farthing to a tavern for their cat to eat．With the farthing he bought molasses and drinking water for flower-gatherers．Later，he gathered branches and leaves blown down by the wind in the king’s garden and sold them to a potter for a large sum of money．He entered into friendship with a land-trader and a sea-trader and，by using the information he obtained from them，he was able to make two hundred thousand pieces by means of skilful and far-sighted business dealings．He then visited Cullasetthi to express to him his gratitude，and the setthi，on hearing of his skill，was so impressed that he gave him his daughter in marriage.<br><br>The young man is identified with Cullapanthaka，in reference to whom the story was related．J.i.114-23．Cf．the story of Visākhila in Kathāsaritsāgara （i.33）.,20,1
140605,en,21,cullanagatittha,cullanāgatittha,Cullanāgatittha,Cullanāgatittha：A ford in the Mahāvālukagangā．Cv.lxxii.34.,15,1
140606,en,21,cullanandaka,cullanandaka,Cullanandaka,Cullanandaka：See Cullanandiya below.,12,1
140607,en,21,cullanandaka-jataka,cullanandaka-jātaka,Cullanandaka-Jātaka,Cullanandaka-Jātaka：See Cullanandiya below.,19,1
140608,en,21,cullanandika,cullanandikā,Cullanandikā,Cullanandikā：Talatādevī is identified with Cullanandikā （J.vi.478）   in the present age，but nothing further seems to be known of the latter.,12,1
140609,en,21,cullanandiya,cullanandiya,Cullanandiya,Cullanandiya：A monkey，brother of Nandiya，the Bodhisatta．See the  Cullanandiya Jātaka．He is identified   with Ananda．v.l．Cullanandaka.,12,1
140610,en,21,cullanandiya jataka,cullanandiya jātaka,Cullanandiya Jātaka,Cullanandiya Jātaka：v.l．Cullanandaka<br><br>The Bodhisatta was once a monkey named Nandiya and，with his brother Cullanandiya，headed a band of eighty thousand monkeys．They had a blind mother，and finding that when they were away with the herd she never received the fruits they sent her，they decided to stay with her in a banyan-tree near a village．One day a brahmin，who had studied at Takkasilā，entered the forest with a bow and arrow．He had been warned by his teacher Pārāsariya to curb his wickedness，but he could find no way，apart from killing，of keeping his wife and child．Seeing the aged monkey，he prepared to shoot her，but her sons offered their lives in her stead．The brahmin killed first them and then the mother．On his way home he heard that lightning had hit his house and that his family was dead； he himself was thereupon swallowed up by the fires of hell.<br><br>The story was told in reference to Devadatta’s wickedness．The hunter wasDevadatta．J.ii.199-202.,19,1
140611,en,21,cullanarada jataka,cullanārada jātaka,Cullanārada Jātaka,Cullanārada Jātaka：v.l．<i>Cullanāradakassapa</i>.-The Bodhisatta was once a rich brahmin who，on the death of his wife，retired with his son to the Himālaya and became an ascetic．One day a girl，having been carried off by thieves，escaped from them and arrived at the ascetic’s but when the Bodhisatta was away．The son fell a victim to her charms and agreed to return with her to the haunts of men．She went on ahead and he was to follow，but his father，hearing of what had occurred during his absence，described to the youth the snares of household life in such a graphic way that he gave up the idea of following the girl.<br><br>The story was related in reference to a vain monk who succumbed to the wiles of a maiden of Sāvatthi．The girl’s mother used her to entice the monk to become her son-in-law．The Buddha warned him that in the past the same girl had tried to destroy his spiritual life （J.iv.219-24）.<br><br>In the Jātaka itself the Bodhisatta’s son is called Nārada （p.222），but elsewhere （J.i.416，417） he is referred to as Cullatāpasa （probably only a descriptive title）．It was in reference to the same monk that the Munika，the Udañcani，the Sālūka and the Arañña Jātakas were related.,18,1
140616,en,21,cullantevasika,cullantevāsika,Cullantevāsika,Cullantevāsika：A youth of good family who，as related in the  Cullakasetthi Jātaka，earned money by   his wits，after having listened to the counsel of Cullakasetthi．He is   identified with Cullapanthaka．J.i.120f.,14,1
140618,en,21,cullapaduma jataka,cullapaduma jātaka,Cullapaduma Jātaka,Cullapaduma Jātaka：The Bodhisatta was once born as Paduma，son of the chief queen of the Benares king．He had six brothers．The king，becoming suspicious of his sons，ordered them to leave the kingdom．They went away with their wives，and coming to a region where no food was to be had，they killed their wives one by one and ate their flesh．<br><br>The Bodhisatta managed to save his wife by foregoing a share of the meal each day，and fled with her．During the flight the Bodhisatta gave his wife some of his blood to drink，she being so thirsty．Later they lived in a hut on the bank of the Ganges．One day the Bodhisatta rescued from the river a thief with his limbs cut off who was drifting down stream in a boat．At first the Bodhisatta’s wife would not even look at the man，but soon she conceived a passion for him and threw her husband down a precipice．The Bodhisatta fell on a fig-tree，and after some time climbed down with the help of an iguana．He went to Benares and established his claim to his father’s kingdom．His erstwhile wife，wandering from place to place with the cripple on her shoulders，gained great reputation as a devoted wife．One day she came to Benares．There the king recognised her and revealed her treachery （J.ii.115-21）.<br><br>The story was told in reference to a backsliding monk．The details are given in the Ummadantī Jātaka.<br><br>Devadatta was the thief，Ciñcā the treacherous woman，and Ananda the iguana.,18,1
140619,en,21,cullapala,cullapāla,Cullapāla,Cullapāla：Son of Mahāsuvanna and brother of  Cakkhupāla Thera．DhA.i.2.,9,1
140620,en,21,cullapalobhana jataka,cullapalobhana jātaka,Cullapalobhana Jātaka,Cullapalobhana Jātaka：The Bodhisatta once left the Brahma-world and was born as the son of theBenares king，but would have nothing to do with women．When he grew up his father was filled with despair，and then a dancing-girl offered to seduce the prince．She sang outside his door till he was filled with desire．Eventually he came to know the joys of love，and filled with madness，ran amok through the streets，chasing people．The king banished both his son and his seducer，and they lived in a hut away down the Ganges．One day a hermit visited the hut and，seeing the woman，lost his power of flying through the air．When he saw the Bodhisatta he ran away and fell into the sea．The Bodhisatta，realising his plight，told him of the wiles of women and helped him to regain his lost power，while he himself sent the woman back to the haunts of men and became an ascetic.<br><br>The story was told in reference to a backsliding brother．J.ii.328ff,21,1
140621,en,21,cullapantha,cullapantha,Cullapantha,Cullapantha：A parivena built，probably，by a Damila chief in the   reign of Aggabodhi IV．Cv.xlvi.24.,11,1
140624,en,21,cullapanthaka,cullapanthaka,Cullapanthaka,Cullapanthaka：See Cūlapanthaka.,13,1
140625,en,21,cullapindapatika,cullapindapātika,Cullapindapātika,Cullapindapātika：The young son of wealthy parents of Rājagaha．<br><br>Having heard the Buddha preach at Veluvana，he wished to join the Order； but could only obtain his parents’ consent by starving for seven days．He then went with the Buddha to Jetavana．On the festival day his parents made great lamentation and a slave girl offered to entice him back．She rode in a palanquin to Sāvatthi and took up residence in a street whither the Elder came for alms．She gradually made his acquaintance，and then，feigning illness，enticed him into her apartments．Then，having violated his chastity，she took him back to Rājagaha （J.i.156f）.<br><br>The Buddha，hearing of this，preached theVātamiga Jātaka，in which story Tissa is identified with the antelope．He is also referred to as Cullapindapātiya （J.i.159）.,16,1
140626,en,21,cullapindapatiya,cullapindapātiya,Cullapindapātiya,Cullapindapātiya：A monk mentioned in the Commentaries （E.g.，MA.i.355） in explaining the term mutta-muttaka．A certain lay-woman waited on him for twelve years．One day a fire broke out in the village and burnt her house，together with those of others．The monks who were fed at neighbouring houses went there to enquire whether anything had been served，but Tissa did not arrive until the mealtime，and when given a meal which the woman had prepared with great difficulty，ate it and went away without a word．The woman，however，was not a whit disturbed by the taunts of her neighbours.<br><br>This may be the Elder who，in the Anguttara Commentary （AA.i.21f），is mentioned as having resided in Gāmendavālavihāra in Rohana and ordained Milakkha-Tissa．The same Commentary （i.367） mentions a Cullapindapātiya-Tissa of Girivihāra in （Ceylon）．He，with his divine eye，saw a Tamil gate-keeper of Madhuanganagāma who，having been a fisherman for fifty years，lay dying．The Elder went to his house and made him repeat the Refuges and the Precepts．The man could not repeat beyond the first Precept，but he was born after death in the Cātummahārājika-world，and came to tell the Elder about it.<br><br>The Visuddhi Magga （p.116） speaks of an Elder of the same name who had three pupils．They came to him and said they were prepared to do anything whatever for his sake，even to suffer torture and die．He thought them ”possible fellows” and preached to them，whereupon they became arahants．The same Elder it may be who saw an elephant-corpse in Kāladīghavāpi Lake and developed his meditation on the ”wormful abomination （Ibid.，p.191）.,16,1
140629,en,21,cullasangha,cullasangha,Cullasangha,Cullasangha：Brother of Kākavannatissa’s minister Sangha （q.v.）.,11,1
140645,en,21,cullasubhadda,cullasubhaddā,Cullasubhaddā,Cullasubhaddā：An elephant，one of the two chief consorts of Chaddanta，against whom she conceived a grudge because he preferred her rival to her．She gave gifts to a Pacceka Buddha and，as a result of her wish，she was born as Subhaddā，chief queen of the Madda king．She gave orders that Chaddanta’s tusks be brought to her，but the hunter to whom the task was entrusted killed the elephant，and on hearing of his death Subhaddā died of a broken heart.<br><br>For details see s.v．Chaddanta （4）.,13,1
140646,en,21,cullasuka jataka,cullasūka jātaka,Cullasūka Jātaka,Cullasūka Jātaka：The story of the past is the same as that of theMahāsūka Jātaka．<br><br>It was related in reference to the Buddha’s visit to Verañjā，where，for the three months of the rainy season，he had to live on water and a modicum of the ground flour of roots，because of the evil influence of Māra．J.iii.494-6； Vibh.iii.1ff,16,1
140647,en,21,cullasutasoma jataka,cullasutasoma jātaka,Cullasutasoma Jātaka,Cullasutasoma Jātaka：The Bodhisatta was once born as the son of the king of Sudassana （Benares），under the name of Soma．Because he was fond of Soma juice and poured out libations of it，they called him Sutasoma．When he came of age his father gave up the throne to him，and he had sixteen thousand wives，of whom Candādevī was the chief consort．As time went on his family became very great，and he wished to become an ascetic as soon as a grey hair appeared on his head．Every-one in the palace tried to turn him from this resolve； rich merchants，like Kulavaddhana，offered him their immense wealth，but all in vain．Having handed over the kingdom to his brother，Somadatta，he donned the garb of an ascetic and left the city unknown to anyone．When his departure was discovered，all the inhabitants of the city left their belongings to follow him．Sakka sent Vissakamma to build for them a hermitage thirty leagues in extent．J.v.177-92.,20,1
140648,en,21,cullatapasa,cullatāpasa,Cullatāpasa,Cullatāpasa：Nārada，the son of the Bodhisatta in the  Culla-Nāradākassapa Jātaka，is   referred to by this title．J.i.416.,11,1
140649,en,21,cullatavalagama,cullatavālagāma,Cullatavālagāma,Cullatavālagāma：A village probably on the Mahāvālukanadī．See   Tambasumana.,15,1
140652,en,21,cullavanavannana,cullavanavannanā,Cullavanavannanā,Cullavanavannanā：The section of the Vessantara Jātaka which   describes Jūjaka&#39；s journey through the forest to Vessantara&#39；s hermitage． J.vi.521-32.,16,1
140666,en,21,cullupatthaka,cullupatthāka,Cullupatthāka,Cullupatthāka：See Culladhanuggaha.,13,1
140667,en,21,culodara,cūlodara,Cūlodara,Cūlodara：A Nāga king of Ceylon，nephew of Mahodara．His father was the king of Kannavaddhamāna mountain．It was the quarrel between Cūlodara and Mahodara regarding a jewelled throne that was the cause of a visit of the Buddha to Ceylon．Mhv.i.45ff； Dpv.ii.7，29； Sp.i.120.,8,1
140711,en,21,cumbatakalaha,cumbatakalaha,Cumbatakalaha,Cumbatakalaha：The name given （e.g.，J.i.208） to the quarrel   between the Sākiyans and the Koliyans about the water of the  Rohinī.,13,1
140757,en,21,cunda,cunda,Cunda,Cunda：<i>1．Cunda</i>.-A worker in metals （kammāraputta） living inPāvā．When the Buddha reached Pāvā on his way to Kusinārā，he stayed in Cunda’s Mango grove．There Cunda visited him and invited him and the monks to a meal the next day．The meal consisted of sweet rice and cakes and sūkaramaddava．At the meal the Buddha ordered that he alone should be served with sūkaramaddava，and that what was left over should be buried in a hole．This was the Buddha’s last meal，as very soon after it he developed dysentery （D.ii.126； Ud.viii.5）．The Buddha，a little while before his death，gave special instructions to Ananda that he should visit Cunda and reassure him by telling him that no blame at all attached to him and that he should feel no remorse，but should，on the contrary，rejoice，in that he had been able to give to the Buddha a meal which，in merit，far exceeded any other （D.ii.135f）.<br><br>The Suttanipāta Commentary （SNA.i.159） mentions that，at this meal，Cunda provided golden vessels for the monks’ use； some made use of them，others did not．One monk stole a vessel and put it in his bag．Cunda noticed this but said nothing．Later，in the afternoon，he visited the Buddha and questioned him as to the different kinds of samanas there were in the world．The Buddha preached to him the Cunda Sutta．<br><br>The Commentary adds （p.166； also UdA.399） that Cunda reached no attainment，but merely had his doubts dispelled．The Digha Commentary，however，says （DA.ii.568） that he became a Sotāpanna at the first sight of the Buddha and built for him a vihāra at theAmbavana．This latter incident，probably，took place at an earlier visit of the Buddha，for we are told （D.iii.207） that while the Buddha was staying in Cunda’s Mango grove，he was invited by the Mallas to consecrate their new Mote-hall，Ubbhataka．He accepted the invitation，preached in the hall till late at night，and then requested Sāriputta to continue，which he did by preaching theSangīti Sutta．This was soon after the death of Nigantha Nātaputta （D.iii.210）．<br><br>The Anguttara Nikāya （v.263ff） mentions another conversation between the Buddha and Cunda．Cunda tells the Buddha that he approves of the methods of purification （soceyyāni） laid down by the brahmins of the west （Pacchābhūmakā）．The Buddha tells him of the teaching of the Ariyans regarding the threefold defilement and purification of the body，the fourfold defilement and purification of the speech，and the threefold defilement and purification of the mind．Cunda accepts the Buddha’s explanations and declares himself his follower.<br><br><i>2．Cunda</i>.-The books appear to refer to two theras by the name of Cunda，the better known being <i>Mahā-Cunda</i> and the other Cūla-Cunda．But the legends connected with them are so confused that it is not possible to differentiate clearly one from the other．<br><br>Mention is also made of a <i>Cunda-Samanuddesa</i> whom，however，the Commentaries （E.g.．DA.iii.907） identify with Mahā-Cunda．Mahā-Cunda is，for instance，described in the Theragāthā Commentary （ThagA.i.261； see also DhA.ii.188 and AA.ii.674） as the younger brother ofSāriputta，under whom he joined the Order，winning arahantship after arduous and strenuous effort．<br><br>In the time of Vipassī Buddha he had been a potter and had given to the Buddha a bowl made of clay．The Apadāna verses quoted in the Theragāthā Commentary are，in the Apadāna itself （Ap.ii.444），ascribed to a monk named Ekapattadāyaka．They make no mention whatever of his relationship to Sāriputta．On the other hand，there are to be found elsewhere in the Apadāna （Ap.i.101f） certain verses ascribed to a Cunda Thera，which definitely state that he was the son of the brahmin Vanganta，and that his mother wasSārī．But in these verses he is called Cūla-Cunda，and mention is made of his previous birth in the time ofSiddhattha Buddha，to whom he gave a bouquet of jasmine flowers．As a result he became king of the devas seventy-seven times and was once king of men，by name Dujjaya．It is further stated that he became arahant while yet a sāmanera and that he waited upon the Buddha and his own brother and other virtuous monks．This account goes on to say that after his brother’s death，Cunda brought his relics in a bowl and presented them to the Buddha，who uttered praises of Sāriputta．This would identify Cūla-Cunda with Cunda Samanuddesa who，according to the Samyutta Nikāya （S.v.161f），attended Sāriputta in his last illness and，after his death，brought to the Buddha atJetavana Sāriputta’s bowl and outer robe and his relics wrapt in his water-strainer．Therefore if Buddhaghosa is correct in identifying Cunda Samanuddesa with Mahā-Cunda，then all three are one and the same．（Buddhaghosa says that the monks called him Samanuddesa in his youth before his upasampadā，and he never lost the name，DA.iii.907）.<br><br>Cunda Samanuddesa was，for some time，the personal attendant of theBuddha （ThagA.ii.124； J.iv.95，etc.），and when the Buddha prepared to perform the Twin Miracle，offered to perform a miracle himself and so save the Buddha trouble and exertion （DhA.iii.211）．Cunda’s teacher was Ananda，and it was to Ananda that he first brought the news of Sāriputta’s death．（SA.iii.178； see also the Pāsādika Sutta and the Sāmagāma Sutta，where Cunda brings to Ananda and then to the Buddha the news ofNigantha Nātaputta’s death； see also the Sallekha Sutta）.<br><br>Mahā-Cunda was evidently a disciple of great eminence，and is mentioned by the Buddha （A.iii.299； see also M.iii.78； Ud.i.5） in company with the Two Chief Disciples，Mahā Kassapa，Mahā Kotthita，Mahā Kaccāna and other very eminent Elders.<br><br>The Pitakas contain several discourses （A.iii.355； v.41，157） given to the monks by Mahā-Cunda while residing at Sahajātī among the Cetis，probably after the Buddha’s death．Cunda （or Cundaka as he is called in this context） was with the Buddha in his last journey toKusinārā，and spread a bed for him in the Mango grove by the Kakutthā River （D.ii.134f； Ud.viii.5）．<br><br>Cunda is mentioned （S.iv.50f.； M.iii.263f ） as having accompaniedSāriputta when he went to seeChanna at the Kalandakanivāpa in Rājagaha，just before Channa’s suicide．Once，when the Buddha lay ill in theKalandakanivāpa，Cunda visited him and they talked of the bojjhangas．There and then the Buddha’s sickness vanished．S.v.81.<br><br><i>3．Cunda</i>.-See Cunda-Sūkarika.<br><br><i>4．Cunda</i>.-A rājakumāra，brother of Cundī and，therefore，son of Bimbisāra．（A.iii.35）,5,1
140762,en,21,cunda sukarika,cunda sūkarika,Cunda Sūkarika,Cunda Sūkarika：A pork butcher near Veluvana．<br><br>For forty-five years he plied his trade，killing pigs in such a way as to retain the flavour of the flesh unimpaired．When death approached he saw before him the fires of Avīci and roared with pain．For seven days he grunted like a pig，crawling on all fours，and no one could prevent him．The monks told the Buddha of the noises they had heard when passing the butcher’s house，and the Buddha explained how retribution had fallen on Cunda commensurate with his wickedness．DhA.i.105ff,14,1
140763,en,21,cunda sutta,cunda sutta,Cunda Sutta,Cunda Sutta：1．Cunda Sutta.-Cunda Kammāraputta visits the Buddha in his Mango-grove in Pāvā and questions him as to how many classes of recluses there are in the world．Four，answers the Buddha - maggajina，maggadesaka，maggajīvī and maggadūsī - and proceeds to explain them （SN.vs.83-90； SNA.i.159ff）．The circumstances in which the sutta was preached are given s.v．Cunda （1）.<br><br> <br><br>2．Cunda Sutta （also called Mahā Cunda Sutta）.-Preached by Mahā Cunda at Sahajātī to the assembled monks．Some，who are zealous about the Dhamma，speak disparagingly of those who are given to jhāna and vice versa．Sometimes it happens that those who are engaged in the Dhamma praise their fellows，and similarly with those devoted to jhāna．None of these things are profitable．Dhamma-zealots should learn to praise those eager for jhāna and vice versa （A.iii.355f）.<br><br> <br><br>3．Cunda Sutta.-Mahā Cunda tells the monks at Sahajātī how it is possible to distinguish true statements from false when made by a monk about himself and his attainments （A.v.41ff）.<br><br> <br><br>4．Cunda Sutta.-Cunda Samanuddesa comes to Jetavana from Nālagāmaka，where he had attended Sāriputta during his last illness，and reports his death to Ananda，producing，at the same time，Sāriputta’s bowl and outer robe and the water-strainer containing his relies．Ananda accompanies Cunda to the Buddha，where he breaks the news．The Buddha praises Sāriputta’s attainments and takes the opportunity of emphasising the impermanence of all things．S.v.161ff,11,1
140765,en,21,cundaka,cundaka,Cundaka,Cundaka：See Cunda （2）.,7,1
140790,en,21,cundatthila,cundatthīla,Cundatthīla,Cundatthīla：A village near Benares，but on the other side of the river and between Vasabhagāma and Benares （v.l．Cundavīla）．<br><br>Pv.iii.1； PvA.168，170； Mtu.iii.325，327.,11,1
140794,en,21,cundi,cundī,Cundī,Cundī：Cundī.-A princess．She visited the Buddha at the Kalandakanivāpa in Veluvana，and he preached to her the Cundī Sutta （A.iii.35f）．According to the Commentary （AA.ii.596），she was the daughter of Bimbisāra．The king gave her five hundred chariots for the use of herself and her companions．She was one of the three women who received this gift from their fathers，the others being Visākhā and the princess Sumanā．Cundī’s brother was Cunda．Her name occurs in a list of eminent upāsikās．A.iv.347.<br><br> <br><br>Cundī Sutta.-Cundī visits the Buddha and tells him that，according to her brother，Cunda，those who take refuge in the Buddha，the Dhamma and the Order and refrain from the taking of life，from theft，carnal lusts，lying and liquor，will be born in a happy condition after death．She wishes to know more of this．The Buddha explains to her that the Tathāgata is the best of beings，the Doctrine which leads to Nibbāna is the best of teachings，the Tathāgata’s Order is the best field of merit，and of virtues，those beloved by Ariyans are the best．A.iii.35f.,5,1
140855,en,21,cunnasala,cunnasālā,Cunnasālā,Cunnasālā：A district in Rohana．Cv.lvii.46，57.,9,1
142231,en,21,dabba,dabba,Dabba,Dabba：An arahant．He was born atAnupiya in a family of the Mallas （Kusinārā，says the Apadāna）．As a child of seven he saw the Buddha who was visiting in the Malla country，and he asked his grandmother （his mother having died at his birth） if he might join the Order under the Buddha．She brought him to the Buddha and the boy became an arahant in the Tonsure-hall．He returned with the Buddha to Rājagaha where，with the Buddha’s sanction，and wishing to be of service to the Order，he took upon himself the task of appointing night’s-lodgings to travelling monks and of directing them to meals．He performed his duties most diligently and with great intelligence，and his fame spread far and wide．Monks coming from afar，wishing to witness his skill，would deliberately arrive late and ask for lodgings in some place remote from Rājagaha； Dabba would ”burst into flame” and walk ahead of them，with his finger burning to light them on the way．It was the sight of Dabba on one of these journeys which led to a slave-woman，Punnā，being visited by the Buddha，resulting in her becoming a Sotāpanna （DhA.iii.321ff）.<br><br>It once happened that meals were allotted by Dabba to the Mettiya-Bhummajakā at the house of a rich man，who，discovering their identity，gave orders that they were to be fed anyhow．The Mettiya-Bhummajakā were greatly offended，and believing that Dabba had intended to slight them，induced one of their partisans，Mettiyā，to accuse Dabba of having seduced her．The charge was investigated，Mettiyā was expelled，and Dabba’s fame increased （Thag.v.5； Vin.ii.74ff； iii.158f，166f，iv.37f； Sp.iii.598f）．The Mettiya-Bhummajakā persuaded the Licchavi，Vaddha，to make a similar charge against Dabba regarding his wife （Vin.ii.124f）．The Tandulanāli Jātaka （J.i.123f ） mentions another dispute，whereLāludāyi charges Dabba with not performing his duties conscientiously．Thereupon Lāludāyi was appointed to the task，but proved a failure.<br><br>Dabba was given the rank of chief of those who appointed lodgings （senāsanapaññāpakānam） （A.i.24） and was given the upasampadā ordination when only seven years old．He was called Dabba because he was said to be born of his mother while she was being burnt in the funeral pyre； when the flames were extinguished，the child was found lying on one of the posts of the pyre （dabbatthambhe） （ThagA.i.41； AA.i.152f）.<br><br>He was a setthiputta in Hamsavatī in the time of Padumuttara Buddha，and it was then that he conceived the desire for the rank of chief apportioner of lodgings．One hundred and three times he became king among devas and one hundred and five times king of men．In the time of Vipassī Buddha he spoke calumny about an arahant Thera，hence the conspiracy against him by the Mettiya-Bhummajakā．In the time of Kassapa Buddha he，with six others，went to the top of a hill，determined not to return till they had accomplished their purpose，but five of them died before this came to pass．The other four were Pukkusāti，Sabhiya，Bāhiya，and Kumārakassapa （DhA.ii.212； ThagA.i.44ff； Ap.ii.471f； UdA.81； Sp.ii.578f）.<br><br>Dabba evidently died young．The Udana （Ud.viii.9； UdA.431f ） contains an account of his death．One day，returning from his alms rounds in Rājagaha，he saw that he had but a short while yet to live．He went，therefore，to the Buddha and，with his leave，showed various iddhi-powers and passed away.,5,1
142285,en,21,dabbapuppha jataka,dabbapuppha jātaka,Dabbapuppha Jātaka,Dabbapuppha Jātaka：There was once a jackal called Māyāvī．His wife had a longing to eat fresh fish，and while he was searching for it he saw two otters，Anutīracārī and Gambhīracārī，disputing as to the division of a rohita fish which they had caught between them．They appealed to Māyāvī to arbitrate，and he gave one the head，the other the tail，while he kept the middle portion for himself!<br><br>The story was related in reference to Upananda，who is identified with the jackal．Two old monks had received as a gift two coarse cloaks and one fine blanket，and they appealed to him to divide the gifts．He gave them each a cloak and kept the blanket for himself．J.iii.332ff； the story is quoted at DhA.iii.139ff.,18,1
142316,en,21,dabbasena,dabbasena,Dabbasena,Dabbasena：King of Kosala．  He capturedEkarāja，king of   Benares，and cast him into prison，but later，discovering his virtues，  released him and restored his kingdom． Dabbasena is identified with Ananda   （J.iii.13ff； Cyp.xiv.3）.,9,1
142403,en,21,dabbila,dabbila,Dabbila,Dabbila：A Pacceka Buddha，mentioned in a nominal list．M.iii.70.,7,1
142519,en,21,daddabha jataka,daddabha jātaka,Daddabha Jātaka,Daddabha Jātaka：Once a timid hare lying at the foot of a vilva tree heard a vilva fruit fall on a palm-leaf and，imagining that the world was collapsing，started to run．Other animals，alarmed by the sight，ran also until all the beasts of the forest were in headlong flight．The Bodhisatta，born as a lion，heard their story and calmed their fears.<br><br>The story was related in reference to a question asked of the Buddha by some monks，as to various austerities practised by ascetics．J.iii.74ff．The Jātaka is quoted at MA.i.313f.,15,1
142546,en,21,daddara,daddara,Daddara,Daddara：<i>1．Daddara （Daddarapabbata）.</i>-A mountain in Himavā （J.ii.8，67； iii.16； Ap.ii.536）； it is the same as the Rajatapabbata （q.v.），which was called Daddara on account of the thunder playing round it.<br><br><i>2．Daddara （Daddaranāgabhavana）.</i>-An abode of the Nāgas at the foot of the Daddara mountain．J.iii.16.<br><br><i>3．Daddara （Daddarapura）.</i>-A city founded by the fifth son of King Upacara on a spot where two mountains rubbing together made the sound daddara．J.iii.461.<br><br><i>4．Daddara.</i>-See Mahādaddara.,7,1
142550,en,21,daddara jataka,daddara jātaka,Daddara Jātaka,Daddara Jātaka：<i>1．Daddara Jātaka （No.172）.</i>-Once the Bodhisatta was a lion and dwelt with his retinue in Rajataguhā，while in a neighbouring cave lived a jackal．One day，when the lions were roaring and playing about，the jackal tried to imitate them and the lions became silent for very shame.<br><br>The story was told in reference to Kokālika who，trying to imitate the eloquence of the learned monks of Manosilā，failed miserably．The jackal is identified with Kokālika．J.ii.65ff.<br><br><i>2．Daddara Jātaka （No.304）.</i>-Once the Bodhisatta was born among the Nāgas in Daddarapabbata．He was called Mahādaddara，his father being Sūradaddara and his brother Culladaddara．Culladaddara was passionate and cruel and teased the Nāga maidens； the king wished to expel him，but he was saved by Mahādaddara．But at last the king was very angry and sent them both for three years to Benares．There the boys ill-treated them，but when Culladaddara tried to kill them his brother urged him to practise patience.<br><br>The story was related in reference to a choleric monk who is identified with Culladaddara．J.iii.15ff.,14,1
142758,en,21,dadhimukha,dadhimukha,Dadhimukha,Dadhimukha：A Yakkha chieftain who should be invoked by disciples   of the Buddha in times of need．D.iii.205.,10,1
142782,en,21,dadhivahana,dadhivāhana,Dadhivāhana,Dadhivāhana：King of Benares．See the  Dadhivāhana Jātaka.,11,1
142784,en,21,dadhivahana jataka,dadhivāhana jātaka,Dadhivāhana Jātaka,Dadhivāhana Jātaka：Once four brothers of Kāsi became ascetics in the Himālayas．The eldest died and was born as Sakka； he visited the others，and gave them，respectively，a magic razor-axe，which could be used as razor or axe； a drum，one side of which drove away elephants，while the other made friends of them； and a bowl from which a stream of curd flowed at its possessor’s will．<br><br>In a beautiful island far away lived a wild boar who owned a gem which enabled its possessor to travel through the air．A shipwrecked sailor from Kāsi stole this while the boar slept，and，with it，travelled to the Himālaya．There he saw the ascetics，and，in exchange for the gem，obtained from them their magic possessions，afterwards returning and killing them，so that he regained the gem．He then went to Benares and took possession of the throne，becoming known as King Dadhivāhana，because he destroyed his enemies by drowning them in a river of curds．In his garden grew a mango tree，sprung from a mango which had floated down from Lake Kannamunda．He sent fruits from this tree as presents to the neighbouring kings，but always pricked the mango stone with a thorn so that it should not bear fruit．Once，an offended king sent to Dadhivāhana a gardener whom he had bribed to destroy the flavour of the mangoes．The king gave him employment，but the gardener，by growing bitter creepers round the mango tree，destroyed the flavour of the fruit．The Bodhisatta，who was the king’s councillor，discovered the plot and had the creepers uprooted.<br><br>The story was related to illustrate the effects of evil association （J.ii.101-6）.,18,1
142949,en,21,dahara sutta,dahara sutta,Dahara Sutta,Dahara Sutta：Preached at Jetavana to Pasenadi．Pasenadi hints that the Buddha is young and，as compared with other teachers，not fully enlightened．The Buddha explains to him that there are four things in the world which must not be lightly regarded on account of their youth - a noble prince，a snake，a fire，and a holy man （bhikkhu）．<br><br>It was this sutta which effected the conversion of Pasenadi．S.i.68f．<br><br>The Northern books call it the Kumāradrstānta Sutra （Rockhill：p.49）.,12,1
143058,en,21,dahegallaka,dahegallaka,Dahegallaka,Dahegallaka：See Rahegallaka.,11,1
143203,en,21,dakapasana-vihara,dakapāsāna-vihāra,Dakapāsāna-vihāra,Dakapāsāna-vihāra：A monastery in West Ceylon built by   Mahallaka-Nāga．Mhv.xxxv.124.,17,1
143233,en,21,dakarakkhasapanha,dakarakkhasapañha,Dakarakkhasapañha,Dakarakkhasapañha：At the suggestion of Mahosadha the ascetic Bherī asks King Cūlanī what he would do if he were voyaging on the ocean with his mother，wife，brother，friend，chaplain，and Mahosadha，and a water-demon，seeking human sacrifice，were to seize the ship．<br><br>The king answered that he would sacrifice all but the last，in the order given，and then himself，but that Mahosadha should not be sacrificed．Bherī persuaded the king to make this declaration in public，so that Mahosadha’s glory might be spread far and wide．J.vi.469ff.，477，478.,17,1
143406,en,21,dakkhina,dakkhina,Dakkhina,Dakkhina：A monastery built by Uttiya，a general of Vattagāmanī-Abhaya，to the south of Anurādhapura （Mhv.xxxiii.88； Dpv.xix.19）．It was originally inhabited by monks from the Abhayagiri-vihāra，but later there was a schism by the Dakkhinavihārakā，as the monks of the Dakkhina-vihāra were called （Mhv.xxxiii.98）.<br><br>Amandagamanī-Abhaya built for the monastery the Mahāgāmenditank （Mhv.xxxv.5），while Kanitthatissaka added a mantling to the thūpa and built a refectory on some land on the boundary of the Mahāmeghavana； he also constructed a road to the vihāra，and moved on to one side the wall of the Mahāvihāra in order to do this （Mhv.xxxvi.12f）．Vohāraka-Tissa erected a wall round the monastery （Mhv.vs.35） and Gothābhaya restored the uposatha hall （Mhv.vs.107）．The thera Tissa，for whom Mahāsena built the Jetavana-vihāra，was an incumbent of Dakkhina-vihāra，in this context called Dakkhinārāma （Mhv.xxxvii.32）．Aggabodhi I．erected a splendid pāsāda in the vihāra （Cv.xlii.14）.<br><br>The vihāra is generally identified with what is now known as Elāra’s tomb （But see Cv.Trs.i.66，n.3）.,8,1
143409,en,21,dakkhina-sutta,dakkhinā-sutta,Dakkhinā-Sutta,Dakkhinā-Sutta：The four purities in gifts （dakkhinā-visuddhi），  depending on whether giver and receiver are both virtuous，or whether only one   of them （A.ii.80f； cp．M.iii.256f）．It was probably also called the Dakkhinā   Visuddhi Sutta．KhpA.222.,14,1
143447,en,21,dakkhinadesa,dakkhinadesa,Dakkhinadesa,Dakkhinadesa：A province of Ceylon，the territory west of the mountains and reaching up to the sea．It was so called from the relation of its position to that of Anurādhapura．At one time it was united with the Malayarattha and formed part of the territory governed by the king’s second son （E.g.，Cv.xli.35； but see Cv.Trs.i.54，n.4）．Later，it seems to have become the special province of the heir-apparent （E.g.，Cv.xliii.8； xliv.84； lxv.23； lxviii.33； li.12，etc.）.<br><br>It is also referred to as Dakkhinapassa （E.g.，Cv.lviii.41） and Dakkhinabhāga.<br><br>Among the strongholds of Dakkhinadesa are mentioned Muhunnaru，Badalatthala，Vāpināgara，Buddhagāma，Tilagulla，Mahāgalla and Mandagalla （Cv.lviii.42），and among its villages，Punkhagāma （Cv.lxi.42） and Bodhisenapabbata （Cv.lxi.33）.,12,1
143489,en,21,dakkhinagiri,dakkhināgiri,Dakkhināgiri,Dakkhināgiri：<i>Dakkhināgiri （v.l．Dakkhinagiri）</i><br><br>A janapada （district） in India，the capital of which wasUjjeni，and over which Asoka ruled as Viceroy．It also contained the city ofVedisā （Sp.i.70； Mhv.xiii.5）.<br><br>Dakkhināgiri lay to the south of Rājagaha，beyond the hills that surrounded the city - hence its name （SNA.i.136； MA.ii.795； SA.i.188）．<br><br>In the district was the brahmin village of Ekanālā （SN.，p.13）．The road from Sāvatthi to Rājagaha lay through Dakkhināgiri，and the Buddha traversed it in the course of his periodical tours through Magadha，residing in the Dakkhināgiri-vihāra in Ekanālā （S.i.172； SA.ii.133； Vin.i.80）．It was during one of these tours that he convertedKasī-Bhāradvāja andDhammasava and his father．On another of these occasions the Buddha saw the Magadhakhetta，which gave him the idea of designing the robe of a monk to resemble a field （Vin.i.287）．Ananda is also said to have travelled through Dakkhināgiri，gathering a large number of young men into the Order，who，however，do not appear to have been very serious in their intentions，as their behaviour earned for Ananda the censure ofMahā Kassapa （S.ii.217f）．Later，we find Punna with a large following in Dakkhināgiri refusing to join in the findings of the Rājagaha Council，and preferring to follow the Dhamma according to his own lights （Vin.ii.289）.<br><br>Dakkhināgiri was the residence of Nandamātā of Velukantaka and she was visited both by Sāriputta and by Moggallāna during a tour in the district （A.iv.64）．In Dakkhināgiri，Sāriputta heard of the lack of zeal of Dhānañjāni （M.ii.185； see J.i.224 for another incident connected with Sāriputta’s tour）．The Arāmadūsa Jātaka （q.v.） was preached in Dakkhināgiri.<br><br>The Dakkhināgiri-vihāra was，for a long time，a great monastic centre，and at the foundation of the Mahā Thūpa there were present from there forty thousand monks led by Mahā Sangharakkhita．Mhv.xxix.35.<br><br><i>1．Dakkhināgiri-vihāra.</i>-See Dakkhināgiri.<br><br><i>2．Dakkhināgiri-vihāra</i>.-A monastery built by Saddhātissa in Ceylon （Mhv.xxxiii.7）．It was restored by Dhātusena （Cv.xxxviii.46），and Kassapa V．granted a village for its maintenance （Cv.lii.60）．It is probably identical with the Dakkhināgiridalha-vihāra，in which Aggabodhi I．erected an assembly-hall （Cv.xlii.27）．It has sometimes been identified with the present Mulkirigala-vihāra （Cv.Trs.i.33，n.3）.<br><br>It was once the residence of Appihā-Sāmanera （MT.552） and of Kāla Buddharakkhita （MA.i.469）.,12,1
143523,en,21,dakkhinajanapada,dakkhinajanapada,Dakkhinajanapada,Dakkhinajanapada：See Dakkhināpatha.,16,1
143584,en,21,dakkhinamalayajanapada,dakkhinamalayajanapada,Dakkhinamalayajanapada,Dakkhinamalayajanapada：The mountainous country in South Ceylon；   difficult of access and providing only a hard living．AA.i.52.,22,1
143595,en,21,dakkhinamula,dakkhinamūla,Dakkhinamūla,Dakkhinamūla：A monastery，perhaps identical with the   Dakkhinavihāra．There Vohārika-Tissa erected a parasol over the Thūpa   （Mhv.xxxvi.33）．The Mahāvamsa Tīkā （p.662） calls it the Dakkhinamūlavāsa.,12,1
143598,en,21,dakkhinamulavasa,dakkhinamūlavāsa,Dakkhinamūlavāsa,Dakkhinamūlavāsa：See Dakkhinamūla above.,16,1
143665,en,21,dakkhinapatha,dakkhināpatha,Dakkhināpatha,Dakkhināpatha：In the old Pāli literature the name Dakkhināpatha would seem to indicate only a remote settlement or colony on the banks of the upperGodāvarī．Thus，we are told thatBāvarī had his hermitage in Dakkhināpatha territory，midway between the kingdoms of Assaka and Alaka （SN.，vs.976）．Elsewhere the name is coupled with Avanti as Avantidakkhināpatha and seems to refer，but more vaguely，to the same limited district．Vin.i.195，196； ii.298．In J.v.133，however，Avanti is spoken of as a part of Dakkhināpatha （Dakkhinūpathe Avantirattha），but see J.iii.463，where Avantidakkhināpatha is spoken of.<br><br>The Sutta Nipāta Commentary （ii.580） seems to explain Dakkhināpatha as the road leading to the <i>Dakkhinajanapada</i>，while the Sumangala-Vilāsinī （DA.i.265） takes Dakkhināpatha to be synonymous with Dakkhinajanapada and says that it was the district （janapada） south of the Ganges （Gangāya dakkhinato pākatajanapadam）.<br><br>It is clear that，in the earlier literature at any rate，the word did not mean the whole country comprised in the modern word Dekkhan．It is possible that Dakkhināpatha was originally the name of the road which led southwards - the Aryan settlement at the end of the road，on the banks of theGodāvarī being also called by the same name - and that later the road lent its name to the whole region through which it passed．（For a detailed description see Law：Geog．of Early Buddhism，pp.60ff）．In the Petavatthu Commentary （PvA.，p.133） the Damila country （Damilavisaya） is included in the Dakkhināpatha．<br><br>The Dakkhināpatha is famous in literature as the birthplace of strong bullocks （DhSA.141； NidA.16； DhA.iii.248，etc.）．It held also a large number of ascetics （DA.i.265），and in the ”southern districts” （Dakkhinesu janapadesu） people celebrated a feast called Dharana （A.v.216）．See Dharana Sutta （?）.,13,1
143684,en,21,dakkhinarama,dakkhinārāma,Dakkhinārāma,Dakkhinārāma：See Dakkhina-vihāra.,12,1
143750,en,21,dakkhinavibhanga sutta,dakkhināvibhanga sutta,Dakkhināvibhanga Sutta,Dakkhināvibhanga Sutta：Once，when the Buddha was staying at the Nigrodhārāma in Kapilavatthu，Pajāpatī Gotamī offered him two lengths of cloth woven by herself on her own loom．The Buddha asked her to present her gift to the Confraternity of monks rather than to him，for she would thereby gain greater merit．He then proceeded to describe the different kinds of recipients of gifts，the different kinds of givers and the degrees of purity in gifts （M.iii.253ff）.<br><br>The sutta is found word for word in the Sūtrālankāra （Sylvan Levi：JA.1908，xx.99） and is often quoted．E.g.，Mil.258； MA.i.152； also included in anthologies - e.g.，the Sutta-Sangaha.,22,1
143766,en,21,dakkhinavisuddhi sutta,dakkhināvisuddhi sutta,Dakkhināvisuddhi Sutta,Dakkhināvisuddhi Sutta：See Dakkhinā Sutta above.,22,1
144022,en,21,dalha-vagga,dalha-vagga,Dalha-Vagga,Dalha-Vagga：The first chapter of the Duka Nipāta of the   Jātakatthakathā．J.ii.1-40.,11,1
144023,en,21,dalha-vihara,dalha-vihāra,Dalha-vihāra,Dalha-vihāra：A vihāra on Sīhagiri，given by Moggallāna I．to the   Dhammarucikas．Cv.xxxix.41.,12,1
144052,en,21,dalhadhamma,dalhadhamma,Dalhadhamma,Dalhadhamma：King of Benares．See the  Dalhadhamma Jātaka．He is identified   with Ananda．J.iii.388.,11,1
144058,en,21,dalhadhamma jataka,dalhadhamma jātaka,Dalhadhamma Jātaka,Dalhadhamma Jātaka：Once the Bodhisatta was born as minister to Dalhadhamma，king ofBenares．The king possessed a she-elephant who was of great service to him and whom he greatly honoured.<br><br>When she grew old，however，all her honours were withdrawn and she was given to the king’s potter to drag his cow-dung cart．One day she saw the Bodhisatta and fell at his feet．He interceded with the king on her behalf and all her honours were restored.<br><br>The story was told in reference to Udāna’s she-elephantBhaddavatikā．In her old age the king neglected her，but one day she complained to the Buddha，who admonished the king on the duty of gratitude to those who had once been of great service．The elephant was the same in both stories．J.iii.384ff.,18,1
144059,en,21,dalhadhamma sutta,dalhadhamma sutta,Dalhadhamma Sutta,Dalhadhamma Sutta：Mentioned in the introduction to the Javanahamsa   Jātaka （J.iv.211）．This is evidently another name for the  Dhanuggaha Sutta．S.ii.266f.,17,1
144129,en,21,dalhanemi,dalhanemi,Dalhanemi,Dalhanemi：A Cakka-vatti of long ago． When his cakka showed signs of disappearing，he handed the kingdom over to   his eldest son and became a hermit． Later he taught his son how he，in turn，could become a Cakka-vatti． D.iii.59f.,9,1
144249,en,21,dalhika,dalhika,Dalhika,Dalhika：A monk of Sāgala．<br><br> <br><br>A pupil of his once stole a turban from a shopkeeper and confessed his fault to Dalhika，thinking that he would，on that account，become a pārājika．<br><br> <br><br>But the value of the turban was less than five māsakas and the pupil was saved from a pārājika-offence．Vin.iii.67.,7,1
144317,en,21,dalidda sutta,dalidda sutta,Dalidda Sutta,Dalidda Sutta：1．Dalidda Sutta.-Preached at the Kalandakanivāpa in Rājagaha．A poor man of Rājagaha，following the teaching of the Buddha，was reborn in Tāvatimsa，outshining the other gods in beauty and glory．This vexed them，but Sakka appealed to them saying that he who had learning，charity and wisdom，in accordance with the Buddha’s teachings，was certain to obtain great bliss．S.i.231f.<br><br> <br><br>2．Dalidda Sutta.-The term ”poor wretch” （dalidda） is rightly applicable to him who does not develop the seven bojjhangas．S.v.100.,13,1
144416,en,21,dalla-moggallana,dalla-moggallāna,Dalla-Moggallāna,Dalla-Moggallāna：See King Moggallāna III.,16,1
144444,en,21,dama,dāmā,Dāmā,Dāmā：An aggasāvikā of Vessabhū Buddha．Bu.xxii.24； J.i.42.,4,1
144446,en,21,dama-vihara,dāma-vihāra,Dāma-vihāra,Dāma-vihāra：A parivena founded by Mahinda II．Cv.xlviii.133.,11,1
144460,en,21,damali,dāmali,Dāmali,Dāmali：A devaputta who visits the Buddha at Jetavana and tells him   that an arahant has to work hard for nothing．The Buddha points out to him   that there is nothing left for an arahant to do．S.i.47.,6,1
144462,en,21,damali sutta,dāmali sutta,Dāmali Sutta,Dāmali Sutta：Records the visit of Dāmali （q.v.） to the Buddha.,12,1
144627,en,21,damila,damila,Damila,Damila：The name of a people （Tamils） whose home was in South India．The Ceylon Chronicles （Mhv.，Cv.，and Dpv.，passim） contain records of invasions of Ceylon by the Damilas，the most noteworthy being that which was repelled by Dutthagāmani．The Damila leader on that occasion was Elāra．Other Damilas mentioned by name in the Mahāvamsa are Sena，Gutta，Pulahattha，Vatuka and Niliya．Large numbers of Damilas settled in Ceylon，chiefly in the north and east of the Island and，in due course，gained possession of that part of the country．They were employed as mercenary soldiers by some of the Sinhalese kings and many were brought as captives （E.g.，Cv.lxx.230； lxxv.20，69； lxxviii.76，etc.）．The Damila bhāsā is mentioned among the eighteen non-Aryan languages （E.g.，VibhA.388； it was full of consonants，AA.i.409）．In the Akitti Jātaka （J.iv.238） the Damilarattha is spoken of as including also the region round Kāvīrapattana，while in the Petavatthu Commentary （p.133） it is spoken of as part of Dakkhinapātha.,6,1
144639,en,21,damiladevi,damilādevī,Damilādevī,Damilādevī：<i>1．Damilādevī.</i>-Queen consort of Candamukhasiva．She gave her revenue from Manikāragāma to the Issarasamana-vihāra．Mhv.xxxv.48.<br><br><i>2．Damilādevī.</i>-Queen of Mahādāthika-Mahānāga．She was young and beautiful and when she visited Ambatthala，an old monk named Citta fell in love with her and refused to be consoled even though she died soon after．AA.i.13.,10,1
144656,en,21,damilathupa,damilathūpa,Damilathūpa,Damilathūpa：A cetiya erected at Pulatthipura by Parakkamabāhu I．Its original name was the Mahā Thūpa，but it was renamed on account of its being built by the Damilas brought as captives from the Damila kingdom．Its circumference of one thousand three hundred cubits was larger than that of all other thūpas and，according to the Chronicle，it was built without the aid of any miraculous power．Cv.lxxviii.76ff.,11,1
144892,en,21,dana vagga,dāna vagga,Dāna Vagga,Dāna Vagga：<i>1．Dāna Vagga.</i>-The thirteenth chapter of the Duka Nipāta of the Anguttara Nikāya．A.i.91f．（gr：A.II.142-151）<br><br><i>2．Dāna Vagga</i>.-The fourth chapter of the Atthaka Nipāta of the Anguttara Nikāya．A.iv.236-48．（gr：A.VIII.31-39）<br><br><i>1．Dāna Sutta</i>.-Preached at Jetavana，regarding an offering founded by Velukantakī-Nandamātā to monks，with Sāriputta and Moggallāna at their head．Her offering，says the Buddha，is complete in six ways - three on the part of the giver and three on that of the recipients．The giver is glad at heart before making the gift，is satisfied while giving，and rejoices after the gift．The recipients are either free from lust，hatred and delusion，or are on the way to such freedom．The merit obtained from such a gift is infinite．A.iii.336f.<br><br><i>2．Dāna Sutta.</i>-Sāriputta，with the lay disciples of Campā，visits the Buddha at the Gaggarāpokkharani and asks him why the same offerings have，in one case，no reward，in another，great reward．The Buddha explains in detail．A.iv.59ff.<br><br><i>3．Dāna Sutta.</i>-On the eight kinds of alms．A.iv.236．（gr：A.VIII.31）,10,1
145041,en,21,danakkhanda,dānakkhanda,Dānakkhanda,Dānakkhanda：A section of the Vessantara Jātaka dealing with the   gifts made by Vessantara on his way to Vankagiri，including the chariot in   which he rode．J.vi.513.,11,1
145096,en,21,dananisamsa sutta,dānānisamsa sutta,Dānānisamsa Sutta,Dānānisamsa Sutta：The five advantages of making gifts -   popularity，affection，good reputation，steadfastness in the householder&#39；s   duty，and happy rebirth （A.iii.41）.,17,1
145297,en,21,danava,dānavā,Dānavā,Dānavā：Name given to the Asuras because they were descendants of   Danu．E.g.，Mil.153.,6,1
145326,en,21,danavatthu sutta,dānavatthu sutta,Dānavatthu Sutta,Dānavatthu Sutta：On eight motives from which alms are given． A.iv.236f.,16,1
145393,en,21,danda sutta,danda sutta,Danda Sutta,Danda Sutta：Incalculable is the beginning of samsāra，not   revealed； just as none knows how a stick thrown up into the air will fall，  whether on its side，its tip，its butt-end，etc．S.ii.184.,11,1
145394,en,21,danda vagga,danda vagga,Danda Vagga,Danda Vagga：The tenth chapter of the Dhammapada.,11,1
145438,en,21,dandadayaka thera,dandadāyaka thera,Dandadāyaka Thera,Dandadāyaka Thera：An arahant．Ninety-four kappas ago he presented   to the Order a walking-stick （ālambana） made from a forest bamboo-tree   （Ap.i.283； repeated at ii.456）．He is probably identical with Kumāputtasahāya． ThagA.i.103.,17,1
145479,en,21,dandagona,dandagona,Dandagona,Dandagona：A village in Ceylon．For a story of a jackal who lived   there see Ras.ii.130f.,9,1
145501,en,21,dandaka sutta,dandaka sutta,Dandaka Sutta,Dandaka Sutta：A stick thrown into the air may fall in different   ways； even so，beings fettered by craving pass from this world to the next and   return again，because they fail to see the Four Noble Truths．S.v.469.,13,1
145519,en,21,dandakahirannapabbata,dandakahiraññapabbata,Dandakahiraññapabbata,Dandakahiraññapabbata：A golden mountain in the Himālaya．The   Bodhisatta was once born there as a golden peacock．For details see the Mora   Jātaka．J.ii.33，36，38.,21,1
145562,en,21,dandakappaka,dandakappaka,Dandakappaka,Dandakappaka：A township of the Kosalans near the Aciravatī； it was visited by the Buddha during a tour in Kosala．There he preached the Udāna Sutta in answer to a question by Ananda，as to how the Buddha knew of the unregenerate wickedness of Devadatta．A.iii.402.,12,1
145573,en,21,dandakaranna,dandakārañña,Dandakārañña,Dandakārañña：The forest which overgrew Kalinga when it was laid waste through the wickedness of King Dandakī （q.v.） （M.i.378； Mil.130）．<br><br> <br><br>It was on the banks of the Godāvarī and，with the Viñjhātavi，separated the Majjhimadesa from the Dakkhināpatha．It probably comprised all the forests from Bundelkhand to the river Krishna.,12,1
145608,en,21,dandaki,dandakī,Dandakī,Dandakī：King of Kumbhavatī in Kalinga （M.i.378； MA.ii.599ff； J.iii.463； v.133ff； 267； Mtu.iii.363ff）．<br><br>Kisavaccha，pupil of Sarabhanga，desiring solitude，lived in the royal park near the city，and was ill-treated by Dandakī and his army while on their way to quell a rebellion，they being under the impression that insult inflicted on Kisavaccha would bring them luck．<br><br>As a result the gods were greatly incensed and destroyed the king and his country，only three people escaping death：Kisavaccha，the commander-in-chief，who was a pious follower of Kisavaccha，and a man named Rāma，who had come from Benares to Kumbhavati．The last named was saved from destruction owing to his care for his parents．The forest which grew on the desolate land came to be called Dandakārañña.,7,1
145658,en,21,dandanayakabhataro,dandanāyakabhātaro,Dandanāyakabhātaro,Dandanāyakabhātaro：Two brothers，Kitti and Sankhadhātu，generals of Parakkamabāhu 1．<br><br> <br><br>Kitti was made chief of the Kesadhātus and Sankhadhātu was made a Nagaragalla．<br><br> <br><br>These honours won from them their allegiance to the king．They took an active part in Parakkamabāhu’s campaign against Gajabāhu （Cv.lxx.279，284，293，301） and also in his wars waged for the unification of the country．Cv.lxxii.36，162，222，272； lxxv.181.,18,1
145695,en,21,dandapani,dandapānī,Dandapānī,Dandapānī：A Sākiyan of Kapilavatthu，son of Añjana and Yasodharā．<br><br>His brother wasSuppabuddha and his sisters Māyā and Pajāpatī．He was the Buddha’s maternal uncle （Mhv.ii.19）．He was born in Devadaha （MT.137）．<br><br>According to northern sources （E.g.，Rockhill：p.20） Prince Siddhattha’s wife was Dandapānī’s daughter．It is recorded （M.i.108） that Dandapānī once met the Buddha in Kapilavatthu and questioned him on his teachings．The Buddha explained them to him，but he was not satisfied，and went away ”shaking his head，wagging his tongue，with his brow puckered into three wrinkles.”<br><br>Buddhaghosa says （MA.i.298） he received his name from the fact of his always being seen with a golden walking-stick and that he was a follower of Devadatta.,9,1
145776,en,21,dandasena,dandasena,Dandasena,Dandasena：A king of seventy-four kappas ago，a previous birth of   Asanabodhiya．Ap.i.111.,9,1
145987,en,21,dandissara,dandissara,Dandissara,Dandissara：A special grant given by kings to mendicant artists．It   is first heard of in the time of Kassapa IV．（Cv.lii.3），and seems to have   been kept up by Sena III （Cv.liii.30） and Vijayabāhu I （Cv.lx.22）.,10,1
146044,en,21,danta,danta,Danta,Danta：A householder of Nāgakāragāma．He gave alms for many years to Maliyamahādeva Thera and the monks of Piyangudīpa．Once，on his way to Suvannabhūmi，he was shipwrecked，but was rescued by Sīhabāhu Thera and brought to Piyangudīpa．There he saw Sakka and was provided with a ship full of valuables．The king having heard of him gave him Dantagāma．Ras.ii.191f.,5,1
146064,en,21,dantabhumi sutta,dantabhumi sutta,Dantabhumi Sutta,Dantabhumi Sutta：Jayasena visits the novice Aciravata at the Forest Hut in Veluvana and asks him to explain how a monk whose life is strenuous and purged of self can find peace in his heart．<br><br>At the end of Aciravata’s discourse，Jayasena leaves him，complaining that the matter is not at all clear to him．<br><br>Aciravata mentions the matter to the Buddha，who says that Jayasena cannot understand such matters，being too fond of pleasure and undisciplined．<br><br>He illustrates his meaning by various examples，one being a description of the catching and taming of a wild elephant．M.iii.128ff.,16,1
146079,en,21,dantadhatubodhivamsa,dantadhātubodhivamsa,Dantadhātubodhivamsa,Dantadhātubodhivamsa：A work ascribed to Buddhadatta，author of the Jinālankāra （Buddhaghosuppati，pp.49-51）．<br><br> <br><br>The Gandhavamsa （pp.62，65，72，75） mentions a Dantadhātuppakarana as the work of Dhammakitti．<br><br>The reference is evidently to the Dāthāvamsa by that author.,20,1
146080,en,21,dantadhatuppakkarana,dantadhātuppakkarana,Dantadhātuppakkarana,Dantadhātuppakkarana：See   Dantadhātubodhivamsa.,20,1
146092,en,21,dantagama,dantagāma,Dantagāma,Dantagāma：See Danta.,9,1
146302,en,21,dantapura,dantapura,Dantapura,Dantapura：Capital of the Kālinga country，reigned over by King Sattabhu，contemporary with Renu （D.ii.235f）．<br><br>Other kings mentioned are Nālikīra （J.v.144） and Karandu （J.iii.376ff）．<br><br>The city is mentioned also in the Kurudhamma Jātaka （Also DhA.iv.89； see also Mtu.iii.361，364），theCullakālinga Jātaka，and theKālingabodhi Jātaka．<br><br>The left eye-tooth of the Buddha was in Dantapura until taken to Ceylon by Dantākumāra．It had been handed over by Khema Thera （Dāthavamsa ii.52，57； for its identification see CAGI.593） to Brahmadatta，king of Dantapura.,9,1
146446,en,21,dantika,dantika,Dantika,Dantika：A district in South India where Lankāpura burnt   twenty-seven villages．Cv.lxxvi.172.,7,1
146448,en,21,dantika,dantikā,Dantikā,Dantikā：An arahant Theri．She was daughter of the King of Kosala’s chaplain and was born in Sāvatthi．She joined the Order under Pajāpatī Gotamī．One day，during her siesta on Gijjhakūta，she saw how a well tamed elephant obeyed its master’s commands，and developing insight on this theme，she became an arahant.<br><br>In the past she had been a kinnarī on the banks of the Candabhāgā，and having seen a Pacceka Buddha at the foot of a tree，she honoured him by offering flowers．Thig.48-50； ThigA.51f.,7,1
146473,en,21,danu,danu,Danu,Danu：Mother of the Asuras，who are，therefore，called Dānavā   （Abhidhānappadīpikā，p.14）.,4,1
146495,en,21,danupapatti sutta,dānūpapatti sutta,Dānūpapatti Sutta,Dānūpapatti Sutta：On the eight modes of rebirth of an almsgiver，  according to his wish．A.iv.239ff.,17,1
146638,en,21,dappula,dappula,Dappula,Dappula：1．Dappula.-Second son of Mahātissa and Sanghasivā，his brothers being Aggabodhi and Maniakkhika．Among his sons was Mānavamma，and it was with his help that he became King Dappula I．on the death of Kassapa II．But he reigned in Anurādhapura for only seven days，after which Hatthadātha （Dāthopatissa II.） captured the throne．Dappula thereupon retired to Rohana and ruled as king there for three years （650-3 A.C.）．His wife was the daughter of Silādātha （Silāmeghavanna） （Cv.xlv，16-22，36ff，51ff）．Dappula was a very pious follower of the Buddha and erected many vihāras，repaired others，and made an image of Metteyya，fifteen cubits high．（For details of his doings see Cv.xli.53ff）．He died from grief at the death of his son Mānavamma，who was killed by Hatthadātha.<br><br>2．Dappula.-Nephew of Aggabodhi VI．When Mahinda II．succeeded Aggabodhi VII．Dappula rose against him，but，in spite of several attempts，failed to overcome him．He thereupon retired to Rohana where he ruled，having formed a treaty with Mahinda．Some time later，he made another attempt to win the throne and fought to fierce battle at Mahāummāra，where he was defeated and forced to flee （CV.xlviii.90，98，109，122，125，131，155f）.<br><br>3．Dappula.-Younger brother of Aggabodhi VIII.，whom he succeeded to the throne as Dappula II，（812 - 28 A.C.）．He had a senāpati called Vajira and a daughter named Devā．His sister was married to Mahinda，ruler of Rohana，and Dappula adopted Mahinda’s sons when they were driven away by their father．Dappula rebuilt the Hatthikucchi°，Vāhadīpa° and Lāvarāvapabbata-vihāras，and enlarged the Mahāpāli Hall，in addition to various other acts of piety．Cv.xlix.65.<br><br>4．Dappula.-A nephew of King Dappula II．and brother of Kittaggabodhi （Cv.xlix.72）.<br><br>5．Dappula.-Yuvarājā of Kassapa V.，and afterwards his successor as Dappula III．He reigned for only seven months （in 923 A.C.） （Cv.lii.42； liii.1）.<br><br>6．Dappula.-Yuvarājā of Dappula III．and afterwards king，Dappula IV．（923-34 A.C.）．During his reign the Pandu king came to Ceylon to seek his help against the Colas．Dappula was willing to help him but was opposed by his mother．Dappula’s commander was Rakkhaka Ilanga，who built a dwelling called after the king．Cv.liii.4-12.,7,1
146639,en,21,dappulapabbata,dappulapabbata,Dappulapabbata,Dappulapabbata：A dwelling erected by Udaya I．（also probably called Dappula） in the Ambuyyāna-vihāra （Cv.xlix.30）．There is also mentioned a Dappulapabbata-vihāra begun by one Mahādeva in the time of King Dappula （perhaps Dappula II.），and completed by Sena I （Cv.l.80）．There may have been two buildings of the same name．See Cv.Trs.i.126，n.1.,14,1
146678,en,21,daraga,daraga,Daraga,Daraga：A locality near Pulatthipura．Cv.lxx.177.,6,1
146857,en,21,darimukha,darīmukha,Darīmukha,Darīmukha：A Pacceka Buddha．See   Darimukha Jātaka.,9,1
146860,en,21,darimukha jataka,darīmukha jātaka,Darīmukha Jātaka,Darīmukha Jātaka：The Bodhisatta was once born as Brahmadatta，son of the king ofMagadha．He studied atTakkasilā with his friend Darīmukha，son of the king’s purohita．Once，while travelling，they came toBenares and there，while resting in the king’s garden，Brahmadatta fell asleep and Darīmukha，who perceived certain omens which foretold kingship for his friend，left him，and having become a Pacceka Buddha，retired to Nandamūlaguhā．Brahmadatta became king of Benares and，in his glory，forgot Darīmukha for many，many years．When fifty years had passed Darīmukha visited the king and preached to him on Renunciation．Later，Brahmadatta also became an ascetic.<br><br>The story was related in reference to the Buddha’s Renunciation．J.iii.238-46.,16,1
146919,en,21,darubhandaka,dārubhandaka,Dārubhandaka,Dārubhandaka：A poor man of Valliya Street in Mahāgāma，so called because he earned his living by selling wood．He was very poor，and once，after consulting with his wife，offered a part of their meal to a young monk．He accepted it，but，on seeing how poor it was，threw it away．They were greatly grieved，and having obtained twelve kahāpanas by placing their daughter in service，bought a cow and gave milk twice daily to the monks．Then，wishing to reclaim his daughter，the man worked for six months in a sugar mill，and，having obtained the necessary money，was on his way home，when he met Pindapātiyatissa Thera of Ambariya-vihāra．As it was meal-time，the man looked for food，but could obtain it only by giving away all his money．The food so obtained he offered to the thera，who，on learning the man’s story，was so greatly moved that he went to Tissamahārāma，put forth great exertion and became an arahant．Soon afterwards he died，but before his death he told his colleagues the story of his benefactor．King Kākavannatissa made arrangements for the thera’s funeral，but it was found that the litter containing the body could not be moved until the king sent for the poor man，who lifted it．The body，thereupon，travelled through the air on to the funeral pyre，and Dārubhandaka-Mahātissa received great honour at the king’s hands．AA.i.277ff.,12,1
146930,en,21,darubhatika-tissa,dārubhatika-tissa,Dārubhatika-Tissa,Dārubhatika-Tissa：See Tissa （31）.,17,1
146946,en,21,daruciriya,dāruciriya,Dāruciriya,Dāruciriya：See Bāhiya-Darūciriya.,10,1
147043,en,21,darukammika sutta,dārukammika sutta,Dārukammika Sutta,Dārukammika Sutta：A wood-seller visits the Buddha at Ñātika and tells him that，in his family，alms are given to various kinds of monks - forest-dwellers，rag-wearers，arahants，etc．<br><br>The Buddha points out to him that though it is difficult to distinguish the good and bad qualities of monks，yet he should continue to give alms to the Order．A.iii.391f.,17,1
147050,en,21,darukassapa,dārukassapa,Dārukassapa,Dārukassapa：A minister of Dappula II．He started to build the   Kassaparājaka-vihāra，but was unable to finish it （Cv.l.81）．He was probably a   younger brother of the ādipāda Kassapa，slain by the Pandu king．Cv.Trs.i.145，  n.5.,11,1
147070,en,21,darukkhandha sutta,dārukkhandha sutta,Dārukkhandha Sutta,Dārukkhandha Sutta：<i>1．Dārukkhandha Sutta．</i>- Sāriputta，coming down Gijjhakuta，sees a log of wood，and tells the monks that a wise person could see all the elements in that log．A.iii.340.<br><br><i>2．Dārukkhandha Sutta</i>.-The Buddha，while staying at Kosambī，sees a great log of wood floating down the river，and tells the monks that just as the log，if it does not ground on a bank，or sink in midstream，or stick on a shoal，or fall into human or non-human hands，or get caught in a whirlpool，or rot inwardly，will，without doubt，float down to the ocean； so will a monk，without doubt，float down to Nibbāna if he escapes the dangers on the way．The monks ask what the dangers are，and the Buddha explains them，on the analogy of the dangers besetting the log．At the end of the discourse，the cowherd Nanda，who had been listening，joined the Order．S.iv.179f.<br><br><i>3．Dārukkhandha Sutta.</i>-The same as the above，except that the place mentioned is Kimbilā，and the explanations are given to Kimbila．S.iv.181.,18,1
147137,en,21,daruna sutta,dāruna sutta,Dāruna Sutta,Dāruna Sutta：Dire are gains，favours，flattery，etc.，and we   should train ourselves to lay them aside．S.ii.225.,12,1
147178,en,21,darupattaka,dārupattaka,Dārupattaka,Dārupattaka：A religious teacher of Jāliya （D.i.157）．He was so   called because he carried a wooden bowl with him．（DA.i.319）.,11,1
147204,en,21,darurugama,dārūrugāma,Dārūrugāma,Dārūrugāma：A village near Kalyāni in Ceylon．Near it was   Jayavaddhanakotta （Cv.xci.6）．The name may have been Dārugāma，the uru being a   descriptive adjective meaning mahā （Cv.Trs.ii.213，n.2）.,10,1
147210,en,21,darusakatikaputta,dārusākatikaputta,Dārusākatikaputta,Dārusākatikaputta：The story of the son of a career．His father was a heretic，but he，while playing with a Buddhist lad，had learnt to say ”Praise be to the Buddha.” One day he went with his father on a journey，and as his father got locked into the city at sunset，he had to spend the night all alone under the cart outside the walls of Rājagaha．During the night，two Yakkhas tried to eat him，but in his dream he whispered ”Praise be to the Buddha” and was saved．The king，hearing the story，repeated it to the Buddha．DhA.iii.455ff.,17,1
147357,en,21,dasabala-kassapa,dasabala-kassapa,Dasabala-Kassapa,Dasabala-Kassapa：See Kassapa Buddha.,16,1
147358,en,21,dasabala sutta,dasabala sutta,Dasabala Sutta,Dasabala Sutta：<i>1．Dasabala Sutta.</i>-The Buddha，possessor of the ten powers，the four confidences，etc.，preaches the nature of the five khandhas and the arising and the passing away of dukkha．S.ii.27.<br><br><i>2．Dasabala Sutta.</i>-The Buddha，possessor of the ten powers，etc.，urges on his followers the desirability of putting forth supreme effort and earnestness in order to win salvation （S.ii.28f）.<br><br><i>3．Dasabala Sutta.</i>-See Buddha Sutta.,14,1
147359,en,21,dasabala vagga,dasabala vagga,Dasabala Vagga,Dasabala Vagga：The third chapter of the Nidāna Samyutta． S.ii.27-47.,14,1
147413,en,21,dasabrahmana jataka,dasabrāhmana jātaka,Dasabrāhmana Jātaka,Dasabrāhmana Jātaka：Once the Bodhisatta was born as Vidhura，counsellor toKoravya of the Yudhitthila-gotta，and king ofIndapatta．The king’s generosity was unparalleled，but he gained no satisfaction there from as all the recipients of his gifts were wicked men．He therefore consulted with Vidhura and，after having discussed with him the qualities of real virtue，obtained，with Vidhura’s help，five hundred Pacceka Buddhas from the Nandapabbata in Himavā and entertained them for seven days.<br><br>The story was related in reference to the Asadisadāna of Pasenadi．Koravya is identified with Ananda．J.iv.360-8.,19,1
147467,en,21,dasadhamma sutta,dasadhamma sutta,Dasadhamma Sutta,Dasadhamma Sutta：The name given in the Sutta Sangaha （No．84） to   the Dhamma Sutta （2） （q.v.）.,16,1
147505,en,21,dasaganthivannana,dasaganthivannanā,Dasaganthivannanā,Dasaganthivannanā：A tīkā by Vepullabuddhi of Pagan，to the   Abhidhammatthasangaha （Gv.64，74）．,17,1
147601,en,21,dasaka thera,dāsaka thera,Dāsaka Thera,Dāsaka Thera：<i>1．Dāsaka Thera.</i>-He was born in Sāvatthi and was appointed by Anāthapindika to look after the vihāra．There，being impressed by what he saw and heard，he entered the Order．Some say that he was the son of a slave-woman of Anāthapindika．The setthi was pleased with him and freed him that he might become a monk．It is said that in a previous birth he had ordered an arahant to do some work for him，hence his birth as a slave．From the time he was ordained he became slothful and fond of sleep．The Buddha admonished him，and，much agitated，he put forth effort and realised arahantship.<br><br>Ninety-one kappas ago he met the Pacceka BuddhaAjita and gave him some beautiful mangoes to eat．Later，in the time of Kassapa Buddha，he was a monk （Thag.17； ThagA.i.68ff）.<br><br>Perhaps it is this same Dāsaka who is mentioned in the Samyutta Nikāya （S.iii.127ff； SA.ii.230） as having been sent by the monks of Kosambī toKhemaka，carrying messages to and fro till he had walked up and down over two yojanas.<br><br><i>2．Dāsaka Thera.</i>-Friend of Sonaka and pupil of Upāli．He was a learned brahmin of Vesāli，and，meeting Upāli at the Vālikārāma，had a discussion with him，at the end of which he entered the Order for the purpose of studying the Doctrine．He learnt the whole of the Tipitaka and became an arahant．Later he ordained Sonaka，son of the caravan-guide，and teacher of Siggava and Candavajji．After Upāli’s death，Dāsaka became chief of the teachers of the Vinaya．Mhv.v.104ff； Dpv.iv.28ff； v.77ff； Vin.v.2； Sp.i.32，235； but see Dvy.3ff.,12,1
147615,en,21,dasakamma sutta,dasakamma sutta,Dasakamma Sutta,Dasakamma Sutta：Ten qualities the possessor of which is called an   unworthy man，and abstention from which makes a man worthy．A.ii.219.,15,1
147622,en,21,dasakammapatha sutta,dasakammapatha sutta,Dasakammapatha Sutta,Dasakammapatha Sutta：Ten kinds of people similarity in whose   actions draws them together．S.ii.167.,20,1
147726,en,21,dasama,dasama,Dasama,Dasama：A householder （gahapati） of Atthakanagara．One day，having finished some business which took him to Pātaliputta，he visited the Kukkutārāma to call upon Ananda．Learning that Ananda was at Beluvagāma near Vesāli，he visited him there and held a discussion with him，which is recorded in the Atthakanāgara Sutta．Later，assembling the monks from Pātaliputta and Vesāli，he entertained them and presented each with two lengths of cloth，while to Ananda he gave a suit of three robes and built for him a cell costing five hundred pieces （M.i.349ff； A.v.342ff）.<br><br>Buddhaghosa says （MA.ii.571； AA.ii.866） that Dasama was so called because in the order of precedence with regard to aristocracy of birth and wealth，he occupied the tenth rank.,6,1
147729,en,21,dasama sutta,dasama sutta,Dasama Sutta,Dasama Sutta：Another name for the  Atthakanāgara Sutta.,12,1
147738,en,21,dasamagga sutta,dasamagga sutta,Dasamagga Sutta,Dasamagga Sutta：On the tenfold way，which consists of the   Eightfold Path with the addition of knowledge and reliance．A.ii.221.,15,1
147815,en,21,dasanga sutta,dasanga sutta,Dasanga Sutta,Dasanga Sutta：The ten classes of people who flock together because   of the qualities they possess in common （S.ii.168）.,13,1
147832,en,21,dasanna,dasanna,Dasanna,Dasanna：A country in Central India．Rujā was once born as an ox there （J.vi.238）．It was apparently a centre of the art of sword-making  （J.iii.338）．Erakaccha，a city in Dasanna，was the residence of the setthi Dhanapāla （Pv.ii.7）．The kings of Dasanna are called Dasannā．Dasanna is mentioned in the Mahāvastu （i.34） as one of the sixteen mahājanapadas，and also in the Mahābhārata （ii.5-10） and the Meghadūta （24-5）．It is generally identified with Vidisā or the Bhilsa region in the Central Provinces.,7,1
147833,en,21,dasannaka jataka,dasannaka jātaka,Dasannaka Jātaka,Dasannaka Jātaka：Once the Bodhisatta was born as Senaka，a brahmin，counsellor to King Maddava of Benares．Maddava，seeing that his chaplain’s son was yearning for his chief queen，gave her to him for a week．But at the end of the week the queen ran away with the youth and the king became ill with longing for her．Senaka thereupon arranged for a festival，in the course of which the king was shown a man swallowing a sword．The king then asked his counsellors，Ayura，Pukkusa and Senaka，if anything could be harder to do than that．They，in turn，replied that to promise a gift，to make it，and having made it，not to regret it，these acts were，in increasing degrees，far harder than swallowing a sword made in Dasanna．The king，grasping the purport of their answers，regained his self-composure.<br><br>The story was told in reference to a monk who was tempted by his former wife.<br><br>The king was identified with the monk，Ayura with Moggallāna，and Pukkusa with Sāriputta （J.iii.336-41）.,16,1
147917,en,21,dasaraha,dasārahā,Dasārahā,Dasārahā：A group of Khattiyas，owners of the Anaka-drum （q.v.） （S.ii.266f）．<br><br>Buddhaghosa says （SA.ii.167） they were so called because they took one tenth of the corn （sassato dasabhāgam ganhimsu，tasmā Dasārahā ti paññāyimsu）．<br><br>In the Kakkata Jātaka （J.ii.344） they are referred to as the ”dasabhātikarājāno.”,8,1
147926,en,21,dasaratha,dasaratha,Dasaratha,Dasaratha：<i>1．Dasaratha.</i>-Another name for Janasandha，king of Benares （see Janasandha 1）．The scholiast （J.ii.299） explains that he was so called because he did with his one chariot what others did with ten chariots （dasahi rathehi kattabbam attano eken’eva rathena karanato Dasaratho ti）.<br><br><i>2．Dasaratha.</i>-King of Benares，identified with Suddhodana．See the Dasaratha Jātaka.,9,1
147928,en,21,dasaratha jataka,dasaratha jātaka,Dasaratha Jātaka,Dasaratha Jātaka：Dasaratha，king of Benares，had three children，Rāmapandita，Lakkhana and Sītā．On the death of his queen he took another queen and had by her a son，Bharata．When Bharata was seven years old his mother claimed the kingdom for him in accordance with a boon granted her by the king．The king was horrified and fearing that she would harm his elder children，sent them into the forest for twelve years，asking them to return after his death．In the forest Rāma lived the ascetic life while Lakkhana and Sītā provided him with food．Dasaratha died after nine years，and when the ministers refused to recognise Bharata as king，he went into the forest in search of Rāma．Rāma，however，refused to return until three more years had elapsed，and on Bharata refusing to occupy the throne，Rāma gave him his straw slippers to be placed on the throne in his absence．When cases were heard，if the decision given was wrong，the slippers would beat upon each other，but，if right，they would lie quiet．After three years Rāma returned and reigned from his palace of Sucandaka for sixteen thousand years，with Sītā as queen consort.<br><br>Dasaratha was Suddhodana，Bharata Ananda，Lakkhana Sāriputta，Sītā Rāhulamātā and Rāma the Bodhisatta.<br><br>The story was related to a man of Sāvatthi who greatly grieved at his father’s death and neglected all his duties．J.iv.123-30.,16,1
147929,en,21,dasaratha-rajaputta,dasaratha-rājaputta,Dasaratha-rājaputta,Dasaratha-rājaputta：A name given to Rāma．J.vi.558.,19,1
148058,en,21,dasasiddhika nanda,dasasiddhika nanda,Dasasiddhika Nanda,Dasasiddhika Nanda：One of the  Nava-Nandā.,18,1
148110,en,21,dasavaragatha,dasavaragāthā,Dasavaragāthā,Dasavaragāthā：The section of the Vessantara Jātaka containing the account of the ten boons granted by Sakka to Phusatī just before she left Sakka’s world to be born as Madda’s daughter．These ten boons were：to be chief queen of the Sivi kingdom，to have dark eyes and dark eyebrows，to be named Phusatī，to have a son，to keep a slim figure，to have firm breasts，not to become grey-haired，and to save the condemned．J.vi.482-4.,13,1
148135,en,21,dasavatthu,dasavatthu,Dasavatthu,Dasavatthu：A Pāli treatise．Gv.65，75.,10,1
148213,en,21,dasi-sutta,dāsī-sutta,Dāsī-Sutta,Dāsī-Sutta：Few are those who abstain from accepting male and   female slaves； many those who do not．S.v.472.,10,1
148325,en,21,dasivimana,dāsīvimāna,Dāsīvimāna,Dāsīvimāna：The story of a slave-woman of Sāvatthi．Her master heard the Buddha preach，and gave alms every day to four monks．She was entrusted with this duty，which she discharged conscientiously．For sixteen years she observed the sīlas，and one day，after listening to the Dhamma，she became a Sotāpanna．After death，she was born as one of Sakka’s companions and met Moggallāna，to whom she related her story．Vv.ii.1； VvA.91ff.,10,1
149037,en,21,dasuttara sutta,dasuttara sutta,Dasuttara Sutta,Dasuttara Sutta：The last （thirty-fourth） Sutta of the Digha Nikāya，preached by Sāriputta at the Gaggarāpokkharani in Campā，in the presence of the Buddha．It consists of groups of doctrines - ten single doctrines，ten twofold doctrines，and so on up to ten tenfold （D.iii.272）．<br><br>It is said （DA.iii.1064） that at the end of the discourse five hundred monks became arahants．<br><br>The Sutta is mentioned （MA.i.330） as describing the pārisuddhipadhāniyanga.,15,1
149058,en,21,data-sutta,dātā-suttā,Dātā-Suttā,Dātā-Suttā：A group of suttas about those who give various kinds of   gifts in order to obtain corresponding kinds of happiness after death   （S.iii.250f）.,10,1
149121,en,21,datha,dāthā,Dāthā,Dāthā：Daughter of Aggabodhi I．She was given to the Malayarājā，  the sister&#39；s son of Aggabodhi I．（Cv.xlii.6，10），who afterwards became   Aggabodhi II （Cv.xlii.64）．She seems to have been also called Sanghabhaddā． （Cv.xlii.41）.,5,1
149130,en,21,dathabhara,dāthābhāra,Dāthābhāra,Dāthābhāra：A general of Gajabāhu．Cv.lxx.104.,10,1
149137,en,21,dathadhatughara,dāthādhātughara,Dāthādhātughara,Dāthādhātughara：A building in Anurādhapura，in which was deposited the Tooth Relic after its arrival in Ceylon，in the reign of Sirimeghavanna．The building was evidently attached to the palace ”in royal territory，” and was originally erected by Devānampiyatissa，its name then being Dhammacakka （Cv.xxxvii.95f）．Dhātusena restored it （Cv.xxxviii.70），while Aggabodhi I．beautified it with various decorations （Cv.xlii.33）．It was burnt by the Colas，but was rebuilt by Mahinda IV．We are told that it was situated nagaramajjhamhi，i.e.，in the heart of the royal quarters （Cv.xliv.134； liv.45）.,15,1
149141,en,21,dathaggabodhi,dāthaggabodhi,Dāthaggabodhi,Dāthaggabodhi：1．Dāthaggabodhi.-The name of a building erected in the Abhayuttara-vihāra by Aggabodhi II．He named it after himself and his queen Dāthā．Cv.xlii.64.<br><br> <br><br>2．Dāthaggabodhi.-A parivena in Mahāgāma，built by Aggabodhi，son of Mahātissa and Sanghasivā．Cv.xlv.42.,13,1
149144,en,21,dathakondanna,dāthākondañña,Dāthākondañña,Dāthākondañña：A monastery in Sīhagiri，given by King Moggallāna to   the Sāgalikas．Cv.xxxix.41.,13,1
149154,en,21,dathanaga thera,dāthānāga thera,Dāthānāga Thera,Dāthānāga Thera：1．Dāthānāga Thera.-Resident of the Sumangalaparivena of the Mahāvihāra．At his request Buddhaghosa wrote the Sumangalavilāsinī．DA.ii.780 （Hewavitame Bequest Series）.<br><br> <br><br>2．Dāthānāga Thera.-A forest-dwelling monk in the time of Mahinda IV．The king made use of his services in recitals of the Abhidhamma．Cv.liv.36.<br><br> <br><br>3．Dāthānāga Thera.-A monk of Ceylon，author of the Niruttisāramañjūsā．Svd.1241； but see Bode：p.29.,15,1
149159,en,21,dathanama,dāthānāma,Dāthānāma,Dāthānāma：A householder of Ambilayāgu and son of Dhātusena of   Nandivāpigāma．Dāthanāma had two sons，Dhātusena （afterwards king） and   Silātissabodhi．Cv.xxxviii.14.,9,1
149163,en,21,dathapasada,dāthāpāsāda,Dāthāpāsāda,Dāthāpāsāda：A building erected by Aggabodhi I．at the   Hatthakucchivihāra．Cv.xlii.21.,11,1
149164,en,21,dathappabhuti,dāthāppabhuti,Dāthāppabhuti,Dāthāppabhuti：1．Dāthāppabhuti.-Father of King Silākāla．He was a Lambakanna and served under Kassapa I．Later he quarrelled with the king and retired to the Mereliya district．Cv.xxxix.44.<br><br> <br><br>2．Dāthāppabhuti.-Second son of King Silākāla．He was given the post of Malayarājā with the province of Dakkhinadesa and the care of the sea coast．On the death of Silākāla he murdered his younger brother，Upatissa，and became king，but his elder brother，Moggallāna，marched against him and challenged him to single combat．Dāthāppabhuti was vanquished in this conquest and committed suicide．He ruled for six months and six days （in 537 A.C.）．Cv.xli.33-53.<br><br> <br><br>3．Dāthāppabhuti.-An ādipāda （royal prince），contemporary of Aggabodhi I．When Jotipāla defeated the Vetullavādins，Dāthāppabhuti was so incensed that he raised his arm to strike the thera，but an ulcer immediately appeared on it．Dāthāppabhuti refused to ask Jotipāla’s forgiveness and died soon after．Cv.xlii.36f.,13,1
149167,en,21,dathasena,dāthāsena,Dāthāsena,Dāthāsena：A warrior．In the time of Kassapa Buddha he gave milk-rice to monks for 20，000 years．Later he was born in Kubukandha and joined Dutthagāmani，taking a prominent part in the capture of Mahela-nagara．Then the king’s mind was poisoned against him and an elephant was let loose on him．But he killed it and went to Mahājallika，where he defeated a fisherman of immense strength，then swam across to Cola and was ordained by Mahāvaruna Thera.<br><br>He lived for a time in Therambalaka Vihāra，sixty leagues away；  but finding it unsuitable，he moved to Lohakūtapabbata-vihāra，fifteen leagues away，and there attained arahantship．Ras.ii.104f.,9,1
149168,en,21,dathasiva,dāthāsiva,Dāthāsiva,Dāthāsiva：1．Dāthāsiva.-A thera held in high esteem by Aggabodhi I （Cv.xlii.22）．Geiger （Cv.Trs.i.67，n.8） thinks he probably held some sort of position in the king’s court，corresponding to that of a purohita.<br><br> <br><br>2．Dāthāsiva.-Minister of Jetthatissa III．He was captured by the forces of Aggabodhi III．at Māyetti，but later regained his freedom and was sent by Jetthatissa to India to cut off Aggabodhi’s rearward communications．When Jetthatissa committed suicide and Aggabodhi was once more king，Dāthāsiva returned to Ceylon，defeated Aggabodhi and became king as Dāthopatissa．But his reign was insecure and he was constantly having to flee．He was very rapacious and plundered the temples．Later，to make amends，he built the Sākavatthu-vihāra and restored the Thūpārāma．In the end he fled to India from Kassapa II.，but returned later and fought a battle in which he was killed （Cv.xliv.128ff）．He had a nephew，Hatthadātha （Cv.xliv.155），who became known as Bhāgineyya-Dāthopatissa．The prince Bodhi and the princess Lokitā were descendants of Dāthopatissa （Cv.lvii.40）.<br><br> <br><br>3．Dāthāsiva．A thera，resident of Nāgasālā； he was very learned and held in great esteem by Aggabodhi IV （Cv.xlvi.6）.<br><br> <br><br>4．Dāthāsiva.-Uparājā of Aggabodhi IV．He was captured and imprisoned by Potthakuttha．Cv.xlvi.40.<br><br> <br><br>5．Dāthāsiva.-An ādipāda，ruler of Rohana．His son was Mahinda，who quarrelled with him and，with the king’s help，drove him to India and took possession of Rohana．Cv.xlix.10.,9,1
149169,en,21,dathavaddhana,dāthāvaddhana,Dāthāvaddhana,Dāthāvaddhana：A village in Rohana，mentioned in the campaigns of   Parakkamabāhu 1 （Cv.lxxiv.77）.,13,1
149170,en,21,dathavamsa,dāthāvamsa,Dāthāvamsa,Dāthāvamsa：A Pāli poem，composed in the reign of Līlāvatī by Dhammakitti，at the request of the minister Parakkama．<br><br>It is based on an older Sinhalese Chronicle，the Daladāvamsa，and is an elaborate work dealing with the history of the Tooth Relic up to the time of its arrival in Ceylon．<br><br>Ed．by the P.T.S．（1884）； for details see P.L.C.207f.,10,1
149175,en,21,dathavedhaka,dāthāvedhaka,Dāthāvedhaka,Dāthāvedhaka：The Mahāvamsa Tīkā mentions （MT.176） two theras of this name，one a resident of the Kurundacullaka-parivena，and the other of the Kolambahālaka-parivena．They lived in the time of Bhāgineyya Dāthopatissa，and about fifty years after the secession of the Sāgalikā from the Dhammaruci-nikāya they set up a school of their own，in which they borrowed the Ubhato-vihanga from the Dhammarucikas and the Khandaka and Parivāra from the Sāgalikas.,12,1
149191,en,21,dathika,dāthika,Dāthika,Dāthika：A Damila usurper．He slew Pilayamāra and reigned at   Anurādhapura for two years，till he was slain by Vattagāmani-Abhaya． Mhv.xxxiii.59，60，78； Dpv.xix.15，16； xx.17，18.,7,1
149197,en,21,dathiya,dāthiya,Dāthiya,Dāthiya：A Damila usurper who reigned at Anurādhapura for three   years．He was then slain by Dhātusena （Cv.xxxviii.33）.,7,1
149217,en,21,datta,datta,Datta,Datta：<i>1．Datta.</i>-A chieftain of Dhanapitthi，placed on the throne of Ceylon by Potthakuttha．He reigned for only two years （674-76）．Among his works of piety was a vihāra at Dhanapitthi．Cv.xlvi.41ff.<br><br><i>2．Datta.</i>-A gate-keeper，father of King Subha．Mhv.xxxv.51.<br><br><i>3．Datta.</i>-See Bhūridatta，Mantidatta，and Gangātīriya．Datta is given as an example of a very common name．（E.g.，DA.i.289； AA.i.410，etc.）,5,1
149234,en,21,dattabhaya,dattābhaya,Dattābhaya,Dattābhaya：A monk，elder brother of the Catunikāyika Thera of Kolitavihāra．Abhaya lived in Potaliya-vihāra and once，when ill，sent for his brother and asked for a formula of meditation easy to practise．The latter suggested meditation on food，and Dattābhaya became an arahant （AA.i.343）．He is described as strong in appetites and dislikes，but intelligent and keen in understanding．MA.ii.527； DhSA.268.,10,1
149263,en,21,dattha,dāttha,Dāttha,Dāttha：A Thera，at whose request，according to the Gandhavamsa   （Gv.68，69； but see Dāthānāgā）．Buddhaghosa composed the Sumangalavilāsinī，  and Dhammapāla wrote the tīkā to the Viduddhimagga.,6,1
149271,en,21,datthabba sutta,datthabba sutta,Datthabba Sutta,Datthabba Sutta：The five powers - of faith，energy，mindfulness，  concentration，and insight - and where they are to be seen．A.iii.12； S.v.196.,15,1
149286,en,21,datthabbena sutta,datthabbena sutta,Datthabbena Sutta,Datthabbena Sutta：He who regards pleasant feelings as ill，painful   feelings as a barb，and neutral feelings as impermanence，such a one is called   &quot；rightly seeing.&quot； S.iv.207.,17,1
149569,en,21,dayagama-vihara,dāyagāma-vihāra,Dāyagāma-vihāra,Dāyagāma-vihāra：A monastery in Rohana，built by Dhātusena． Cv.xxxviii.49.,15,1
149692,en,21,dayapassa,dāyapassa,Dāyapassa,Dāyapassa：A park near Benares．Sankicca once stayed there with his   followers．J.v.264，265.,9,1
149946,en,21,demaliyagama,demaliyagāma,Demaliyagāma,Demaliyagāma：A locality in Ceylon，mentioned in the campaigns of   Gajabāhu （Cv.lxvii.45）.,12,1
149949,en,21,dematavala,dematavala,Dematavala,Dematavala：A locality of Rohana．Cv.lxxiv.139.,10,1
149950,en,21,dematthapadatthali,dematthapādatthāli,Dematthapādatthāli,Dematthapādatthāli：A village in the Malaya district of Ceylon． Cv.lxx.11.,18,1
150054,en,21,desakittiya thera,desakittiya thera,Desakittiya Thera,Desakittiya Thera：An arahant．Ninety-two kappas ago he was a   brahmin named Upasālaka who，seeing the Buddha in the forest，worshipped him． Ap.i.246.,17,1
150439,en,21,desapujaka thera,desapūjaka thera,Desapūjaka Thera,Desapūjaka Thera：An arahant．He once saw Atthadassī Buddha passing   through the air and，much pleased，offered homage in his direction．In another   birth he was a king named Gosujāta （Ap.i.183）.,16,1
150767,en,21,deva,deva,Deva,Deva：<i>1．Deva.</i>-Aggasāvaka of Sujāta Buddha．He was a chaplain’s son，and the Buddha’s first sermon was addressed to him and his friend Sudassana （J.i.38； BuA.168，170）．He is also called Sudeva （Bu.xiii.25）.<br><br><i>2．Deva.</i>-A devaputta，son of Virūpakkha and brother of Kālakanni （J.iii.261）.<br><br><i>3．Deva.</i>-A monk，resident in Kappukagāma （v.l．Kambugāma）．Vohārikatissa heard him preach and restored for him five buildings （Mhv.xxxvi.29； Dpv.xxii.41）.<br><br>This may be the Thera whom Sanghatissa heard preaching the Andhakavinda Sutta．The king，being very pleased with him，set up an offering of gruel to the monks of the Mahāvihāra （Dpv.xxii 50）.<br><br><i>4．Deva.</i>-A thera of Ceylon at whose request Upasena wrote the Mahā Niddesa Commentary （MNidA.i.1）.<br><br><i>5．Deva.-</i>See also Maliya（Malaya-）-deva and Mahādeva.<br><br><i>6．Deva</i>.-A Thera of Ceylon，who，according to the Gandhavamsa （Gv．p.63），wrote the Sumanakūtavannanā．This work is，however，generally ascribed to Vedeha （P.L.C.223f； Svd.1263）.<br><br><i>7．Deva.</i>-Senāpati of Kittisirimegha．He was stationed at Badalatthalī，and accompanied Ratnāvalī when he took the young Parakkamabāhu to Kittisirimegha．Cv.xxvii.82.<br><br><i>8．Deva</i>.-Lankādhināyaka．A general of Gajabāhu II．Cv.lxx.104，324.<br><br><i>9．Deva.</i>-A general of Parakkamabāhu I．He took part in the campaigns against Gajabāhu，and later was sent to his rescue in Pulatthipura．Deva was imprisoned there，and Parakkamabāhu sent housebreakers to release him，after which he was despatched with an army to Gangātatāka，where he defeated Mānābharana．At Hedillakhandagāma he defeated Mahinda．The last we hear of him is that he fell into his enemy’s power at a village called Surulla．Parakkamabāhu went to rescue him，but had to abandon the effort．It is possible that he was ransomed and became Lankāpura．（See below.） Cv.lxx.123，153-7，245，285，300，316； lxxii.45，75，82，122，137f.<br><br><i>10．Deva.</i>-A general of Parakkamabāhu I.，called Lankāpura，probably identical with 9．He fought against Sūkarabhātu，and later took part in the Sinhalese expedition to South India and fought in fierce battles at Tirippāluru and Rājinā，capturing the latter place．Cv.lxxv.130； lxxvi.250，310，324，326.<br><br><i>11．Deva.</i>-A minister of āyasmanta．He was sent to erect a vihāra at Valligāma．Cv.lxxx.38.<br><br><i>12．Deva.</i>-A setthi of Vedisagiri．His daughter Devī was married to Asoka，who met her while staying at her father’s house on his way to Ujjeni．MT.324； Sp.i.70.<br><br><i>13．Deva．</i>A minister of Devagāma．He once gave food to a starving dog．He was reborn in the same village，and later entered the Order at Pupphavāsa Vihāra．During the Brāhmanatiya famine a tree deity looked after him for twelve years．Once men looking for food wished to kill him，but he was saved by his luck．He became an arahant，and the deity looked after him for twelve years more．Ras.ii.13f.,4,1
150776,en,21,deva,devā,Devā,Devā：<i>1．Devā</i>.-A class of beings．<br><br>As a title the word Devā is attributed to any being regarded，in certain respects，as being above the human level．Thus it is used for a king．In a late classification （CNid.307； KhA.123，etc.） there are three kinds of Devā：<br><br>  sammutidevā （conventional gods - e.g.，kings and princes）；   visuddhidevā （beings who are divine by the purity of their great religious   merit - arahants and Buddhas）；  uppattidevā （beings who are born divine）．Under the third category various groups are enumerated，the commonest number being seven：<br><br>  Cātummahārājikā，  Tāvatimsā，  Yāmā，  Tusitā，  Nimmānaratī，  Paranimmita-vasavattī   Brahmakāyikā （E.g.，D.i.216； A.i.210，etc.）．<br><br>The longest list is that of the Majjhima Nikāya （i.289； iii.100．The Divyāvadāna p.266 contains a list of twenty-two），which contains the names of twenty-five groups．<br><br>The popular etymology of the word connects it with the root div in the sense of playing，sporting，or amusing oneself，sometimes also of shining：dibbantī ti devā，pañcahi kāmagunehi kīlanti，attano vā siriyā jotantī ti attho （KhA.123）．The word implies possession of splendour and power of moving at will，beauty，goodness and effulgence of body，and，as such，is opposed to the dark powers of mischief and destruction - such as the Asuras，Petas and Nerayikas．<br><br>The Devās are generally regarded as sharing kinship and continuity of life with humans； all Devās have been men and may again be born among men．They take interest in the doings of men，especially the Cātummahārājikā and the gods of Tāvatimsa．They come to earth to worship the Buddha and to show reverence to good men．Sakka （q.v.） is usually spoken of as chief of the gods - devānam indo.<br><br>All Devās are themselves in samsāra，needing salvation．They are subject to death，their life-spans varying according to the merit of each individual deva．They are born in the full flower of youth and are free from illness till the moment of their death．Devas die from one of the following causes：exhaustion of life，merit or food； failing，through forgetfulness，to eat； and jealousy at the glory of another，which leads to anger．（DhA.l.173； for other particulars regarding devas see the article in the NPD）．<br><br>When a deva is about to die five signs appear on him：<br><br>  his clothes get soiled，  flowers worn by him fade，  sweat exudes from his armpits，  his body loses its colour and he becomes restless on his seat．DA.ii.427f； DhSA，33，etc．<br><br><i>2．Devā.</i>-Daughter of Udaya I．and wife of Mahinda，son of the ādipāda Dāthāsiva.<br><br>Cv.xlix.12.<br><br><i>3．Devā.</i>-Daughter of Dappula II．and wife of Kittaggabodhi．Cv.xlix.71.<br><br><i>4．Devā</i>.-Wife of Kassapa V．and mother of Sakkasenāpati．She built，for the monks living in the wilderness，a vihāra called after herself，and adorned the Buddha-image at Maricavatti．Cv.lii.52，61，64ff.<br><br><i>1．Devā or Vatapada Sutta.</i>-The seven rules of conduct observed by Sakka，whereby he obtained celestial sovereignty．S.i.227.<br><br><i>2．Devā Sutta.</i>-Explains the various names of Sakka-Magha，Purindada，Vāsava，Sahassakkha，Sujampati and Devānam-inda．S.i.228.<br><br><i>3．Devā Sutta.</i>-Mahāli visits the Buddha at the Kūtāgārasālā and asks if he has seen Sakka．The Buddha answers that he has and that he knows many things about Sakka．He then repeats what is given in Nos.1 and 2 above．S.i.229.,4,1
150779,en,21,deva sutta,deva sutta,Deva Sutta,Deva Sutta：The struggle of the devas and the asuras is typical of   that of the monks with Māra； victory is sometimes on one side，sometimes on   the other，until the enemy is completely crushed and rendered ineffective． A.iv.432f.,10,1
150780,en,21,deva-vihara,deva-vihāra,Deva-vihāra,Deva-vihāra：A vihāra in Antarasobbha，built by Aggabodhi V． Cv.xlviii.4.,11,1
150834,en,21,devacarika sutta,devacārika sutta,Devacārika Sutta,Devacārika Sutta：A group of three suttas describing how Moggallāna   visits the deva-worlds and learns from the devas how they attained happiness   through following the Buddha&#39；s teaching （S.v.366f）.,16,1
150838,en,21,devacavana sutta,devacavana sutta,Devacavana Sutta,Devacavana Sutta：The name given in the Sutta Sangaha （No．29） to a   Sutta of the Itivuttaka （p．76 f.），  describing the signs attendant on a deva&#39；s decease and the factors determining   his future，,16,1
150866,en,21,devadaha,devadaha,Devadaha,Devadaha：<i>1．Devadaha.</i>-A township （nigama） of the Sākiyans．The Buddha stayed there during his tours and preached to the monks on various topics （S.iii.5f； iv.124f； M.ii.214）．According to the Commentaries （J.i.52； BuA.226； MA.ii.924，1021，etc； ThigA.182） it was the city of the birth of the Buddha’s mother and ofPajāpatī Gotamī and of their companions，who married the Sākiyans of Kapilavatthu．<br><br>The Lumbinīvana，where the Buddha was born，was near Devadaha．The name was originally that of a lake，so called either because kings held their sports in it （devā vuccanti rājāno tesam mangaladaho），or because it came into existence without human intervention，hence divine （sayañjāto vā so daho，tasmā pi Devadaho）．The name was later transferred to the village near by．SA.ii.186； also MA.ii.810．Acc．to the Dulva （Rockhill，p.12），the city was founded by Sākiyans from Kapilavatthu，when they grew very numerous．The spot was pointed out by a deva，hence its name．<br><br> Suppabuddha of Devadaha was a contemporary of Suddhodana （p.14）.<br><br>Devadaha was the residence of Devadaha Sakka （Mhv.ii.17； MT.87） and of Pakkha Thera （ThagA.i.114）.<br><br><i>2．Devadaha</i>.-A Sākiyan chief called <i>Devadaha-Sakka</i>．<br><br>His children were Añjana and Kaccānā．Māyā and Pajāpatī，respectively mother and step-mother of the Buddha，were daughters ofAñjana．Mhv.ii.17； MT.87.<br><br><i>1．Devadaha Vagga</i>.-The eleventh section of the Majjhima Nikāya （suttas 101-10），the Devadaha Sutta being its first sutta．M.ii.214ff.<br><br><i>2．Devadaha Vagga</i>.-The fourteenth chapter of the Salāyatana Samyutta．S.iv.124ff.<br><br><i>1．Devadaha Sutta</i>.-Preached to the monks at Lumbinīvana （MA.ii.810），in Devadaha．It deals with the teaching of the Niganthas，that whatsoever the individual experience，it comes from former actions．The sutta also gives ten beliefs of the Niganthas，which，the Buddha says，are to be condemned．In contrast to these，ten statements are made respecting the Tathāgata，which are intrinsically true．M.ii.214ff.<br><br><i>2．Devadaha Sutta</i>.-Preached to the monks at Devadaha．Some monks，going to reside in the western districts，come to the Buddha to take leave of him．He advises them，before starting，to visit Sāriputta，whom he extols．This they do，and Sāriputta explains to them the fundamental teachings of the Buddha，in order that they may be ready to answer any questions which may be put to them．S.iii.6ff.,8,1
150868,en,21,devadahakkhana sutta,devadahakkhana sutta,Devadahakkhana Sutta,Devadahakkhana Sutta：Arahants need not strive earnestly in respect   of the six-fold sphere of sense，but those who are yet students （sekhā） must   do so．The reasons for this are given （S.iv.124）.,20,1
150887,en,21,devadaniya,devadāniya,Devadāniya,Devadāniya：A robber．See   Mahālatāpasādhana and Bandhula.,10,1
150908,en,21,devadatta,devadatta,Devadatta,Devadatta：Son of the Sākiyan Suppabuddha （maternal uncle of the Buddha） and his wifeAmitā．He had a sisterBhaddakaccānā，who married PrinceSiddhattha．<br><br>  Mhv.ii.22； MT.136； DhA.iii.44．The Dulva （Rockhill，p.13） calls him the son   of Amitodana and brother of Ananda．This is supported by Mtu．（ii.69），which   says that after the Buddha’s renunciation，Devadatta tried to tempt   Bhaddakaccānā．In one passage in the Vinaya （ii.189），Devadatta is spoken of   as Godhiputta．Does this mean that his mother’s name was Godhī? The Sanskrit   books （e.g.，Mtu） give several stories of his youth which show his malice． When Siddhattha was about to show his skill in the arts，a white elephant was   being brought for him，and Devadatta，out of envy，killed it．The carcase   blocked the city gates till Siddhattha threw it outside．The Pāli Commentaries   （e.g.，SA.i.62） say that Devadatta had the strength of five elephants．On   another occasion he quarrelled with Siddhattha，who protested against his   shooting a goose.<br><br>When the Buddha visited Kapilavatthu after the Enlightenment and preached to the Sākiyans，Devadatta was converted together with his friends Ananda，Bhagu，Kimbila，Bhaddiya，Anuruddha，and their barber，Upāli，and he sought the Buddha atAnupiyā and entered the Order （Vin.ii.182）．During the rainy season that followed，Devadatta acquired the power of iddhi possible to those who are yet of the world （puthujja-nika-iddhi） （Vin.ii.183； for particulars see Rockhill，p.85）．For some time he seems to have enjoyed great honour in the Order，and in one passage he is mentioned in a list of eleven of the chief Elders of all of whom the Buddha speaks in praise．（Ud.i.5．Again in Vin.ii.189 Sāriputta is mentioned as having gone about Rājagaha singing Devadatta’s praises； see also DhA.i.64f）．Devadatta was later suspected of evil wishes （E.g.，S.ii.156）．About eight years before the Buddha’s death，Devadatta，eager for gain and favour and jealous of the Buddha’s fame，attempted to win overAjātasattu．<br><br> <br><br>The following account is summarised from various passages in the books，chiefly Vin.ii.184ff； iii.171f； 174f； iv.71； DhA.i.112ff； iii.154； A.iii.123，402； ii.73； iv.160； J.i.113，142，185，490； iv.37，158； v.333ff； vi.129f.，etc.<br><br> <br><br>He assumed the form of a child having a girdle of snakes，and suddenly appeared on Ajātasattu’s lap，frightening him．He then resumed his own form，and Ajātasattu，much impressed，paid him great honour and，it is said，visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of food．（According to J.i.186，508，Ajātasattu built for him a monastery at Gayāsīsa and sent him，daily，five hundred pots of three-year-flavoured rice and the choicest dishes．These meals were so tempting that some of the Buddha’s followers would go there to eat them and return stealthily）．<br><br>This encouraged Devadatta in his schemes，and he conceived the idea of taking the Buddha’s place as leader of the Sangha．As soon as this thought occurred to him，his iddhi-power disappeared.<br><br> <br><br>The Koliyan Kakudha，follower ofMoggallāna，reborn as a manomaya-kāyikadeva，divined Devadatta’s plan and informed Moggallāna．The latter repeated the matter to the Buddha，but the Buddha said it was unnecessary to discuss it as Devadatta would ultimately betray himself.<br><br> <br><br>Sometime later，Devadatta went to the Buddha and suggested that the leadership of the Order should be handed over to him in view of the Buddha’s approaching old age．The Buddha scorned the suggestion，saying，”Not even to Sāriputta or Moggallāna would I hand over the Order，and would I then to thee，vile one，to be vomited like spittle?” （Vin.ii.188．This incident is referred to in the Abhayarājakumāra Sutta，M.i.393）．Devadatta showed great resentment and vowed vengeance．Thereupon，at the Buddha’s suggestion，a proclamation was issued to the Sangha that in anything done by Devadatta in the name of the Buddha，the Dhamma and the Sangha，none but Devadatta was to be recognised.<br><br>It was at this time that Devadatta incited Ajātasattu to kill his father，Bimbisāra，while he himself prepared to kill the Buddha．（The Ap.ii.300f explains that all these plans of Devadatta to harm the Buddha were the result of the Buddha’s previous evil deeds）.<br><br>Ajātasattu agreed，and provided Devadatta with royal archers to shoot the Buddha．These were placed on different paths，one on one path，two on another，and so on up to sixteen，and the plan was so laid that not one of them would survive to tell the tale．But when the Buddha approached the first man，he was terrified by the Buddha’s majesty，and his body became stiff．The Buddha spoke kindly to him，and the man，throwing away his weapons，confessed his intended crime．The Buddha thereupon preached to him and，having converted him，sent him back by a different path．The other groups of archers，tired of waiting，gave up the vigil and went away one after the other．The different groups were led to the Buddha by his iddhi-power，and he preached to them and converted them．The first man returned to Devadatta saying that he was unable to kill the Buddha because of his great iddhi-power.<br><br>Devadatta then decided to kill the Buddha himself．One day，when the Buddha was walking on the slopes of Gijjhakūta，he hurled down on him a great rock．Two peaks sprang up from the ground，thereby arresting its rushing advance，but a splinter struck the Buddha’s foot，causing the blood to flow．Being in great pain，he was carried toMaddakucchi，and from there to Jīvaka’s Ambavana，where Jīvaka attended him．After this event，the monks wished the Buddha to have a guard，but this he refused，saying that it was impossible for anyone to deprive a Tathāgata of his life.<br><br> <br><br>Devadatta’s next attempt on the Buddha’s life was to persuade elephant-keepers to let loose a fierce elephant，Nalāgiri （or Dhanapāla），drunk with toddy，on to the road by which the Buddha would pass．The news spread rapidly，and the Buddha was warned，but refused to turn back．As the elephant advanced he pervaded it with love，and thus completely subdued it.<br><br>This outrage made Devadatta very unpopular，and even Ajātasattu was compelled by the force of public opinion to withdraw his patronage from Devadatta，whose gain and honour decreased．（Sp.iv.811．At this time，Kokālika was very useful to Devadatta，J．ii.438）．Thereupon he decided，with the help of several others，Kokālika，Katamoraka-tissa，Khandadeviyāputta andSamuddadatta，to bring about a schism in the Order．These five went accordingly to the Buddha and asked for the imposition of five rules on all members of the Sangha：<br><br>  （1） that monks should dwell all their lives in the forest，  （2） that they should accept no invitations to meals，but live entirely on   alms obtained by begging，  （3） that they should wear only robes made of discarded rags and accept no   robes from the laity，  （4） that they should dwell at the foot of a tree and not under a roof，   （5） that they should abstain completely from fish and flesh．The Buddha’s reply was that those who felt so inclined could follow these rules - except that of sleeping under a tree during the rainy season - but he refused to make the rules obligatory．This refusal delighted Devadatta，who went about with his party，declaring that the Buddha was prone to luxury and abundance．He was believed by the foolish，and in spite of the Buddha’s warning against the dire sin of causing schism in the Order，Devadatta informed Ananda of his intention of holding an uposatha meeting without the Buddha，and，having persuaded five hundred newly ordained monks from Vesāli to join him，he went out toGayāsīsa．On this occasion he tried to imitate the Buddha，keeping two chief disciples beside him （DhA.i.122）．Three suttas，the two Devadatta，and theMahāsāropama，were preached after this event.<br><br> <br><br>Among the followers of Devadatta were also some nuns，chief of whom wasThullanandā，who never tired of singing his praises （Vin.iv.66，335）．The mother of Kumārakassapa，also，first entered the Order under Devadatta，but when he denounced her，following the discovery of her pregnancy，she sought refuge with the Buddha．Some of the Sākiyans，too，seem to have preferred Devadatta to the Buddha - e.g.，Dandapāni （MA.i.298）．<br><br> <br><br>The Buddha sent Sāriputta and Moggallāna to Gayāsīsa to bring back the deluded ones．Devadatta，believing that they had come to join him，rejoiced，and，in spite of Kokālika’s warning，welcomed them．That night he preached very late to the monks，and，wishing for rest，asked Sāriputta to address the assembly．Sāriputta and Moggallāna preached to such effect that they persuaded the five hundred monks to return with them．Kokālika kicked Devadatta on the chest to awaken him and tell him the news．When Devadatta discovered what had happened，hot blood came from his mouth，and for nine months he lay grievously ill．（The Vinaya account omits the kicking，but it is mentioned in DhA.i.143 and in J.i.491）．<br><br> <br><br>As his end drew near，he wished to see the Buddha，though the latter had declared that it would not be possible in this life．Devadatta，however，started the journey on a litter，but on reaching Jetavana，he stopped the litter on the banks of the pond and stepped out to wash．The earth opened and he was swallowed up in Avīci，where，after suffering for one hundred thousand kappas，he would be reborn as a Pacceka Buddha called Atthissara．（The Saddharmapundarika （chap.xi.） says he will be a Buddha named Devarāja）．It is said （DhA.i.147； see also Mil.108） that at the moment of being swallowed by the earth，Devadatta uttered a stanza in which he declared that he had no refuge other than the Buddha．It is this last act of Devadatta’s which the Buddha had in view when he agreed to ordain Devadatta．（He was one of five people who were swallowed by the earth in the Buddha’s time．Mil.101）．<br><br> <br><br>The Dhammapada Commentary contains a graphic account of the tortures of Devadatta in Avīci．（DhA.i.147； also PSA.79．His body in hell is one hundred leagues long）．In previous births，also，he had been swallowed by the earth，as King Kalābu and asMahāpatāpa．When the people heard of Devadatta’s death，they held a great festival，as they had done of yore at the death of Pingala，who was an incarnation of Devadatta （DhA.i.126f）.<br><br> <br><br>The Jātaka Commentary contains numerous stories showing that Devadatta’s enmity towards the Buddha was not confined to this life．It had existed during many kappas，and though sometimes he was foiled in his attempts to harm the Bodhisatta，in many cases he succeeded in working his will．The beginning of this enmity，which increased with time，is described in theSerivānija Jātaka.<br><br> <br><br>One of the Milinda dilemmas （200ff） is as follows：”Why should Devadatta，who was so wicked，have been，time after time，superior in power to the Bodhisatta?” A list of such instances is given．Nāgasena’s reply is that Devadatta did several good deeds，such as protecting the poor，building bridges，etc.<br><br> <br><br>Devadatta’s wickedness and his hatred of the Bodhisatta are illustrated in various Jātakas besides those already mentioned - e.g.，<br><br>  the Kakkara，  the Kapi，  the Kukkura，  the Kurunga，  the Kurunga-miga，  the Khandahāla，  the Godha，  the Campeyya，  the Cūla-Nandiya，  the Chaddanta，  the Tacchasūkara，  the Tayodhamma，  the Tittira，  the Dummedha，  the Dhammaddhaja，  the Dhonasākha，  the Pandara，  the Bhūridatta，  the Manicora，  the Mahāummagga，  the Mahākapi，  the Mahā-Nāradakassapa，   the Mahāpaduma，  the Mahāsīlava，  the Romaka，  the Latukika，  the Vānara，  the Vānarinda，  the Vessantara，  the Saccankira，  the Sattigumba，  the Sāliya，  the Sumsumāra，  the Suvannakakkata．In the Dhamma Jātaka，Devadatta is spoken of as having been the very incarnation of unrighteousness，Adhamma．In several stories his craftiness is emphasised - e.g.，<br><br>  as the jackal in the Sigālā Jātaka，   as the drunken sot in the Sigāla   （No.142） and also in the Manoja．In the Kālabāhu Jātaka he is represented as very envious，and his falsehood and duplicity are emphasised in<br><br>  the Cetiya，  the Kakkāra and   the Somanassa Jātakas．His ingratitude is illustrated in such stories as those of <br><br>  the Anta，  the Amba，  the Asampadāna，  the Upāhana，  the Guttila，  the Javasakuna，  the Dūbhiya-makkata，  the Nigrodha，  the Mahākapi，  the Ruru and   the Sīlavanāga Jātakas，while others，such as <br><br>  the Apannaka，  the Ubhatobhattha，  the Kandagalaka，  the Kāsāva，  the Giridanta，  the Jambuka，  the Jambukhādaka，  the Parantapa，  the Lakkhana，  the Vinīlaka，  the Virocana，  the Vīraka，  the Sabbadātha，  the Sammuddavānija，  the Sammodamāna Jātakas，speak of his folly and inefficiency.It is stated （E.g.，Mil.410） that in spite of the great hatred shown by Devadatta towards him，the Buddha did not harbour，on his part，one single feeling of ill-will.<br><br>Only once is mention made （A.iv.402f ） of the text of a sermon by Devadatta.Candikāputta reports this to Sāriputta，who makes it an occasion for a talk to the monks.,9,1
150911,en,21,devadatta sutta,devadatta sutta,Devadatta Sutta,Devadatta Sutta：<i>1．Devadatta Sutta</i>.-Preached to the monks atGijjhakūta soon after Devadatta left the Order．Love of gain，favours and flattery came upon Devadatta for his undoing，like fruit to a plantain or a bamboo tree，etc．A.ii.73； see No.3 below； cp．Vin.ii.187f and S.ii.242.<br><br><i>2．Devadatta Sutta.</i>-Preached in the same circumstances as the above．It gives eight reasons for Devadatta’s downfall，and urges upon the monks the necessity for reflection on the good and bad fortune which overtake oneself and others from time to time．A.iv.160f； cp．Vin.ii.202.<br><br><i>3．Devadatta Sutta.</i>-Brahmā Sahampati visits the Buddha at Gijjhakūta soon after Devadatta had left the Order，and utters the stanza contained in No.1 above．S.i.153.,15,1
150948,en,21,devadhamma jataka,devadhamma jātaka,Devadhamma Jātaka,Devadhamma Jātaka：Once the Bodhisatta was born as Mahimsāsa，son of the king ofBenares．His brother was Canda and his stepbrother Suriya．Suriya’s mother，having been granted a boon，claimed for him the kingdom．Mahimsāsa and Canda thereupon went into exile，but they were accompanied by Suriya．Arrived in Himavā，Mahimsāsa sent his two brothers to fetch water from a pool．There，first Suriya and then Canda，were seized by a demon who had been allowed by Vessavana to eat anyone entering the pond，provided he did not know the Devadhamma．Mahimsāsa then went himself to the pond，and on being questioned by the demon，preached to him the Devadhamma - which is to shrink from sin．The demon was pleased，and offered to release one of his victims．Mahimsāsa chose Suriya，and gave as his reason that he was afraid of being blamed by others．Thereupon the demon gave up both his brothers and showed the Bodhisatta great honour．The Bodhisatta converted him and he gave up his evil ways.<br><br>The story was related in reference to a rich man of Sāvatthi who joined the Order after his wife’s death．But he continued to enjoy all kinds of luxuries until，arraigned before the Buddha，he pulled off his robes and stood only in his waist-cloth．The Buddha told him it was not the first time he had had to show him the error of his ways．He is identified with the water demon，Ananda with Suriya，and Sāriputta with Canda （J.i.126ff； DhA.iii.74-6）.<br><br>The Nacca Jātaka was preached in reference to the same monk.,17,1
150953,en,21,devadhammika,devadhammika,Devadhammika,Devadhammika：A class of ascetics （?） mentioned in a nominal list． They are doomed to purgatory．A.iii.277； see also Dial.i.222.,12,1
150987,en,21,devaduta sutta,devadūta sutta,Devadūta Sutta,Devadūta Sutta：Deals with the three warning messengers of death - the sight of old age，the sight of illness and the sight of death．The man who fails to pay heed to these messengers and is guilty of unrighteousness is condemned by Yama to the tortures of the Mahānirayas，which are described in detail （A.i.138f； cp．Makhādeva Jātaka）.<br><br> <br><br>The same sutta，with several variations，is given at greater length in the Majjhima Nikāya （M.iii.178ff），where five messengers are spoken of，the first and fourth being the sight of a new-born babe and the sight of a guilty robber being punished for his offences respectively．The sutta is referred to for a description of Avīci （DhA.i.107； also AA.i.21）．It was preached by Mahādeva to the people of Mahisamandala （Mhv.xii.29； Mbv.114），and by Mahinda at Anurādhapura，on the first day of the latter’s arrival there，when one thousand people became sotāpannas （Mhv.xiv.63）.<br><br> <br><br>The Majjhima version of the sutta is given （E.g.，MA.i.135） as an example of a discourse where the Buddha starts the sermon with a simile and then preaches the Doctrine.,14,1
150988,en,21,devaduta vagga,devadūta vagga,Devadūta Vagga,Devadūta Vagga：The fourth chapter of the Tika Nipāta of the   Anguttara Nikāya （A.i.132-50）.,14,1
151003,en,21,devagabbha,devagabbhā,Devagabbhā,Devagabbhā：Daughter of Mahākamsa，king of Asitañjana．It was predicted that her son would destroy the lineage of Kamsa； she was therefore imprisoned in a room built on a single pillar．With the help of her serving woman，Nandagopā，she entered into an intrigue with Upasāgara，whom she afterwards married．<br><br>They had ten sons - the notorious Andhakavenhudāsaputtā - and one daughter，Añjanā （J.iv.79ff； PvA.99ff）.,10,1
151011,en,21,devagajjita,devagajjita,Devagajjita,Devagajjita：A king of thirty-six kappas ago； a previous birth of   Ankolaka Thera （Ap.i.199）.,11,1
151014,en,21,devagama,devagāma,Devagāma,Devagāma：A village to the west of Ceylon．Near it was the   Pupphavāsa Vihāra．Ras.ii.13.,8,1
151026,en,21,devagandha,devagandha,Devagandha,Devagandha：Fourteen kappas ago there were sixteen kings of this   name，all previous births of Gandhamāliya Thera．Ap.i.135.,10,1
151050,en,21,devahita,devahita,Devahita,Devahita：A brahmin of Sāvatthi．Once when the Buddha was ill with cramp and desired hot water Upavāna obtained from Devahita hot water and molasses，which he sent on a pingo by a serving man．Hot fomentations and the administering of molasses cured the Buddha’s complaint．Devahita came later to the Buddha，and after some conversation he was converted （S.i.174f； DhA.iv.232）．Devahita was said to be a friend of Upavāna （ThagA.i.311f）.<br><br> <br><br>The Samyutta Commentary （SA.i.201） adds that Devahita earned his living from the provision of water heated on his row of ovens and of cosmetics for those who came to bathe．On hearing of the Buddha’s illness，he gave to Upavāna a kind of treacle to be administered in water.,8,1
151054,en,21,devahita sutta,devahita sutta,Devahita Sutta,Devahita Sutta：Records the incident related above about Devahita． S.i.174f.,14,1
151076,en,21,devakatasobbha,devakatasobbha,Devakatasobbha,Devakatasobbha：A pool near Kosambī．<br><br>Close by was the Pilakkhaguhā and the Paribbājakārāma，where Ananda once visitedSandaka and held a discussion with him.<br><br>M.i.513； MA.ii.687.,14,1
151113,en,21,devakuta,devakūta,Devakūta,Devakūta：1．Devakūta.-The name of the Cetiyapabbata in the time of the Buddha Kakusandha．The Buddha visited it，and all the people of Ojadīpa （as Ceylon was then called） paid him homage．Mhv.xv.63； Sp.i.86； Dpv.xv.38； xvii.14，32.<br><br> <br><br>2．Devakūta.-A hill in India where Sumedha Buddha preached to a very large concourse （Bu.xii.9）.,8,1
151116,en,21,devala,devala,Devala,Devala：<i>1．Devala.</i>-An ascetic who once came from the region of Himavā in search of vinegar and honey and took refuge for the night in a potter’s house．Another ascetic，Nārada （the Bodhisatta），arrived later at the hut and，with the permission of Devala，stayed there．During the night，Nārada，going out of the hut，trod on the locks of Devala who lay right across the doorway．He asked for pardon，and returning，passed by what he took to be Devala’s feet，but Devala had turned round and Nārada again trod on his hair．Devala thereupon cursed him，saying that，at sunrise，his head would split in seven pieces； but Nārada stopped the sun from rising．The king enquired as to what had happened，and，on learning the story，forced Devala to ask Nārada’s pardon．As he did not do this of his own free will，he was taken，at Nārada’s suggestion，to a pond and made to stand up to his neck in water with a lump of clay on his head．As soon as the sun rose the lump of clay split in seven pieces and Devala swam away．Devala is identified with Thulla-Tissa．DhA.i.32ff.<br><br><i>2．Devala.</i>-See Kāladevala.<br><br><i>3．Devala</i>.-Cousin of Padumuttara Buddha and later his aggasāvaka．Padumuttara’s first sermon was addressed to him and his brother Sujāta．Bu.xi.24； BuA.159； Ap.i.106.<br><br><i>4．Devala.</i>-An ascetic in Himavā．He lived before the time of Padumuttara Buddha，who was yet in Tusita，but realizing in his mind the qualities of previous Buddhas，Devala built a cetiya on the bank of a river and made offerings to it in the name of the Buddha．Later，he was born in the Brahma-world．He was a previous birth of Sirimatthera （Pulinuppādaka）.<br><br>ThagA.i.280； Ap.ii.426.<br><br><i>5．Devala.</i>-A Pacceka Buddha．When Upāli was once born as Sunanda，the king’s son，one day，when riding on an elephant，he saw Devala and insulted him．It was for this reason that he was born in a low caste in his last life．ThagA.i.368.,6,1
151118,en,21,devala,devalā,Devalā,Devalā：A Sinhalese princess，sister of Lokitā．Cv.lvii.27.,6,1
151222,en,21,devamalla,devamalla,Devamalla,Devamalla：Son of Kitti of Makkhakudrūsa．He came to Kitti   （afterwards Vijayabāhu I.） with a large following from Rohana and offered his   services，asking to be made ādipāda．Later，he retired to Hiraññamalaya and   built a stronghold in Remuna．Cv.lvii.59.,9,1
151228,en,21,devamantiya,devamantiya,Devamantiya,Devamantiya：One of the nobles of King Milinda.<br><br> <br><br>He it was who took the king to Nāgasena and who was asked to invite Nāgasena to the palace （Mil.22f.29）．<br><br> <br><br>The name is considered to be a corruption of the Greek Demetrius （Mil．Trans.vol.i.p.xix，etc.）.,11,1
151300,en,21,devanagara,devanagara,Devanagara,Devanagara：Also called Devapura．A town at the southern point of Ceylon，the modern Dondra．An old vihāra，repaired by Vijayabāhu I.，existed there （Cv.lx.59）．Devanagara is mentioned in the campaigns of Parakkamabāhu I．as a scene of conflict （Cv.lxxv.47）．There was a temple at Devanagara built （by Dappulasena acc．to the Sinhalese poem Pārākumbā-Sirita） in honour of the god Uppalavanna．Here Vīrabāhu celebrated a sacrifice after his victory over the Jāvakas （Cv.lxxxiii.49）．Parakkamabāhu II．found the shrine in great decay and rebuilt it with great splendour，and inaugurated a festival which is celebrated every year，even up to the present day，in the month of āsālha （Cv.lxxxv.85）．Parakkamabāhu IV．built a long-shaped temple of two storeys for the recumbent image of the Buddha，which is found in the vihāra （Cv.xc.94）.,10,1
151315,en,21,devanampiyatissa,devānampiyatissa,Devānampiyatissa,Devānampiyatissa：King of Ceylon （247-207 B.C.）．He was the second son of Mutasīva．It is said that on the day of his coronation many wonderful treasures miraculously appeared，some of which he resolved to send as tokens of esteem to his contemporary Dhammāsoka of India，with whom he had long been on terms of friendship．An embassy，led by his nephew Mahārittha，was despatched to Pātaliputta，and the emperor showed the ambassadors every mark of honour．He sent back with them all the requisites for a coronation，with instructions to celebrate the inauguration of the Sinhalese king，whom he invited to embrace Buddhism．On the return of the embassy，the king was solemnly crowned a second time．This confirmation of Devānampiyatissa’s sovereignty under the aegis of Asoka may have been due either to the commanding position of Asoka or for the strengthening of family connections．Asoka was a Moriyan （a branch of the Sākiyans） and Devānampiyatissa had Sākiyan blood.<br><br>The chief event in the reign of Devānampiyatissa was the arrival of Mahinda in Ceylon．He arrived at the head of a mission in the year of the king’s second coronation．Mahinda met the king hunting on the full-moon day of Jettha．The king welcomed him with great honour and speedily embraced the new religion，to which Asoka had already drawn his attention．<br><br>His conversion was the direct result of Mahinda’s preaching of the Cūlahatthipadopama Sutta．His earlier religion is not known，it may have been Jainism．His example was followed by a large number of his subjects，many of whom entered the Order．Devānampiyatissa dedicated to their use the Nandana park and the Mahāmeghavana，which he himself had laid out a little earlier．In the Mahāmeghavana he built the famous Mahā-Vihāra which，for many centuries，remained the centre of the orthodox religion in Ceylon．The dedication of the Mahā-Vihāra took place in the two hundred and thirty-sixth year after the death of the Buddha．The king’s next pious work was the erection of the Cetiyapabbata-vihāra and he，later，built the Thūpārāma，containing the Buddha’s right collar-bone.<br><br>When the women of the palace，led by Anulā，wife of the sub-king，Mahānāga，expressed a desire to become nuns，Devānampiyatissa sent another embassy to Asoka asking him to send Sanghamittā，together with the right branch of the sacred Bodhi-tree．This branch miraculously severed itself from the parent tree and，together with Sanghamittā，was conveyed down the Ganges and arrived in Jambukola，where it was received with all honour by Devānampiyatissa．From Jambukola it was taken in procession to Anurādhapura，where it was planted in the Mahāmeghavana，the king instituting in its honour a festival，which was observed for many centuries．For the use of Sanghamittā and the nuns the king erected various buildings，the chief of which was the Hatthālhaka-vihāra and the Upāsikā-vihāra with its twelve mansions．（This account is summarised from the Mahāvamsa （chaps.xi.，xiii.-xx.）； also Dpv.xi.14ff； xii.7； xvii.92）.<br><br>Among other works of Devānampiyatissa we are told of the building of the Issarasamana- and the Vessagiri-vihāras，the refectory called Mahāpāli，the Jambukola-vihāra in Nāgadīpa，the Tissamahā-vihāra，the Pācīnārāma and the Pathamathūpa．He also built the Tissavāpi at Anurādhapura．（The Cv．（xxxvii.94） mentions also the Dhammacakka as having been built by Devānampiyatissa．It later became the Temple of the Tooth at Anurādhapura）.<br><br>Mahinda survived him by eight years．Devānampiyatissa seems to have died without issue，for he was succeeded by four of his brothers.,16,1
151363,en,21,devapa,devapa,Devapa,Devapa：A king of twenty-five kappas ago； a previous birth of   Addhacandiya （Ap.i.231）.,6,1
151368,en,21,devapada sutta,devapada sutta,Devapada Sutta,Devapada Sutta：The four paths that lead to the devas； unwavering   loyalty to the Buddha，to the Dhamma，to the Sangha，and the cultivation of   virtues dear to the Ariyans．S.v.392.,14,1
151369,en,21,devapali,devapāli,Devapāli,Devapāli：A village in Ceylon in which Aggabodhi V．built the   Girinagara-vihāra．Cv.xlviii.3.,8,1
151393,en,21,devappatiraja,devappatirāja,Devappatirāja,Devappatirāja：A minister of Parakkamabāhu II．To him were entrusted，by the king，various acts of piety，such as building the road to the shrine at Sumanakūta．In making this road the minister constructed several bridges，and，at the top of the peak，he placed an image of the god Sumana．He also built a three-storeyed pāsāda at Hatthavanagalla-vihāra．The village of Mahālābugaccha was given to his family in perpetuity，and he was entrusted with the special care of the Tooth Relic．（For a detailed account of his doings，see Cv.lxxxvi.4ff）．He was evidently a great patron of learning （P.L.C.214，219）.,13,1
151403,en,21,devapura,devapura,Devapura,Devapura：See Devanagara.,8,1
151412,en,21,devaputta,devaputta,Devaputta,Devaputta：A city in India，fifteen leagues from Pātaliputta．In it was the Sīhakumbha Vihāra.<br><br> <br><br>It was the birthplace of Rūpadevī and Kañcanadevī．<br><br> <br><br>At one time the Buddha’s Bowl Relic was there and celebrations were held in its honour．<br><br> <br><br>The king of Devaputta，in the time of Asoka，was also called Devaputta．Ras.i.25，34，80.,9,1
151415,en,21,devaputta-mara,devaputta-māra,Devaputta-māra,Devaputta-māra：See Māra.,14,1
151416,en,21,devaputta samyutta,devaputta samyutta,Devaputta Samyutta,Devaputta Samyutta：The second section of the Samyutta Nikāya．It   contains accounts of visits paid by various devas to the Buddha．S.i.46ff.,18,1
151427,en,21,devaputtarattha,devaputtarattha,Devaputtarattha,Devaputtarattha：A district，evidently in Ceylon，the residence of   an Elder named Pindapātika-Tissa．Vsm.292.,15,1
151451,en,21,devaraja,devarāja,Devarāja,Devarāja：1．Devarāja.-A general of Parakkamabāhu I．He held the office of Kesadhātu and lived in Pañcayojana．He won a great victory at Gimhatittha．Cv.lxxv.21.<br><br> <br><br>2．Devarāja.-A vihāra in Rohana，the residence of Piyadassī，author of the Padasādhana．Devarāja formed part of the Rambhā-vihāra．P.L.C.205.,8,1
151477,en,21,devarakkhita,devarakkhita,Devarakkhita,Devarakkhita：Another name for Dhammakitti，author of the Nikāya   Sangraha．P.L.C.243.,12,1
151478,en,21,devarakkhitalena,devarakkhitalena,Devarakkhitalena,Devarakkhitalena：The residence of Talangara-tissa-pabbata-vāsī   Mahādhamma Thera．Sad.，p.88.,16,1
151479,en,21,devarakkhitalena,devarakkhitalena,Devarakkhitalena,Devarakkhitalena：A cave in Ceylon，once the residence of   Mahādhammadinna Thera of Talangaratissapabbata．SadS．88.,16,1
151495,en,21,devasabha thera,devasabha thera,Devasabha Thera,Devasabha Thera：1．Devasabha Thera.-An arahant．He was the son of the ruler of a province and succeeded to the title when quite young．He visited the Buddha，and after hearing him preach，entered the Order，attaining arahantship shortly afterwards.<br><br>In the time of Sikhī Buddha he was a dove，and，having seen the Buddha，offered him a piyāla-fruit．He was three times king under the name of Piyālī （Thag.v.100； ThagA.i.187f）．He is probably identical with Piyālaphaladāyaka of the Apadāna．Ap.i.169f.<br><br> <br><br>2．Devasabha Thera.-An arahant．He was a Sākiyan of Kapilavatthu．He witnessed the Buddha settle the quarrel between the Sākiyans and the Koliyans and was established in the Refuges．Later he visited the Buddha at the Nigrodhārāma and entered the Order，afterwards attaining arahantship.<br><br>In the time of Sikhī Buddha he was a householder and offered the Buddha bandhujīvaka-flowers．Seven kappas ago he was a king named Samantacakkhu （Thag.v.100； ThagA.i.203f）.<br><br>He is probably identical with Bandhujīvaka of the Apadāna．Ap.i.175f.,15,1
151549,en,21,devasetthi,devasetthi,Devasetthi,Devasetthi：See Deva 12.,10,1
151589,en,21,devasuta,devasūta,Devasūta,Devasūta：One of the Yakkha chiefs mentioned in the  ātānātiya Sutta．D.iii.204.,8,1
151609,en,21,devata vagga,devatā vagga,Devatā Vagga,Devatā Vagga：<i>1．Devatā Vagga.</i>-The fourth chapter of the Chakka Nipāta of the Anguttara Nikāya．A.iii.329-44.<br><br><i>2．Devatā Vagga</i>.-The seventh chapter of the same．A.iii.421-9.<br><br><i>3．Devatā Vagga.</i>-The fourth chapter of the Sattaka Nipāta of the Anguttara Nikāya．A.iv.27-39.<br><br><i>Devatā Samyutta.</i>-First division of the Samyutta Nikāya．It contains records of visits paid to the Buddha by various deities and the conversations which ensued．S.i.1-45.<br><br><i>1．Devatā Sutta.</i>-A devatā visits the Buddha at Jetavana and tells him of six things necessary for a monk’s spiritual development：reverence for the Buddha，the Dhamma and the Sangha，reverence for the discipline，grace in speech and good friendship．The Buddha reports this visit to the monks，and Sāriputta explains why these particular qualities were mentioned by the devatā．A.iii.423.<br><br><i>2．Devatā Sutta.</i>-The Buddha tells the monks how，on various occasions，devas had visited him and told him that they bad felt remorse after their death because they had not honoured recluses during their life as human beings．Others who had honoured recluses had obtained happiness．A.iv.390f.,12,1
151714,en,21,devatideva,devātideva,Devātideva,Devātideva：The seventh of the future Buddhas．Anāgat.，p.40.,10,1
151719,en,21,devatissa,devatissa,Devatissa,Devatissa：A village in Kotthavāta，given to the Dhammarucikas by   Aggabodhi V．Cv.xlviii.2.,9,1
151843,en,21,devi,devī,Devī,Devī：Mother of Mahinda andSanghamittā and wife ofAsoka．<br><br>She was the daughter of Deva of Vedisagiri.<br><br>Asoka met and married her while on his way to Ujjeni，there to become Viceroy．<br><br>When he became king，Devī continued to live at Vedisagiri （Mhv.xiii.6ff； Dpv.vi.16； Sp.i.70）．<br><br>She is sometimes called Vedisa-devī （MT.324）.,4,1
151850,en,21,devi-vihara,devi-vihāra,Devi-vihāra,Devi-vihāra：See Dīpa-vihāra.,11,1
151862,en,21,devila,devila,Devila,Devila：A Kesadhātu，an officer of Parakkamabāhu I．He was in   charge of the district of Mahāniyyāma．Cv.lxxii.57.,6,1
151866,en,21,devinda,devinda,Devinda,Devinda：A minister of King Vedeha．His story is given in the  Mahāummagga Jātaka．He is   identified with Pilotika．J.vi.478.,7,1
151891,en,21,deviyapattana,deviyāpattana,Deviyāpattana,Deviyāpattana：A village in South India，captured by Lankāpura． Cv.lxxvi.169.,13,1
151928,en,21,devuttara,devuttara,Devuttara,Devuttara：Thirty-six kappas ago there were sixteen kings of this   name all previous births of Mutthipupphiya （Añjavaniya）．Ap.i.142；   ThagA.i.128.,9,1
152013,en,21,dhaja,dhaja,Dhaja,Dhaja：One of the eight brahmins who recognised the signs at the   Buddha&#39；s birth （J.i.56）．The Milindapañha （p.236） speaks of him as one of the   Buddha&#39；s first teachers.,5,1
152031,en,21,dhajadayaka thera,dhajadāyaka thera,Dhajadāyaka Thera,Dhajadāyaka Thera：1．Dhajadāyaka Thera.-An arahant．He set up a standard at the foot of Padumuttara’s Bodhi-tree and swept the ground around it．He was once a king named IIggata，and again a king named Megha （Ap.i.108f）.<br><br> <br><br>2．Dhajadāyaka Thera.-An arahant．Ninety-two kappas ago he saw Tissa Buddha and set up a flag in his honour （Ap.i.277f）.,17,1
152039,en,21,dhajagga sutta,dhajagga sutta,Dhajagga Sutta,Dhajagga Sutta：Relates the story of how，when Sakka led his forces into battle，he told them that should any panic arise in their heart，they should look at the crest of his banner and their fears would immediately vanish．Or they should look at the banners of Pajāpatī or Varuna or Isāna．Similarly should any fear arise in the mind of a monk he should recall to mind the excellences of the Buddha，or the Dhamma，or the Sangha，and peace would come to him （S.i.218f）.<br><br> <br><br>This sutta is also included among the Parittas and is called the Dhajagga Paritta （E.g.，Mil.150）.<br><br> <br><br>It is said that once a sāmanera，helping to plaster the Dīghavāpi cetiya，fell from the top．His colleagues shouted to him to recall the Dhajagga Paritta．He did so，and was miraculously saved．SA.i.262f.,14,1
152086,en,21,dhajavihetha jataka,dhajavihetha jātaka,Dhajavihetha Jātaka,Dhajavihetha Jātaka：A wizard was wont to come at midnight in order to corrupt the queen ofBenares．She complained to the king and，at his request，she set the mark on her hand with vermillion on his back．By day the man was an ascetic，and when he found that he was discovered he fled through the air．The king thereupon suspected all ascetics and ordered them all to leave the kingdom．The king became a heretic．The Bodhisatta who was born as Sakka，seeing all this，came to Benares with an old Pacceka Buddha and stood close to the palace，showing him great reverence．When the king came out Sakka revealed his identity，telling him that even the ruler of the gods honoured pious men．The king saw his error and mended his ways.<br><br>The origin of the story is given in theMahākanha Jātaka．The king is identified with Ananda．J.iii.303-7．<br><br>More or less the same story is given at greater length and with several variations in detail in both the Cullahamsa and the Mahāhamsa Jātakas.,19,1
152323,en,21,dhamma,dhamma,Dhamma,Dhamma：<i>1．Dhamma</i>.-The Bodhisatta，born as a devaputta in the Kāmāvacara-world．<br><br>See the Dhamma Jātaka．In theMilindapañha （p.212） he is called a yakkha.<br><br><i>2．Dhamma</i>.-The palace built by Vissakamma for Mahāsudassana，by order of Sakka．D.ii.180ff.<br><br><i>3．Dhamma</i>.-The lake in front of the palace mentioned above．D.ii.184.,6,1
152331,en,21,dhamma,dhammā,Dhammā,Dhammā：<i>1．Dhammā Theri.</i>-She belonged to a respectable family in Sāvatthi and was given in marriage to a suitable husband．Having heard the Doctrine，she wished to join the Order，but her husband refused his permission．After his death she became a nun，and one day，while returning from her alms round，she slipped and fell．Meditating on this，she became an arahant．Thig.vs.17； ThigA.23f.<br><br><i>2．Dhammā.</i>-The chief woman disciple of Atthadassī Buddha．Bu.xv.20； J.i.39.<br><br><i>3．Dhammā.</i>-The fifth of the seven daughters of Kikī，king of Benares．For twenty thousand years she lived the life of celibacy．She is identified with Kisāgotamī．J.vi.431； Ap.ii.565.<br><br><i>4．Dhammā.</i>-Wife of Bindusāra and mother of Asoka．She had two sons，Asoka and Tissa．MT.189，193； the ”Kambodian” Mahavamsa （vs.1129） calls her Siridhammā.<br><br><i>5．Dhammā.</i>-An eminent Therī of Anurādhapura，an expert teacher of the Vinaya．Dpv.xviii.14.<br><br><i>6．Dhammā.</i>-A very poor woman of Sīva village．Once she gave a garment to the monks of Giritimbilatissapabbata Vihāra，and they agreed among themselves that none but an arahant should wear it．One of them became an arahant that very day and wore it； he then passed it on to another，and before the end of the rains they all thus became arahants．On the day of the pavārana，King Lañjitissa ordered the monastery to be decorated．The monks setup Dhamma’s garment as a banner at the entrance．The king，having discovered the reason，gave Dhammā the village of Sīva，which then came to be called Dhammasīva．Ras.ii.42.,6,1
152339,en,21,dhamma jataka,dhamma jātaka,Dhamma Jātaka,Dhamma Jātaka：The Bodhisatta once became a Kāmāvacara-god，named Dhamma，and Devadatta became Adhamma．On uposatha-days Dhamma would appear among men and urge them to lead virtuous lives，while Adhamma encouraged them in wickedness．One day，their two chariots meeting in mid-air，they each claimed the right of way．But at the end of the argument Adhamma’s chariot fell headlong to earth，where he was swallowed up into hell．<br><br>The story was related in reference to Devadatta’s being swallowed up in Avīci．J.iv.100-4.,13,1
152345,en,21,dhamma vagga,dhamma vagga,Dhamma Vagga,Dhamma Vagga：Dhamma Vagga.-The ninth chapter of the Duka Nipāta of the Anguttara Nikāya．A.i.83f.<br><br> <br><br>1．Dhamma Sutta.-On the four kinds of preachers：those who speak little and cannot persuade the audience and those who can； those who speak much and cannot persuade the audience and those who can．A.ii.138.<br><br> <br><br>2．Dhamma Sutta.-On ten matters to be continually considered by an ascetic．A.v.87f.<br><br> <br><br>3．Dhamma Sutta.-Devadatta brought schism into the Order because，in him，the conditions of good karma came to be extirpated．S.ii.240.<br><br> <br><br>4．Dhamma Sutta （or Sajjhāya Sutta）.-Once a certain monk retired to a forest track in Kosala．His life had been one of great diligence，but later he lived at ease，resigned and given to silence．A deva asked him the reason for this change，and he replied that he had realised the Pure and the Holy （S.i.202）.<br><br> <br><br>5．Dhamma Sutta.-See Nāvā Sutta.,12,1
152376,en,21,dhammabhandagarika,dhammabhandāgārika,Dhammabhandāgārika,Dhammabhandāgārika：A name given to Ananda （q.v.）.,18,1
152404,en,21,dhammabhinandi,dhammābhinandī,Dhammābhinandī,Dhammābhinandī：An author mentioned in a list of names．Gv.67.,14,1
152433,en,21,dhammacakka-katha,dhammacakka-kathā,Dhammacakka-kathā,Dhammacakka-kathā：The seventh chapter of the Yuganaddhavagga of   the Patisambhiddmagga．Ps.ii.159-66.,17,1
152456,en,21,dhammacakkappavattana sutta,dhammacakkappavattana sutta,Dhammacakkappavattana Sutta,Dhammacakkappavattana Sutta：Name of the first sermon，preached by the Buddha，to the Pañcavaggiyas at the Migadāya in Isipatana，on the full-moon day of āsālha．The sutta contains the fundamental principles of the Buddha’s teaching - the avoidance of the two extremes of asceticism and luxury and the four Ariyan truths including theAriyan Eightfold Way.<br><br>There was great rejoicing throughout the Cakkavāla at the preaching of the sermon，and at its conclusion Kondañña attained to realisation of the Truth - hence his name，Aññā-Kondañña．Vin.i.10f； the sutta is also given in S.v.420ff； in neither context is the name of the sutta given as such； the name occurs only in the Commentaries - e.g.，J.i.82； DA.i.2； AA.i.69，etc； the Sanskrit version is found in Lal.540 （416）f.，and in Mtu.iii.330f.<br><br>The sermon was later preached by the Thera Majjhima in the Himālaya country，when eighty thousand crores of beings understood the Doctrine （Mhv.xii.41； Dpv.viii.11）．<br><br>It was also preached by Mahinda in Ceylon in the Nandanavana，when one thousand persons were converted．Mhv.xv.200； Dpv.xiv.46，etc.,27,1
152457,en,21,dhammacakkappavattana vagga,dhammacakkappavattana vagga,Dhammacakkappavattana Vagga,Dhammacakkappavattana Vagga：Second chapter of the Sacca Samyutta   （S.v.420-31）．The first sutta is known as the Dhammacakkappavattana.,27,1
152514,en,21,dhammacari,dhammacāri,Dhammacāri,Dhammacāri：A Burmese monk of the twelfth century； he was a pupil   of Chapata，who wrote the Suttaniddesa at his request．Gv.74； Bode：op．cit.，  18.,10,1
152537,en,21,dhammacarya-geha,dhammacarya-geha,Dhammacarya-geha,Dhammacarya-geha：A building in Anurādhapura，erected by   Devānampiyatissa．- It was attached to the royal palace，and when the Tooth   Relic was brought to Ceylon it was deposited in this building．Cv.xxxvii.95.,16,1
152551,en,21,dhammaceti,dhammaceti,Dhammaceti,Dhammaceti：King of Pegu （A.C.1460-91）； a very enlightened monarch．He was first a monk； he then gave up his robes and became first the minister and later the son-in-law and successor of Queen Shin-san-bu．He sent a mission to Ceylon，where a body of Rāmañña monks were ordained at the Kalyāni-sīmā．These returned to Rāmañña and were known as the Sīhalasangha．For details see Bode：op．cit.，38f.,10,1
152557,en,21,dhammacetiya sutta,dhammacetiya sutta,Dhammacetiya Sutta,Dhammacetiya Sutta：Pasenadi and Dīgha-Kārāyana were staying once at Nangaraka and，hearing that the Buddha was residing at Medatalumpa，three leagues away，the king went to visit him．He was deeply impressed by the silence surrounding the Buddha and，falling at his feet，he kissed them and showed great reverence．On being asked by the Buddha why he did so，the king replied that he perceived the marvellous effects of the Buddha’s teaching on his disciples．They were well controlled，yet joyful，buoyant，with hearts as free as those of wild creatures； and he added that he knew of no such discipline outside the Buddha’s teaching．He then proceeded to tell the Buddha of his own servants，Isidatta and Purāna，and of their great devotion to the Buddha，reminding the Buddha that they were both Kosalan nobles of about the same age．On the king’s departure，the Buddha commended the king’s words to the monks，asking them to remember them，for they formed a monument （cetiya） to the results of the Dhamma．M.ii.118-25.<br><br> <br><br>According to the Commentary （MA.ii.753ff； J.iv.151ff ） this was the last occasion on which Pasenadi saw the Buddha，for during his absence Dīgha-Kārāyana set up Vidūdabha on the throne.<br><br>Pasenadi went to Rājagaha to seek Ajātasattu’s aid，but died in a hut by the wayside.,18,1
152602,en,21,dhammadasa,dhammādāsa,Dhammādāsa,Dhammādāsa：1．Dhammādāsa-pariyāya.-One of the titles given to the Bahudhātuka Sutta．M.iii.67.<br><br> <br><br>2．Dhammādāsa-pariyāya.-The name given to a sermon preached by the Buddha at Ñātikā，showing how the rebirth of a disciple can be predicted．D.ii.93f； S.v.357.,10,1
152612,en,21,dhammadassi,dhammadassī,Dhammadassī,Dhammadassī：1．Dhammadassī.-The fifteenth of the twenty-four Buddhas．He was born in the Sarana pleasance in the city of Sarana，his father being a khattiya named Sarana，and his mother Sunandā．It is said that on the day of his birth all unjust laws disappeared from the law-books，hence his name．For eight thousand years he lived in the household，in three palaces - Araja，Viraja and Sudassana．His chief wife was Vicitolī and his son Puññavaddhana．He left the world travelling in his palace，accompanied by all his retinue．For seven days he practised austerities； his wife gave him a meal of milk-rice，and a yavapālaka，named Sirivaddha，gave grass for his seat； his bodhi-tree was a bimbijāla-tree．His first sermon was preached at Isipatana．Later he preached to King Sañjaya of Tagara，and to Sakka，who was the Bodhisatta．The Buddha’s half-brothers，Paduma and Phussadeva，became his chief disciples，and Hārita was chief of those who practised the dhutangas．The Buddha’s personal attendant was Sunetta，his chief women disciples being Khemā and Sabba-（Sacca）-dinnā．Subhadda and Katisaha were the chief among men of his lay patrons，and Sāliyā and Valiyā among women．The Buddha’s body was eighty cubits high and he lived to be one hundred thousand years old，dying at the Kesārāma in Sālavati．Bu.xvi.1ff； BuA.182ff； J.i.38，39，40，44.<br><br> <br><br>2．Dhammadassī.-A monk of Pagan，author of the Pāli grammar，Vaccavācaka．Bode．op．cit.，p.22.,11,1
152625,en,21,dhammadayada sutta,dhammadāyāda sutta,Dhammadāyāda Sutta,Dhammadāyāda Sutta：The Buddha exhorts the monks at Jetavana to strive earnestly to be heirs，not of the world’s goods，but of the Doctrine．On the Buddha’s departure the monks gather round Sāriputta and ask him how the Buddha expects them to cultivate the inner life with the same aloofness as does the Buddha himself，and Sāriputta delivers a discourse （M.i.12ff）．<br><br> <br><br>This sutta is often referred to （E.g.，Mil.242； Sp.iii.694） as teaching the virtues of contentment.,18,1
152641,en,21,dhammaddhaja,dhammaddhaja,Dhammaddhaja,Dhammaddhaja：The Bodhisatta born as the chaplain of Yasapāni，king   of Benares．For his story see the Dhammaddhaja Jātaka.,12,1
152644,en,21,dhammaddhaja jataka,dhammaddhaja jātaka,Dhammaddhaja Jātaka,Dhammaddhaja Jātaka：<i>1．Dhammaddhaja Jātaka （No.220）.</i>-The Bodhisatta was once born as Dhammaddhaja，chaplain to Yasapāni，king of Benares．One day the king’s captain，Kālaka，who was wont to take bribes，gave a wrong decision in a case，and the Bodhisatta，being appealed to，reheard the case and decided in the plaintiff’s favour．The people applauded greatly and the king made him judge．But Kālaka，wishing for an excuse to put Dhammaddhaja to death，persuaded the king that he was getting too popular，and the king gave him various impossible tasks．Dhammaddhaja，with the help of Sakka，performed them all．One day the king ordered him to find a park-keeper with four virtues，and once again，with the aid of Sakka，the Bodhisatta discovered Chattapāni，the king’s barber．On being questioned，Chattapāni told the king that he was free from envy，drank no wine，had no strong desires，never gave way to anger； he then related stories of his past lives，the experiences of which had made him renounce these evils．（For details see Chattapāni 2）．The king，at length，discovered Kālaka’s perfidy and had him put to death.<br><br>The Jātaka was related in reference to Devadatta’s attempts to kill the Buddha．Devadatta is identified with Kālaka and Sāriputta with Chattapāni．J.ii.186-96.<br><br><i>2．Dhammaddhaja Jātaka （No.384）.-</i>The Bodhisatta was once born as leader of a flock of birds on an island．Certain merchants of Benares started on a voyage taking with them，to aid them on the way，a much travelled crow．The ship was wrecked and the crow flew to the island．There he pretended to the other birds that he was a holy person，practising austerities and living on air．The birds，being deceived by him，left him in charge of their eggs and young ones，which he proceeded to eat each day．One day the Bodhisatta kept watch and thus discovered his villainy．The birds collected round the crow and pecked him to death.<br><br>The story was related in reference to a deceitful monk，who is identified with the crow．J.iii.267-70.,19,1
152874,en,21,dhammadinna,dhammadinna,Dhammadinna,Dhammadinna：<i>1．Dhammadinna Thera.</i>-Also called Mahādhammadinna．An arahant．He resided at Talanga-（Talangatissa-pabbata） （q.v.）．He was one of the monks who partook of the meal of sour gruel given by Dutthagāmanī when in dire distress for want of food．Dhammadinna distributed his share among ten thousand monks in Piyangudīpa （Mhv.xxxii.52）．He is also mentioned （MT.606） as having accepted a meal given by Sāliya and his wife when they were blacksmiths in a previous birth．Dhammadinna had a nephew who became an arahant in the tonsure-hall．Dhammadinna read to him the three Pitakas，and he learnt them all on that occasion （VibhA.389）．Dhammadinna’s teacher was Mahānāga of Uccatalanka （v.l．Uccavālika）．Dhammadinna visited him in his old age，knowing that，though he himself thought he had attained arahantship，this was not the case．By a display of iddhi-power，Dhammadinna convinced Mahānāga of his error and gave him a subject of meditation．Almost immediately after，the Elder became an arahant （VibhA.489； Vsm.634f）．Once，while preaching the Apannaka Sutta，at Tissamahārāma，Dhammadinna pointed his fan downwards，whereupon the earth opened to the depth of Avīci，revealing all that was there．Similarly，he showed all things to the height of the Brahma-world．During his sermon he frightened the audience with the fear of hell and lured them with the bliss of heaven （Vsm.392）.<br><br>The Majjhima Commentary records that soon after the ordination of Dhammadinna many monks，on his advice，became arahants．（MA.i.149ff．A variation of what is evidently the same story is found in AA.i.25）．Hearing of this，the monks of Tissamahārāma sent a number of their colleagues to fetch him．He preached to them，and they attained arahantship and remained with him．Three times this happened．On the fourth occasion an aged monk was sent．He gave the message of the monks and Dhammadinna started at once to go to them．On the way，at Hankana （v.l．Tangana） and at Cittalapabbata，he persuaded two monks，who thought they were arahants，to display their iddhi-power，and，thereby convinced them of their error； thereupon he gave them topics of meditation．On his arrival at Tissamahārāma，the monks failed to pay him their respects．He thereupon made the earth tremble and returned to his own vihāra．The Saddhammasangaha （p.88f） relates the story of a blind rat-snake who heard Dhammadinna recite the satipatthānas and was later born as Tissāmacca，minister of Dutthagāmani.<br><br><i>2．Dhammadinna.</i>-An eminent lay-follower of the Buddha．He once came with five hundred upāsakas to the Buddha at Isipatana and asked him to give them a lesson which might profit them，for，said he，it is difficult for a householder encumbered with a family and the luxuries of household life to comprehend the Buddha’s teachings in their fullness．The Buddha answers that they should practise the four limbs of sotāpatti：loyalty to the Buddha，the Dhamma and the Sangha，and the cultivation of āriyan virtues．Dhammadinna answers that they already possess these limbs．The Buddha then expresses his great satisfaction （S.v.406ff）.<br><br>The Commentary （SA.iii.223） says that Dhammadinna was one of seven laymen with followings of five hundred - the others being Visākha，Ugga，Citta，Hatthaka ālavaka and Cūla- and Mahā-Anāthapindika.<br><br><i>3．Dhammadinna.</i> A monk of Tissamahā-vihāra near Talañgarapabbata．Once，while on pilgrimage to Nāgadīpa with 500 others，he stopped at Sāgiri Vihāra，and they were looked after by Bahulamassutissa Thera．The next day they went for alms to Punnsālakotthaka，where a resident entertained them to a meal with hare’s flesh．Dhammadinna later asked why Tissa Thera did not admonish his follower on the evils of killing，seeing that there was a heap of bones outside the house．Tissa asked Dhammadinna to do so the next day．This was done； the devotee confessed that he had never killed a hare，but in his house there was never any want of hare’s flesh，and he did not know why．Dhammadinna，with his divine eye，revealed to him that in the time of Padumuttara Buddha he had given alms with hare’s flesh．Ras.ii.128f.,11,1
152876,en,21,dhammadinna,dhammadinnā,Dhammadinnā,Dhammadinnā：<i>1．Dhammadinnā</i>.-One of the two chief women disciples of Piyadassī Buddha．Bu.xiv.21； J.i.39.<br><br><i>2．Dhammadinnā</i>.-One of the chief supporters，among lay women，of Piyadassī Buddha．Bu.xiv.22.<br><br><i>3．Dhammadinnā.</i>-An eminent Therī，ranked foremost among nuns who possessed the gift of preaching （A.i.25）．She was the wife of Visākha of Rājagaha，and when he，having heard the Buddha preach，became an anāgāmī，she left the world with the consent of her husband who sent her to the nunnery in a golden palanquin （MA.i.515 says this was provided by Bimbisāra）．Dwelling in solitude，she soon attained arahantship with the four patisambhidā．（See Thig.v.12 for a stanza uttered by her）．She later returned to Rājagaha to worship the Buddha，and there Visākha asked her questions on the Dhamma，which she answered ”as easily as one might cut a lows-stalk with a knife.” The questions and answers are given in the Cūla Vedalla Sutta （M.i.299ff）．Visākha reported this interview to the Buddha，who praised her great wisdom and commended her eloquence.<br><br>In the time of Padumuttara Buddha she was a servant，and one day saw the Buddha’s disciple，Sujāta，begging alms and gave him a curry （ThigA．p.15 says Sujāta had just risen from samādhi）．Her master，seeing this，made her his daughter-in-law．Later，while on a visit to the vihāra，she saw a nun declared to be chief of preachers and wished for similar eminence.<br><br>In the time of Phussa Buddha she obtained merit by giving to the Buddha’s half-brother double the gift prescribed by her husband．（Details of this are given in PvA.，p.21）.<br><br>In the time of Kassapa Buddha she was born as Sudhammā，the sixth of the seven daughters of Kiki，king of Benares； for twenty thousand years she lived in celibacy．（Her story is given in ThigA.15ff； Ap.ii.567f； AA.i.196f； MA.i.515ff； DhA.iv.229ff）.<br><br>Dhammadinnā was the teacher of Sukhā （ThigA.58）.,11,1
152877,en,21,dhammadinna sutta,dhammadinna sutta,Dhammadinna Sutta,Dhammadinna Sutta：Records the visit of the householder  Dhammadinna to the Buddha at Isipatana． S.v.406ff.,17,1
152932,en,21,dhammaganarama,dhammaganārāma,Dhammaganārāma,Dhammaganārāma：A monastery built by King Uggata in Mekhalā for the   use of Sobhita Buddha．BuA.139.,14,1
153023,en,21,dhammagutta,dhammaguttā,Dhammaguttā,Dhammaguttā：<i>1．Dhammaguttā，Dhammaguttikā</i>.-A secondary division of the Mahimsāsakas （Dpv.v.47； Mhv.v.8； Mbv.，p.96），probably an offshoot of the Sabbatthivādins．They had a special Vinaya of their own．According to Tibetan sources （Rockhill，pp.185，192），they were called after their leader，Dharmagupta．Their fundamental doctrines were these：that the Buddha is not comprised in the Sangha； that while there is great reward for offerings made to the Buddha，there is none for offerings to the Sangha； that a life of brahmacariya exists also among the devas； and that there are worldly laws as opposed to spiritual.<br><br><i>2．Dhammaguttā</i>.-A Vemanika-peta，mentioned as having the power of travelling through the air．Vsm.382.,11,1
153024,en,21,dhammagutta thera,dhammagutta thera,Dhammagutta Thera,Dhammagutta Thera：<i>1．Dhammagutta Thera.</i>-An arahant．He lived in the Kalyānika-vihāra and was known as the ”earth-shaker” （pathavicālaka）．He was among those who received a share of the meal given by Dutthagāmani when the latter fled from Cūlanganiyapitthi．He shared his portion with five hundred others （Mhv.xxxii.50； xxiv.24ff）．According to the Jātaka Commentary （J.iv.490），he was among those who joined in the assemblies （samāgama） known as Kuddalasamāgama，Mūgapakkhasamāgama，Ayogharasamāgama and Hatthipalasamāgama．The Mahāvamsa Tikā （p.606） mentions him as being one of those who accepted the meal of pork given by Sāliya and his wife，when they were blacksmiths，in their birth immediately preceding the last.<br><br><i>2．Dhammagutta.</i> A brother of Vedisadevī．He was one of the nobles who escorted the Bodhi-tree．He was made Moriyasetthi and given the Moriyajanapada byDevānampiyatissa．Mbv.166.,17,1
153031,en,21,dhammahadayavibhanga sutta,dhammahadayavibhanga sutta,Dhammahadayavibhanga Sutta,Dhammahadayavibhanga Sutta：In the Sutta-Sangaha，a portion of the Dhammahadayavibhanga of the Vibhangappakarana （Vibh.422f ） - dealing with birth in the Kāmāvacara worlds，the good deeds that lead to birth therein，and the span of life in each world - has been taken as a separate sutta （No.14） and called by this name.,26,1
153068,en,21,dhammajoti,dhammajoti,Dhammajoti,Dhammajoti：A Sinhalese monk of the eighteenth century who wrote a   Sinhalese paraphrase （sanne） to the Bālavatāra，called the Okandapolasanne，  because it was written in Okandapola-vihāra．P.L.C.244，284.,10,1
153070,en,21,dhammaka,dhammaka,Dhammaka,Dhammaka：1．Dhammaka.-A king，one of the chief supporters of Anomadassī Buddha．BuA.145.<br><br> <br><br>2．Dhammaka.-A mountain in the neighbourhood of Himavā，where Sumedha had his hermitage．J.i.6； Bu.ii.29.,8,1
153175,en,21,dhammakathi,dhammakathī,Dhammakathī,Dhammakathī：See Mahādhammakathī.,11,1
153183,en,21,dhammakathika sutta,dhammakathika sutta,Dhammakathika Sutta,Dhammakathika Sutta：A monk questions the Buddha as to who is a   real teacher of the Dhamma and the Buddha replies．S.ii.18.,19,1
153184,en,21,dhammakathika vagga,dhammakathika vagga,Dhammakathika Vagga,Dhammakathika Vagga：The twelfth chapter of the Khandha Samyutta． S.iii.162-70.,19,1
153279,en,21,dhammakonnda,dhammakonnda,Dhammakonnda,Dhammakonnda：A city in Pabbatarattha in Videha．There the herdsman   Dhaniya was born as a setthiputta．SNA.i.26.,12,1
153386,en,21,dhammamitta,dhammamitta,Dhammamitta,Dhammamitta：A monk of the Sitthagāma-parivena．He wrote a   Commentary on the Abhidhamma at the request of Mahinda IV．Cv.liv.35.,11,1
153403,en,21,dhammananda,dhammānanda,Dhammānanda,Dhammānanda：A monk who wrote several Pāli grammatical works．The   Gandhavamsa （p.74，also Svd.1250； but see under these names） assigns to him   the Kaccāyanasāra together with its tīkā，and also the Kaccāyanabheda.,11,1
153494,en,21,dhammannu sutta,dhammaññu sutta,Dhammaññu Sutta,Dhammaññu Sutta：On seven qualities - such as knowing the Dhamma，  moderation，etc．- which make a monk worthy of homage and of gifts． A.iv.113ff.,15,1
153502,en,21,dhammantari,dhammantarī,Dhammantarī,Dhammantarī：A celebrated physician （the Sanskrit Dhanvantarī），mentioned together with Vetaranī and Bhoja，in the Jātaka Commentary （J.iv.496，498） and with Nārada，Angirasa，Kapila，Kandaraggisāma，Atula and Pubba Kaccāyana，in the Milindapañha （Mil.272）.,11,1
153589,en,21,dhammanusarani,dhammānusārani,Dhammānusārani,Dhammānusārani：A Pāli commentarial work．Gv.68，72.,14,1
153661,en,21,dhammapada,dhammapada,Dhammapada,Dhammapada：The second book of the Khuddaka Nikāya of the Sutta Pitaka．<br><br>It is probably a later anthology than the Thera-Therī-Gāthā，and its earliest mention by name is in the Milinda-pañha （p.408）．<br><br>It includes gāthas collected together from various books in the Canon，but contains hardly any from the Jātaka collection，or directly derived from the Sutta Nipāta.<br><br>The present text of the Dhammapada contains four hundred and twenty-three verses divided into twenty-six vaggas.<br><br>So far，five recensions of the Dhammapada have been discovered．（For details see Law：Pāli Lit.，pp.215f）.<br><br>A commentary on it exists called the Dhammapadatthakathā.,10,1
153666,en,21,dhammapada sutta,dhammapada sutta,Dhammapada Sutta,Dhammapada Sutta：On four righteous things which are always held in   esteem-freedom from covetousness，from envy，right mindfulness and right   concentration of mind．A.129.,16,1
153690,en,21,dhammapadatthakatha,dhammapadatthakathā,Dhammapadatthakathā,Dhammapadatthakathā：The Commentary on the Dhammapada，containing stories similar to those of the Jātakas and explaining the occasions on which the Dhammapada-stanzas were uttered．<br><br> <br><br>A considerable number of these stories are found in the Four Nikāyas and the Vinaya，and more than fifty are either directly derived from the Jātaka Commentary or are closely parallel to them.<br><br> <br><br>The work is usually ascribed to Buddhaghosa，and in the prelude to the book it is stated that he translated the work from Sinhalese at the request of a monk named Kumārakassapa．For a discussion see P.L.C.，pp.95ff； and Law：Pāli Lit.，pp.449ff.,19,1
153705,en,21,dhammapala,dhammapāla,Dhammapāla,Dhammapāla：<i>1．Dhammapāla Thera.</i>-An arahant．He was a brahmin of Avanti and studied in Takkasilā．While returning from there after completing his studies，he saw a monk dwelling apart and，having heard the Dhamma from him，entered the Order and became an arahant．We are told that one day，while meditating，he saw two novices climbing a tree in the vihāra to pick flowers．The bough broke and they fell，but he，with his iddhi-power，caught them and put them down unhurt.<br><br>In the time of Atthadassī Buddha he gave to the Buddha a pilakkha-fruit （Thag.vs.203f； ThagA.i.326f）．He is probably identical with Pilakkhaphaladāyaka of the Apadāna．Ap.i.298.<br><br><i>2．Dhammapāla.</i>-A brahmin，son of the Bodhisatta．See Mahā-Dhammapāla.<br><br><i>3．Dhammapāla.</i>-The Bodhisatta born as the son of Mahā-Dhammapāla．For his story see the Mahā-Dhammapāla Jātaka.<br><br><i>4．Dhammapāla</i>.-The Bodhisatta born as the son of King Mahāpatāpa．For his story see the Culla-Dhammapāla Jātaka.<br><br><i>5．Dhammapāla.</i>-A name given to Vidhurapandita．J.vi.289，291.<br><br><i>6．Dhammapāla Kumāra.</i>-The son of Vidhurapandita （q.v.）．He is identified with Rāhula．J.vi.290，300，329.<br><br><i>7．Dhammapāla.</i>-The name of the family （kula） of Dhammapāla，and thevillage in Kāsi where he lived （J.iv.50； PvA.61）．See the Mahā-Dhammapāla Jātaka.<br><br><i>8．Dhammapāla.</i>-A celebrated author，generally referred to as ācariya．Various works are attributed to him，but as there seem to have been several authors of the same name （Gv．（p.66f.） mentions four），it is difficult to assign their works separately．The best known，distinguished by the name of ācariya，is said （Gv．p.69） to have written fourteen books．The Sāsanavamsa （p.33） records that he lived at Badaratittha in South India．<br><br>His works show that he was a native of Kāñcipura．His period is uncertain，though it is generally agreed that he is posterior to Buddhaghosa．He seems to have studied in the Mahāvihāra，because he mentions this fact in the introduction to his books （e.g.，the Petavatthu Commentary）．It is quite likely that he studied the Tamil Commentaries as well and that he wrote at Badaratittha．（Hiouen Thsang，Beal.ii.229，says that Dhammapāla was a clever youth of Kāñcipura and that the king gave him his daughter．But Dhammapāla，not wishing to marry，prayed before an image of the Buddha．The gods took him to a place far away where he was ordained by the monks）．<br><br>The Khuddaka Nikāya was his chief study，and seven of his works are commentaries on the books of poetry preserved in the Canon - the Thera- and Theri-Gāthā，Udāna，Vimāna- and Peta-Vatthu，Itivuttaka and Cariyāpitaka．His other works are a commentary on the Netti，and on the Visuddhi-magga （called the Paramatthamañjūsā），tīkās （called Līnatthavannanā） on Buddhaghosa’s Commentaries to the Four Nikāyas and another on the Jātakatthakathā．He is also credited with having written a tīkā on the Buddhavamsa Commentary and on the Abhidhammatthakathā.<br><br><i>9．Dhammapāla.</i>-A thera of Ceylon，generally called Culla-Dhammapāla．He was the senior pupil of Vanaratana Ananda and wrote the Saccasankhepa．He is also credited with tīkās on several works，including a Līnathavannanā on Ananda’s Mūlatikā．Gv.60，70； also P.L.C.，203f，211.<br><br><i>10．Dhammapāla.</i>-A Burmese scholar of Arimaddana．Gv.67.,10,1
153707,en,21,dhammapala jataka,dhammapāla jātaka,Dhammapāla Jātaka,Dhammapāla Jātaka：See   Culladhammapāla and   Mahādhammapāla Jātakas.,17,1
153719,en,21,dhammapalita,dhammapālita,Dhammapālita,Dhammapālita：A Thera in Rohana，expert in the Vinaya．His pupil   was Khema．Vin.v.3.,12,1
153775,en,21,dhammapasada,dhammapāsāda,Dhammapāsāda,Dhammapāsāda：The palace built by Vissakamma at Sakka&#39；s request for   Mahā-Sudassana．For details of its construction see D.ii.181f.,12,1
153975,en,21,dhammarakkhita,dhammarakkhita,Dhammarakkhita,Dhammarakkhita：<i>1．Dhammarakkhita</i>.-A Yona Thera sent by the Third Council to Aparantaka．There he preached the Aggikkhandhopama Sutta and converted thirty-seven thousand persons．Mhv.xii.4，34f.<br><br><i>2．Dhammarakkhita</i>.-See Mahā-Dhammarakkhita and Yonaka-Mahā-Dhammarakkhita.<br><br><i>3．Dhammarakkhita</i>.-A thera in Ceylon in the time of Kittisirirājasīha．Cv.c.299.<br><br><i>4．Dhammarakkhita</i>.-A Thera at whose request ācariya Dhammapāla wrote the Commentary on the Netti．Gv.69.<br><br><i>5．Dhammarakkhita</i>.-Mentioned as a high-class name．E.g.，Vin.iv.8； Sp.ii.448，480.<br><br><i>6．Dhammarakkhita</i>.-A monk of Asokārāma in Pātāliputta，under whom Nāgasena studied the Tipitaka．Mil.16，18.,14,1
153985,en,21,dhammarama,dhammārāma,Dhammārāma,Dhammārāma：1．Dhammārāma.-A monastery where lived Anomadassī Buddha．Bu.viii.29； BuA.145.<br><br> <br><br>2．Dhammārāma.-A monastery in which Paduma Buddha died．Bu.ix.29.<br><br> <br><br>3．Dhammārāma Thera.-We are told that when the Buddha announced that he would die in four months，a large number of monks wandered about distracted，in small groups，not knowing where to turn．But Dhammārāma dwelt apart，meditating．This was reported to the Buddha and，on being questioned，Dhammārāma confessed that he wished to become an arahant while yet the Buddha was alive．The Buddha praised him and asked the other monks to follow his example．DhA.iv.93ff.<br><br> <br><br>4．Dhammārāma.-A monastery in Ceylon，founded for the Dhammarucikas by Sena Ilanga，general of Kassapa IV．Cv.lii.17.,10,1
153990,en,21,dhammaramma,dhammaramma,Dhammaramma,Dhammaramma：A tank in Ceylon built by Mahāsena．Mhv.xxxvii.47.,11,1
154031,en,21,dhammaratha sutta,dhammaratha sutta,Dhammaratha Sutta,Dhammaratha Sutta：A name given in the Sutta Sangaha （No．42） to   the Accharā Sutta （q.v.）.,17,1
154038,en,21,dhammaruci,dhammaruci,Dhammaruci,Dhammaruci：1．Dhammaruci.-One of the heterodox sects of Ceylon which branched off from the Theravāda （Mhv.v.13）．<br><br> <br><br>According to the Nikāya Sangraha （p.11） this secession took place four hundred and fifty-four years after the death of the Buddha，and in the fifteenth year of the reign of Vattagāmani Abhaya．The Nikāya Sangraha gives an account of the origin of this sect．A monk called Mahā-Tissa，incumbent of Abhayagiri，was convicted of living in domestic intercourse and expelled by the Mahāvihāra fraternity．He thereupon left with his followers and lived apart at Abhayagiri．They were strengthened by the arrival of some monks from Pallarārāma in South India，descendants of the Vajjiputtakas．Their teacher was Dhammaruci，and when they joined the Abhayagiri monks，Mahā-Tissa himself took the name of Dhammaruci and his followers became known as Dhammarucikas．<br><br> <br><br>The Mahāvamsa Tīkā （p.176） says that Dhammarucika was the name given to the monks of Abhayagiri when they seceded from the Mahāvihāra，and gives elsewhere （p.676f） the points on which they differed from the Theravādins．These points concerned minor teachings of the Vinaya．The Dhammarucikas became active in the time of Meghavannābhaya，and the king，after an enquiry into the matter，sent sixty of them into exile．They again became powerful in the time of Mahāsena，through the influence of Sanghamitta，and almost succeeded in destroying the Mahāvihāra．But this disaster was averted by the intervention of the king’s friend and counsellor，Meghavannābhaya，and Sanghamitta was killed by one of the queens （Mhv.xxxvii.17ff）.<br><br> <br><br>In spite of Sanghamitta’s untimely end，the Dhammarucikas seem to have enjoyed favour in Ceylon during a long period．Dhātusena gave over to them the Ambatthala-vihāra，which he built on Cetiyapabbata （Cv.xxxviii.75），and Kassapa I，bestowed on them the vihāra he built in the Niyyanti garden，and made all provisions for their comfort （Cv.xxxix.17）．Moggallāna I，gave over to them the Dalha-vihāra （Cv.xxxix.41） and Aggabodhi V．the Rājinādīpika-vihāra （Cv.xlviii.1）．Sena Ilanga，general of Kassapa IV.，built for them the Dhammārāma and the Hadayunha-parivena （Cv.lii.17，18）.<br><br> <br><br>The Sāgaliyas were an offshoot of the Dhammarucikas.<br><br>2．Dhammaruci Thera.-An arahant．In the time of Dipankara Buddha he was a young man named Megha，and on hearing the Buddha’s declaration regarding Sumedha，he entered the Order under the latter．But，owing to wrong association，he left the Order and murdered his mother．For this he suffered in Avīci and was later born as a fish．One day he heard some shipwrecked sailors calling on the name of Gotama Buddha for protection，and，remembering Dipankara’s prophecy，the fish died．He was then born in Sāvatthi，and hearing the Buddha preach at Jetavana，he entered the Order and became an arahant．Ap.ii.429f.<br><br>3．Dhammaruci.-A Nāga king who gave grass to Atthadassī Buddha for his seat．BuA.178.,10,1
154123,en,21,dhammasala-vihara,dhammasāla-vihāra,Dhammasāla-vihāra,Dhammasāla-vihāra：A vihāra in Rohana where Aggabodhi，son of   Mahātissa，erected some buildings．Cv.xlv.46.,17,1
154132,en,21,dhammasamadana sutta,dhammasamādāna sutta,Dhammasamādāna Sutta,Dhammasamādāna Sutta：See  Culla- and  Mahā-Dhammasamādāna Sutta.,20,1
154168,en,21,dhammasami,dhammasāmi,Dhammasāmi,Dhammasāmi：The fourth future Buddha．Anāgat.，p.40.,10,1
154249,en,21,dhammasangaha,dhammasangaha,Dhammasangaha,Dhammasangaha：Evidently another and earlier name for the Dhammasangani．<br><br> <br><br>The name occurs in the Sumangalavilāsini （DA.i.17） in the classification of the Abhidhamma books．<br><br> <br><br>Its Commentary is also referred to as the Dhammasangahatthakathā．E.g.，VibhA.391，43，105，518； PSA.405.,13,1
154254,en,21,dhammasangahaka thera,dhammasangāhaka therā,Dhammasangāhaka Therā,Dhammasangāhaka Therā：The name given to the Elders who took part in the Three Councils．<br><br> <br><br>These Elders sometimes inserted in the Canon additional information by way of explanation or of summarising what has gone before．E.g.，D.ii.128，134，135，167； as explained by DA.ii.568，etc.,21,1
154276,en,21,dhammasangani,dhammasangani,Dhammasangani,Dhammasangani：A building in the centre of the citadel of Anurādhapura．<br><br> <br><br>It was evidently built by Kassapa V.，who placed therein a copy of the Dhammasangani adorned with manifold jewels，and caused a festal procession to be held in its honour （Cv.lii.50f）．<br><br> <br><br>Mahinda IV．restored the building．Cv.liv.45.,13,1
154277,en,21,dhammasangani,dhammasangani,Dhammasangani,Dhammasangani：The first book，in the accepted order of precedence，of the Abhidhamma Pitaka．It deals with more or less the same topics as the Nikāyas，differing only in methods of treatment； the chief subject is that of ethics，the enquiry there into being conducted from a psychological standpoint．The book enumerates and defines a number of categories of terms occurring in the Nikāyas．<br><br>There is in existence a commentary on the book，written by Buddhaghosa and called the Atthasālinī．<br><br>King Vijayabāhu I，of Ceylon translated the Dhammasangani into Sinhalese （Cv.lx.17），but this translation is now lost．The work has been translated into English．The text is published by the P.T.S．（1885），and the translation （by Mrs．Rhys Davids） is published by the R.A.S.，under the title of A Buddhist Manual of Psychological Ethics.<br><br>The Dhammasangani appears to have been also called Dhammasangaha （DA.i.17）.,13,1
154318,en,21,dhammasannaka thera,dhammasaññaka thera,Dhammasaññaka Thera,Dhammasaññaka Thera：An arahant．Once，during a festival in honour   of Vipassī Buddha&#39；s bodhi-tree，he heard the Buddha preach and paid him   homage．Thirty-three kappas ago he was a cakkavatti named Sutavā．Ap.i.249.,19,1
154365,en,21,dhammasattha,dhammasattha,Dhammasattha,Dhammasattha：Name given to the codes of law drawn up from time to   time in Burma，with the assistance of the monks．Dhammavilāsa （or Sāriputta）   was the author of the oldest of these known by name．Bode：op．cit.，p.33.,12,1
154372,en,21,dhammasava,dhammasava,Dhammasava,Dhammasava：Father of Dhammasava．<br><br> <br><br>He was one hundred and twenty years old when his son joined the Order and，being impressed by his son’s renunciation while yet young，he followed his example and soon after became an arahant.<br><br> <br><br>Once，in the past，he saw a Pacceka Buddha on the Bhūtagana mountain，and honoured him with tinasūla-flowers．<br><br> <br><br>Eleven kappas ago he was a king called Dharanīpati （Dharaniruha） （Thag.108； ThagA.i.215f）．<br><br> <br><br>He is probably identical with Tinasūlaka of the Apadāna．Ap.i.179.,10,1
154374,en,21,dhammasava thera,dhammasava thera,Dhammasava Thera,Dhammasava Thera：An arahant．He was a brahmin of Magadha who，having heard the Buddha preach at Dakkhināgiri，entered the Order.<br><br>In the time of Padumuttara Buddha he was a brahmin ascetic named Suvaccha，versed in the three Vedas．The Buddha appeared before him，and he paid him homage by scattering nāga-flowers in his path．Thirty-one kappas ago he was a king named Mahāratha （Thag.107； ThagA.i.214f）．<br><br>He is probably identical with Nāgapupphiya of the Apadāna．Ap.i.179.,16,1
154381,en,21,dhammasavana sutta,dhammasavana sutta,Dhammasavana Sutta,Dhammasavana Sutta：The five advantages of hearing the Dhamma： hearing things not heard，purging； things heard，dispelling doubt，  straightening one&#39；s views，calmness of heart．A.iii.248.,18,1
154416,en,21,dhammasavaniya,dhammasavaniya,Dhammasavaniya,Dhammasavaniya：A thera who attained arahantship at the age of seven，having heard the Buddha preach the stanza beginning with ”aniccā vata sankhārā.” <br><br> <br><br>In the time of Padumuttara Buddha he was a Jatila who，while flying through the air，was forced to descend where the Buddha sat preaching，it being impossible to fly over him．He was afterwards born in Tāvatimsa．Ap.i.273f.,14,1
154426,en,21,dhammasena,dhammasena,Dhammasena,Dhammasena：1．Dhammasena.-Son of the chaplain of Kannakujja．He later became the chief disciple of Phussa Buddha．Bu.xix.19； BuA.193； J.i.41.<br><br> <br><br>2．Dhammasena.-The chief disciple of Mangala Buddha．He was a resident of Mekhala．Bu.xxii.23； BuA.120； J.i.41； Mtu．（i.248） calls him Dharmadeva.<br><br> <br><br>3．Dhammasena Thera.-An arahant of Isipatana．He was present，with twelve thousand others，at Anurādhapura，at the foundation of the Mahā-Thūpa．Mhv.xxix.31； Dpv.xxix.5.<br><br> <br><br>4．Dhammasena.-A monk of Ceylon of the thirteenth century．He translated a large part of the Dhammapada Commentary into Sinhalese，which work he called the Saddharmaratnāvalī．P.L.C.97.,10,1
154430,en,21,dhammasenapati,dhammasenāpati,Dhammasenāpati,Dhammasenāpati：1．Dhammasenāpati.-A title given to Sāriputta （q.v.）.<br><br> <br><br>2．Dhammasenāpati.-A monk of the Ananda-vihāra in Pagan．He probably started as a nobleman and later joined the Order．He wrote a Pāli grammatical work called Kārikā．Bode：op．cit.，15f； Gv.63，73.,14,1
154460,en,21,dhammasiri,dhammasiri,Dhammasiri,Dhammasiri：A monk of Anurādhapura，author of the Khuddasikkhā．He   probably lived about the fourth century A.C．Gv.61，70； Svd.1206； P.L.C.77.,10,1
154473,en,21,dhammasiva,dhammasīva,Dhammasīva,Dhammasīva：A village in Ceylon．See Dhammā   （6）.,10,1
154474,en,21,dhammasiva,dhammasīva,Dhammasīva,Dhammasīva：See Dhammā （6）.,10,1
154479,en,21,dhammasoka,dhammāsoka,Dhammāsoka,Dhammāsoka：1．Dhammāsoka.-See Asoka.<br><br>2．Dhammāsoka.-A king of Ceylon （1208-9 A.C.）．He was of royal blood，and was three months old on his accession．He was killed by the Mahādipāda Anīkanga．Cv.lxxx.42，44； also Cv.Trs.ii.131，n.1.,10,1
154495,en,21,dhammasonda,dhammasonda,Dhammasonda,Dhammasonda：The Bodhisatta born as king of Benares．He was so called because，at the time of his birth，all beings were filled with a desire for righteousness．The religion of Kassapa Buddha had disappeared，and D．was unable to get anyone to preach the Dhamma to him．He therefore left the kingdom and entered the forest．By his virtue Sakka’s throne was heated，and Sakka，coming down as a Rakkhasa，agreed to preach to D．if he would allow himself to be eaten．D．consented，and，climbing a rock three gāvutas high，threw himself into the Rakkhasa’s mouth，listening to his preaching as he fell．Sakka then revealed his identity，took him to the deva-world and taught him a stanza on impermanence，which had been spoken by Kassapa．Ras.i.2f.； the story is very popular in Ceylon.,11,1
154496,en,21,dhammasondaka vagga,dhammasondaka vagga,Dhammasondaka Vagga,Dhammasondaka Vagga：The first section of the Rasavāhinī.,19,1
154615,en,21,dhammatapasa,dhammatāpasā,Dhammatāpasā,Dhammatāpasā：An eminent Therī of Anurādhapura，expert in the   Vinaya．Dpv.xviii.15.,12,1
154664,en,21,dhammattha vagga,dhammattha vagga,Dhammattha Vagga,Dhammattha Vagga：The nineteenth chapter of the Dhammapada.,16,1
154729,en,21,dhammavadi,dhammavādi,Dhammavādi,Dhammavādi：A monk who lived in the time of Kassapa Buddha．<br><br>After the Buddha’s death，another monk，Adhammavādi，was charged with having violated the rules of the Vinaya，and Dhammavādi decided against him．But Adhammavādi succeeded in getting two others to give a verdict in his favour．These two monks were later born as Hemavata and Sātāgira．SNA.i.195f.,10,1
154737,en,21,dhammavadi sutta,dhammavādi sutta,Dhammavādi Sutta,Dhammavādi Sutta：Sāriputta says，in answer to a question by Jambukhādaka，that those who preach the doctrine of abandoning lust and hatred and illusion are real preachers．To be able to do this，they must practise the doctrine which they preach，and the method of such practice is the Ariyan Eightfold Path．S.iv.252； cp.261f.,16,1
154846,en,21,dhammavihari sutta,dhammavihārī sutta,Dhammavihārī Sutta,Dhammavihārī Sutta：Two suttas on the same theme．The monk worthy to be called a dhammavihārī is not one who has mastered the Dhamma nor one who teaches it to others，neither is he one who repeats it by heart nor who reflects on it，but he is one who，having learnt the Dhamma，dwells apart and devotes himself to attaining calmness of self．A.iii.86.,18,1
154849,en,21,dhammavilasa,dhammavilāsa,Dhammavilāsa,Dhammavilāsa：See Sāriputta 3.,12,1
155033,en,21,dhammika,dhammika,Dhammika,Dhammika：<i>1．Dhammika Thera.</i>-A brahmin of Kosala who was converted at the presentation of Jetavana and entered a village vihāra．As he became irritated when monks visited the vihāra they desisted，and he became sole master of the vihāra．When this was reported to the Buddha by a layman，the Buddha sent for him and preached to him the Rukkhadhamma Jātaka，showing that in the past，too，he had been guilty of similar conduct．Dhammika concentrated on the verses of the Jātaka and，developing insight，became an arahant．<br><br>In the time of Sikhī Buddha he had been a hunter and had listened to the Buddha preaching to an assembly of the gods in a forest.<br><br>Thag.303-6； ThagA.i.396ff．According to A.iii.366ff．Dhammika had to leave seven lodgings，one after the other，because the lay supporters of the lodgings could not tolerate his insulting ways．He therefore sought the Buddha and complained to him．The Rukkhadhamma Jātaka mentioned here is evidently not the story of the same name mentioned in the Jātaka Commentary （i.327ff.）．The story is given in full in the Anguttara Nikāya （loc．cit.）．There the Buddha is said to have related to him stories of several past teachers，showing the evil effects of reviling others.<br><br>He may be identical with Ghosasaññaka of the Apadāna （Ap.ii.451）.<br><br><i>2．Dhammika.</i>-A householder of Sāvatthi who led a very holy life．One day he felt the wish to become a monk and spoke of it to his wife，but she begged him to wait until after the birth of their child．He waited till the child was able to walk and，then spoke again to her，but she then wished him to wait until the child should be of age．To this he would not agree，but joined the Order and soon after became an arahant．Later，he visited his family and preached to his son，who became a monk and attained arahantship．His mother，left alone，joined the nuns，becoming an arahant herself．DhA.ii.157-9.<br><br><i>3．Dhammika.</i>-An eminent lay disciple of Sāvatthi，a very learned man and an anāgāmī．He had five hundred followers，all anāgāmī，who，like himself，could travel through the air （SNA.i.367）．He was one of those who possessed sekhapatisambhidā （Vsm.442； VibhA.388）．See also Dhammika Sutta 2.<br><br><i>4．Dhammika</i>.-One of the chief lay supporters of Piyadassī Buddha．Bu.xiv.22.<br><br><i>5．Dhammika.</i>-King of Siam，contemporary of Kittisirirājasīha of Ceylon．He welcomed the delegation sent from Ceylon to Siam to bring back some monks，and gave it every help．On two occasions he sent groups of monks to Ceylon to re-establish ordination in that country，and the king of Ceylon，to show his gratitude，sent him a replica of the Tooth Relic and various other gifts．Cv.c.66，136，151，157.<br><br><i>6．Dhammika.</i>-See DhA.i.129ff．The ”dhammika upāsaka” mentioned there is probably merely ”a righteous lay disciple” and not an upāsaka ”named Dhammika.”<br><br><i>7．Dhammika.</i>-Name of a jackal in the Bilāra Jātaka.,8,1
155038,en,21,dhammika-tissa,dhammika-tissa,Dhammika-Tissa,Dhammika-Tissa：See Saddhā-Tissa．,14,1
155039,en,21,dhammika vagga,dhammika vagga,Dhammika Vagga,Dhammika Vagga：<i>Dhammika Vagga</i>.-The fifth chapter of the Chakka Nipāta of the Anguttara Nikāya．A.iii.344ff.<br><br><i>1．Dhammika Sutta</i>.-Dhammika Thera is driven out by the lay disciples of seven settlements in succession，because he insulted and reviled visiting monks．He，thereupon，seeks the Buddha at Gijjhakūta and reports the matter to him．The Buddha relates to him a story of the past connected with the observance of Rukkha-dhamma，and exhorts him to observe the dhamma of a recluse．He also tells Dhammika of various teachers of the past whose disciples，by accepting their teaching，were born in happy states．A.iii.366ff； the teachers are Sunetta，Mūgapakkha，Aranemi，Kuddālaka and Jotipāla．These names occur in the Jātakas； see for details．Perhaps the stories were pre-Buddhistic．Compare the list with that at A.iv.135，where the name of Araka is added.<br><br><i>2．Dhammika Sutta</i>.-Dhammika Upāsaka，with five hundred others，visits the Buddha at Jetavana，singing his praises and asking what should be the life of a monk and what that of a householder．The Buddha proceeds to lay down the course of conduct to be followed by a monk and the virtues to be cultivated by a layman （SN.vv.376-404）.<br><br>The Commentary adds （SNA.i.367f） that these upāsakas were all anāgāmīns who，on the day in question，had taken the uposatha vows．During the middle watch the question of the difference between the life of a monk and that of a layman occurred to them and they sought the Buddha.,14,1
155078,en,21,dhammikasilamegha,dhammikasilāmegha,Dhammikasilāmegha,Dhammikasilāmegha：A title of King Mahinda III．Cv.xlix.39.,17,1
155265,en,21,dhammuttara,dhammuttarā,Dhammuttarā,Dhammuttarā：A secondary division of the Vajjiputtakas （Mhv.v.7； Dpv.v.46； Mbv.97）.<br><br> <br><br>It is said （Rockhill：op cit.，184） that they are so called after their teacher，Dhammuttara．<br><br> <br><br>Their fundamental doctrine is （Ibid.，194）：in birth is ignorance，in the arresting of birth is the arresting of ignorance.,11,1
155343,en,21,dhana,dhana,Dhana,Dhana：<i>1．Dhana.</i>-A banker of Rājagaha，grandfather of Mahā- andCūlapanthaka．ThagA.i.491，515.<br><br><i>2．Dhana.</i>-A banker of Benares，a previous birth of Anuruddha．His original name was Annabhāra，but one day he entertained the Pacceka Buddha，Uparittha，and，as a result，won the favour of the king，who conferred on him the rank of setthi．ThagA.ii.66.<br><br><i>3．Dhana.</i>-See Mahādhana.<br><br><i>Dhana Vagga.</i>-The first chapter of the Sattaka Nipāta of the Anguttara Nikāya．A.iv.1ff.<br><br><i>1．Dhana Sutta.</i>-On the five treasures-faith，virtue，learning，charity，and insight．A.iii.53.<br><br><i>2．Dhana Sutta.</i>-On the seven treasures - the five given above，and fear and shame．A.iv.4f.<br><br><i>3．Dhana Sutta.</i>-The same as No.2，but the ”treasures” are explained in detail．A.iv.5f.,5,1
155380,en,21,dhanada,dhanada,Dhanada,Dhanada：See Kuvera.,7,1
155535,en,21,dhanananda,dhanananda,Dhanananda,Dhanananda：The youngest of the nine Nandas，sons of Kālāsoka．He was killed by Cānakka，who raised Candagutta to the throne （Mhv.v.17）．He incurred Cānakka’s wrath by insulting him in the alms-hall．Cānakka stole his son Pabbata，put him to death，adopted Candagutta as his protégé，and stole Dhanananda’s treasures which he had discovered．With the money thus obtained he raised an army for Candagutta and defeated Dhanananda．MT.181ff.,10,1
155559,en,21,dhananjani,dhanañjāni,Dhanañjāni,Dhanañjāni：See Dhānañjāni.,10,1
155562,en,21,dhananjani,dhānañjāni,Dhānañjāni,Dhānañjāni：<i>1．Dhānañjāni</i> （v.l．Dhānañjāni）.-A brahmin of Tandulapāladvāra in Rājagaha．He was a minister of the king and oppressed the people in order to get rich．Sāriputta，hearing of his fall from the ways of earnestness - after the death of his first pious wife and his marriage to another - visited Dhānañjāni and pointed out to him that if he departed from equity and righteousness he could not hope to be excused on the plea that his fall was due to force of circumstances．Dhānañjāni profited by the discourse，and later，when he was ill，he sent word to Sāriputta，told him of his dire illness，and expressed his wish to be born in one of the Brahma-worlds．Sāriputta taught how union with Brahmā could be attained．Soon after，Dhānañjāni died，and the Buddha said that he was born in one of the lower Brahma-worlds．M.ii.184ff.<br><br><i>2．Dhānañjāni</i>.-A brahminee，probably of Rājagaha．She was married to a brahmin of the Bhāradvāja-gotta．One day，while serving her husband’s dinner，she sang the praises of the Buddha，the Dhamma and the Order．The brahmin，very annoyed，threatens to go to the Buddha and abuse him．His wife encourages him to go．He goes，has a discussion with the Buddha，and is converted．Later，he joins the Order and，in due course，becomes an arahant （S.i.159f）.<br><br>Buddhaghosa says （SA.i.175ff） the brahminee was a sotāpanna and that she would constantly sing the praises of the Buddha while engaged in her duties and that the brahmin closed his ears to it．One day he invited a large number of his friends to a banquet，and，on the eve of the great day，asked her to promise not to offend his brahmin friends by her udāna．She refused to give any such promise，even when he threatened to cut her with a dagger．She declared herself ready to suffer，and sang five hundred verses on her theme．The brahmin surrendered．While waiting on the guests，her impulse became too great for her，and，laying down bowl and spoon，she started repeating her song of praise．The scandalised guests hurried away，spitting out the food，defiled by the presence of a heretic，and her husband scolded her for the spoiled feast．She may be the woman who was responsible for the visit of Sangārava to the Buddha．The latter is，however，stated to have lived inCandalakappa （M.ii.209）.<br><br><i>3．Dhānañjāni</i>.-Buddhaghosa says （SA.i.175） that this was the name of a brahmin clan of great pride of birth，claiming descent from the head of Brahma，whereas the other brahmins were born from his mouth.<br><br><i>1．Dānañjāni Sutta</i>.-Records the story of Dhānañjāni of Tandulapāladvāra．M.ii.184ff.<br><br><i>2．Dhānañjāni Sutta</i>.-Records the story of how Bhāradvāja，husband of the brahminee Dhānañjāni （q.v.），became an arahant．S.i.159ff.,10,1
155571,en,21,dhananjaya,dhanañjaya,Dhanañjaya,Dhanañjaya：<i>1．Dhanañjaya.</i>-King of Benares．For his story see the Kālabāhu Jātaka．J.iii.97f.<br><br><i>2．Dhanañjaya.</i>-King of Indapatta in the Kuru country （J.ii.366）．He was the father of Dhanañjaya 3 （below）.<br><br><i>3．Dhanañjaya Koravya.</i>-King of the Kurus．He was the Bodhisatta and preached the five Kurudhammā．For his story see the Kurudhamma Jātaka （J.ii.368ff）．His state elephant was Añjanavasabha．Dhanañjaya was one of the births in which the Bodhisatta practised dānapāramitā．J.i.45.<br><br><i>4．Dhanañjaya.</i>-King of the Kurus，called Koravya-rājā．He reigned in Indapatta and belonged to the Yudhitthila-gotta．For his story see the Sambhava Jātaka （J.v.57ff）．He is identified withAnanda.<br><br><i>5．Dhanañjaya.</i>-Also called Koravya，king of the Kurus，with his capital at Indapatta．His minister was Vidhurapandita．He was fond of games of dice and was defeated byPunnaka．<br><br>For his story see the Vidhurapandita Jātaka （J.vi.255ff； SNA.i.223）．He is identified withAnanda．He is probably also the king mentioned in the Dhūmakāri Jātaka．J.iii.400ff.<br><br><i>6．Dhanañjaya.</i>-A setthi of Bhaddiyanagara； he was the son of Mendaka and Candapadumasirī．His wife was Sumanadevī，and their children wereVisākhā and Sujātā．He was lent by Bimbisāra toPasenadi，for the latter’s kingdom held no person of great merit．<br><br>Dhanañjaya and his family built the city called Sāketa，seven leagues from Sāvatthi，and settled down there．Dhanañjaya is included among the five persons of great merit （Mahāpuññā），contemporary with the Buddha，and he was a sotāpanna．DhA.i.384ff； iii.363； J.ii.347； Vsm.383，etc.<br><br><i>7．Dhanañjaya.</i>-One of the chief lay supporters ofPhussa Buddha．Bu.xix.21.<br><br><i>8．Dhanañjaya.</i>-A pleasance near Dhaññavatī where Paduma Buddha first preached （Bu.ix.20； BuA.147）．Nārada Buddha was born there．BuA.151.<br><br><i>9．Dhanañjaya.</i>-A city in the time of Sikhī Buddha．There the Buddha converted the householder Dhanapālaka．BuA.202.,10,1
155585,en,21,dhanantevasi,dhanantevāsī,Dhanantevāsī,Dhanantevāsī：An attendant of   Chalangakumāra．Kurungavī misconducted herself with Dhanantevāsī．J.v.225，  231.,12,1
155594,en,21,dhanapala,dhanapāla,Dhanapāla,Dhanapāla：1．Dhanapāla （Dhanapālaka）.-Another name for Nālāgiri （q.v.）．J.i.66； iii.293，etc.<br><br> <br><br>2．Dhanapāla.-A setthi of Erakaccha in Dasanna．He was a miser and，after death，was born as a peta．Some merchants，travelling to Uttarāpatha，saw his sufferings and，at his request，gave alms to the Buddha on his behalf．Pv.ii.7； PvA.99ff.,9,1
155596,en,21,dhanapala-gajjita,dhanapāla-gajjita,Dhanapāla-Gajjita,Dhanapāla-Gajjita：Mentioned （E.g.，J.iii.293） in reference to the   subjugation of the elephant Dhanapāla by the Buddha．Gajjita is probably the   name given to the stanzas spoken by the Buddha to the elephant on that   occasion （Mā kuñjara，nāgam āsado，etc.）．See J.v.336.,17,1
155604,en,21,dhanapalaka,dhanapālaka,Dhanapālaka,Dhanapālaka：A householder of Dhanañjaya，who was converted by   Sikhī Buddha．BuA.202.,11,1
155619,en,21,dhanapali,dhanapālī,Dhanapālī,Dhanapālī：A slave-girl who，in spite of her name，was ill-treated   by her master and mistress．The incident is mentioned as illustrating the   small importance of a name．J.i.402.,9,1
155647,en,21,dhanapitthi,dhanapitthi,Dhanapitthi,Dhanapitthi：A locality in Ceylon．In the time of Aggabodhi IV．its   chief was Datta．He erected there a vihāra called by his name．Cv.xlvi.41，43.,11,1
155750,en,21,dhanavapi,dhanavāpī,Dhanavāpī,Dhanavāpī：One of the three tanks constructed by Moggallāna H． through damming up the Kadambanadī．Cv.xli.62.,9,1
155756,en,21,dhanavati,dhanavatī,Dhanavatī,Dhanavatī：A brahmin lady，mother of Kassapa Buddha．Her husband   was Brahmadatta．D.ii.7； J.i.43； Bu.xxv.34； SNA.i.280.,9,1
155837,en,21,dhanika,dhanika,Dhanika,Dhanika：See Dhaniya.,7,1
155868,en,21,dhanittha,dhanittha,Dhanittha,Dhanittha：A king of thirteen kappas ago，a previous birth of   Santhita．Ap.i.210.,9,1
155871,en,21,dhanitthaka,dhanitthaka,Dhanitthaka,Dhanitthaka：An example of a low family name．Vin.iv.6，13.,11,1
155876,en,21,dhaniya,dhaniya,Dhaniya,Dhaniya：<i>1．Dhaniya，Dhanika.</i> A herdsman living on the bank of the river Mahī．He was a setthiputta of Dhammakonda in Pabbatarattha，which belonged to the kingdom of Videha．He had thirty thousand oxen and twenty thousand cows．He had seven sons and seven daughters and numerous retainers．In the dry season he lived on an island formed by the two forks of the river Mahī，and in the rainy season in a house on the upland．One day，while he was in this house，having finished his preparations for the approach of the rains，he sat meditating on his comfortable circumstances and broke forth into song in token of his happiness．The Buddha heard the song at Sāvatthi，seven hundred leagues away，and having travelled through the air，stood over Dhaniya’s dwelling．As Dhaniya proceeded with his song，the Buddha added a verse to each one of Dhaniya’s．At the end of this song Dhaniya，his wife，and two of his daughters，became sotāpannas．The Buddha then revealed himself and Dhaniya and his wife entered the Order．Later they became arahants and the cowherds erected for their use a monastery，which came to be called the Gokulanka-vihāra．SN.vv.18ff； SNA.i.26ff.<br><br><i>2．Dhaniya.</i>-A potter of Rājagaha．In his house the Buddha taught Pukkusāti the Cha-dhātu-vibhanga Sutta．Dhaniya，hearing that Pukkasāti had died an arahant the same night，was so impressed by the power of the Dhamma，that he entered the Order （Thag.v.228-30； Tha.gA.i.347f）．He once made a grass hut on the slopes of Isigili and lived there with several others during the rains．He continued to live there after the others had left．While he was away begging for alms，his hut was pulled down by women searching for straw and firewood，but he rebuilt it．Three times this happened，until，in exasperation，Dhaniya very skilfully made bricks and tiles and built a hut both strong and splendid，with tiles of shining crimson which gave out a bell-like sound when tapped．The Buddha，seeing this，chided Dhaniya and ordered the hut to be pulled down．Dhaniya then built a hut of wood which he obtained from a guild of timber merchants，suppliers of wood to the king，giving them to understand that he had the king’s permission．Vassakāra，hearing of this，reported the matter to Bimbisāra，who sent for Dhaniya．Dhaniya maintained that the king，by royal proclamation，had permitted the monks to use the royal supplies of wood and other materials．Bimbisāra admitted the proclamation，but said it referred only to supplies straight from the forest，and he sent Dhaniya away with a warning．The matter created a great uproar and the Buddha blamed Dhaniya．Vin.iii.41-5； Sp.ii.286.<br><br>Dhaniya later changed his ways and became an arahant．In the time of Sikhī Buddha he was a householder and gave the Buddha a reed-chain （? nalamālā）．He is probably identical with Nalamāliya of the Apadāna．Ap.ii.412.,7,1
155949,en,21,dhanna sutta,dhañña sutta,Dhañña Sutta,Dhañña Sutta：Few are they who refrain from accepting uncooked   grain，many those who do not．S.v.471.,12,1
156101,en,21,dhannavati,dhaññavatī,Dhaññavatī,Dhaññavatī：<i>1．Dhaññavatī.</i>-The city of birth of Nārada Buddha．Bu.x.20.<br><br><i>2．Dhaññavatī.</i>-A city in the time of Paduma Buddha．It was the residence of Sudhaññasetthi，whose daughter，also called Dhaññavatī，offered a meal of milk rice to Paduma，just before his Enlightenment．BuA.147.<br><br><i>3．Dhaññavatī.</i>-A city in the time of Vipassī Buddha．Ap.i.160； ThagA.i.164.,10,1
156181,en,21,dhanuggaha,dhanuggaha,Dhanuggaha,Dhanuggaha：An Elder．One night，while staying with his friendMantidatta in a monastery inKosala，he awoke and，lighting a fire，started talking to him．Their conversation turned on the war whichPasenadi was waging againstAjātasattu．<br><br>Tissa，maintaining that Pasenadi was ignorant of the arts of war，proceeded to describe in detail what Pasenadi should do if he wished for victory．Some courtiers，overhearing the conversation，reported it to Pasenadi，who，profiting by it，re-entered the battle and captured Ajātasattu alive．<br><br>When the matter was reported to the Buddha，he related theVaddhaki-sūkara Jātaka to show that in the past，too，Tissa had been skilled in the art of warfare （J.ii.403f）．The Tacchasūkara Jātaka （J.iv.343，354） was also related in this connection.,10,1
156182,en,21,dhanuggaha,dhanuggaha,Dhanuggaha,Dhanuggaha：See   Culla-Dhanuggaha.,10,1
156185,en,21,dhanuggaha sutta,dhanuggaha sutta,Dhanuggaha Sutta,Dhanuggaha Sutta：A man，who can simultaneously seize the arrows shot by four expert bowmen from the four quarters，is possessed of great speed．Far speedier than he are the sun and the moon，but the change taking place in all things surpasses all these in speed （S.i.265）.<br><br>This seems also to have been called the Dalhadhamma Sutta．E．g.，at J.iv.211.,16,1
156253,en,21,dhanumandala,dhanumandala,Dhanumandala,Dhanumandala：A locality in the hill-district of Ceylon．In the   time of Gajabāhu its chief was Otturāmallaka （Cv.lxx.17）．It was subdued for   Parakkamabāhu I．by the Adhikārin Mañju．Cv.lxxiv.166.,12,1
156318,en,21,dhanuvillaka,dhanuvillaka,Dhanuvillaka,Dhanuvillaka：A locality in the Malaya district of Ceylon． Cv.lxx.15.,12,1
156421,en,21,dharana,dharana,Dharana,Dharana：See Varana.,7,1
156495,en,21,dharanighara,dhāranīghara,Dhāranīghara,Dhāranīghara：A building in Pulatthipura erected by Parakkamabāhu   I．for the recital of incantations by brahmins．Cv.lxxiii.71.,12,1
156503,en,21,dharanipati,dharanipati,Dharanipati,Dharanipati：v.l．for Dharanīruha （below）.,11,1
156508,en,21,dharaniruha,dharanīruha,Dharanīruha,Dharanīruha：A king of eleven kappas ago，a former birth of   Tinasūlaka．Ap.i.179.,11,1
156780,en,21,dhata,dhātā,Dhātā,Dhātā：A deva who was born in the deva-world because of his gifts   to brahmins．J.vi.201f.,5,1
156802,en,21,dhatarattha,dhatarattha,Dhatarattha,Dhatarattha：<i>1．Dhatarattha</i>.-One of the Cātummahārājikā，the ruler of the Eastern Quarter．His followers are theGandhabbas．He has numerous sons called Indra （D.ii.207，220，257f； iii.197）．He was present at the preaching of theMahāsamaya Sutta and theātānātiya Sutta．The name of his daughter is Sirī （J.iii.257）.<br><br><i>2．Dhatarattha.</i>-A mythical king，mentioned in a list of kings - with Vessāmitta，Atthaka，Yāmataggi，Usinnara and Sivi - as having entered Sakka’s heaven by virtue of his righteousness and his waiting on pious men．J.vi.251.<br><br><i>3．Dhatarattha.</i>-There were two kings of this name，contemporaries and vassals of Renu．One of these two was king ofAngā with his capital in Campā，and the other of the Kāsīs with his capital in Benares．D.ii.235f.<br><br><i>4．Dhatarattha.</i>-A Nāga king．Thanks to the scheming of the tortoise Cittacūla，he married Samuddajā，daughter of the king of Benares．They had four sons：Sudassana，Bhūridatta，Subhaga and Kānārittha．His kingdom was beneath theYamunā．Dhatarattha is identified with Suddhodana．J.vi.162ff.，171.186，200，219．For details see theBhūridatta Jātaka.<br><br><i>5．Dhatarattha.</i>-The Bodhisatta born as king of the hamsas．He lived in Cittakūta，at the head of ninety thousand hamsas．One day he was caught in a snare on the lake Khemā，set by the orders of King Bahuputtaka．Dhatarattha’s friend，Sumukha，refused to leave him while he was caught．The two friends melted the heart of the hunter when he came to take Dhatarattha，and later they were brought before the king．Dhatarattha preached the Doctrine to the king and to his queen，Khemā，who longed to hear a hamsa preach （J.iv.425ff； for details see theHamsa Jātaka）．Dhatarattha is often referred toe as a king surrounded by a splendid following．E.g.，DA.i.40； MA.ii.576； UdA.57，412； PvA.171.<br><br><i>6．Dhatarattha.</i>-The family of hamsas to which belonged Dhatarattha，king of the hamsas．The members of this family are called Dhataratthā．They were golden-coloured and lived in Cittakūta．The Mahā-Sutasoma Jātaka （J.v.345，355，357） contains a story of the complete destruction of these hamsas．They lived in Kañcanaguhā，and during the four months of the rainy season would not leave their cave，in case their wings should be drenched with water and they fell into the sea．A spider，as big as a cartwheel，used to weave a thick web at the entrance to the cave，but the Dhatarattha geese sent one of their young ones，who had received two portions of food，to cut through the web．One season，however，the rains lasted for four months，and the hamsas became cannibals and thus lost their strength．When，at the end of the rains，they tried to break through the web，they failed，and the spider cut off their heads one by one and drank their blood．This was the end of the Dhatarattha hamsas．J.v.469f.<br><br><i>7．Dhatarattha</i>.-A class of Nāgas （D.ii.259），descendants of the Nāga king Dhatarattha and of Samuddajā （J.vi.219），and possessed great power．They dwell in the Sattasidantara-samuda （SA.ii.254）.,11,1
156804,en,21,dhatarattha,dhātaratthā,Dhātaratthā,Dhātaratthā：A tribe of Nāgas，followers of  Dhatarattha．J.vi.219.,11,1
156871,en,21,dhatu sutta,dhātu sutta,Dhātu Sutta,Dhātu Sutta：1．Dhātu Sutta.-On the diversity in dhātu - e.g.，the dhātu of eye，of visible-object，of eye-consciousness，the ear，etc．S.ii.140.<br><br> <br><br>2．Dhātu Sutta.-On the diversity in dhātu - e.g.，object-dhātu，sound dhātu，odour-dhātu，etc．S.ii.143.<br><br> <br><br>3．Dhātu Sutta.-Taught to Rāhula．All dhātus are fleeting．S.ii.248.<br><br> <br><br>4．Dhātu Sutta.-Preached at Sāvatthi．Same as No.3．S.iii.227.<br><br> <br><br>5．Dhātu Sutta.-The appearing of the dhātus is the appearing of decay and death．Their cessation is also simultaneous．S.iii.231.<br><br> <br><br>6．Dhātu Sutta.-Desire and lust after the dhātus is a corruption of the heart．S.iii.234.<br><br> <br><br>7．Dhātu Sutta.-The three principles （dhātu） of kāma，vyāpāda and vihimsā，and how to get rid of them．A.iii.447.,11,1
156888,en,21,dhatubhajaniyakatha,dhātubhājaniyakathā,Dhātubhājaniyakathā,Dhātubhājaniyakathā：The last chapter of the Buddhavamsa．It   contains details of the distribution of the relics of Gotama Buddha   （Bu.xxviii）．The Commentary makes no comments on this.,19,1
156963,en,21,dhatukatha,dhātukathā,Dhātukathā,Dhātukathā：One of the seven books of the Abhidhamma Pitaka．It seems to have been designed as a supplement to the Dhammasangani，and discusses，chiefly，the mental characteristics found in converted and earnest persons．It is divided into fourteen sections and possesses a Commentary by Buddhaghosa．Published by the P.T.S.<br><br> <br><br>The Sarvāstvādins call the Dhātukathā the Dhātukāyapada．There seems to have existed in Ceylon another work called the Mahādhātukathā，claimed by the Vitandavādins as an Abhidhamma-work，but rejected by the orthodox as uncanonical．DhSA.4.,10,1
156980,en,21,dhatukathayojana,dhātukathāyojanā,Dhātukathāyojanā,Dhātukathāyojanā：A Pāli work by Sāradassī of Pagana．Bode：op． cit.，67.,16,1
157033,en,21,dhatumanjusa,dhātumañjūsā,Dhātumañjūsā,Dhātumañjūsā：See Kaccāyanadhātumañjūsa ??.,12,1
157137,en,21,dhatupujaka,dhātupūjaka,Dhātupūjaka,Dhātupūjaka：1．Dhātupūjaka．An arahant thera．In the past he obtained a relic of Siddhattha Buddha，which he honoured for five years．Ap.i.224.<br><br> <br><br>2．Dhātupūjaka Thera.-An arahant．When Siddhattha Buddha died he summoned his relations and paid obeisance to the Buddha’s relics （Ap.ii.425）．He is probably identical with Uttara Thera．ThagA.i.284.,11,1
157167,en,21,dhatusamyutta,dhātusamyutta,Dhātusamyutta,Dhātusamyutta：The fourteenth division of the Samyutta Nikāya． S.ii.140-68.,13,1
157190,en,21,dhatusena,dhātusena,Dhātusena,Dhātusena：1．Dhātusena.-A householder of Nandivāpigāma，father of Dāthānāma．Cv.xxxviii.14.<br><br> <br><br>2．Dhātusena.-King of Ceylon （460-78 A.C.）．He was the son of Dāthānāma and brother of Silātissabodhi．He seems to have had another brother，Kumārasena （q.v.）．Dhātusena belonged to the Morjyavamsa．He became a monk under his uncle，the incumbent of Dīghasandasenāpati-parivena，and remained with him till preparations for his campaign were made．Then he returned to the lay life，killed the Pāndyan，Tiritara，then reigning at Anurādhapura，and became king．His chief work was the construction of the Kālavāpi，which he carried out by damming the Gonanadī．He built eighteen vihāras and eighteen tanks．He showed great favour to the monks and did many works of piety．The Ambatthala-vihāra he gave to the Dhammarucikas.<br><br>He had two sons - Moggallāna and Kassapa．Kassapa rebelled against his father at the instigation of his brother-in-law-who had been punished for ill-treating the king’s daughter - and seized Dhātusena in the hope of securing his treasure．The king asked to be taken to Kālavāpi，saw the Thera who had been his teacher，and announced that his whole treasure was the Kālavāpi．Kassapa then had him buried alive.<br><br>Among Dhātusena’s gifts is mentioned that of one thousand gold pieces spent by him for an interpretation （?） of the Dīpavamsa （dīpetum Dīpavamsam）．Cv.xxxviii.14f，30ff.<br><br> <br><br>3．Dhātusena.-A vihāra．See Uttaradhātusena.,9,1
157192,en,21,dhatusenapabbata,dhātusenapabbata,Dhātusenapabbata,Dhātusenapabbata：A vihāra built by Mahāsena and restored by   Dhātusena，in the west of Ceylon．Mhv.xxxvii.42； Cv.xxxviii.47.,16,1
157213,en,21,dhatuvamsa,dhātuvamsa,Dhātuvamsa,Dhātuvamsa：See   Lalātadhātuvamsa.,10,1
157234,en,21,dhatuvibhanga sutta,dhātuvibhanga sutta,Dhātuvibhanga Sutta,Dhātuvibhanga Sutta：Preached to Pukkusāti，whom the Buddha met at the house of Bhaggava the potter．It deals with the six elements of earth，water，fire，air，space and consciousness.<br><br> <br><br>Pukkusāti recognised the Buddha by his preaching and，at the end of the sermon，wished to be ordained．The Buddha asked him to fetch a bowl and robe．On his way to fetch these，Pukkusāti was killed by a mad cow （M.iii.248ff）.<br><br> <br><br>This sutta forms the suttanta counterpart of the Vibhanga.,19,1
157326,en,21,dhavajalika,dhavajālikā,Dhavajālikā,Dhavajālikā：A vihāra on Sankheyyaka-pabbata in Mahisavatthu．A   monk，named Uttara，once lived there and was visited by Sakka （A.iv.162ff）． The vihāra was so named because it was surrounded by a dhava-forest． AA.ii.739.,11,1
157337,en,21,dhavala,dhavalā,Dhavalā,Dhavalā：A channel flowing eastward from the Aciravatī，a canal of   the Mahāvālukanadī．Cv.lxxix.53.,7,1
157350,en,21,dhavalavitthika,dhavalavitthika,Dhavalavitthika,Dhavalavitthika：A village in Ceylon in which was a tank，repaired   by Parakkamabāhu I．Cv.lxviii.47.,15,1
157565,en,21,dhira,dhīrā,Dhīrā,Dhīrā：Two Therīs of this name are mentioned，both belonging to the Sākiyans of   Kapilavatthu． They were members of the Bodhisatta’s court，at the time when he became the   Buddha． They left home with Pajāpatī Gotamī，entered the Order and became arahants． Thig.6，7； ThigA.12.,5,1
157616,en,21,dhita sutta,dhītā sutta,Dhītā Sutta,Dhītā Sutta：1．Dhītā Sutta.-Pasenadi visits the Buddha and grumbles because Mallikā has given birth to a daughter．The Buddha points out to him that a woman may prove a better offspring than a male．S.i.86．（de S.3.16）<br><br> <br><br>2．Dhītā Sutta.-Incalculable is samsāra，and it is impossible to find one who，in his wanderings，has not lost a daughter．S.ii.190.,11,1
157631,en,21,dhitaro sutta,dhītaro sutta,Dhītaro Sutta,Dhītaro Sutta：When Māra retires discomfited in his struggle with the Buddha，his daughters，Tanhā，Arati and Ragā，undertake to seduce the Buddha．They appear before him in various forms and guises，but all their attempts are in vain，and they report their failure to Māra．（S.i.124f．<br><br> <br><br>The sutta is referred to as Kumārīpañha at A.v.46； cp．DhA.i.202）．See also Palobhana Sutta.,13,1
157777,en,21,dhonasakha jataka,dhonasākha jātaka,Dhonasākha Jātaka,Dhonasākha Jātaka：Once a prince of Benares，named Brahmadatta，learned the arts from the Bodhisatta，then a teacher atTakkasilā．The teacher （Pārāsariya），having observed his character，warned him against harshness and counselled him to be gentle．In due course，Brahmadatta became king，and on the advice of his chaplain，Pingiya，went out at the head of a large army and captured alive one thousand kings．<br><br>He could not，however，take Takkasilā，and Pingiya suggested that a sacrifice be offered，to take the form of blinding the captive kinks and letting their blood flow round the rampart．This was done； but when Brahmadatta went to bathe，a Yakkha tore out his right eye，and，as be lay down，a sharp-pointed bone，dropped by a vulture，blinded his left eye．He died in agony and was born in hell.<br><br>The story was related in reference to Bodhirājakumāra who blinded the architect of his palace （Kokanada），lest he should build another as grand．<br><br>Bodhi is identified with Brahmadatta and Devadatta with Pingiya （J.iii.157.161）.,17,1
157843,en,21,dhotaka,dhotaka,Dhotaka,Dhotaka：One of Bāvarī’s disciples； he was among those who visited the Buddha at Bāvarī’s request （SN．p.194）．The questions he asked of the Buddha on this occasion，and the answers given，are found in the Dhotakamānavapucchā．SN，p.204f； explained at SNA （ii.592f.） and also Chid．（19ff.）．He became an arahant.<br><br> <br><br>In the time of Padumuttara Buddha he was a brahmin teacher named Chalanga，with a large following，and he built a bridge over the Bhagīrathī for the Buddha and his monks to cross in comfort．Ap.ii.343ff.,7,1
157939,en,21,dhovana sutta,dhovana sutta,Dhovana Sutta,Dhovana Sutta：On the difference between the purification （dhovana） practised by people of the southern countries and that practised by the Ariyans （A.v.216f）.<br><br> <br><br>The Commentary explains （AA.ii.858） that in the south people do not burn their dead，but bury them．When the corpse has decayed，they remove the bones，wash them，arrange them in due order，and，on feast days，offer to them flowers and incense and lamentations.,13,1
158161,en,21,dhumakari jataka,dhūmakāri jātaka,Dhūmakāri Jātaka,Dhūmakāri Jātaka：Dhanañjaya，king of Indapattana，was wont to neglect his old warriors and to show favour only to newcomers．The result was that he once suffered defeat in a rebellion．On his return from the battle he consulted his chaplain Vidhurapandita （the Bodhisatta），who told him of a goatherd of yore，called Dhūmakāri．Once，when Dhumakāri was tending his goats，a herd of golden deer came from the Himālaya，and he looked after them and neglected his own goats．In the autumn the deer went back to the mountains and he found that his goats had died of starvation.<br><br>The story was told to Pasenadi who，like Dhanañjaya，suffered a defeat，and for the same reasons．Pasenadi sought the consolation of the Buddha，who told him this ancient tale．See Appendix.<br><br>Dhanañjaya is identified with Ananda and Dhumakāri with Pasenadi．J.iii.400ff.,16,1
158170,en,21,dhumaketu,dhūmaketu,Dhūmaketu,Dhūmaketu：Thirteen kappas ago there were eight kings of this name，  all previous births of Tivantipupphiya．Ap.i.196.,9,1
158204,en,21,dhumarakkha,dhūmarakkha,Dhūmarakkha,Dhūmarakkha：A mountain in Ceylon，not far from Kacchakatittha，no the right bank of the Mahāvālukanadī．There Pandukābhaya defeated his uncles and occupied their fortified camp for two years．The mountain was the abode of yakkhas，and it was here that Pandukābhaya captured the Yakkhinī Cetiyā，near the pond Tumbariyangana in the vicinity of the mountain （Mhv.x.46，53，58ff）．King Mahānāma built a vihāra there （Cv.xxxvii.213）.<br><br>According to the Mahāvamsa Tīkā （p.289），the mountain was also called Udumabarapabbata （or -giri）．There seems （See P.L.C.，s.v．Udumbaragiri） to have lived at Udumbaragiri a fraternity of forest-dwelling monks who produced from among their number several scholars of great repute and monks of great piety - e.g.，Kassapa and Medhankara.<br><br>The mountain is identified （Ep．Zey.ii.194ff） with the present ”Gunners’ Quoin” on the right bank of the Mahāvaliganga.,11,1
158210,en,21,dhumaroruva,dhūmaroruva,Dhūmaroruva,Dhūmaroruva：A Niraya．The eyes of beings born there are put out   with fierce smoke．SNA.ii.480； J.v.271.,11,1
158222,en,21,dhumasikha,dhūmasikha,Dhūmasikha,Dhūmasikha：Mentioned with Apalāla，Cūlodara，Mahodara，Aggisikha   and Dhanapāla，as a beast tamed by the Buddha and converted to the faith． Sp.i.120.,10,1
158363,en,21,dhupadayaka thera,dhūpadāyaka thera,Dhūpadāyaka Thera,Dhūpadāyaka Thera：An arahant．Ninety-four kappas ago he burnt   incense in the cell of Siddhattha Buddha．Ap.i.78.,17,1
158812,en,21,dhuva sutta,dhuva sutta,Dhuva Sutta,Dhuva Sutta：The Buddha teaches stability and the path leading   thereto．S.iv.370.,11,1
158990,en,21,dibba-vihara,dibba-vihāra,Dibba-vihāra,Dibba-vihāra：See Dīpa-vihāra.,12,1
159013,en,21,dibbacakkhu,dibbacakkhu,Dibbacakkhu,Dibbacakkhu：A false ascetic，a previous birth of Devadatta．For   his story see the Somanassa Jātaka.,11,1
159558,en,21,digha,dīgha,Dīgha,Dīgha：<i>1．Dīgha-Kārāyana.</i>-Nephew of Bandhula，commander-in-chief of Pasenadi．After Bandhula’s death，Dīgha was appointed in his place and accompanied the king．Once，during their travels，they came to Nangaraka （Ulumpa says DhA.iii.356） and，hearing that the Buddha was at Medatalumpa，went to see him，but Dīgha stayed outside while the Buddha talked to Pasenadi （M.ii.118f； MA.ii.753f； J.iv.151）．<br><br>The Dhammapada Commentary （i.355ff） adds that Dīgha went about reviling the king for the murder of his uncle，and that when Pasenadi went in to the Buddha，leaving the royal insignia in Dīgha’s charge，the latter saw his chance of revenge．He left Pasenadi，hastened to Vidūdabha and crowned him king．He then returned to Sāvatthi，leaving for Pasenadi only a single horse and one female servant．It was this treachery which led to Pasenadi’s untimely death.<br><br><i>2．Dīgha-Kārāyana.</i>-A minister of Bhātiya （Bhātikābhaya?）．He was a very learned brahmin and was appointed by the king to settle a dispute between the residents of the Mahāvihāra and the Abhayagiri，regarding the charge brought against Dabba-Mallaputta by the nun Mettiyā．He decided in favour of the Mahāvihāra residents （Sp.iii.583）.,5,1
159559,en,21,digha,dīgha,Dīgha,Dīgha：1．Dīgha.-A Yakkha chieftain whose help should be sought by followers of the Buddha，when in distress （D.iii.205）．The Buddha says （M.i.201f ） that Digha once visited him and spoke to him of the wonderful attainments of Anuruddha，Nandiya and Kimbila，and remarked how fortunate were the Vajjians that these three were dwelling in the Vajji country．Buddhaghosa （MA.i.431） describes Digha as a devarājā and says that his other name was Parajana．His visit to the Buddha was at Gosingasālavana，just before the Buddha left to see Anuruddha and the others.<br><br> <br><br>2．Dīgha.-A thera of Ceylon，and an expert in the Vinaya．Vin.v.3.<br><br> <br><br>3．Dīgha.-A brahmin．He found he could not satisfy other brahmins，even though he gave five bowls of food to each．One day he went to the vihāra，and，in order to test the monks，served them with only one vessel of rice．Thirty monks partook of it and Dīgha was pleased with their great moderation．AA.i.262f.,5,1
159575,en,21,dighabahugallaka,dīghabāhugallaka,Dīghabāhugallaka,Dīghabāhugallaka：A vihāra built by Mahācūli-Mahātissa． Mhv.xxxiv.9.,16,1
159580,en,21,dighabhanaka,dīghabhānakā,Dīghabhānakā,Dīghabhānakā：Reciters of the Dīgha-Nikāya．<br><br>They separated the Cariyāpitaka，Apadāna and Buddhavamsa from the Khuddakanikāya and ascribed the remaining twelve divisions of that Nikāya to the Abhidhamma Pitaka （DA.i.15）．<br><br>They also held that the four omens which the Bodhisatta saw，prior to his Renunciation，were seen on one and the same day （J.i.59）．<br><br>It is said that once，when the Dīghabhānakas recited the Brahmajāla Sutta at the Ambalatthikā，to the east of the Lohapāsāda，the earth shook．DA.i.131； for views expressed by them see Sp.ii.413； DhSA.159，etc.,12,1
159581,en,21,dighabhanaka-maha-abhaya,dīghabhānaka-mahā-abhaya,Dīghabhānaka-Mahā-Abhaya,Dīghabhānaka-Mahā-Abhaya：See   Mahā-Abhaya.,24,1
159582,en,21,dighabhanaka-maha-siva,dīghabhānaka-mahā-siva,Dīghabhānaka-Mahā-Siva,Dīghabhānaka-Mahā-Siva：See   Mahā-Siva.,22,1
159585,en,21,dighabhaya,dīghābhaya,Dīghābhaya,Dīghābhaya：<i>1．Dīghābhaya.</i>-A son of Kākavannatissa by a wife other than Vihāramahādevī．He was in charge of the fortress at Kacchakatittha．Mhv.xxiii.17.<br><br><i>2．Dīghābhaya.</i>-A Damila general，in command of Dīghābhayagallaka，and conquered by Dutthagāmanī．Mhv.xxv.12.,10,1
159586,en,21,dighabhayagallaka,dīghabhayagallaka,Dīghabhayagallaka,Dīghabhayagallaka：A Tamil stronghold in charge of Dīghābhaya and   captured by Dutthagāmanī．Mhv.xxv.12.,17,1
159587,en,21,dighacankamana,dīghacankamana,Dīghacankamana,Dīghacankamana：A parivena in Anurādhapura，built on the spot where   Mahinda used to walk up and down in meditation．Mhv.xv.208.,14,1
159593,en,21,dighacarika sutta,dīghacārika sutta,Dīghacārika Sutta,Dīghacārika Sutta：Two suttas on the five results arising from   roving about．A.iii.257.,17,1
159594,en,21,dighacarika vagga,dīghacārika vagga,Dīghacārika Vagga,Dīghacārika Vagga：The twenty-third chapter of the Pañcaka Nipāta   of the Anguttara Nikāya．A.iii.257-61.,17,1
159630,en,21,dighagama,dīghāgama,Dīghāgama,Dīghāgama：See Dīgha-Nikāya.,9,1
159632,en,21,dighagamani,dīghagāmanī,Dīghagāmanī,Dīghagāmanī：A Sākiyan prince，son of Dīghāyu and，therefore，cousin of Ummāda-Cittā．Having heard of Cittā，he went to Upatissagāma and took service at the court of Panduvāsudeva．<br><br>There Cittā saw him and fell in love with him and he visited her by night．When a child was conceived Citta was given to him in marriage．<br><br>This child was Pandukābhaya．Citta and Kālavela were servants of Dīghagāmanī．Mhv.ix.13ff； Dpv.x.8f.,11,1
159648,en,21,dighajantu,dīghajantu,Dīghajantu,Dīghajantu：v.l．Dīghajayanta<br><br>Chief of Elāra’s generals．He was slain by Sūranimila （Mhv.xxv.54，62f）．Bhalluka was his nephew （Mhv.xxv.76）．He offered a red cloth （rattapata） at the Akasacetiya on Sumanagiri．He was born in hell，but the sight of the fires there recalled to him his offering and he was immediately born in heaven （MA.ii.955； AA.i.375）.,10,1
159653,en,21,dighajanu,dīghajānu,Dīghajānu,Dīghajānu：A Koliyan，inhabitant of Kakkarapatta．There he visited the Buddha and asked for a teaching which would bring happiness both in this world and the next．The Buddha explained to him the four conditions of temporal welfare - utthāna-sampadā，ārakkha-sampadā，kalyānamittatā and samajīvitā．He then explained the four conditions of spiritual welfare - saddhā-sampadā，sīla-sampadā，cāga-sampadā and pañña-sampadā．In this discourse the Buddha addresses him as Byagghapajja （A.iv.281ff）．The Commentary （AA.ii.778） says this was a paveni-nāma，common to all Koliyans.,9,1
159654,en,21,dighajanu sutta,dīghajānu sutta,Dīghajānu Sutta,Dīghajānu Sutta：Records the visit of   Dīghajānu to the Buddha.,15,1
159703,en,21,dighalambika,dīghalambika,Dīghalambika,Dīghalambika：A village，the birthplace of Dīghāyu．The Buddha   lived there in the Araññakutikā．DhA.ii.235.,12,1
159712,en,21,dighalatthi,dīghalatthi,Dīghalatthi,Dīghalatthi：A devaputta who once visited the Buddha at the   Kalandakanivāpa in Veluvana and spoke a verse （S.i.52）．The Commentary   （SA.i.87） says that Dīghalatthi （long-stick） was his nickname，referring to   his great height&nbsp； while on earth.,11,1
159713,en,21,dighalatthi sutta,dīghalatthi sutta,Dīghalatthi Sutta,Dīghalatthi Sutta：Records the visit of Dīghalatthi （q.v.） to the   Buddha.,17,1
159716,en,21,dighali,dīghāli,Dīghāli,Dīghāli：A locality in Rohana．Cv.lxxv.60； lxxii.63； see   Cv.Trs.i.325，n.2 and ii.49，n.3.,7,1
159719,en,21,dighaloma sutta,dīghaloma sutta,Dīghaloma Sutta,Dīghaloma Sutta：One who yearns for gains，favours and flattery，is   like a long-fleeced she-goat in a thicket of briars．S.ii.228.,15,1
159759,en,21,dighanakha,dīghanakha,Dīghanakha,Dīghanakha：A Paribbājaka，nephew （sister’s son） of Sāriputta．<br><br>He visited the Buddha at Sūkarakhatalena and the Buddha preached to him the Dīghanakha Sutta，at the end of which he became a sotāpanna．<br><br>In the sutta he is addressed as Aggivessana （M.i.497f； ThagA.ii.95； DhA.i.79）.<br><br>He was originally an Annihilationist （MA.ii.477）．Perhaps he is the heretic brahmin，nephew of Sāriputta，who was admonished by Moggallāna because he expressed great repugnance at the sight of Kassapa．Thag.1108ff； ThagA.ii.180.,10,1
159761,en,21,dighanakha sutta,dīghanakha sutta,Dīghanakha Sutta,Dīghanakha Sutta：Preached at Sūkarakhatalena to Dīghanakha，who tells the Buddha that no view can satisfy him．The Buddha points out to him the need for consistency in outlook and expounds to him his own doctrine．Sāriputta is present，fanning the Buddha．At the end of the discourse，Sāriputta becomes an arahant and Dīghanakha a sotāpanna （M.i.497ff）．Elsewhere the sutta is called Vedanāpariggaha．DhA.i.79； ThagA.ii.95； MA.ii.862； AA.i.92，321； DA.iii.882.,16,1
159780,en,21,dighanikaya,dīghanikāya,Dīghanikāya,Dīghanikāya：Also called <i>Dīghāgama</i> or <i>Dīghasangaha</i>.<br><br>It forms the first book of the Sutta Pitaka and consists of thirty-four long suttas，divided into three vaggas -<br><br>    the Sīlakkhandha，    the Mahāvagga and     the Pātheya or Pātikavagga． Buddhaghosa wrote a commentary on the work called the Sumangala-Vilāsinī.,11,1
159834,en,21,dighapasanaka,dīghapāsānaka,Dīghapāsānaka,Dīghapāsānaka：A locality in Anurādhapura，through which the sīmā   of the Mahāvihāra passed．Mhv．Appendix，p.332，vv.13； Mbv.136.,13,1
159850,en,21,dighapitthi,dīghapitthi,Dīghapitthi,Dīghapitthi：The man who ran away with Dīghatālā，wife of  Golakāla．J.vi.337f.,11,1
159855,en,21,dighapitthika,dīghapitthikā,Dīghapitthikā,Dīghapitthikā：A class of petas whose bodies are sixty leagues in   height．AA.ii.712； PsA.79.,13,1
159865,en,21,digharaji,dīgharāji,Dīgharāji,Dīgharāji：A village in Magadha，the residence of many   Samsāramocaka heretics．PvA.67.,9,1
159894,en,21,dighasana,dīghāsana,Dīghāsana,Dīghāsana：A monastery in Ceylon，in which lived Mahānāma Thera   （Cv.xxxix.42）．Geiger thinks （Cv.Trs.i.48，n.1） that Dīghāsana is very   probably a wrong reading for Dīghasanda.,9,1
159896,en,21,dighasandana,dīghasandana,Dīghasandana,Dīghasandana：A Commander-in-chief of Devānampiyatissa．He built a little pāsāda ”on eight pillars” for Mahinda，which became known as Dīghasandasenāpati-parivena （Mhv.xv.212f； also Cv.xxxviii.16），and is famous as the residence of Mahānāma，author of the Mahāvamsa （MT.502）．According to the Mahāvamsa Tīkā （p.289），Dīghasandaka was so called because he wore a long robe （dīghasāttakam nivāsesīti Dīghasandako），and the original name of the parivena built by him was Cūlapāsāda.,12,1
159897,en,21,dighasandasenapati-parivena,dīghasandasenāpati-parivena,Dīghasandasenāpati-parivena,Dīghasandasenāpati-parivena：See   Dīghasandana.,27,1
159923,en,21,dighasumana,dīghasumana,Dīghasumana,Dīghasumana：A Thera of Ceylon，expert in the Vinaya．Vin.v.8；   Sp.i.104.,11,1
159927,en,21,dighasumma,dīghasumma,Dīghasumma,Dīghasumma：A Thera of Kalyāni．A fisherman，living at the mouth of   the Kalyāni River，gave him alms on several occasions and remembered him at   the moment of his death．MA.ii.1008； AA.ii.522.,10,1
159944,en,21,dighatala,dīghatālā,Dīghatālā,Dīghatālā：Wife of Golakāla．She   ran away with Dīghapitthi，but Mahosadha restored her to her husband． J.vi.337f.,9,1
159950,en,21,dighatapassi,dīghatapassī,Dīghatapassī,Dīghatapassī：A Nigantha，follower of Nātaputta．He once visited the Buddha at Nālandā，and there followed a discussion on actions and their efficiency．Dīghatapassī reported this discussion to Nātaputta and Upāli，who was listening，went，against the advice of Dīghatapassī，to the Buddha and challenged him to a discussion，at the end of which Upāli was converted （M.i.371ff）．<br><br>The Commentary （MA.ii.594） says that Dīghatapassī was long-limbed，hence his name.,12,1
159952,en,21,dighataphala,dīghataphala,Dīghataphala,Dīghataphala：A yakkha resident in a palm tree outside Rājagaha．Kālavilangika’s wife，disguised as a man，taking food from the palace to an impaled man，passed under his tree and was seized as his prey．But on learning that she was the king’s messenger，the yakkha released her and asked her to convey the news that Dīghataphala’s wife Kālī，daughter of the god Sumana，had given birth to a son．In return for this service，Dīghataphala gave the messenger the treasure buried under the tree．She went about shouting the news，and Sumana，hearing it，gave her more treasure．MA.ii.818.,12,1
159959,en,21,dighathunika,dīghathūnikā,Dīghathūnikā,Dīghathūnikā：The mare on which Dutthagāmani fled from   Cūlanganiyapitthi．When the king and his minister Tissa offered their food to   the Thera Gotāma，the mare also gave him her share．Mhv.xxiv.20，27.,12,1
159960,en,21,dighati,dīghati,Dīghati,Dīghati：See Dīghiti.,7,1
159985,en,21,dighavapi,dīghavāpi,Dīghavāpi,Dīghavāpi：A tank and a district in Ceylon．When the Buddha went to Ceylon he visited the village，and on the spot where he sat in meditation a cetiya was later erected （Mhv.i.78； Dpv.ii.60； Sp.i.89）．It seems to have been the central post in the country lying between the Tamil kingdom and the province of Rohana．Thus we find Dutthagāmani’s brother，Tissa，occupying it by the order of his father．Later，on the death of his father，he retired to Dīghavāpi with his mother and the elephant Kandula （Mhv.xxiv.2，14f，48）．When he made peace with his brother，he was again sent there to look after the district.<br><br>After the conquest of the Tamils，Tissa was again in charge of Dīghavāpi，for we find him being sent for from there at the time of Dutthagāmani’s death （Mhv.xxxii.2）．Tissa （afterwards called Saddhātissa） founded the Dīghavāpi-vihāra，in connection with which he built a cetiya，to which he made valuable offerings （Mhv.xxxiii.9，14）．We hear of Dīghavāpi in connection with the campaigns of Parakkamabāhu I．（Cv.lxxiv.89； 98，110，180； lxxv.1，10）．Many years later Rājasīha II．gave the district round Dīghavāpi to the settlers who came from Holland （Cv.xcvi.25，28； for its identification see Cv.Trs.ii.30，n.1）．The village of Mahāmuni，residence of Sumanā，wife of Lakuntaka Atimbara，was in Dīghavāpi （DhA.iv.50）．Dīghavāpi was nine leagues from Tissamahārāma （AA.i.386）.<br><br>For a story connected with the cetiya see Dhajagga Paritta.,9,1
160008,en,21,dighavatthu,dīghavatthu,Dīghavatthu,Dīghavatthu：A tank，repaired by Vijayabāhu I．Cv.lx.49.,11,1
160013,en,21,dighavidassabhata,dīghavidassabhātā,Dīghavidassabhātā,Dīghavidassabhātā：The Khuddakapātha Commentary （KhA.126f ） contains a reference to a ”Dīghavidassabhātā” to the effect that，for the space of four Buddha-intervals，he burnt in hell，going up and down，his body sixty leagues in height，and five hundred families who accepted his views suffered with him.,17,1
160015,en,21,dighavu,dīghāvu,Dīghāvu,Dīghāvu：<i>1．Dīghāvu.</i>-Eldest son of King Arindama I．He is identified with Rāhula．J.v.490.<br><br><i>2．Dīghāvu.</i>-A householder of Rājagaha and son ofJotika-gahapati．He was a sotāpanna and，when he lay ill，he sent his father to the Buddha requesting the Buddha to visit him．The Buddha accepted the request，preached to him and consoled him．Soon afterwards Dīghāvu died and was born as an anāgāmī．S.v.344f.<br><br><i>3．Dīghāvu.</i>-Son of King Mahājanaka and his queenSīvalī．He became king when Mahājanaka left the world．He is identified with Rāhula．J.vi.44，61，62，68.<br><br><i>4．Dīghāvu.</i>-See Dīghāyu.<br><br><i>Dīghāvu Sutta.</i>-Records the visit of the Buddha to Dīghāvu （see Dighāvu 2）．The Buddha exhorts him to practise the six conditions which are constituent parts of knowledge （cha vijjābhāgiyadhamme）．These are：<br><br>  contemplation of impermanence in the sankhāras，  consciousness of dukkha in impermanence，  of there being no self in what is dukkha，  consciousness of abandoning，of dispersion，and of cessation．S.v.344f.,7,1
160018,en,21,dighavu-bhanavara,dīghāvu-bhanavāra,Dīghāvu-bhanavāra,Dīghāvu-bhanavāra：Second chapter of the tenth Khandaka of the   Mahāvagga of the Vinaya-pitaka．Vin.i.343ff.,17,1
160026,en,21,dighayu,dīghāyu,Dīghāyu,Dīghāyu：<i>1．Dīghāyu （Dīghāvu）.</i>-Son of Dīghīti，king of Kosala．After his parents had been cruelly murdered by Brahmadatta，king ofKāsi，he became the attendant of this kind； in order to avenge their death，but when the occasion arose he made peace with Brahmadatta．His father’s kingdom was restored to him，and he married Brahmadatta’s daughter （Vin.i.343ff； DhA.i.46f； J.iii.211f，487）．He was the Bodhisatta （J.iii.490）.<br><br><i>2．Dīghāyu.</i>-See āyuvaddhana.<br><br><i>3．Dīghāyu.</i>-A Sākiyan prince，grandson of Amitodana and brother of Bhaddakaccānā．He went to Ceylon and there founded a settlement which he named after himself．His son was Dīghagāmanī．Mhv.ix.10f； 18； Dpv.x.6，8.,7,1
160061,en,21,dighiti,dīghīti,Dīghīti,Dīghīti：A king of Kosala．<br><br>His kingdom was captured by Brahmadatta，king of Kāsi，and he and his wife fled toBenares，where they lived in disguise in the house of a potter．<br><br>His wife bore a son named Dīghāyu （v.l．Dighāvu）．Before his birth，his mother had a craving to see the army drawn up in battle array，its swords tempered．Dīghīti appeased her craving with the help of his friend，the chaplain of Brahmadatta．Dīghāyu was sent away from the city lest harm should befall him，Later，Dīghīti’s place of refuge was discovered and he and his wife were being led to the place of execution when Dighāyu，who was on a visit to the city，saw them．Dīghīti，recognising his son，called to him his dying advice ”mā dīgham passa mā rassam ” （look not too far nor too near）．Dīghāyu heard and understood； he entered the service of Brahmadatta，first as an elephant-trainer，then as a musician，and finally as his personal servant．He wished to avenge the death of his parents，but when the occasion arose，he remembered his father’s instructions and desisted．Vin.i.342ff.,7,1
160063,en,21,dighiti kosala jataka,dīghīti kosala jātaka,Dīghīti Kosala Jātaka,Dīghīti Kosala Jātaka：Contains the latter part of the story of Dīghāyu，son of Dīghīti，who，remembering the advice of his father，fore-bore from killing Brahmadatta when the occasion arose，and later benefited by this action of his （J.iii.211f； cp．Vin.i.342ff； J.iii.487）．<br><br>It is stated in the Jātaka that the full story is given in the Sanghabhedaka Jātaka．No such story is，however，to be found，unless this is another name for the Kosambī Jātaka．<br><br>The story of Dīghīti was related in reference to the quarrelsome monks of Kosambī．Some of the stanzas found in the Jātaka story are repeated in theUpakkilesa Sutta （M.ii.154）.,21,1
160309,en,21,dinna,dinna,Dinna,Dinna：Probably an attendant of King Milinda．Mil.，p.56.,5,1
160315,en,21,dinna,dinnā,Dinnā,Dinnā：Consort of King Uggasena．<br><br>The lives of one hundred kings and queens who were about to be sacrificed by a king of Benares，labouring under a mistaken idea，were saved by her wisdom．In a previous birth she had killed an ewe and suffered in hell．<br><br>In this age she was Mallikā，queen ofPasenadi．DhA.ii.15ff.,5,1
160468,en,21,dipa,dīpa,Dīpa,Dīpa：A monk，probably of Ceylon，author of the Parivārapātha   （Vin.v.226）.,4,1
160476,en,21,dipa sutta,dīpa sutta,Dīpa Sutta,Dīpa Sutta：A monk should cultivate in-breathing and out-breathing in order to achieve all his desires in the spiritual life．He will then understand things as they really are and，when his bodily endurance has reached its limit，he will know that it is so，like a lamp which will go out when oil and wick are used up．S.v.316ff.,10,1
160509,en,21,dipadadhipati,dipadādhipati,Dipadādhipati,Dipadādhipati：There were once four kings of this name，all   previous births of Sūcidāyaka Thera．Ap.i.122.,13,1
160587,en,21,dipalatittha,dīpālatittha,Dīpālatittha,Dīpālatittha：A ford in the Mahāvāluka-gangā．Cv.lxxii.54.,12,1
160618,en,21,dipanaya,dīpanayā,Dīpanayā,Dīpanayā：An eminent therī of Ceylon，resident in Rohana．She was   expert in the Dhamma and the Vinaya．Dpv.xviii.40.,8,1
160622,en,21,dipani,dīpanī,Dīpanī,Dīpanī：Wife of Mahinda VI．She was a cowherd&#39；s daughter   （Cv.lxxx.15）.,6,1
160633,en,21,dipankara,dīpankara,Dīpankara,Dīpankara：The first of the twenty-four Buddhas．<br><br>  He was born in Rammavatī， <br><br>    his father being King Sudeva （v.l．Sumedha） and  <br><br>    his mother Sumedhā．<br><br>    For ten thousand years he lived in the household，in three palaces，Hamsā，Koñcā and Mayūrā．<br><br>    His wife was Padumā and his son Usabhakkhandha （Samavatakkhandha）．<br><br>    He left home on an elephant and practised austerities for ten months．<br><br>    His Bodhi-tree was the Pipphalī and grass for his seat was given by an ājīvaka named Sunanda．<br><br>    His first sermon was preached at Nandārāma （Sunandārāma） at Sirighara，where he converted the heretics．<br><br>    He had three great gatherings of his followers．<br><br>    He was always attended by eighty-four thousand arahants，and his body was eighty cubits in height．<br><br>    He died at Nandārāma at the age of one hundred thousand years and his thūpa was thirty-six yojanas high．<br><br>    Sumangala and Tissa were his chief monks， <br><br>    Nandā and Sunandā his chief nuns，while  <br><br>    Sāgata （v.l．Nanda） was his constant attendant．<br><br>    Tapassu and Bhallika were his chief lay patrons among men and Sirimā and Sonā among women.<br><br>  It was during the time of Dīpankara Buddha that the ascetic Sumedha （q.v.），who later became Gotama - Buddha，first declared his intention of becoming an aspirant for Enlightenment （a Bodhisatta）.<br><br> <br><br>After Dīpankara’s death，his doctrine lasted for one hundred thousand years．Bu.ii.207ff； BuA.104f； J.i.29； Mhv.i.5； Dpv.iii.31； DhA.i.69； but see Mtu.i.193ff.，where the details differ from those given here.<br><br><i>2．Dīpankara</i>.-See Buddhappiya.,9,1
160634,en,21,dipankara-nagara,dīpankara-nagara,Dīpankara-nagara,Dīpankara-nagara：Probably another name for  Rammavatī．Cv.xxxix.51.,16,1
160668,en,21,diparaja,dīparājā,Dīparājā,Dīparājā：A king of Nāgadīpa，son of a king of Ceylon by a younger queen．The king granted the queen a boon and she claimed the kingdom for her son．But the prince was blinded in one eye while watching a cock fight and the king refused to grant the request．So he made him king of Nāgadīpa，whence he came to be known as Dīparājā （VibhA.443f）.,8,1
160710,en,21,dipavamsa,dīpavamsa,Dīpavamsa,Dīpavamsa：The oldest extant Pāli Chronicle of Ceylon．Like theMahāvamsa，it was based on the Atthakathā handed down in the Mahāvihāra of Ceylon．It gives the impression not of an evenly worked out whole，but rather of a stringing together of fragments，a composition of whole lines，sometimes whole stanzas，borrowed from the Atthakathā．It is generally agreed that the Dīpavamsa assumed its present form about the fourth century A.C．It is stated （Cv.xxxviii.59） that Dhātusena made endowments for the regular recital of the Dīpavamsa.<br><br>The work was edited and published by Oldenberg in 1879．For details see Geiger：Dīpavamsa and Mahāvamsa.,9,1
160734,en,21,dipayana,dīpāyana,Dīpāyana,Dīpāyana：See Kanhadīpāyana.,8,1
160760,en,21,dipella,dipellā,Dipellā,Dipellā：Daughter of Vijaya and Kuveni．MT.264.,7,1
160828,en,21,dipi jataka,dīpi jātaka,Dīpi Jātaka,Dīpi Jātaka：Goatherds once occupied an ascetic’s hut，and，on their departure，left behind a she-goat who had strayed away．As she ran to join the others，she saw a panther in the way； she showed great daring and tried to pacify him with soft words，but all in vain，for he devoured her.<br><br>The story was related in reference to a she-goat whom Moggallāna once saw near his mountain hut．When she，however，saw a panther，she，with great daring，jumped over his body and escaped．J.iii.479f.,11,1
160855,en,21,dipika,dīpika,Dīpika,Dīpika：See Pañcadīpika.,6,1
160968,en,21,dipuyyana,dīpuyyāna,Dīpuyyāna,Dīpuyyāna：A park in Pulatthipura laid out by Parakkamabāhu I．It   was so called because it formed a peninsula．Cv.lxxiii.113； lxxix.6；   Cv.Trs.ii.14，n.2.,9,1
161098,en,21,disampati,disampati,Disampati,Disampati：A king of long ago．His son was Renu and his chief stewards were firstly Govinda and later Jotipāla （D.ii.230f； Mtu.i.197ff）．<br><br>His name is mentioned in the Dīpavamsa （iii.40）．<br><br>According to the Mahāvamsa Tikā （p.130），his father was Samatha and he reigned in Benares.,9,1
161142,en,21,disapamokkha,disāpāmokkha,Disāpāmokkha,Disāpāmokkha：A monk of Burma．He joined the Order in his old age   and studied hard，till he astonished the chief theras by his learning，and was   appointed by King Narapati as his teacher．Sās.，p.77.,12,1
161146,en,21,disapamukha,disāpāmukha,Disāpāmukha,Disāpāmukha：A Yakkha who kept guard，with seven thousand other   Yakkhas，at the seventh gate of Jotika&#39；s palace．DhA.iv.209.,11,1
161369,en,21,dittha sutta,dittha sutta,Dittha Sutta,Dittha Sutta：See Diddha Sutta．See   KS.ii.156，n.2.,12,1
161474,en,21,ditthadhammika sutta,ditthadhammika sutta,Ditthadhammika Sutta,Ditthadhammika Sutta：Kāludāyi asks Ananda，who explains，what is   meant by ditthadhammika-nibbāna．A.iv.454.,20,1
161581,en,21,ditthamangalika,ditthamangalikā,Ditthamangalikā,Ditthamangalikā：Daughter of a setthi in Benares and wife of   Mātanga．For her story see the Mātanga   Jātaka.,15,1
161775,en,21,ditthena sutta,ditthena sutta,Ditthena Sutta,Ditthena Sutta：The Buddha mentions certain heresies existing in   the world and explains their origin．S.iii.211.,14,1
161802,en,21,ditthi sutta,ditthi sutta,Ditthi Sutta,Ditthi Sutta：1．Ditthi Sutta.-Bad conduct in deed，word and thought，and wrong views lead to purgatory； their opposites to heaven．A.ii.226.<br><br> <br><br>2．Ditthi Sutta.-The same qualities，as in the above，make one’s life barren，and earn for one the censure of the wise； their opposites have the opposite effect．A.ii.228.<br><br> <br><br>3．Ditthi Sutta.-A nun who is wrong in her views and her purpose and rejects the faith goes to purgatory．A.iii.140.<br><br> <br><br>4．Ditthi Sutta.-A monk who possesses dispassionate，benevolent and harmless thinking and right views is assured of salvation．A.ii.76.<br><br> <br><br>5．Ditthi Sutta.-Anāthapindika visits a gathering of confessors of other tenets and confutes them by propounding to them the tenets of the Buddha，so far as they are opposed to their own．A.v.185ff.,12,1
162020,en,21,ditthikatha,ditthikathā,Ditthikathā,Ditthikathā：Second chapter of the Mahāvagga of the   Patisambhidāmagga．Ps.i.135-62.,11,1
162584,en,21,divacandantabatava,divācandantabātava,Divācandantabātava,Divācandantabātava：A forest in Rohana．Cv.lxxiv.61.,18,1
162961,en,21,diyavasa,diyavāsa,Diyavāsa,Diyavāsa：A brahmin．The boundary of the Mahāvihāra passed by his   house．Mbv.135； Mhv.，p.332，vs.14.,8,1
162962,en,21,diyavasa,dīyavāsa,Dīyavāsa,Dīyavāsa：A locality through which passed the sīmā of the   Mahāvihāra．Mbv.135.,8,1
163029,en,21,dohalakhanda,dohalakhanda,Dohalakhanda,Dohalakhanda：A section of the Vidhurapandita Jātaka．It deals with   Vimalā&#39；s plan for seeing Vidhura．J.vi.262-74.,12,1
163030,en,21,dohalapabbata,dohalapabbata,Dohalapabbata,Dohalapabbata：A mountain in Ceylon，probably in the district of   Janapada．Silāmeghavanna once occupied it （Cv.xliv.56； Cv.Trs.i.79，n.4）．Near   to it was an image house of the Buddha，called Sùkara．Cv．c.294.,13,1
163079,en,21,dola,dola,Dola,Dola：A minister of Devānampiyatissa．Sanghamittā lived in his   house before the Upāsikārāma was built，so did Anulā till her ordination．MT． 388，408.,4,1
163094,en,21,dolamandapa,dolāmandapa,Dolāmandapa,Dolāmandapa：A building erected by Parakkamabāhu I．in the   Dīpuyyāna．It was so called because it contained a swing hung with minute   golden bells．Cv.lxxiii.116.,11,1
163095,en,21,dolapabbata,dolapabbata,Dolapabbata,Dolapabbata：Also called Dolangapabbata．A mountain in Ceylon，to   the south of the Mahāvālukanadī，where Pandukābhaya had his stronghold for   four years．Mhv.xi.44； MT.287.,11,1
163276,en,21,dona,dona,Dona,Dona：<i>1．Dona.</i>-A brahmin．He was at Kusinārā at the time of the Buddha’s death，and it was his intervention which prevented a quarrel among the kings who assembled there to claim the Buddha’s relics．He pointed out to them the impropriety of a quarrel over anything connected with the Buddha，the teacher of Peace．The claimants thereupon asked Dona to undertake the distribution of the relics．He divided them into eight parts，one of which he gave to each king．He himself kept the vessel used for collecting and dividing the relics，and over it he built a thūpa，celebrating a feast in its honour （D.ii.166f； Bu.xxviii.4； UdA.402）.<br><br> <br><br>Dona first met the Buddha on the road between Ukkatthā and Setavyā．He saw the Buddha’s footprints and，following them，he came upon the Buddha seated at the foot of a-tree．Dona asked him various questions as to his identity and the Buddha explained to him his Buddha-hood （A.ii.37f）．The Commentary （AA.ii.505f） states that Dona was a teacher with a large following，and that the Buddha’s journey to Setavyā was undertaken for the purpose of meeting him．At the end of the Buddha’s discourse，Dona became an anāgāmī and composed a poem of twelve thousand words in praise of the Buddha．This poem became known as the Donagajjita．Dona was held in very high esteem as a teacher，and it is said （DA.ii.607f） that，at some time or other practically all the chiefs of Jambudīpa had sat at his feet．Therefore he was able to dissuade them from quarrelling over the Buddha’s relics．On that occasion he stood on a hill and recited the Donagajjita．At first his voice could not be heard through the uproar，but，by degrees，they recognised his voice and listened with wrapt attention.<br><br>At the distribution of the relics，Dona，watching his opportunity，hid，in his turban，the right eye-tooth of the Buddha，but Sakka saw this，and thinking that Dona was incapable of rendering suitable honour to this relic，removed it and placed it in the Cūlāmani-cetiya （DA.ii.609）.<br><br><i>2．Dona.</i>-A Nāga king．See Mahādona.<br><br><i>3．Dona.</i>-A bathing place in Jambudīpa，where sacrifice was offered to the gods．J.v.388f.<br><br><i>4．Dona</i>.-A Tamil stronghold captured by Dutthagāmanī．It was commanded by Gavara．Mhv.xxv.11.,4,1
163277,en,21,dona-gajjita,dona-gajjita,Dona-gajjita,Dona-gajjita：A poem composed by the brahmin   Dona，in honour of the Buddha.,12,1
163278,en,21,dona sutta,dona sutta,Dona Sutta,Dona Sutta：A brahmin，Dona （probably identical with Dona 1 above），visits the Buddha and asks if it be true that the Buddha does not honour brahmins．The Buddha tells him that there are five kinds of brahmins - the Brahma-like，the deva-like，the bound，the breaker of bonds，and the brahmin-outcast - and，at Dona’s request，describes these in detail （A.iii.223ff）．The classification of brahmins given in this sutta is often referred to．E.g.，SNA.i.318，325，etc.,10,1
163301,en,21,donamukha,donamukha,Donamukha,Donamukha：The elephant sent by Prince Mahāpāduma of Kumudanagara，at Sona’s request，to kill Piyadassī Buddha.<br><br>The Buddha spoke to the elephant and so won him over．<br><br>Cf．Nālāgiri．Bu.xiv.6； BuA.174f.,9,1
163313,en,21,donapaka sutta,donapāka sutta,Donapāka Sutta,Donapāka Sutta：Once Pasenadi，uncomfortable and short of breath after a heavy meal，visited the Buddha．The Buddha admonished him on the evils of gluttony and taught the young Sudassana，who came with Pasenadi，a verse to be repeated whenever food was placed before the king．The king paid the young man one hundred kahāpanas daily for this service．Pasenadi profited by the lesson and became healthy．S.i.81； DhA.iii.264f gives a fuller version of this story．There Sudassana is described as the king’s nephew．This is also probably the incident mentioned at DhA.iv.15f； but the youth there is called Uttara.,14,1
163369,en,21,donivagga,donivagga,Donivagga,Donivagga：A village mentioned in the campaigns of Parakkamabāhu I   （Cv.lxxv.69，72）．It stood in a depression twelve miles from the modern   Ratnapura，and the name is preserved in a stream flowing through it，the   Denavaka．Cv.Trs.ii.50，n.3.,9,1
163374,en,21,doradattika,dorādattika,Dorādattika,Dorādattika：A locality on the Jajjarā-nadī．At this spot   Parakkamabāhu I．built a dam across the river and constructed a canal from   there to Sūkaranijjhara．Cv.lxviii.37.,11,1
163913,en,21,dovaca sutta,dovaca sutta,Dovaca Sutta,Dovaca Sutta：To get rid of unruliness，evil friendship and being   tossed about in mind，one should cultivate the opposite qualities．A.iii.448.,12,1
163962,en,21,dovarikamandala,dovārikamandala,Dovārikamandala,Dovārikamandala：See Dvāramandala.,15,1
164057,en,21,dubbaca jataka,dubbaca jātaka,Dubbaca Jātaka,Dubbaca Jātaka：The Bodhisatta was once a very skilled acrobat and travelled about with his teacher who knew the dance of the four javelins．One day the teacher，in a drunken fit of boasting，announced that he would do the dance of the five javelins - which he did not know - and insisted on doing it against the advice of the Bodhisatta．The result was that the boaster was impaled on the fifth javelin （J.i.430f）．<br><br>For the introductory story see the Gijjha Jātaka （No.42）.,14,1
164139,en,21,dubbalakattha jataka,dubbalakattha jātaka,Dubbalakattha Jātaka,Dubbalakattha Jātaka：Once an elephant，caught in the Himālaya，while being trained by the king’s trainers，broke away from his chains and escaped to the mountains．There he lived in a constant state of terror until the Bodhisatta，who was a tree-sprite，dispelled his fears.<br><br>The story was told in reference to a monk who was always in fear of death．He is identified with the elephant．J.i.414-6.,20,1
164189,en,21,dubbalavapitissaka-vihara,dubbalavāpitissaka-vihāra,Dubbalavāpitissaka-vihāra,Dubbalavāpitissaka-vihāra：A monastery in Ceylon，founded by   Saddhātissa （Mhv.xxxiii.8）．Kanitthatissa built for it an uposatha-hall． Mhv.xxxvi.17.,25,1
164267,en,21,dubbanniya sutta,dubbanniya sutta,Dubbanniya Sutta,Dubbanniya Sutta：Once an ill-favoured yakkha came to be seated on Sakka’s throne．The gods of Tāvatimsa were greatly vexed on seeing him，but the greater their annoyance，the handsomer grew the yakkha．Then Sakka came up and showed great humility before the yakkha，and the greater his humility the uglier did the yakkha become，until he disappeared．S.i.237.,16,1
164521,en,21,dubbinoda sutta,dubbinoda sutta,Dubbinoda Sutta,Dubbinoda Sutta：Five things are hard to push against：ill-will，  infatuation，ostentation and vagrant thoughts．A.iii.184.,15,1
164555,en,21,dubbutthi,dubbutthi,Dubbutthi,Dubbutthi：A rich man of Mahelanagara．Once a debtor，hoping to harm him，invited Tissa Thera and 500 monks of Abhayuttara-Vihāra in Dubbutthi’s name on the day D．had a ploughing ceremony．When the monks arrived，D.’s wife prepared food and fed them．When D．discovered this he was full of gratitude to his debtor and tore up the promissory note．Ras.ii.166f.,9,1
164556,en,21,dubbutthi,dubbutthi,Dubbutthi,Dubbutthi：A king of Ceylon．He held a Giribhandamahāpūjā． Ras.ii.183，185.,9,1
164641,en,21,duccarita sutta,duccarita sutta,Duccarita Sutta,Duccarita Sutta：1．Duccarita Sutta.-The four bad habits of speech - falsehood，slander，bitter speech，idle babble； and the four good habits - truthful speaking，speaking well of others，soft speech and wise speech．A.ii.228.<br><br> <br><br>2．Duccarita Sutta.-Five disadvantages of evil conduct - self-upbraiding，dispraise by the wise，evil reputation，death as a lunatic，unhappy rebirth．A.iii.267.<br><br> <br><br>3．Duccarita Sutta.-A monk once came to the Buddha and asked for a brief teaching．The Buddha asked him to abandon wrong conduct with regard to body，feelings，mind and mind-states，and to cultivate the four satipatthānas．S.v.188.<br><br> <br><br>4．Duccarita Sutta.-Three conditions - wicked conduct in deed，word and thought - and their opposites．A.iii.446.,15,1
164642,en,21,duccarita vagga,duccarita vagga,Duccarita Vagga,Duccarita Vagga：The twenty-fifth chapter of the Pañcaka Nipāta of   the Anguttara Nikāya．A.iii.267-70.,15,1
164768,en,21,duddada jataka,duddada jātaka,Duddada Jātaka,Duddada Jātaka：v.l．Dudda，Dudada．<br><br>Once the Bodhisatta was a brahmin of Kāsi and，after being educated in Takkasilā，became an ascetic in the Himālaya．When he and his fellow ascetics visitedBenares for salt and seasoning，the people gathered together and gave them food．The story was told in reference to two young men who made a collection in Sāvatthi to feed the Buddha and his monks （J.ii.85f）.,14,1
164906,en,21,dudipa,dudīpa,Dudīpa,Dudīpa：See Dujīpa.,6,1
165067,en,21,duggata sutta,duggata sutta,Duggata Sutta,Duggata Sutta：Whenever one sees a hardship or a hard lot one   should remember that one，too，has suffered likewise in some life or other． Incalculable is the course of samsāra．S.ii.186.,13,1
165106,en,21,duggati sutta,duggati sutta,Duggati Sutta,Duggati Sutta：The Ariyan who has unwavering faith in the Buddha，  the Dhamma and the Sangha and is possessed of virtue，is free from an unhappy   condition of existence．S.v.364.,13,1
165304,en,21,dujipa,dujīpa,Dujīpa,Dujīpa：A king who lived to the age of one thousand．He reigned for five hundred years and，at the end of that period，gave alms to the brahmins，renounced his kingdom and became an ascetic （J.vi.203）.<br><br>He is probably identical with Dudīpa，king of Benares，who is mentioned （J.vi.99） as having given away great wealth，and as a result reached heaven．v.l．Dudīpa.,6,1
165358,en,21,dujjaya,dujjaya,Dujjaya,Dujjaya：A king of a past age，a previous birth of Cūla-Cunda   Thera．Ap.i.102.,7,1
165491,en,21,dukkara,dukkara,Dukkara,Dukkara：<i>1．Dukkara （or Kumma） Sutta.</i>-A wise monk should withdraw within himself，like the tortoise withdrawing his limbs．S.i.7.<br><br><i>2．Dukkara Sutta.</i>-Things difficult to do in the religious life，in varying degree．S.iv.260，262.,7,1
165640,en,21,dukkatha sutta,dukkathā sutta,Dukkathā Sutta,Dukkathā Sutta：To five persons certain talk is ill-talk - talk on   faith to the faithless，on virtue to the virtueless，on learning to one of   little learning，on generosity to the mean，on insight to the foolish． A.iii.181.,14,1
165671,en,21,dukkha sutta,dukkha sutta,Dukkha Sutta,Dukkha Sutta：1．Dukkha Sutta.-Dukkha arises from the contact of the senses and the objects proper to the senses，resulting in feeling，which，in turn，produces craving．By destroying this process dukkha is destroyed．S.ii.71； cf．S.iv.86.<br><br> <br><br>2．Dukkha Sutta.-All the khandhas are ill； he who realizes this destroys rebirth．S.iii.21； 196.<br><br> <br><br>3．Dukkha Sutta.-All the khandhas lead to suffering．S.iii.77.<br><br> <br><br>4．Dukkha Sutta.-The Buddha teaches suffering，the arising thereof，the cessation，and the way to such cessation．S.iii.158.<br><br> <br><br>5．Dukkha Sutta.-That which is suffering and of the nature of suffering must be put away．S.iv.199.<br><br> <br><br>6．Dukkha Sutta.-Sāriputta tells Jambukhādaka of the three kinds of suffering，caused by pain，by the activities and by the changeable nature of things．S.iv.259.<br><br> <br><br>7．Dukkha Sutta.-A monk without faith is unconscientious，has no fear of blame，is indolent and lacking in insight，lives ill at ease in this world and will suffer in the next．A.iii.3.<br><br> <br><br>8．Dukkha Sutta.-If a monk has brooding on sense-desires，ill-will，cruelty and conjures up thoughts of these things，he will live ill at ease now and also after death．A.iii.429.<br><br> <br><br>9．Dukkha Sutta.-It is impossible that a monk who sees happiness in any phenomenon shall live in harmony and peace．A.iii.442.,12,1
165718,en,21,dukkhadhamma sutta,dukkhadhamma sutta,Dukkhadhamma Sutta,Dukkhadhamma Sutta：When a monk knows the arising and the   destruction of all states of ill，he realizes the nature of sensual pleasures   and has no longing for them．This is explained by various similes．S.iv.188ff.,18,1
165808,en,21,dukkhakhandha sutta,dukkhakhandha sutta,Dukkhakhandha Sutta,Dukkhakhandha Sutta：See   Cūladukkhakhandha Sutta and   Mahādukkhakhandha Sutta.,19,1
165837,en,21,dukkhalakkhana vatthu,dukkhalakkhana vatthu,Dukkhalakkhana Vatthu,Dukkhalakkhana Vatthu：The story of five hundred monks who，in the   time of Kassapa Buddha，had practised meditation on the characteristics of   suffering．In the present age they became arahants immediately on hearing a   stanza on suffering．DhA.iii.406.,21,1
165858,en,21,dukkham-ajjhatta sutta,dukkham-ajjhatta sutta,Dukkham-ajjhatta Sutta,Dukkham-ajjhatta Sutta：The eye is Ill，so are the other senses，  and therefore void of self．S.iv.2.,22,1
165860,en,21,dukkham-bahira sutta,dukkham-bāhira sutta,Dukkham-bāhira Sutta,Dukkham-bāhira Sutta：Forms seen by the eye are Ill，so are the   things perceived by other senses．They are void of self．S.iv.4.,20,1
165891,en,21,dukkhani sutta,dukkhāni sutta,Dukkhāni Sutta,Dukkhāni Sutta：The five ills of a recluse：he is not content with   any of the four requisites and finds no delight in the holy life．A.iii.146.,14,1
166371,en,21,dukkhatatissa sutta,dukkhatātissa sutta,Dukkhatātissa Sutta,Dukkhatātissa Sutta：On the three forms of suffering，caused by   pain，by the activities and by the changeable nature of things．S.v.56； cp．Dukkha Sutta 6 above.,19,1
166518,en,21,dukkhena sutta,dukkhena sutta,Dukkhena Sutta,Dukkhena Sutta：Desire should be put away for that which has   suffering inherent in it．S.iii.178.,14,1
166700,en,21,dullabha sutta,dullabha sutta,Dullabha Sutta,Dullabha Sutta：Three persons are hard to find in the world：a   Tathāgata，one who can expound the Dhamma and Vinaya of a Tathāgata，and a   grateful person．A.i.266.,14,1
166746,en,21,duludesa,duludesa,Duludesa,Duludesa：A country，probably in South India．Cv.lvi.11.,8,1
166800,en,21,dumasara,dumasāra,Dumasāra,Dumasāra：A Cakkavatti of four kappas ago，a former birth of   Saññaka Thera．Ap.i.120.,8,1
166813,en,21,dumbara,dumbara,Dumbara,Dumbara：A district in the Malaya country of Ceylon．Cv.lxx.5，8.,7,1
166881,en,21,dummedha jataka,dummedha jātaka,Dummedha Jātaka,Dummedha Jātaka：<i>1．Dummedha Jātaka （No.50）.</i>-The Bodhisatta was once born as Brahmadatta，king of Benares．Seeing that his subjects were much given to offering sacrifices to the gods in course of which animals were killed and other sins committed，he made proclamation，soon after becoming king，that he had made a vow to offer in sacrifice all those of his subjects who were addicted to the Five Sins and walked upon the ten paths of unrighteousness．His ministers were sent to look for such people，and the proclamation had the desired effect （J.i.259f）.<br><br>For the introductory story see the Mahākanha Jātaka.<br><br><i>2．Dummedha Jātaka （No.122）.</i>-The Bodhisatta was once the state elephant of the Magadha king of Rājagaha．When the king rode in procession，the people had eyes only for the elephant，and the king，in envy，schemed to have the elephant thrown down a precipice．The mahout discovering this，flew on the elephant’s back to Benares．The king of Benares welcomed them and，with their help，obtained the sovereignty of all India.<br><br>The story was told in reference to Devadatta’s envy of people’s praise of the Buddha．<br><br>Devadatta is identified with the Magadha king，Sāriputta with the king of Benares and Ananda with the mahout．J.i.444f.,15,1
166917,en,21,dummukha,dummukha,Dummukha,Dummukha：<i>1．Dummukha.</i>-A Licchavi chieftain．He was present at the discussion of the Nigantha Saccaka with the Buddha，and seeing Saccaka discomfited in the debate，Dummukha compared him to a crab pulled out of a pond and ill-treated by village boys （M.i.234）.<br><br>The Commentary says （MA.i.459） that Dummukha just happened to be his name．He was in reality quite handsome.<br><br><i>2．Dummukha.</i>-King of Kampilla in Uttarapañcāla．One day，while looking from his window down on to the palace yard，he saw several bulls setting upon a cow in lust，and one bull，stronger than the rest，killed another with his horns．The king，realizing the evil nature of lust，entered into a trance and became a Pacceka Buddha．J.iii.379，381.,8,1
167085,en,21,dunnivittha,dunnivittha,Dunnivittha,Dunnivittha：A brahmin village in the Kālinga country．<br><br>It lay on the road （along which Vessantara journeyed to Vankagiri） from Jetuttara to the Ceti kingdom，five leagues from Arañjaragiri and ten from the Ceti country．<br><br>It was the residence of Jūjaka and Amittatāpanā．J.vi.521，541.,11,1
167210,en,21,duppanna sutta,duppañña sutta,Duppañña Sutta,Duppañña Sutta：1．Duppañña Sutta.-One who is an unbeliever，immoral，indolent and of weak wisdom，is born in purgatory．A.ii.227.<br><br> <br><br>2．Duppañña Sutta.-One who has the above qualities is censured by the wise and gathers much demerit．A.ii.227.<br><br> <br><br>3．Duppañña Sutta.-A monk asks the Buddha as to who can be called a witless imbecile，and the answer is，he who fails to practise the seven bojjhangas．S.v.99.,14,1
167282,en,21,duppasaha,duppasaha,Duppasaha,Duppasaha：A king of long ago，descendant of Mahāsammata．He was   the last of fifty kings who ruled in Ayujjha．Sixty of his descendants reigned   in Benares．Dpv.iii.16； MT.127.,9,1
167517,en,21,durajana jataka,durājāna jātaka,Durājāna Jātaka,Durājāna Jātaka：A young brahmin student of Takkasilā fell in love with a woman and married her．She was very capricious and her husband neglected his duties．The teacher instructed his student to take no notice of his wife’s moods.<br><br>The story was related to a devout layman of Sāvatthi who had as wife a capricious woman．She worried him so much that he neglected his visits to the Buddha．The couple were identical in both stories．J.i.299-301.,15,1
167649,en,21,duratissaka,dūratissaka,Dūratissaka,Dūratissaka：A tank in Rohana，near Mahāgāma．Meghavannābhaya，minister of Mahāsena，leading a revolt against the king，once encamped on its bank （Mhv.xxxvii.18）．Saddhātissa built a vihāra near by （Mhv.xxxiii.9）．Mahānāga gave to the ascetics one thousand fields watered by the tank （Cv.xli.99； see Cv.Trs.i.62，n.1），and Parakkamabāhu I，repaired the tank （Cv.lxxix.32）．Geiger thinks （Mhv．Trs.248，n.5） that Dūratissa-vāpi is probably identical with Dūravāpi.,11,1
167678,en,21,duravapi,dūravāpi,Dūravāpi,Dūravāpi：A tank built by Ilanāga （Mhv.xxxv.32），probably identical   with Dūratissavāpi （q.v.）.,8,1
167700,en,21,dure,dūre,Dūre,Dūre：The story of the  Bodhisatta from the time of the announcement   made by   Dīpankara regarding his Enlightenment to his   birth in the Tusita world．   This forms part of theNidānakathā of the Jātaka Commentary．J.i.2-47.,4,1
167921,en,21,dusi,dūsī,Dūsī,Dūsī：Name of Māra in the time of Kakusandha Buddha．He was，in that birth，son of Kālī，sister of Moggallāna．He first incited the brahmin householders to revile Kakusandha’s monks，chief of whom were Vidhura and Sañjīva； when that effort failed owing to the thoughts of goodwill，pity，sympathy and equanimity，developed by the monks，he next incited the brahmins to show great honour to the monks，hoping，in that way，to tempt them．But，owing to the intervention of Kakusandha，Dūsī’s attempts failed and he was born in the Mahā Niraya．<br><br>The story is given in the Māratajjaniya Sutta （M.i.333ff； also Thag.1187-91； ThagA.ii.183）．<br><br>Dūsī is mentioned as having died early because his life was cut off by kamma （Vsm.229）.,4,1
167973,en,21,dussa,dussa,Dussa,Dussa：A thūpa built in the Brahma-world by Ghatīkāra，enshrining the garments worn by the Buddha at the time of his Renunciation．<br><br>It was built of gems and was twelve yojanas high （Dāthāvamsa，vs.35）．<br><br>Among the wonders performed by Bhaddaji one was to carry it on his outstretched palm and show it to the multitude．Mhv.xxxi.11； MT.562.,5,1
167994,en,21,dussadayaka thera,dussadāyaka thera,Dussadāyaka Thera,Dussadāyaka Thera：An arahant．Ninety-four kappas ago he was a   khattiya，and having received some garments as a tribute，gave them to the   Buddha Siddhattha．Sixty-seven kappas ago he was a king named Parisuddha   （Ap.i.185）.,17,1
168038,en,21,dussalakkhana,dussalakkhana,Dussalakkhana,Dussalakkhana：A brahmin of Rājagaha who claimed to be able to   prognosticate by looking at pieces of cloth．For his story see the  Mangala Jātaka （J.i.373）.,13,1
168106,en,21,dussanta,dussanta,Dussanta,Dussanta：The Pāli form of the Sanskrit Dusyanta．E.g.，Cv.lxiv.44.,8,1
168135,en,21,dussapavarika,dussapāvārika,Dussapāvārika,Dussapāvārika：A setthi of Nālandā who owned a mango-grove near the city．<br><br>Having heard the Buddha preach，he became his follower and built for him and his Order a monastery in his mango-grove，which came to be called Pāvārikambavana．<br><br>DA.iii.873； MA.ii.594； SA.iii.169.,13,1
168148,en,21,dussarama,dussārāma,Dussārāma,Dussārāma：A monastery in Sīlavatī where the Buddha Sikhī died   （Bu.xxi.28）．The Commentary calls it Assārāma （BuA.204）.,9,1
168211,en,21,dussavudha,dussāvudha,Dussāvudha,Dussāvudha：One of the four most effective weapons found in the world．<br><br>It belonged to ālavaka．If he threw it up into the sky，no rain would fall for twelve years； if he let it fall on the earth，all plants and trees would die and nothing would grow for twelve years； if he threw it into the sea，the sea would completely dry up； it could make Sineru crumble into pieces．ālavaka hurled it at the Buddha，but it fell at the Buddha’s feet and remained there as a rug．<br><br>It is also called Vatthāvudha，and was evidently made of cloth <br><br>（SNA.i.225f）.,10,1
168259,en,21,dussila sutta,dussīla sutta,Dussīla Sutta,Dussīla Sutta：1．Dussīla Sutta.-For the wicked who lack virtue，right concentration is perforce destroyed，and this ultimately leads to the destruction of emancipated knowledge and insight，just as a tree devoid of branches and leaves is ultimately destroyed.’<br><br> <br><br>2．Dussīla Sutta.-A woman who is faithless，shameless，unscrupulous，immoral and of weak wisdom，is born in purgatory．S.iv.242.,13,1
168276,en,21,dussilya,dussīlya,Dussīlya,Dussīlya：<i>1．Dussīlya or Anāthapindika Sutta.</i>-Anāthapindika，grievously ill，sends for Sāriputta，who visits him with Ananda．Sāriputta reminds Anāthapindika of his virtuous qualities，such as his loyalty to the Buddha，the Dhamma and the Sangha，his freedom from immorality and the like，from wrong views，aims，etc．Immediately Anāthapindika’s pains vanish，he serves the two monks from his own cooking-pot，and they take their leave．Amanda reports the incident to the Buddha，who praises Sāriputta’s wisdom．S.v.380ff.<br><br><i>2．Dussīlya or Anāthapindika Sutta.</i>-The same as the first，but here it is Ananda who admonishes and reminds Anāthapindika that he possesses all the qualities of a sotāpanna．S.v.385f.,8,1
168344,en,21,duta jataka,dūta jātaka,Dūta Jātaka,Dūta Jātaka：<i>1．Dūta Jātaka （No.260）.</i>-Once the Bodhisatta was king ofBenares．He was very dainty as to food，and spent so much on it that he came to be known as Bhojanasuddhika （Dainty-food）．He always ate in a decorated pavilion in full view of his people．One day，a greedy man seeing him eat and wishing to taste the food，rushed up to him with clasped hands，saying that he was a messenger （dūta），messengers having free access to the king．Approaching the table，he snatched some food and thrust it into his mouth．The king’s attendants wished to behead him，but the king invited him to share his meal，and，at the conclusion，enquired as to his message．He said he was the messenger of Lust and of the Belly，and told the king how great was the power of these two．The king was pleased with him and gave him one thousand cows.<br><br>The story was told in reference to a greedy monk．J.ii.318-21.<br><br><i>2．Dūta Jātaka （No.478）.</i>-The Bodhisatta was once a brahmin of Kāsi．He studied at Takkasilā，and wandered about begging for gold to pay his teacher．He collected a few ounces，but on his way back he was forced to cross the Ganges，and the gold fell into the river．He then thought out a plan and sat fasting on the bank of the river，refusing to speak to anybody until the king of Benares himself came．To him he told his story，pointing out that it would have been useless to tell the others，they being unable to help him．The king gave him twice the original quantity of gold.<br><br>The story was related in reference to a discussion by the monks as to the Buddha’s great resourcefulness．J.iv.224-8.,11,1
168387,en,21,duteyya sutta,dūteyya sutta,Dūteyya Sutta,Dūteyya Sutta：1．Dūteyya Sutta.-Eight qualities which make a monk a suitable messenger．Sāriputta possesses these eight qualities．A.iv.196.<br><br> <br><br>2．Dūteyya Sutta.-Few are those who abstain from sending messengers，or from serving as such； many those who do not．S.v.473.,13,1
168442,en,21,dutiya sutta,dutiya sutta,Dutiya Sutta,Dutiya Sutta：1．Dutiya Sutta.-On the four modes of progress：painful with sluggish intuition and with swift intuition，and pleasant，with the same two varieties of intuition．A.ii.154.<br><br> <br><br>2．Dutiya Sutta.-Questions asked by a deva and the Buddha’s reply thereto．”What has a good man as his companion?” is one question，and the reply thereto is ”faith.” （S.i.38）.,12,1
168507,en,21,dutiyamakkata jataka,dutiyamakkata jātaka,Dutiyamakkata Jātaka,Dutiyamakkata Jātaka：See Dūbhiyamakkata ??.,20,1
168529,en,21,dutiyapalayi jataka,dutiyapalāyi jātaka,Dutiyapalāyi Jātaka,Dutiyapalāyi Jātaka：The Bodhisatta was once king of Benares，and the Gandhāra king of Takkasilā besieged his capital．The Bodhisatta appeared before him and threatened to crush his forces，and the Gandhāra king fled.<br><br>The story was told in reference to an ascetic who visitedJetavana in order to argue with the Buddha； but on seeing the Buddha seated in the hall expounding the Doctrine，his courage forsook him and he ran away with a crowd at his heels．He is identified with the Gandhāra king．（J.ii.219-21）.,19,1
168546,en,21,dutiyasela-vihara,dutiyasela-vihāra,Dutiyasela-vihāra,Dutiyasela-vihāra：A monastery in Ceylon （Sinhalese，Devanagala）． Kittisirirājasīha gave to the vihāra the village of Ratanadoni．Cv.c.232.,17,1
168619,en,21,duttha,duttha,Duttha,Duttha：<i>1．Duttha，</i>called <i>Dutthakumāra</i>，king of Benares.-A former birth of Devadatta （J.i.327）．His story is given in theSaccankira Jātaka.<br><br><i>2．Duttha.</i>-Also called <i>Dutthakumāra</i>，the son of Kitavāsa．At his birth soothsayers foretold his death from thirst，and Kitavāsa had lakes and ponds dug in various parts of the capital and waterpots placed everywhere．One day Duttha saw a Pacceka Buddha begging for alms and dashed his bowl to the ground．He was seized with thirst，and all the water in the city was dried up．He died，and was reborn in Avīci．J.ii.194f.<br><br><i>3．Duttha.</i>-Son of the king of Benares； a previous birth of the cruel Licchavi prince on whose account theEkapanna Jātaka was preached．J.i.506.,6,1
168658,en,21,dutthagamani,dutthagāmanī,Dutthagāmanī,Dutthagāmanī：King of Ceylon （101-77 B.C.） He was the son of Kākavannatissa （ruler of Mahāgāma） and of Vihāradevī，and was called Gāmani-Abhaya．The antenatal cravings of his mother showed that he would be a great warrior，and his father gathered at his court the most famous warriors of the land skilled in various ways．Chief among them were Nandhimitta，Sūranimila，Mahāsona，Gothaimbara，Theraputtābhaya，Bharana，Velusumana，Khañjadeva，Phussadeva and Labhiyavasabha．Abhaya early showed signs of an adventurous disposition，and resented the confined limits of his father’s kingdom，bounded on the north by the Mahāvāluka-nadī，on the further bank of which lay the Sinhalese country ruled by the Damilas．Abhaya was constantly refused permission by his father to fight the Damilas and fled in anger to the hills，whence he sent his royal father a woman’s garment，to indicate that he was no man．This earned for him the nickname of Duttha，which always stuck to him．At his father’s death he had to fight with his brother Tissa （afterwards Saddhā-Tissa） for the possession of the throne．He was first defeated at Cūlanganiyapitthi，but later he was victorious，and the Sangha brought about a reconciliation between the brothers．When fully prepared，Dutthagāmani marched against the Damila king，Elāra．He rode his state elephant，Kandula，born on the same day as himself．He commenced operations at Mahlyangana，capturing fort after fort，manned by Elāra’s followers，and fought his way down to Mahāvāluka-nadī，where he pitched his camp at Kandhāvārapitthi，near Vijitapura，where were concentrated the Damilas．After a siege of four months Vijitapura fell，and Dutthagāmani advanced through Girilaka and Mahelanagara to Kāsapabbata near Anurādhapura，the capital．（Mhv.xxv.75．It is said that in the course of his journey from Mahāgāma to Anurādhapura he captured thirty-two fortresses manned by the Damilas）．There he waited for the onset of Elāra and，in the battle that ensued，Elāra was defeated and fled towards the capital，but he was pursued by Dutthagāmani and slain by him in single combat close to the southern gate of the city．Elāra’s body was burnt with royal honours，and Dutthagāmani built a tomb over the ashes and decreed that no music should be played by people passing it，a decree that was for long honoured．This act of chivalry，so much in contrast with the usual conduct of victors，earned for Dutthagāmani great honour．Later，he defeated reinforcements from India under Bhalluka，nephew of Elāra，and thus became sole monarch of Lanka.<br><br>On the seventh day after his final victory，he celebrated a water festival at the Tissavāpi and，at its conclusion，built the Maricavatthi-thūpa （q.v.） on the spot where his spear，containing the relic of the Buddha，given by the monks at Tissamahārāma，remained firmly embedded，no one being able to remove it．From now onwards，consoled by the arahants of Piyangudīpa，who absolved him from blame for the slaughter of his enemies，he began his great works of piety，after having distributed largesse to his generals and soldiers．He first built the Lohapāsāda （q.v.） of nine stories，resembling the palace of Bīranī，the plan of which was brought to him from Tusita by arahants．He then began his greatest achievement，the Mahā Thūpa，erected on a site visited by the Buddha during his third visit to Ceylon．The devas，led by Sakka，provided the necessary materials，discovered in various parts of the island，and he began work immediately，on the full-moon day of Vesākha．Great celebrations marked the inauguration of the mighty task，plans of various builders were inspected before the final choice and no free work was allowed to be done．After the relics，obtained by the arahant Sonuttara from the Nāga-world，had been enshrined in unparalleled splendour and with great feasting，but before the chatta of the cetiya and the plaster work could be finished，Dutthagāmani fell ill．Saddhā-Tissa was summoned from Dīghavāpi，and he covered the cetiya with white cloth and crowned it with a spire of bamboo，that the king，before his death，might visualize his great work in its complete form．Theraputtābhaya，a former general，now become an arahant，and living in the Pañjalipabbata，was at the king’s side at the time of his death and consoled him with reminders of the great merit he had accumulated during his life．A record of the king’s good deeds was read by his secretary，from which it would appear that the king had erected ninety-nine other vihāras，besides the buildings already mentioned．He had once tried to preach in the Lohapāsada，but was so overcome by nervousness that，realizing how difficult was the task of the preacher，he ordered special benefactions for those who preached the Doctrine．Two gifts made by him are recorded as of very special merit - one was the sale of his special earrings to procure food for five theras during the Akkhakkhāyika famine，the other was his gift of food during his flight from Cūlanganiya-pitthi （For details see Mhv.xxxii.49ff； also AA.i.365f）．He was starving，and his minister Tissa procured a meal for him，but as he never ate without offering some of the food to the monks，he wished for a monk to appear before him．When a thera did so appear，he gave him all he had．He was told later，on his death bed，by Theraputtābhaya，that this food was divided among many thousands of arahants so that the merits of the donor might increase manifold.<br><br>It is said that after death Dutthagāmani was born in the Tusita-world，there to await the appearance of Metteyya Buddha．He will then become the chief disciple of that Buddha，and his parents will be the parents of Metteyya．Before his birth，as the son of Kākavannatissa，he was a sāmanera of Kotapabbata-vihāra．He fell ill through his hard work on behalf of the Sangha at the Akāsa-cetiya near Cittalapabbata，and as he lay dying in the Sīlāpassaya-parivena，Vihāradevī visited him at the suggestion of an arahant thera，and after much difficulty persuaded him to be reborn in this world as her son．（These particulars relating to Dutthagāmanī are summarised from Mhv．chaps.xxii.-xxxii； Dpv.xviii.53； xix.1ff； Sp.i.102）.<br><br>Dutthagāmanī is regarded as the hero of the Mahāvamsa epic．His son was Sāliya，who，however，did not succeed him，preferring to marry a candāla maiden，Asokamālā．Dutthagāmanī’s successor，therefore，was Saddhātissa.<br><br>The Dhammapada Commentary （DhA.iv.50） mentions a minister of Dutthagāmani called Lakuntaka-atimbara，whose wife was Sumanā.<br><br>Dutthagāmanī lived to the age of sixty-eight （Mhv.xxiv.47）.<br><br>Once，after his conquest of the Damilas，he was unable to sleep for a whole month，then，at the suggestion of the monks，he took the fast of the eight vows and eight monks chanted to him the Cittayamaka．He fell asleep during the chanting.,12,1
168681,en,21,dutthakumari,dutthakumārī,Dutthakumārī,Dutthakumārī：Daughter of a banker of Benares．For her story see   the Takka Jātaka.,12,1
168718,en,21,dutthatthaka,dutthatthaka,Dutthatthaka,Dutthatthaka：The third Sutta of the Atthakavagga of the Sutta Nipāta （SN.vs.780-87）．The sutta was preached in reference to the calumny raised against the Buddha by the heretics who used the female ascetic Sundarī to further their ends （SNA.ii.518f）．Commentarial explanation of this is included in the Mahāniddesa （i.62ff）．The burden of the sutta is that he who praises his own virtue and is dependent upon varying dogmas of philosophy is constantly censured．The muni is one who has shaken off all systems of philosophy.,12,1
168884,en,21,duvera or anathapindika sutta,duvera or anāthapindika sutta,Duvera or Anāthapindika Sutta,Duvera or Anāthapindika Sutta：Anāthapindika visits the Buddha，who tells him of the five guilty fears - that begotten <br><br>  by killing，  by stealing，  by wrong indulgence of sensual lust，  by evil speaking，and   by the drinking of intoxicants - freedom from which，together with possession of the Noble Insight，enables a man to say that he is destined for Enlightenment．S.v.387f.,29,1
168970,en,21,duyyodhana,duyyodhana,Duyyodhana,Duyyodhana：1．Duyyodhana.-The Bodhisatta，born as king of Magadha．He was later born as king of the Nāgas，under the name of Sankhapāla．For his story see the Sankhapāla Jātaka．S.v.162ff.<br><br>2．Duyyodhana.-The Pāli form of the Sanskrit Duryodhana．E.g.，Cv.lxiv.43.,10,1
169096,en,21,dvadasasahassaka,dvādasasahassaka,Dvādasasahassaka,Dvādasasahassaka：A district in Rohana，the modern Giruvā-pattu． The meaning of the name is the province of the twelve thousand villages   （Cv.lxi.22； lxxv.160，166； Cv.Trs.i.227，n.2）.,16,1
169349,en,21,dvaraka,dvāraka,Dvāraka,Dvāraka：See Dvāravatī.,7,1
169352,en,21,dvarakatha,dvārakathā,Dvārakathā,Dvārakathā：The name of a book．Gv.65，75.,10,1
169397,en,21,dvaramandala,dvāramandala,Dvāramandala,Dvāramandala：A village in Ceylon．When Pandukābhaya was young，he lay there in concealment and escaped various attempts on his life （Mhv.x.1； Dpv.x.9）．It was near the Cetiyapabbata，and Kundalī，friend of Dīghābhaya，lived there （Mhv.xxiii.23）．Five hundred young men from this village were ordained by Mahinda （Mhv.xvii.59）.,12,1
169405,en,21,dvaranayaka,dvāranāyaka,Dvāranāyaka,Dvāranāyaka：A village in Ceylon，given by Aggabodhi IV．for the   maintenance of the padhānaghara built by him for Dāthāsiva （Cv.xlvi.13）.,11,1
169445,en,21,dvarapalaka vimana,dvārapālaka vimāna,Dvārapālaka Vimāna,Dvārapālaka Vimāna：The story of a man who was engaged by a pious man of Rājagaha to guard his gate.<br><br> <br><br>The gate had to be kept shut for fear of thieves and，as a result，monks had often to go away without receiving any alms.<br><br> <br><br>A man was therefore engaged to see that the monks’ needs were satisfied．<br><br>The gate-keeper was born after death in Tāvatimsa．Vv.v.5； VvA.246f.,18,1
169574,en,21,dvaravati,dvāravatī,Dvāravatī,Dvāravatī：1．Dvāravatī （Dvāraka）.-A city in India．It had the sea on one side and a mountain on the other．The Andhakavenhudāsaputtā tried to take it but in vain，because when the goblin，guarding the city，gave the alarm，the city would rise up in the air and settle on the sea till the enemy disappeared．They then sought Kanhadīpāyana’s advice and fixed the city down with chains．This enabled the Andhākavenhudāsaputtā to capture it and make it their capital （J.iv.82ff）．It was also the capital of King Sivi （J.vi.421）．The Petavatthu and its Commentary （Pv.ii.9； PvA.113） speak of Dvāravati as a city of Kamboja．It may be Kamsabhoja which is meant，the country of the Andhakavenhudāsaputtā.<br><br> <br><br>2．Dvāravatī.-A city in the time of Siddhattha Buddha．Ap.i.200.,9,1
169722,en,21,dvattimsakara,dvattimsākāra,Dvattimsākāra,Dvattimsākāra：The third section of the Khuddakapāthaka - on the   thirty-two component parts of the body．Khp．p.2； KhpA.37ff.,13,1
169875,en,21,dvayakari sutta,dvayakāri sutta,Dvayakāri Sutta,Dvayakāri Sutta：Double dealers are born，after death，among the   egg-born harpies （S.iii.247）.,15,1
169902,en,21,dvayatanupassana sutta,dvayatānupassanā sutta,Dvayatānupassanā Sutta,Dvayatānupassanā Sutta：A dissertation delivered by the Buddha，outside the Migārāmātupāsāda，on a full-moon day．He tells of the twofold insight - the insight of dukkha and its cause，nirodha and the way thereto．He then proceeds to explain the origin of dukkha，from upadhi，avijjā，etc．（SN．p.139ff）.,22,1
169932,en,21,dvebhara,dvebhāra,Dvebhāra,Dvebhāra：A king of twenty-five centuries ago，a previous birth of   Sukatāveliya．v.l．Vebhāra．Ap.i.217.,8,1
169986,en,21,dvedhavitakka sutta,dvedhāvitakka sutta,Dvedhāvitakka Sutta,Dvedhāvitakka Sutta：Preached at Jetavana．The Buddha tells the monks how，before the Enlightenment，he divided his thoughts into two groups - the first being of pleasures of sense，of harm and of hurt，and the other thoughts of renunciation．He then proceeds to explain how this ultimately led to Enlightenment．M.i.114ff.,19,1
170049,en,21,dvematika,dvemātikā,Dvemātikā,Dvemātikā：A late compilation，made in Burma，from the Pāli texts． It contains the Bhikkhu- and Bhikkhunī-pātimokkha，and extracts from the   Parivāra and other Vinaya texts．Bode，op．cit.，6，n.2.,9,1
170076,en,21,dverataniya thera,dverataniya thera,Dverataniya Thera,Dverataniya Thera：An arahant．In the time of Vipassī Buddha he was   a hunter，and，seeing the Buddha in a forest，gave him a piece of flesh．Four   kappas ago he was a king named Mahārohita．Ap.i.214.,17,1
170680,en,21,eja sutta,ejā sutta,Ejā Sutta,Ejā Sutta：Two suttas on the evils of passion （ejā） and the ways of   getting rid of it．S.iv.64-6.,9,1
170691,en,21,eka sutta,eka sutta,Eka Sutta,Eka Sutta：Neither beauty，nor wealth，nor kin，nor sons，nor   virtue，can avail a woman who is mastered by a man with the power of   authority．S.iv.246.,9,1
170695,en,21,ekabala,ekabala,Ekabala,Ekabala：A kingdom in Jambudīpa，whose king was Sankhapāla．Once   the king raised a large army and Mahosadha&#39；s spies brought him news of it；   thereupon Mahosadha sent his parrot to find out what it was all about． J.vi.390.,7,1
170697,en,21,ekabbohara,ekabbohārā,Ekabbohārā,Ekabbohārā：One of the divisions of the Mahāsanghikas （Dpv.v.40； Mhv.v.4）．<br><br>They were so called because they held that ”all the doctrines are understood by a unique and immediate wisdom，for all the doctrines of the Buddha are comprehended by the intellect.” （Mhv.187f）．<br><br>They held，among other things，<br><br>  that the Tathāgathas were not subject to worldly laws，that the   Dhammacakkas of all Tathāgathas did not agree；   the Bodhisatta did not pass through the successive stages of embryonic   development； that he is born at will among inferior beings for the salvation   of mankind；   with our wisdom the four truths are perfectly understood； he who has   perfectly acquired right restraint has cast off all yoga （attachment）． Rockhill，op．cit.，183.,10,1
170707,en,21,ekabhinna sutta,ekābhiñña sutta,Ekābhiñña Sutta,Ekābhiñña Sutta：See Ekabījī Sutta.,15,1
170713,en,21,ekabiji sutta,ekabījī sutta,Ekabījī Sutta,Ekabījī Sutta：On the five controlling powers （indriyāni） - faith，energy，mindfulness，concentration，and insight - and the results that follow from cultivating these to a greater or lesser degree （S.v.204）.<br><br>The text calls this Sutta Ekābhiññā Sutta，but without authority．See KS.v.180，n.1.,13,1
170719,en,21,ekacampakapupphiya thera,ekacampakapupphiya thera,Ekacampakapupphiya Thera,Ekacampakapupphiya Thera：An arahant．Thirty-one kappas ago he had   given a campaka-flower to the Pacceka Buddha，Upasanta （Ap.i.288）．He is   probably identical with Vajjita Thera．ThagA.i.336f.,24,1
170728,en,21,ekacariya thera,ekacāriya thera,Ekacāriya Thera,Ekacāriya Thera：An arahant．One hundred thousand kappas ago，when in Tāvatimsa，he heard sounds of great excitement because a Buddha had been born in the world．He visited the Buddha on his death-bed and offered a mandārava-flower．<br><br>Sixty thousand kappas ago he was three times king under the name of Mahāmallajana．Ap.i.196.,15,1
170756,en,21,ekachattiya thera,ekachattiya thera,Ekachattiya Thera,Ekachattiya Thera：An arahant．In the time of Atthadassī he was an ascetic with a large following，living on the banks of the Candabhāgā．He visited the Buddha with his followers and held a white parasol over the Buddha’s head．<br><br> <br><br>Seventy-seven kappas ago he lived in the deva-world as king of the devas．He was king of men one thousand times （Ap.ii.367ff）.,17,1
170758,en,21,ekacintita,ekacintita,Ekacintita,Ekacintita：<i>1．Ekacintita.</i>-Sixteen kappas ago there were eighteen kings of this name．They were previous births of Sumangala Thera．Ap.i.148； ThagA.i.111.<br><br><i>2．Ekacintita Thera.</i>-An arahant．When in the deva-world，his term of life having come to an end，he was filled with anxiety as to where he should seek rebirth．A disciple of Padumuttara，named Sumana，seeing his plight，advised him to seek refuge in the Buddha．He followed the advice and escaped sorrow．Ap.i.194f.,10,1
170772,en,21,ekadamsaniya thera,ekadamsaniya thera,Ekadamsaniya Thera,Ekadamsaniya Thera：An arahant．<br><br>In the time of Atthadassī Buddha，he was named Nārada-Kesava．He heard the Buddha preach and，gladdened by the sermon，did him homage．<br><br>Seventeen kappas ago he became a king under the name of Amittatāpana （v.l．Amittavāsana?） （Ap.i.168f）．<br><br>He is probably identical with Pavittha Thera．ThagA.i.185.,18,1
170800,en,21,ekadhamma-peyyala,ekadhamma-peyyāla,Ekadhamma-peyyāla,Ekadhamma-peyyāla：Two groups of suttas in which various things are   mentioned singly，each of them being given as a condition most useful for the   arising of the Ariyan Eightfold Way．S.v.32ff.,17,1
170801,en,21,ekadhamma sutta,ekadhamma sutta,Ekadhamma Sutta,Ekadhamma Sutta：<i>1．Ekadhamma Sutta.</i>-There is no other single condition which，when developed，is conducive to the abandonment of bonds as much as the seven bojjhangas．S.v.88.<br><br><i>2．Ekadhamma Sutta.</i>-There is one condition which，if cultivated，yields great fruit，viz.，the concentration on in-breathing and out-breathing．The sutta also describes the method of its practice．S.v.311f.,15,1
170802,en,21,ekadhamma vagga,ekadhamma vagga,Ekadhamma Vagga,Ekadhamma Vagga：<i>1．Ekadhamma Vagga.</i>-The sixteenth chapter of the Eka-nipāta of the Anguttara Nikāya．It contains ten suttas，in which ten subjects of reflection （anussati） are mentioned as being conducive to inner emancipation．A.i.30.<br><br><i>2．Ekadhamma Vagga.</i>-The first chapter of the Anāpānā Samyutta of the Samyutta Nikaya．S.v.311-41.,15,1
170803,en,21,ekadhammasavaniya thera,ekadhammasavaniya thera,Ekadhammasavaniya Thera,Ekadhammasavaniya Thera：<i>1．Ekadhammasavaniya Thera.</i>-He was the son of a banker in Setavyā and he went to see the Buddha who was visiting the town and staying in the Simsapā-wood．The Buddha preached to him on the impermanence of all component things and at the end of the sermon he became an arahant．He received his name because he won insight by hearing the Dhamma only once.<br><br>In the time of Padumuttara Buddha he was a tree-sprite and，coming across some monks who had lost their way，he looked after them，gave them food and directed them to their destination．After the death of Kassapa Buddha，he was born as the son of Suyāma and great-grandson of Kikī and became king of Benares under the name of Kikī Brahmadatta．Not finding anyone capable of preaching the Doctrine to him，he left his throne in disgust and started on his way to Himavā．As he went along the road，Sakka appeared before him and quoted to him some lines on the impermanence of all things．Satisfied therewith，the king returned to his capital （Thag.v.67； ThagA.i.151f）.<br><br>The Apadāna verses regarding this Thera quoted in the Theragāthā Commentary are，in the Apadāna itself （i.152f），attributed to an Elder named Maggasaññaka，with whom he is evidently to be identified．Five kappas ago he became king twelve times under the name of Sacakkhu．v.l．Ekadhammika.<br><br><i>2．Ekadhammasavaniya Thera.</i>-An arahant．In the time of Padumuttara he was a Jatila of great power．Once when journeying through the air he found his progress suddenly stopped and，on investigation，discovered that below him，on the ground，the Buddha was preaching．He listened to the sermon，which dealt with impermanence，and，returning to his hermitage，meditated on this topic．Later he was born in Tāvatimsa．Fifty-one times he reigned as king of heaven for thirty thousand kappas and twenty-one times he was king of men．In this last life he heard a monk in his father’s house preaching a sermon in reference to the impermanence of all component things．At the end of the sermon he remembered his former attainments and，seated there，reached arahantship．He was only seven years old at the time．Ap.ii.385.,23,1
170804,en,21,ekadhammika,ekadhammika,Ekadhammika,Ekadhammika：See   Ekadhammasavaniya （1）.,11,1
170809,en,21,ekadhitu sutta,ekadhitu sutta,Ekadhitu Sutta,Ekadhitu Sutta：A devout lay-sister should admonish her only   daughter to be like Khujjuttarā or Velukantakiyā Nandamātā，or，if she goes to   homelessness，like Khemā and Uppalavannā．S.ii.236.,14,1
170811,en,21,ekadipi,ekadīpi,Ekadīpi,Ekadīpi：The abode of Ekadīpiya when he was born in the deva-world． There were always one hundred thousand lights burning in Ekadīpi．Ap.ii.373.,7,1
170812,en,21,ekadipiya thera,ekadīpiya thera,Ekadīpiya Thera,Ekadīpiya Thera：<i>1．Ekadīpiya Thera.</i>-An arahant．Ninety-four kappas ago he kept a lamp lighted all night near the thūpa built over the relics of Siddhattha Buddha．For seventy-seven kappas he was in heaven and was thirty-one times king of the devas．Twenty-eight times be was king among men．His body shone like the sun，and he could see a distance of one hundred leagues．His palace in heaven was called Ekadīpi．He entered the Order at the age of four （?） and in a fortnight became an arahant．Ap.ii.373.<br><br><i>2．Ekadīpiya Thera.</i>-An arahant．In the past he had lighted a lamp before the salala-bodhi of the Buddha Padumuttara．Sixteen thousand kappas ago he was four times king under the name of Candābha．Ap.i.189.,15,1
170816,en,21,ekadussadayaka thera,ekadussadāyaka thera,Ekadussadāyaka Thera,Ekadussadāyaka Thera：An arahant．In the time of Padumuttara Buddha be was a grass-cutter of Hamsavatī and gave to the Buddha his only upper garment．As a result he reigned in heaven thirty-six times and was king of men thirty-three times．<br><br>He had the power of obtaining garments at will wherever he happened to be．Ap.ii.379f.,20,1
170817,en,21,ekadvairika,ekadvāirika,Ekadvāirika,Ekadvāirika：See Ekadvāra.,11,1
170818,en,21,ekadvara,ekadvāra,Ekadvāra,Ekadvāra：A vihāra built by King Subha to the east of Anurādhapura，  at the foot of the Ekadvārika-pabbata．Mhv.xxxv.58； MT.648．The   Ekadvārika-pabbata was also called Vangantapabbata．MT．424.,8,1
170859,en,21,ekahavapi,ekāhavāpi,Ekāhavāpi,Ekāhavāpi：One of the tanks built by Parakkamabāhu I．Cv.lxxix.28.,9,1
170867,en,21,ekajjha,ekajjha,Ekajjha,Ekajjha：A king of fifty-seven kappas ago； a previous birth of   Phaladāyaka Thera （Ap.i.239）.,7,1
170935,en,21,ekamandariya thera,ekamandāriya thera,Ekamandāriya Thera,Ekamandāriya Thera：An arahant．Ninety-one kappas ago he was a   youth in Tāvatimsa and，seeing the Buddha Vipassī in samādhi，brought a   mandārava-flower and held it above the Buddha&#39；s head for seven days．Ap.i.286.,18,1
170992,en,21,ekanala,ekanālā,Ekanālā,Ekanālā：A brahmin village near Dakkhināgiri，to the south of Rājagaha．<br><br>Once，during the eleventh year of his ministry，the Buddha visited the village and preached to Kāsī-Bhāradvāja the sutta which bears his name and which converted him to the faith （Sn.pp.12ff； SnA.i.136； S.i.172ff）．<br><br>Near the village was the Dakkhinagiri-vihāra．SA.i.188.,7,1
170993,en,21,ekanalika,ekanālika,Ekanālika,Ekanālika：A famine that broke out in Ceylon during the time of   King Kuñcanāga．The people were reduced to very little food，but the king   maintained，without interruption，a great alms-giving （mahāpelā） appointed for   five hundred monks．Mhv.xxxvi.20.,9,1
171009,en,21,ekanjalika,ekañjalika,Ekañjalika,Ekañjalika：A king of fourteen kappas ago，a previous birth of   Ekañjaliya Thera．Ap.i.236.,10,1
171010,en,21,ekanjalika thera,ekañjalika thera,Ekañjalika Thera,Ekañjalika Thera：An arahant．Ninety-one kappas ago he saw Vipassī   Buddha and paid homage to him with clasped hands．Ap.i.80.,16,1
171011,en,21,ekanjaliya thera,ekañjaliya thera,Ekañjaliya Thera,Ekañjaliya Thera：<i>1．Ekañjaliya Thera.</i>-An arahant．Ninety-two kappas ago he provided a place of residence for the Buddha Tissa in an udumbara-grove and spread for him a carpet of flowers and paid homage to him with clasped hands．Once he was a king，called Ekañjalika．Ap.i.236.<br><br><i>2．Ekañjalika Thera.</i>-An arahant．Ninety-four kappas ago he saw the Pacceka Buddha Romasa，on the banks of a river and，being pleased with his radiant appearance，paid homage to him with clasped hands．Ap.i.281.,16,1
171027,en,21,ekantaka sutta,ekantaka sutta,Ekantaka Sutta,Ekantaka Sutta：See Janapada and  Sedaka Sutta.,14,1
171054,en,21,ekapada jataka,ekapada jātaka,Ekapada Jātaka,Ekapada Jātaka：Once the Bodhisatta was born as a rich merchant inBenares．<br><br>One day his son，sitting on his lap，asked him for one word which comprehended all things．The Bodhisatta said it was ”skill” （dakkhayya）．<br><br>The story was told in reference to a lad in Sāvatthi who asked his father ”the Dvārapañha” （question regarding the entrance to the Path）．The father，not being able to answer the boy，brought him to the Buddha．J.ii.236f.,14,1
171070,en,21,ekapadumiya thera,ekapadumiya thera,Ekapadumiya Thera,Ekapadumiya Thera：An arahant．In the time of Padumuttara Buddha he   was a king of swans，and seeing the Buddha near the lake where he lived，  picked a lotus flower and held it in his beak above the Buddha．Ap.i.276f.,17,1
171073,en,21,ekapanna jataka,ekapanna jātaka,Ekapanna Jātaka,Ekapanna Jātaka：The Bodhisatta was once a brahmin ascetic of great iddhi-power and dwelt in the Himalaya．One day he entered Benares and took up his residence in the royal park．The king，pleased with his demeanour，invited him into the palace and asked him to spend the rainy season in the park．The king had an ill-natured son，named Dutthakumāra，and despairing of ever being able to reform him，handed him over，as a last resort，to the ascetic．One day，when the ascetic was walking about in the garden with the prince，he asked him to taste the leaf of a young Nimba-plant．The prince did so，but at once spat it out，because of its intense bitterness．”If such bitterness should reside in the baby-tree，how will it be when it grows up?” said the Bodhisatta，and thereupon drew a moral with regard to the prince’s own conduct．The prince benefited by the lesson，and thenceforth changed his nature.<br><br>The story was told in reference to a Licchavi-Kumāra called Duttha．J.i.504-8.,15,1
171074,en,21,ekapannita,ekapaññita,Ekapaññita,Ekapaññita：See Ekaphusita.,10,1
171078,en,21,ekapassita,ekāpassita,Ekāpassita,Ekāpassita：Sixty-two kappas ago there were three kings of this   name，all previous births of ālambanadāyaka Thera．Ap.i.213.,10,1
171088,en,21,ekapattadayaka thera,ekapattadāyaka thera,Ekapattadāyaka Thera,Ekapattadāyaka Thera：An arahant．In the past，ninety-one kappas ago，he was a potter of Hamsavatī，and once gave a well-made bowl of clay to the Buddha．As a result，he always had his food in gold and silver bowls （Ap.ii.444）．<br><br> <br><br>He is probably identical with Mahācunda Thera．See ThagA.i.262.,20,1
171090,en,21,ekaphusita,ekaphusita,Ekaphusita,Ekaphusita：A king of twenty-six kappas ago，a previous birth of   Saccasaññaka Thera．v.l．Ekapaññita．Ap.i.209.,10,1
171091,en,21,ekapindadayika theri,ekapindadāyikā therī,Ekapindadāyikā Therī,Ekapindadāyikā Therī：An arahant．Ninety-one kappas ago she was the wife of King Bandhumā，of Bandhumatī．Wishing to do some good deed to ensure for herself a happy rebirth，she asked the king for his sanction，and fed a nun and gave her various gifts．Later she was born thirty times in Tāvatimsa as queen of the gods．She was the wife of twenty kings among men （Ap.ii.515f）.<br><br> <br><br>She is probably identical with Mettā Therī （ThigA.36f）.,20,1
171102,en,21,ekapuggala sutta,ekapuggala sutta,Ekapuggala Sutta,Ekapuggala Sutta：A group of suttas on the uniqueness of the   Tathāgata （A.i.22f）．The sutta is quoted in the Kathāvatthu （i.65） and the   Milinda-Pañha （p.242）.,16,1
171103,en,21,ekapuggala vagga,ekapuggala vagga,Ekapuggala Vagga,Ekapuggala Vagga：The thirteenth chapter of the Eka Nipāta of the   Anguttara Nikāya．It consists of seven suttas，six on the Tathāgata and one on   Sāriputta．A.i.22f.,16,1
171104,en,21,ekapundarika,ekapundarīka,Ekapundarīka,Ekapundarīka：1．Ekapundarīka.-A paribbājakārāma，the residence of Vacchagotta （M.i.481f ）.It was near the Kūtāgārasālā in the Mahāvana of Vesāli．The Buddha went there to see Vacchagotta，and it was on this occasion that the Tevijja-Vacchagotta Sutta was preached （M.i.481f）．Buddhaghosa says （MA.ii.673） that the place was so called because in it grew a solitary White Mango Tree （setambarukkha）.<br><br> <br><br>2．Ekapundarīka.-An elephant belonging to Pasenadi．It was while riding on this elephant that the king met Ananda．The king followed the Elder to the monastery，and their conversation is recorded in the Bāhitika Sutta （M.ii.112f）.<br><br>Over the elephant’s ribs there was a white spot （pandaratthāna），the size of a palmyra-fruit，hence his name （MA.ii.752）.<br><br> <br><br>3．Ekapundarīka Thera.-An arahant．Ninety-four kappas ago he met the Pacceka Buddha，Romasa，and gave him a lotus-flower as an offering of homage．Ap.i.238.,12,1
171105,en,21,ekapupphiya thera,ekapupphiya thera,Ekapupphiya Thera,Ekapupphiya Thera：An arahant．Ninety-one kappas ago he was a   Pisāca at the southern gate of the city （Bandhumatī?），and seeing the Buddha，  offered him a single flower．Ap.i.240.,17,1
171111,en,21,ekaputtika,ekaputtika,Ekaputtika,Ekaputtika：King of Benares．He had only one son，of whom he was extremely fond．One day when the king was enjoying himself in the royal park，the boy was suddenly taken ill and died at once．Lest the king should die of a broken heart，the ministers did not tell him for two days．The king thereupon reflected on the nature of death and developing insight became a Pacceka Buddha．<br><br>His verse is included in the Khaggavisāna Sutta．Sn.v.41； SnA.i.85f； ApA.i.138.,10,1
171116,en,21,ekaraja,ekarāja,Ekarāja,Ekarāja：<i>1．Ekarāja.</i>-King of Benares．He was the Bodhisatta．A minister，whom he expelled on the ground of misconduct in the royal harem，took service under Dabbasena，king of Kosala，and incited him to make war on Ekarāja．The latter was captured while sitting on the dais in the midst of his councillors and hanged head downwards by a cord from the lintel of a door．In this position Ekarāja cultivated thoughts of loving-kindness towards his enemy and attained a stage of complete absorption in mystic meditation．His bonds burst and he sat cross-legged in mid air．Dabbasena was，meanwhile，seized with a burning pain in his body and，on the advice of his courtiers，had Ekarāja released，whereupon the pains disappeared．Realising Ekarāja’s holiness，Dabbasena restored the kingdom to him and asked his forgiveness （J.iii.13-15）.<br><br>In the Ekarāja Jātaka，reference is made to the Mahāsīlava Jātaka for details regarding the expulsion of the minister for misconduct and of the subsequent events．But there the king is called Sīlava and not Ekarāja．The two stories contain certain similarities but the details vary very much．See also the Seyya Jātaka，where the king is called<br><br>Kamsa，and compare it with the Ghata Jātaka．The Ekarāja Jātaka is given as an example of a birth in which the Bodhisatta practised mettā to perfection （E.g.，BuA.51； Mbv.11）．The story of Ekarāja is the last in the Cariyā-Pitaka （No．xiv）．<br><br>According to the Cariyā Pitaka Commentary （p.205），Ekarāja was a title given to the king on account of his great power，in which case his real name might have been Sīlava，as mentioned above．The scholiast on the Ekarāja Jātaka （J.iii.14），however，says that Ekarāja was the king’s personal name.<br><br> <br><br><i>2．Ekarāja.</i>-King of Pupphavatī （Benares）．He was the son of Vasavatti and the father of Candakumāra．For his story see the Khandahāla Jātaka （J.vi.131ff）．He belonged to theKondaññagotta （J.vi.137）.,7,1
171119,en,21,ekaraja jataka,ekarāja jātaka,Ekarāja Jātaka,Ekarāja Jātaka：The story of Ekarāja （1）．<br><br>For the circumstances relating to the story seeSeyyamsa Jātaka.,14,1
171142,en,21,ekasala,ekasālā,Ekasālā,Ekasālā：A Brahmin village in the Kosala kingdom．<br><br>The Buddha once stayed there，and when a large congregation of the laity were listening to him，Māra，thinking to darken their intelligence，suggested to him that he should not teach others．The Buddha refuted the suggestion of Māra，who retired discomfited．S.i.111.,7,1
171146,en,21,ekasanadayaka thera,ekāsanadāyaka thera,Ekāsanadāyaka Thera,Ekāsanadāyaka Thera：<i>1．Ekāsanadāyaka Thera.</i>-An arahant．In the time of Padumuttara Buddha he was an ascetic named Nārada-Kassapa，living near the mountain Kosika．Once he saw the Buddha walking through the forest，and having provided him with a seat，spoke words in praise of him．The Buddha preached to him a short sermon．Fifty times Ekāsanadāyaka became king of the gods and eighty times he ruled over men．Wherever he wished he could find a seat，even in the forest or in a river （Ap.ii.381f）.<br><br><i>2．Ekāsanadāyaka.</i>-A Thera．In the time of Padumuttara，he，with his wife，left the deva-world，and coming amongst men waited upon a monk named Devala （Ap.i.226）.,19,1
171147,en,21,ekasanadayika theri,ekāsanadāyika therī,Ekāsanadāyika Therī,Ekāsanadāyika Therī：An arahant．She is evidently identical with  Ubbirī Therī （q.v．for her story of the   past）.,19,1
171156,en,21,ekasanika sutta,ekāsanika sutta,Ekāsanika Sutta,Ekāsanika Sutta：On the five classes of monks who practise the   ekāsanikanga．A.iii.220.,15,1
171161,en,21,ekasankhiya thera,ekasankhiya thera,Ekasankhiya Thera,Ekasankhiya Thera：An arahant．In the past，when a festival was   being held in honour of Vipassī&#39；s Bodhi-tree，be blew a conch-shell for a   whole day as homage to the Buddha．Seventy-one kappas ago he became a king   named Sudassana．Ap.ii.391.,17,1
171162,en,21,ekasannaka thera,ekasaññaka thera,Ekasaññaka Thera,Ekasaññaka Thera：<i>1．Ekasaññaka Thera.</i>-An arahant．In the past he gave a meal to a monk named Khanda，a disciple of Vessabhū Buddha．Forty kappas ago he was a king named Varuna （Ap.i.121）．<br><br>The Apadāna Commentary says he was given the name Ekasaññaka because in his last life he remembered his gift to Khanda.<br><br><i>2．Ekasaññaka Thera.</i>-An arahant．Thirty-one kappas ago he saw a rag-robe hanging in the forest，and gladdened by the sight worshipped it．<br><br>Twenty-five kappas ago he was a king named Amitābha．Ap.i.210f.,16,1
171166,en,21,ekasataka,ekasātaka,Ekasātaka,Ekasātaka：A very poor brahmin who lived in the time of Vipassī Buddha．He was so called because he and his wife had，between them，only one upper garment，worn by whichever of them happened to be going out．The Buddha was in the habit of preaching every seven years．On one such occasion the brahmin listened to the Buddha’s sermon，and being greatly pleased，wishing to make an offering，he gave the Buddha his upper garment after a hard mental struggle as to whether he could afford the gift．Having made the gift，he shouted with joy saying，”I have won.” The king of the city，Bandhumā，having heard the shout and learnt the reason，gave to the brahmin various rich gifts，including the sabbatthaka （*），all of which the latter presented to the Buddha，keeping，at the king’s special request，a single pair of garments for himself and his wife．The king later made Ekasātaka his chaplain （AA.i.92ff； also ThagA.ii.136）.<br><br>  （*） The sabbatthaka seems to have been a gift of various things in groups   of eight：eight elephants，eight horses，eight thousand pieces of money，etc． （DhA.iii.3）； but see Mil.Trs.ii.147，n.1，where it is spoken of as an office.<br><br>Ekasātaka is given in the Anguttara Commentary （loc．cit.） as a previous birth of the Elder Mahā Kassapa．The Dhammapada Commentary （DhA.iii.1ff） mentions another brahmin，Culla-Ekasātaka by name．He is，however，stated as having lived in the time of Gotama Buddha，although the story related is，in most respects，identical with that given above，except that the king in the story of Culla-Ekasātaka is Pasenadi，king of Kosala．No mention is made of the brahmin being created purohita．Moreover，this brahmin received as gift only the sabbacatukka （groups of four） and not the sabatthaka．More important still，Culla Ekasātaka is identified with Mahā Ekasātaka，the latter being mentioned as having lived in the time of Vipassī Buddha．Here we evidently have a confusion of legends.<br><br>The story of Ekasātaka is related in the Milindapañha （pp.115，291），as one of seven cases in which an act of devotion received its reward in this very life.,9,1
171183,en,21,ekassara,ekassara,Ekassara,Ekassara：A king of ninety-four kappas ago； a previous birth of   Kisalayapūjaka Thera．Ap.i.200.,8,1
171229,en,21,ekatthambha,ekatthambha,Ekatthambha,Ekatthambha：One of the buildings erected by Parakkamabāhu I．<br><br> <br><br>It rose sheer from the ground and was crowned with a mankara （dolphin）．<br><br> <br><br>In it was a golden chamber on a golden column，resembling a cave，for the use of the king．Cv.lxxiii.92ff； see also Cv.Trs.ii.11，n.4.,11,1
171249,en,21,ekavajjaka,ekavajjaka,Ekavajjaka,Ekavajjaka：A king．He was extremely obliging，and would grant an interview to any who desired it，no matter what the circumstances．He always allowed the person interviewing him to do so unattended，and thence came to be known as Ekavajjaka （”going alone”）．Once，two of his ministers quarrelled because they wanted to rule over the same district．The king，realising the evil effects of greed，developed insight and became a Pacceka Buddha．<br><br> <br><br>His verse is included in the Khaggavisāna Sutta．Sn.v.40； SnA.i.84f.,10,1
171251,en,21,ekavandiya thera,ekavandiya thera,Ekavandiya Thera,Ekavandiya Thera：An arahant．Thirty-one kappas ago he saw the   Buddha Vessabhū and，with devout heart，worshipped him．Twenty-four kappas ago   he was a king named Vigatānanda．Ap.i.217.,16,1
171276,en,21,ekavihariya,ekavihāriya,Ekavihāriya,Ekavihāriya：1．Ekavihāriya Thera.-An arahant．In the time of Kassapa Buddha he entered the Order and dwelt in solitude．In this life，too，he was fond of dwelling alone．Ap.ii.390f.<br><br> <br><br>2．Ekavihāriya.-A monk greatly famed for his love of solitude．When they told the Buddha of him，the Buddha sang his praises in the midst of the assembly．DhA.iii.471f.<br><br> <br><br>3．Ekavihāriya.-See Tissakumāra，brother of Asoka.,11,1
171347,en,21,ekuddana,ekuddāna,Ekuddāna,Ekuddāna：An arahant．He was the son of a wealthy brahmin of Sāvatthi，and being convinced of the Buddha’s majesty，as seen at the presentation of the Jetavana，he entered the Order．He dwelt in the forest fulfilling his novitiate，and once came to the Buddha to learn of him．The Buddha，seeing Sāriputta near him wrapt in contemplation，uttered a stanza，that to the monk of lofty thoughts and heedful，sorrow comes not （See Dhammapada，259）．The monk learnt this stanza，and returning to the forest，ever and anon reflected on it．He thus came to be called Ekuddāniya．One day he obtained insight and became an arahant．Later，when Ananda asked him to preach a sermon，it was this stanza that he took as his text.<br><br>We are told that in the time of Atthadassī Buddha he was a chief of the yakkhas，and when the Buddha died he went about lamenting that he had not made use of his opportunities．A disciple of the Buddha，named Sāgara，meeting him，advised him to make offering to the Buddha’s thūpa．In Kassapa’s time he was a householder，and heard the Buddha utter the stanza mentioned above．He entered the Order，and for twenty thousand years practised meditation，repeating the stanza，but gained no attainment （ThagA.i.153f； Thag.v.68）.<br><br> <br><br>It is said （DhA.iii.384f） that on fast-days Ekuddāna，alone in the forest，sounded the call for the deities of the forest to attend the preaching of the Law，and uttered his stanza，whereupon the deities made loud applause．One fast-day two monks，versed in the Tipitaka，visited Ekuddāna with a retinue of five hundred each．Seeing them，Ekuddāna’s heart was glad and he said：”Today we will listen to the Law.” On being asked for an explanation，he described how，when the Dhamma was expounded，the forest grove was filled with the applause of devas．Thereupon one of the Elders recited the Dhamma and the other expounded it，but there was no sound．In order to dispel their doubts，Ekuddāna took his seat and pronounced his one stanza．The sound of the plaudits of the devas filled the forest．The Elders were greatly offended at the conduct of the devas and complained to the Buddha．The Buddha explained to them that the important thing was not the amount of knowledge but the quality of the understanding.<br><br> <br><br>It is noteworthy that the verse，attributed above to Ekuddāniya，occurs in the Vinaya （Vin.iv.54） as having been constantly used by Cūlapanthaka．Whenever it was his turn to preach to the nuns at Sāvatthi they expected no effective lesson，since he always repeated the same stanza，namely，that which is above attributed to Ekuddāniya．The thera，bearing of their remarks，forthwith gives an exhibition of his iddhi-power and of his knowledge of the Dhamma，thereby winning their tribute of admiration.,8,1
171382,en,21,ekunavisatipanha,ekūnavisatipañha,Ekūnavisatipañha,Ekūnavisatipañha：The section of the  Maha-Ummagga Jātaka which deals   with the nineteen questions solved by Mahosadha when the other wise men of the   court had failed to unravel them．J.vi.334-45.,16,1
171390,en,21,ekuposathika theri,ekūposathikā therī,Ekūposathikā Therī,Ekūposathikā Therī：Arahant．In the past she was a slave-girl，a water-carrier in the city of Bandhumatī．Seeing the King Bandhumā keeping the fast，she took the precepts herself and kept them well．Sixty-four times she became the queen of rulers in heaven，and was sixty-three times queen among men．Her complexion was always of a golden hue．In her last life she left the world at the age of seven，and attained arahantship within eight months （Ap.ii.522f）．<br><br> <br><br>She is probably identical with Uttamā Therī．See ThigA.46ff.,18,1
171392,en,21,ekuttara,ekuttara,Ekuttara,Ekuttara：See Anguttara.,8,1
171445,en,21,elakamara,elakamāra,Elakamāra,Elakamāra：King of Benares．The king of Kosala invaded his father’s kingdom and，having killed the king，took away the queen，who was pregnant．When the child was born he was cast into the cemetery lest he should be slain by the Kosala king．The boy was discovered by a goatherd and brought up as his son，but from the day of the boy’s arrival in the goatherd’s home，the latter’s animals began to die off．He was therefore named Elakamāra （”Goat’s Bane”）．The goatherd，thereupon，put him into a pot and cast him into the river，where he was picked up by a low-caste mender of old rubbish and adopted as his son．When he grew up the boy went to the palace with his father，and there the princess Kurangavī，of great beauty，fell in love with him．The servants discovered them guilty of illicit relations and reported them to the king．When the lad was about to be put to death for his misdemeanour，the queen； possessed by the spirit of Elakamāra’s dead father，who had been born as his guardian angel，confessed that he was no mere outcaste，but the son of the king of Benares．The Kosala king restored to Elakamāra his father’s inheritance and married him to Kurangavī．Chalangakumāra was given to him as his teacher，and was later appointed commander-in-chief.<br><br>Kurangavī misbehaved with Chalangakumāra as well as with his servant，Dhanantevāsī （J.v.430ff）.<br><br>The story of Elakamāra was one of the stories mentioned by Kunāla in his famous sermon on the frailty of women （J.v.424）.,9,1
171480,en,21,elara,elāra,Elāra,Elāra：King of Anurādhapura （145-101 B.C.） He was a native of Cola，and having come to Ceylon，overpowered the reigning king，Asela，and captured the throne．The Mahāvamsa says （Mhv.xxi.14f ） that he ruled with ”even justice towards friend and foe，” and many stories are related showing his love of fairness and his kindness．Although an unbeliever，he paid the greatest respect to Buddhism，and he is credited with having persuaded the gods，by his determination，to send rain over his kingdom only at convenient times．Elāra had a general named Mitta （Mhv.xxiii.4）； the chief of his forces was Dīghajantu，while his royal elephant was called Mahāpabbata．In the great battle between Elāra’s forces and the Sinhalese soldiers under Dutthagāmanī，Elāra was slain in single contest with the latter．In recognition of the dead king’s chivalry，great honours were paid to him at his funeral and a monument was erected over his ashes．For many generations all music was stopped while passing the monument as a mark of respect to the honoured dead （Mhv.xxv.54-74； Dpv.xxiii.49ff）.<br><br>According to the Mahāvamsa Tīkā （p．483），a shrine was erected on the spot where Elāra’s ashes were buried，and it was called the Elārapatimāghara．It was to the south of Anurādhapura，beyond the potters’ village.,5,1
171513,en,21,eni,enī,Enī,Enī：A river．According to the Bakabrahma Jātaka，one of Baka’s good deeds which brought him rebirth in the Brahma-world was that of having set free the inhabitants of a village on the banks of the Enī （Enikūle），when the village was raided．<br><br> <br><br>Baka was then an ascetic named Kesava and the Bodhisatta was his disciple Kappa．S.i.143； J.iii.361； SA.i.163.,3,1
171516,en,21,enijangha sutta,enijangha sutta,Enijangha Sutta,Enijangha Sutta：One of the suttas in the Devatā-Samyutta．A deva   asks the Buddha how it is possible to wander indifferent to the calls of   sense，limbed like the antelope （eni） or the lion．The Buddha answers，by   getting rid of the desires of sense．S.i.16.,15,1
171517,en,21,enikula,enikūla,Enikūla,Enikūla：See Enī．The scholiast to the Jātaka （J.iii.361） explains   the name in the following way：&quot；Eniyā nāma nadiyā kūle.&quot；,7,1
171524,en,21,eniphassa,eniphassā,Eniphassā,Eniphassā：A name，either of some kind of musical instrument or，  more probably，of a class of celestial musicians who waited on Sakka and his   queens．Vv.xviii.11； i.26； VvA.94，211； for explanation see 372.,9,1
171533,en,21,erahulu,erāhulu,Erāhulu,Erāhulu：A locality in Ceylon，near which an engagement took place   between the forces of Parakkamabāhu I.，and his foes （Cv.lxxiv.91）．It is   identified with the present district Eravur，north-west of Batticaloa． Cv.Trs.ii.30，n.3.,7,1
171545,en,21,eraka thera,eraka thera,Eraka Thera,Eraka Thera：An arahant．He was the son of an eminent family of Sāvatthi．He had many advantages over others，among them beauty and charm．His parents married him to a suitable wife but，because it was his last life，he sought the Buddha．After hearing the Buddha preach he left the world，but for several days he was overcome by evil thoughts．The Buddha thereupon admonished him in a verse，and Eraka gained arahantship （Thag.v.93； ThagA.i.192f； for the name see Brethren，p.86，n.2）.<br><br>In the time of Siddhattha Buddha he was a householder．One day he saw the Buddha and，having nothing to give，cleaned the road along which the Buddha walked and stood looking at him with clasped hands．Fifty-seven kappas ago he was a king named Suppabuddha.<br><br>He is probably identical with Maggadāyaka Thera of the Apadāna．Ap.i.173.,11,1
171549,en,21,erakapatta,erakapatta,Erakapatta,Erakapatta：A Nāga king．In the time of Kassapa Buddha he was a monk．One day，while in a boat，he grasped an eraka-leaf，and through his failing to let go，the leaf was broken off．Though he practised meditation for twenty thousand years in the forest，at the moment of his death he thought of the lapse with great remorse and was reborn in the Nāga world as large as a dug-out canoe，much to his grief and despair．When a daughter was born to him he taught her a song and，once a fortnight，he appeared with her on the surface of the Ganges，where she danced on his hood and sang the song．She was offered in marriage to anyone who could sing a reply to her song．Erakapatta hoped thereby to become aware of it when a Buddha should appear in the world．Many suitors came，and an interval between two Buddhas passed and still no one was successful．At last a young brahmin，Uttara （q.v.），well-schooled for the task by the Buddha，appeared before the<br><br>Nāga-maiden and answered all her questions．（Uttara himself became a sotāpanna when he finished learning his lesson from the Buddha.） Erakapatta at once knew that a Buddha had come，and asked Uttara to take him to the Teacher．At the sight of the Buddha，Erakapatta was seized with great sorrow on account of his condition，but the Buddha preached to him and consoled him．It is said that the Nāga king would have attained the Fruit of Conversion had it not been for his animal nature．DhA.iii.230-6.,10,1
171552,en,21,erakavassa,erakavassa,Erakavassa,Erakavassa，Erakavassakhanda：A locality in Ceylon．Ras.ii.181，  185.,10,1
171557,en,21,erakavilla,erakāvilla,Erakāvilla,Erakāvilla：A village in Rohana in Ceylon where King Mahāsena built   a vihāra after destroying a temple of the unbelievers．Mhv.xxxvii.41； MT.685.,10,1
171567,en,21,erandagalla,erandagalla,Erandagalla,Erandagalla：A tank built by Vijayabāhu I．Cv.lx.49.,11,1
171576,en,21,erapatha,erāpatha,Erāpatha,Erāpatha：A royal family of Nāgas，mentioned together with Virūpakkhas，Chabbyāputtas，and Kanhagotamakas，all of them described as ”Nāgarājakulāni.” （J.ii.145） For their own protection，monks are advised to fill their hearts with amity for these four classes of Nāgas．A.ii.72； Vin.ii.109f.,8,1
171585,en,21,eravana,erāvana,Erāvana,Erāvana：<i>1．Erāvana.</i>-Sakka’s elephant．He was once the elephant of the king of Magadha，who gave him toMāgha and his companions to help them in their good works on earth．As a result，when Magha and the others were reborn in Tāvatimsa，Erāvana was born there himself and became their companion．Ordinarily he was a deva like the others，because there are no animals in the deva-world，but when they went to the park to play，Erāvana assumed the form of an elephant，one hundred and fifty leagues in size．For the thirty-three devas Erāvana erected thirty-three heads （kumbha），each two or three quarters of a league in girth．Each head had seven tusks，each fifty leagues long，each tusk bore seven lotus plants，each plant seven flowers，each flower seven leaves，and on each leaf danced seven nymphs （Padumaceharā）．For Sakka himself there was a special head，Sudassana，thirty leagues around，above it a canopy of twelve leagues all of precious stones．In the centre was a jewelled couch one league long，on which Sakka reclined in state．DhA.i.273f； also SnA.i.368f．（where there are a few slight variations）.<br><br>In the Dhammika Sutta （Sn.v.379） Erāvana is mentioned among the devas who visited the Buddha to pay him homage．He is also mentioned among the Nāgas present at the preaching of the Mahāsamaya Sutta （D.ii.258； perhaps here a king of snakes is meant，because he is mentioned with others who are avowedly snakes）．It is emphasised in several places （E.g.，MA.i.472； DA.ii.688； also VvA.15 and Kvu.ii.599） that Erāvana is a devaputta and a Nāga only by birth （jātiyā）．The Jātakas （J.v.137） mention Sakka as riding Erāvana，particularly when making comparisons between kings parading on the backs of elephants （E.g.，V.iii.392）．Erāvana is one of the chief features of Tāvatimsa （V.vi.278）.<br><br><i>2．Erāvana.</i>-The name of the elephant belonging to Candakumāra．J.vi.147.,7,1
171650,en,21,esana sutta,esanā sutta,Esanā Sutta,Esanā Sutta：A group of suttas on the three kinds of longing （esanā） the longing for sensual delights，for becoming，for the holy life．These are spoken of in relation to the Noble Eightfold Path （S.v.54f）．The same is repeated for <br><br>    （1） the seven bojjhangas （S.v.136），      （2） the four satipatthānas （S.v.191），      （3） the indriyas （S.v.240，242），      （4） the five balas （S.v.250，252），      （5） the iddhi-pāddas （S.v.291），and       （6） the jhānas （S.v.309）.,11,1
171693,en,21,esika,esikā,Esikā,Esikā：A country in Jambudīpa．<br><br>Pannakata was a city of Esikā，and in it was born one of the women described in the Caturitthivimāna <br><br>（Vv.42； VvA.195）.,5,1
171723,en,21,eso me atta sutta,eso me attā sutta,Eso me attā Sutta,Eso me attā Sutta：On the view &quot；this is the self，it is permanent，&quot；   etc．S.iii.182.,17,1
171731,en,21,esukari,esukārī,Esukārī,Esukārī：<i>1．Esukārī.</i>-A brahmin who visits the Buddha at Jetavana and asks him various questions on castes and their distinctions，from the point of view of their functions．The Buddha replies that birth’s invidious bar has been laid down by the brahmins，without consulting anybody else； all four castes alike can live the good life，which is the true service，and follow the Dhamma，which is the true wealth．At the end of the discourse Esukārī declares himself to be a follower of the Buddha （M.ii.177ff）.<br><br><i>2．Esukārī.</i>-King of Benares．He and his chaplain were great friends； neither of them had any sons．They agreed that if either of them should have a son the possessions of both should be given to him．By the intercession of a tree-sprite the chaplain had four sons - Hatthipāla，Assapāla，Gopāla，and Ajapāla．But when they grew up，one after the other，they renounced the world，and were later joined by the chaplain and the king，with all their retinues.<br><br>Esukārī was a previous birth of Suddhodana．<br><br>The story is related in the Hatthipāla Jātaka．J.iv.473ff.,7,1
171732,en,21,esukari sutta,esukārī sutta,Esukārī Sutta,Esukārī Sutta：Records the conversation between the brahmin  Esukārī and the Buddha．M.ii.177ff.,13,1
171745,en,21,etadagga vagga,etadagga vagga,Etadagga Vagga,Etadagga Vagga：The fourteenth chapter of the Eka Nipāta of the   Anguttara Nikāya．It contains the names of the Buddha&#39；s disciples，men and   women，each distinguished by some special qualification．A.i.23-6.,14,1
171761,en,21,etam-mama sutta,etam-mama sutta,Etam-mama Sutta,Etam-mama Sutta：On how the view arises：&quot；This is mine，this am I.&quot；   S.iii.181.,15,1
172513,en,21,gadavudha,gadāvudha,Gadāvudha,Gadāvudha：The club wielded by Vessavana when he was yet a puthujjana．<br><br>It would fall on the head of many thousands of Yakkhas and return to Vessavana’s hand．<br><br>SNA.i.225.,9,1
172576,en,21,gaddula sutta,gaddula sutta,Gaddula Sutta,Gaddula Sutta：<i>1．Gaddula Sutta （v.l．Baddula）.</i>-Incalculable is the beginning of samsāra and the untaught puthujjana，having wrong notions of self，revolve from birth to birth，like a dog tied by a leash to a pillar or stake round which it unceasingly chases．S.iii.149.<br><br><i>2．Gaddula Sutta.</i>-Just as a dog tied by a leash to a strong pillar cannot escape，so the untaught puthujjanas cannot escape from the five khandhas．Mind is even more diverse than a show piece （caranacitta）.<br><br>As a painter fashions all kinds of likenesses，so the puthujjana creates and recreates the five khandas．S.iii.151f.,13,1
172661,en,21,gadrabha,gadrabha,Gadrabha,Gadrabha：Doorkeeper of Alavaka，the Yakkha．<br><br>He warned the Buddha of the Yakkha’s evil nature and requested him to go away，but，on finding the Buddha determined to stay，he informed the Yakkha of the Buddha’s arrival．<br><br>SNA.i.220； AA i.211.,8,1
172670,en,21,gadrabhakula,gadrabhakula,Gadrabhakula,Gadrabhakula：Mentioned as one of the families in which horses are   born．Valāhaka horses are not born in this family．MA.i.248.,12,1
172673,en,21,gadrabhapanha,gadrabhapañha,Gadrabhapañha,Gadrabhapañha：One of the problems set by King Vedeha to Mahosadha，in order to test him，at the instigation of the king’s ministers．The king sent word to Mahosadha that while he was on his way to see him his horse had broken its leg； would Mahosadha therefore，send him a more excellent horse? Mahosadha，understanding the significance of the message，went to the palace，sending his father on before him．When Mahosadha entered he found his father seated，but，as had been prearranged，he obliged his father to get up and offer him his seat．On this there was a great uproar，all saying that he had slighted his father．But Mahosadha convinced the king that he was a more excellent man than his father，giving proof of this by producing before the king an ass which he had brought with him，and making the king acknowledge that a colt born of the ass through a Sindh mare would be far more valuable than the colt’s sire （J.vi.342f）.<br><br>The story is also given as a separate Jātaka （No.111）．J.i.424.,13,1
172750,en,21,gagga,gagga,Gagga,Gagga：1．Gagga.-A monk．He became insane，and in this condition did many things unworthy of a monk．When his colleagues blamed him，the Buddha interceded on his behalf and suggested that he be given absolution for his offences，in view of his insanity．The monks acted according to the Buddha’s advice．Vin.i.123； ii.80f.<br><br> <br><br>2．Gagga.-A brahmin，father of Angulimāla （M.ii.102）．Gagga，whose wife was Mantānī，was chaplain to the king of Kosala （MA.ii.743）．Gagga may have been a gotta-name．Thus when，after his ordination，Angulimāla is introduced to Pasenadi，the latter addresses him as Gagga Mantāniputta．M.ii.102.<br><br> <br><br>3．Gagga.-A brahmin，father of the Bodhisatta in the Gagga Jātaka （q.v.）.,5,1
172753,en,21,gagga jataka,gagga jātaka,Gagga Jātaka,Gagga Jātaka：The Bodhisatta was once a trader’s son in Kāsi．One day during their travels father and son were obliged to take lodging in a hall haunted by a yakkha．In the case of persons occupying this hall，if one of them should happen to sneeze and the other failed，thereupon，to wish him long life，the yakkha was allowed to eat them．This boon had been granted him in return for twelve years’ services to Vessavana．The two travellers from Kāsi took up their abode in the hall for one night，during which the father sneezed．The son，knowing nothing of his danger，said nothing，but on seeing the yakkha preparing to eat him，he guessed the reason and hastened to wish his father long life．The father acted likewise，and the yakkha was foiled in his attempt on their lives．The Bodhisatta，having heard the yakkha’s story，established him in the five precepts．The story became known，and the Bodhisatta was given the post of general，while the yakkha was made tax-gatherer．In the story the Bodhisatta addresses his father as Gagga.<br><br>Once，when the Buddha was preaching，he sneezed，and all around him shouted ”Long Life，” thus interrupting his sermon．The Buddha told them that the custom was superstitious，and forbade them to follow it．On their obeying him，the common people blamed them for their lack of good manners．The Buddha，thereupon，withdrew the injunction and related this story to account for the origin of the custom．（J.ii.15f.； the introductory story is found in Vin.ii.140）.<br><br>Gagga is identified with Mahā Kassapa．J.ii.17.,12,1
172759,en,21,gaggaligama,gaggaligāma,Gaggaligāma,Gaggaligāma：A village built by Mahosadha on the further side of   the Ganges； there he stationed his elephants，horses，cattle，etc.，while he   bad the great tunnel constructed （J.vi.431）.,11,1
172771,en,21,gaggara,gaggarā,Gaggarā,Gaggarā：<i>1．Gaggarā.</i>-A lotus-pond at Campā．<br><br>The Buddha is several times mentioned as staying on the banks of the pond．On one such occasion Pessa and Kandaraka visited him，and he preached to them the Kandaraka Sutta （M.i.339）．<br><br>Among others who visited him there are mentioned Bāhuna （A.v.151），Vajjiyamāhita （A.v.189），and Kassapagotta （Vin.i.312）．On one occasion，when the Buddha was staying there，Sāriputta approached him with a large number of the inhabitants of Campà and asked him questions concerning the efficacy of giving alms （A.iv.59ff）.<br><br>On another such occasion Sāriputta assembled the monks and preached to them the Dasuttara Sutta （D.iii.272ff）．It was on the banks of the Gaggarā that the Buddha preached theKarandava Sutta on the necessity of getting rid of evil-minded members of the Sangha lest they should corrupt the whole Order （A.iv.168f），and the pond-bank was also the scene of the preaching of the well-known Sonadanda Sutta （D.i.111f）．Once，when the Buddha was at this spot with a large number of monks and lay-followers，Vangīsa came up to him and praised him in a song，pointing out how the Buddha outshone them all （S.i.195； Thag.v.1252； ThagA.ii.210）.<br><br>The pond was called Gaggarā because it owed its origin to a queen of that name．On its bank was a Campaka-grove where the Buddha stayed during his visits （MA.ii.565； DA.i.279f）．Nearby was a monastery of titthiyas．（See A.v.189）．The pond，together with that at Jetavana，is given as an example of a very beautiful lotus pond （E g.，AA.i.264）．Monks found it a convenient spot for meditation （SNA.i.17）.<br><br><i>2．Gaggarā.</i>-The queen for whom the lotus pond Gaggarā （above） was made.<br><br><i>Gaggarā Sutta.</i>-Records the incident ofVangīsa singing the praises of the Buddha on the banks of the Gaggarā pond （S.i.195； cf．Thag.v.1252）.,7,1
172785,en,21,gaggaravaliya-angana,gaggaravāliya-angana,Gaggaravāliya-angana,Gaggaravāliya-angana：A locality in Ceylon．The Elder  Pītamalla resided there with thirty other   monks．DA.iii.749； the reading in the P.T.S．edition （gāravakaranāya） is   wrong.,20,1
173180,en,21,gahapati jataka,gahapati jātaka,Gahapati Jātaka,Gahapati Jātaka：Once，in Kāsi，the Bodhisatta’s wife carried on an intrigue with the village headman．The husband，determined to catch them，pretended to leave the village，but returned as soon as the headman entered the house．The wife，seeing her husband，climbed into the granary，and professed that the headman was there to demand the price of meat which he had supplied to them during a famine，and that as there was no money he insisted on being given the value in grain，which，she said，she was determined to refuse to do．But the Bodhisatta saw through the ruse，thrashed the headman and then his wife.<br><br>The Buddha related the story to a backsliding monk to demonstrate to him how women were always sinful （J.ii.134f）.,15,1
173181,en,21,gahapati vagga,gahapati vagga,Gahapati Vagga,Gahapati Vagga：1．Gahapati Vagga.-The sixth section of the Majjhima Nikāya．M.i.339-413.<br><br>2．Gahapati Vagga.-The third section of the Atthaka Nipāta of the Anguttara Nikāya．It contains ten suttas，including the Buddha’s praises of Ugga of Vesāli，Ugga of Hatthigāma，and Hatthaka ālavaka．A.iv.208-35.<br><br>3．Gahapati Vagga.-The fifth chapter of the Nidāna Samyutta．S.ii.68-80.<br><br>4．Gahapati Vagga.-The thirteenth chapter of the Salāyatana Samyutta．It contains conversations between various eminent householders on the one side，and the Buddha and the monks on the other．S.iv.109-24.,14,1
174033,en,21,gahvaratira,gahvaratīra,Gahvaratīra,Gahvaratīra：The name of the place where the Thera Gahvaratīriya   lived （ThagA.i.91f）.,11,1
174036,en,21,gahvaratiriya,gahvaratīriya,Gahvaratīriya,Gahvaratīriya：He was a brahmin of Sāvatthi，named Aggidatta．Having seen Yamakapātihāriya，he entered the Order and lived in a spot called Gahvaratīra - hence his name - and there in due course became an arahant．On his return to Sāvatthi，his relations held a great almsgiving in his honour and requested him to live near them．But be refused this request and returned to the forest.<br><br>He was a hunter in the time of Sikhī Buddha，and was delighted by the sound of the Buddha’s voice as he preached （Thag.v.31； ThagA.i.91）.<br><br>He is probably identical with Ghosasaññaka of the Apadāna （Ap.ii.451），but the same verses are also attributed to Dhammika．ThagA.i.398.,13,1
174051,en,21,gajabahu,gajabāhu,Gajabāhu,Gajabāhu：King of Ceylon （1137-1153）．He was the son of Vikkamabāhu II．and succeeded his father to the throne （Cv.lx.88，according to the Dimbulāgala Inscription，his mother was Sundarī）．Thus he was the grandson of Vijayabāhu I and of Tilokasundarī，and came，therefore，of Kālinga stock．When he saw the increasing power of the Prince Parakkamabāhu （afterwards Parakkamabāhu I.），Gajabāhu sent for him with many marks of favour and welcomed him at his court．In order to win the king’s confidence Parakkama gave his sister Bhaddavati to be his queen，but when he saw that Gajabāhu was becoming suspicious of his power he left Pulatthipura and made preparations to wage war against him．In the campaign that followed，Gajabāhu suffered many reverses and，in the end，fell into the hands of Parakkama’s forces．With great difficulty Parakkama saved him from death，but in the meantime Mānābharana managed to get Gajabāhu into his power and cast him into a dungeon．From there he was rescued by Parakkamabāhu and fled to Kotthasāra．Meanwhile，Parakkamabāhu had consolidated his power，and his officers captured Pulatthipura．Gajabāhu，being able to see no other help，implored the monks of Pulatthipura to intercede on his behalf，and，at their request，Parakkamabāhu left to Gajabāhu the enjoyment of his possessions．（This is rather odd，especially in view of the fact that he invited heretical nobles to come to Ceylon，Cv.lxx.53）．Gajabāhu took up his abode at Gangātalāka and spent his last days there in comparative peace．As he had no heir and no brothers，he bequeathed his kingdom to Parakkamabāhu，and engraved his will on a stone tablet at Mandalagiri Vihāra．He was cremated at Kotthasāra．（Details of Gajabāhu’s reign and his fights with Parakkamabāhu are contained in the Cūlavamsa，particularly in chapters 63，66，67，70，71）．See also Gajabāhukagāmani.,8,1
174053,en,21,gajabhuja,gajabhuja,Gajabhuja,Gajabhuja：1．Gajabhuja.-An officer of Mānābharana （2）．He was defeated by Māyāgeha at Samīrakkha （Cv.lxxii.10）.<br><br> <br><br>2．Gajabhuja.-A chieftain of Gova．He was slain by Konappu，afterwards Vimaladhammasūriya （Cv.xciv.2）.<br><br> <br><br>3．Gajabhuja.-See Gajabāhu.,9,1
174072,en,21,gajakumbha jataka,gajakumbha jātaka,Gajakumbha Jātaka,Gajakumbha Jātaka：The Bodhisatta was once a minister of the king of Benares．Noticing that the king was slothful，the Bodhisatta took a tortoise as an object lesson，showing him how the indolent came to misery.<br><br>The story was related in reference to a monk who was slothful regarding his duties．J.iii.139f.,17,1
174073,en,21,gajakumbhakapasana,gajakumbhakapāsāna,Gajakumbhakapāsāna,Gajakumbhakapāsāna：A locality in Ceylon，through which passed the   Sīmā marked out by Devānampiyatissa for the Mahā Vihāra．Mhv.，p.332，v.12；   Dpv.xiv.35； Mbv.135.,18,1
174127,en,21,gajjabahukagamani,gajjabāhukagāmani,Gajjabāhukagāmani,Gajjabāhukagāmani：Also called Gajabāhu； king of Ceylon （174-96 A.C.）； son of Vankanāsika-Tissa．He founded the Mātu Vihāra in honour of his mother，made additions to the Abhayagiri Cetiya，constructed the Gamanitissa tank，and built the Rāmuka Vihāra and the Mahejāsana-sālā （Mhv.xxxv.115ff； Dpv.xxii.13，28，29）.<br><br> <br><br>In later chronicles be is credited with having invaded the Cola kingdom to avenge a raid made on Ceylon and with having introduced the cult of the goddess Pattini into Ceylon．See Codrington，Short History of Ceylon，pp.23f.,17,1
174130,en,21,gajjagiri,gajjagiri,Gajjagiri,Gajjagiri：A mountain in Aparantaka．Sās.35.,9,1
174286,en,21,galambatittha,galambatittha,Galambatittha,Galambatittha：A village in Ceylon，which contained a vihāra and a thūpa．King Vasabha repaired the thūpa，built an uposatha-house，and endowed land for the maintenance of lamps in the house （Mhv.xxxv.85）．The village is probably identical with that mentioned elsewhere as Galamba-titthagāma （Cv.lxxv.7）．In that case，it was in Rohana and was the scene of a battle in the campaign of Parakkamabāhu I.<br><br>The Commentaries （E.g.，SNA.i.57； VibhA.353） contain references to a group of fifty monks dwelling in Galambatittha Vihāra，who took a vow never to address each other until they attained arahantship.<br><br>See s.v．Kalambatittha.,13,1
174384,en,21,galhaganga,gālhagangā,Gālhagangā,Gālhagangā：A river in South Ceylon which was once decreed to be   the boundary of Rohana．It is generally identified with Mahāvālukagangā． Cv.xlviii.132； Cv．Trs.i.122，n.4.,10,1
174454,en,21,gallakapitha,gallakapītha,Gallakapītha,Gallakapītha：A village in Ceylon．Five hundred youths from the   village were ordained by Mahinda，soon after his arrival in Ceylon． Mhv.xvii.59.,12,1
174471,en,21,galurajju,gālurajju,Gālurajju,Gālurajju：A river in South Ceylon．Cv.lxxv.34； see also Cv． Trs.147，n.1.,9,1
174623,en,21,gamakasetthi,gāmakasetthi,Gāmakasetthi,Gāmakasetthi：The name，of the treasurer whose daughter was married   by Ghosakasetthi．AA.i.230； the DhA．account   does not mention the man&#39；s name.,12,1
174961,en,21,gamani,gāmani,Gāmani,Gāmani：The Bodhisatta was once born as ādāsamukha，son of Janasandha，king ofBenares．ādāsamukha became king at the age of seven，having successfully solved the problems set him by his courtiers．<br><br>Janasandha had a servant named Gāmani-Canda who，being old，retired when ādāsamukha came to the throne．But various mishaps befell Gāmani-Canda，and he was charged on various counts by different people．As he was being brought to the king to receive punishment，he was asked by several persons to convey messages to the king，and to find out from him solutions for their troubles．<br><br>The king listened to the charges brought against Gāmani and to his explanation of them．Convinced of Gāmani’s innocence，he passed sentences which ultimately brought gain to Gāmani．The king then proceeded to solve the problems contained in the messages brought by Gāmani．He gave to Gāmani the village in which he lived，free from all taxes，and there Gāmani lived happily to the end of his days.<br><br>The story was told by the Buddha to certain monks who had been discussing his wisdom.<br><br>Gāmani-Canda is identified with Ananda．In the story he is referred to also as Gāmani，Canda-Gāmani and Canda．J.ii.297-310.,6,1
174962,en,21,gamani,gāmanī,Gāmanī,Gāmanī：<i>1．Gāmanī.</i>-A Tamil general and his stronghold，subdued by Dutthagāmanī．Mhv.xxv.13.<br><br><i>2．Gāmanī.</i>-A prince，youngest of one hundred brothers．His story is given in the Samvara Jātaka．J.iv.130ff； see also J.i.136f.<br><br><i>3．Gāmanī.</i>-One of the six brothers of Bhaddakaccānā； he remained behind when the others left for Ceylon．MT.275.<br><br><i>4．Gāmanī.</i>-See also Dīgha-gāmanī，Duttha-gāmanī and Amanda-gāmani.,6,1
174964,en,21,gamani-samyutta,gāmani-samyutta,Gāmani-Samyutta,Gāmani-Samyutta：The fifty-second Samyutta of the Samyutta Nikāya． It contains accounts of sermons preached by the Buddha to various headmen   （gāmanī） （S.iv.305-59）.,15,1
174987,en,21,gamanitissa,gāmanitissa,Gāmanitissa,Gāmanitissa：A tank made by King Gajabāhu and given for the   maintenance of the Abhayagiri-vihāra．Mhv.xxxv.120.,11,1
174988,en,21,gamanivapi,gāmanivāpi,Gāmanivāpi,Gāmanivāpi：A tank near Anurādhapura．Near it was a hermitage built   by Pandukābhaya．Mhv.x.96； see Mhv.Trs.，p.75，n.1.,10,1
175018,en,21,gamanta,gāmantā,Gāmantā,Gāmantā：See Mahā Sīva （2），also   Vāmatna ??.,7,1
175030,en,21,gamantapabbharavasi maha siva,gāmantapabbhāravāsī mahā sīva,Gāmantapabbhāravāsī Mahā Sīva,Gāmantapabbhāravāsī Mahā Sīva：See   Mahā Sīva.,29,1
175383,en,21,gambhira-satta,gambhīra-satta,Gambhīra-Satta,Gambhīra-Satta：Four conditions - following after the good，hearing   the Dhamma，paying systematic attention thereto，and living in accordance with   its precepts - which，if cultivated，lead to profound insight．S.v.412.,14,1
175396,en,21,gambhiracari,gambhīracāri,Gambhīracāri,Gambhīracāri：The name of one of the two otters in the   Dabbha-puppha Jātaka （q.v.）．J.iii.333.,12,1
175435,en,21,gambhiranadi,gambhīranadī,Gambhīranadī,Gambhīranadī：A river，one yojana north of Anurādhapura； the bricks   for the Mahā Thūpa and for the Thupas of the three former Buddhas were   prepared on its banks （Mhv.xxviii.7； MT.508）．On its bank was Upatissagāma． Mhv.vii.44.,12,1
175547,en,21,gamendavalamaha,gāmendavālamahā,Gāmendavālamahā,Gāmendavālamahā：A monastery in Rohana．It was the residence of Cūlapindapātikatissa and of Milakkhatissa （AA.i.21）.<br><br> <br><br>It was evidently within easy reach of Cittalapabbata and Kājaragāma （AA.i.22）．<br><br> <br><br>Once Maliyadeva Thera recited the Cha Chakka Sutta at this vihāra，and at the end of the recital sixty monks became arahants．MA.ii.1024.,15,1
175649,en,21,gamika,gamika,Gamika,Gamika：Father of the nun Mahātissā．Dpv.xviii.39.,6,1
175778,en,21,gamitthavali vihara,gamitthavāli vihāra,Gamitthavāli Vihāra,Gamitthavāli Vihāra：A monastery in Rohana，founded by   Kākavanna-Tissa．Mhv.xxii.23.,19,1
175982,en,21,ganadevaputta,ganadevaputtā,Ganadevaputtā,Ganadevaputtā：Buddhaghosa mentions （MA.ii.737） the palaces of the Ganadeva-puttas （Ganadevaputtānañ ca vimānāni） among those seen by King Nemi as he was being conducted by Mātali through the deva-worlds．I cannot trace the name in the Nimi Jātaka．The word may be used as a collective noun.,13,1
176012,en,21,ganaka,ganaka,Ganaka,Ganaka：The one hundred and seventh sutta of the Majjhima Nikāya； preached to Ganaka-Moggallāna．Moggallāna says that the brahmanical training is a thoroughly graduated system （anupub-basikkhā anupubbakiriyā）．Can the Buddha say the same of his teaching? The Buddha says he can and proceeds to explain．It is true that not all the Buddha’s disciples attain to the goal，but the fault is theirs； the Buddha accepts no responsibility，he only indicates the way．M.iii.1ff.,6,1
176013,en,21,ganaka,ganaka,Ganaka,Ganaka：A brahmin teacher of Sāvatthi．He visited the Buddha at the Pubbārāma，and the Buddha preached to him the Ganaka-Moggallāna Sutta，after which，it is said，he became the Buddha’s follower （M.iii.1ff）．His name and his teaching seem to indicate that he was a mathematician.,6,1
176024,en,21,ganakaputta-tissa thera,ganakaputta-tissa thera,Ganakaputta-Tissa Thera,Ganakaputta-Tissa Thera：Probably a Commentator．Buddhaghosa quotes   him in the Anguttara Commentary （AA.i.439） as explaining the term   tisa-hassīmahāsahassī differently from the commonly accepted interpretation.,23,1
176080,en,21,ganananda-parivena,ganānanda-parivena,Ganānanda-Parivena,Ganānanda-Parivena：A monastery at Rājagāma in Ceylon，the   residence of the Elder Maittreya Mahā Thera．P.L.C.248.,18,1
176229,en,21,ganapeta-vatthu,ganapeta-vatthu,Ganapeta-Vatthu,Ganapeta-Vatthu：The story of a large number of people of Sāvatthi   who，because of their misdeeds，had been born as petas．Pv.iv.10； PvA.269f.,15,1
176311,en,21,ganatissa,ganatissa,Ganatissa,Ganatissa：Son of Panduvāsudeva （Mbv.112）．According to the   Rājāvaliya，he reigned as king for forty years．See also Cv．Trs.ii.Introd． p.ix.,9,1
176372,en,21,ganda,ganda,Ganda,Ganda：Gardener of Pasenadi，king of Kusala．<br><br>It was he who offered to the Buddha the mango，the seed of which produced theGandamba （J.iv.264）．<br><br>The Apadāna Commentary （i.97） calls the gardener Gandabba，and the Divyāvadana （p.157） calls him Gandaka.,5,1
176373,en,21,ganda-sutta,ganda-sutta,Ganda-Sutta,Ganda-Sutta：The body is like a festering sore （ganda），full of   pus，with nine openings，constantly exuding matter．A.iv.386f.,11,1
176402,en,21,gandaladoni,gandāladoni,Gandāladoni,Gandāladoni：A monastery in Ceylon，near the modern Kandy．The   stucco work of the vihāra was carried out by Parakkamabāhu VI．Cv.xci.30.,11,1
176409,en,21,gandamba,gandamba,Gandamba,Gandamba：The mango-tree，at the gate of Sāvatthi，under which the Buddha performed the Yamaka-pātihāriya．The king’s gardener，Ganda，while on his way to the palace to give the king a ripe mango-fruit from the palace gardens，saw the Buddha going on his alms-rounds and offered him the mango．The Buddha ate it immediately，and gave the seed to Ananda to be planted by the gardener at the city-gate．A tree of one hundred cubits sprouted forth at once，covered with fruit and flowers．At the foot of this tree Vissakamma，by the order ofSakka，built a pavilion of the seven kinds of precious things．J.iv.264f； J.i.88； DhA.iii.206ff； Mil.349.,8,1
176439,en,21,gandatindu jataka,gandatindu jātaka,Gandatindu Jātaka,Gandatindu Jātaka：Pañcāla，king of Kampilla，is a wicked monarch，and his subjects，harassed by his officers，suffer great oppression．The Bodhisatta，born as the divinity of a gandatindu-tree，becoming aware of this，appears in the king’s bedchamber and urges him to give up his evil ways and find out for himself the condition of his subjects．The king，taking this advice，travels about in disguise with his chaplain．Everywhere he finds men，women and even the beasts cursing his very name．He returns to the capital and devotes himself to good works （J.v.98ff）.<br><br>The introductory story is given in theRājovāda Jātaka.,17,1
176453,en,21,gandha,gandha,Gandha,Gandha：<i>1．Gandha.</i>-The name of a family of elephants； each elephant has the strength of one million men．VibhA.397； AA.ii.822； UdA.403，etc．<br><br><i>2．Gandha.</i>-A setthi of Benares．On realising that his ancestors had died leaving immense wealth，which they had failed to enjoy，he started to spend large sums of money on luxuries，and one full-moon day he decorated the city and invited the people to watch him taking a meal．Among the assembled multitude was a villager，who felt that he would die unless he could obtain a morsel of Gandha’s rice．When this was told to Gandha he suggested that the man should work for him for three years，taking in payment a bowl of his rice．The villager agreed and henceforth became known as Bhattabhatika．At the end of the three years Gandha kept his promise and gave orders that Bhattabhatika should enjoy all his master’s own splendours for one day，and asked all the members of his household，except his wife Cintāmanī，to wait on him．When Bhattabhatika sat down to eat，a Pacceka Buddha appeared before him； Bhattabhatika gave his food to the Pacceka Buddha who，in sight of all those that had gathered to watch Bhattabhatika’s splendour，went through the air to Gandhamādana．When Gandha heard of what bad happened，he gave one-half of all his possessions to Bhattabhatika in return for a share of the merit he had gained．DhA.iii.87ff.<br><br><i>1．Gandha Sutta.</i>-See Isayo Sutta.<br><br><i>2．Gandha Sutta</i>.-The scents of the world spread only along with the wind and not against it； the fragrance of a good man’s virtue travels everywhere．A.i.225； cp．J.iii.291； Mil.333.,6,1
176471,en,21,gandhabba,gandhabba,Gandhabba,Gandhabba：An attendant of King Eleyya and a follower of  Uddaka Rāmaputta．A.ii.180.,9,1
176478,en,21,gandhabba,gandhabbā,Gandhabbā,Gandhabbā：A class of semi-divine beings who inhabit theCātumma-hārājika-realm and are the lowest among the devas （D.ii.212）．They are generally classed together with theAsuras and the Nāgas （E.g.，A.iv.200，204，207）．Beings are born among them as a result of having practised the lowest form of sīla （D.ii.212，271）.<br><br>It is a disgrace for a monk to be born in the Gandhabba-world （D.ii.221，251，273f）．The Gandhabbas are regarded as the heavenly musicians，andPañcasikha，Suriyavaccasā and her father Timbarū are among their number （D.ii.264）．<br><br>They wait on such devas as Sakka，and the males among them form the masculine counterpart of the accharā，the nymphs．Their king is Dhatarattha，ruler of the eastern quarter （D.ii.257）．Other chieftains are also mentioned （D.ii.258）：Panāda，Opamañña，Sakka’s charioteer Mātalī，Cittasena，Nala andJanesabha．<br><br>The Gandhabbas are sometimes described as vihangamā （going through the air） （A.ii.39； AA.ii.506）．In the ātānātiya Sutta （D.iii.203，204） the Gandhabbas are mentioned among those likely to trouble monks and nuns in their meditations in solitude．The Buddha says that beings are born among the Gandhabakāyikā devā because they wish to be so； they are described as dwelling in the fragrance of root-wood，of bark and sap，and in that of flowers and scents （S.iii.250f）.<br><br>It is often stated that the Gandhabbas preside over conception； this is due to an erroneous translation of the word gandhabba in passages （E.g.，M.i.157，265f） dealing with the circumstances necessary for conception （mātāpitaro ca sannipatitā honti，mātā ca utunī hoti，gandhabbo ca paccupatthito hoti）．<br><br>The Commentaries （E.g.，MA.i.481f ） explain that here gandhabba means tatrūpakasatta - tasmim okāse nibbattanako satto - meaning a being fit and ready to be born to the parents concerned．The Tīkā says that the word stands for gantabba．<br><br>See also Gandhabbarājā.,9,1
176505,en,21,gandhabbadvara,gandhabbadvāra,Gandhabbadvāra,Gandhabbadvāra：One of the gates of Pulatthipura．Cv.lxxiii.163.,14,1
176522,en,21,gandhabbakaya samyutta,gandhabbakāya samyutta,Gandhabbakāya Samyutta,Gandhabbakāya Samyutta：The thirty-first chapter of the Samyutta   Nikāya．S.iii.249-53.,22,1
176527,en,21,gandhabbakayika,gandhabbakāyikā,Gandhabbakāyikā,Gandhabbakāyikā：See Gandhabbā.,15,1
176572,en,21,gandhabharana,gandhābhārana,Gandhābhārana,Gandhābhārana：See Gandābharana.,13,1
176573,en,21,gandhabhava,gandhabhava,Gandhabhava,Gandhabhava：See Bhadragaka.,11,1
176631,en,21,gandhagata,gandhagata,Gandhagata,Gandhagata：See Bhadragaka.,10,1
176705,en,21,gandhakuti,gandhakuti,Gandhakuti,Gandhakuti：The name given to the special apartment occupied by the Buddha at the Jetavana monastery （J.i.92）．The building，of which the Gandhakuti formed a part，was evidently called the Gandhakuti-parivena，and there the Buddha would assemble the monks and address them （E.g.，J.i.501； iii.67）．The site，on which stands the bed of the Buddha in the Gandhakuti，is the same for every Buddha，and is one of the unalterable sites – avijahitatthānāni （BuA.247）.<br><br>The name Gandhakuti seems to have been used later in reference also to other residences of the Buddha．Thus，we are told （AA.i.226； see C.S.B.，Pl.5B） that Visākhā built a Gandhakuti for the Buddha in the Pubbārāma with the money she obtained by the sale of her Mahālatāpasādhana．For further details see Buddha.,10,1
176754,en,21,gandhamadana,gandhamādana,Gandhamādana,Gandhamādana：A mountain range beyond the seven ranges of  <br><br>  Cullakāla  Mahākāla  Nāgapalivethana  Candagabbha  Suriyagabbha  Suvannapassa  HimavāIt is one of the five mountain ranges that encircleAnotatta．It is crowned with a tableland，is green in colour （muggavanna），and covered with various medicinal plants．It shines from afar ”like a glowing fire on a new-moon night.”  <br><br>In the range is an inclined slope （pabbhāra） named Nandamūlaka containing three caves，Suvanna-，Mani- and Rajata-guhā，which are the abodes of Pacceka Buddhas．<br><br>At the entrance to Maniguhā is a tree named Mañjūsaka，one league in height and in girth； on this tree bloom all the flowers that grow both on land and in water，and especially do they bloom on the occasions of the Pacceka Buddhas’ visits； round the tree is the Sabbara-tanamāla．<br><br>There the Sammajjanakavāta sweeps the ground，the Samakaranavāta levels the sand，and the Siñcanakavāta sprinkles water from Anotatta．<br><br>The Sugandhakaranavāta brings all the perfumes of Himavā，the Ocinakavāta plucks flowers，and the Santharanakavāta spreads them．<br><br>In the māla seats are always ready for the Pacceka Buddhas，who on fast days and on their own birthdays assemble there．When a new Pacceka Buddha arises in the world，he goes first to Gandha-mādana and other Pacceka Buddhas，who may be in the world，assemble there to greet him，and they all sit rapt in samādhi．Then the senior among them asks the new-comer to describe how he came to be a Pacceka Buddha （SNA.i.52，66f； ii.437； AA.ii.759； UdA.300，etc.； MA.ii.585）．<br><br>The Pacceka Buddhas who live on Gandhamādana will often enter into samādhi for seven days，and at the end of that period seek alms from someone on whom they wish to bestow a special favour，that he may thereby obtain merit （E.g.，DhA.iii.368f； iv.121，199f； J.iv.16）．These Buddhas will sometimes leave the mountain，and，having admonished those whom they wish to help，return again （E.g.，J.iii.453）．<br><br>Besides Pacceka Buddhas，others are also mentioned as having resided in Gandhamādana - e.g.，Nārada （J.iv.393），Nalinikā （J.v.186），Bahusodarī （J.vi.83）； also the deva king Nāgadatta （ThagA.i.138），and Vessantara，with his family，after he renounced his kingdom （J.vi.528f.）．It is also said that Kinnaras （J.iv.438） and Nāgas （Rockhill，169） lived on the slopes of Gandhamādana．It was among the places visited by Khadira-vaniya Revata （AA.i.139）.<br><br>It is not explicitly mentioned that all Pacceka Buddhas die in Gandhamādana，but the inference seems to be such．Thus，once，five hundred Pacceka Buddhas led by Mahāpaduma died there，and their bodies were cremated （ThagA.ii.141）.<br><br>The Jātaka Commentary （vi.79） explains Gandhamādana as gandhena mada-karo pabbato.<br><br>The fragrant tree Bhujaka grows only in heaven and in Gandhamādana （VvA.162）.<br><br>It is said that the Buddha Metteya will retire for a while to Gandhamādanā，after spending his first rainy season （Anāgatavamsa v.81）.,12,1
176789,en,21,gandhamaliya thera,gandhamāliya thera,Gandhamāliya Thera,Gandhamāliya Thera：An arahant．Ninety-four kappas ago he offered   to the Buddha Siddhattha a gandha-thūpa covered with sumana-flowers．Forty   kappas ago he became king，sixteen times，under the name of Devagandha． Ap.i.135.,18,1
176802,en,21,gandhamutthiya thera,gandhamutthiya thera,Gandhamutthiya Thera,Gandhamutthiya Thera：An arahant．One hundred thousand kappas ago   he gave a handful of perfume for the construction of a （Buddha&#39；s） funeral   pyre．Ap.i.292； cp．Gandhapūjaka.,20,1
176869,en,21,gandhapujaka thera,gandhapūjaka thera,Gandhapūjaka Thera,Gandhapūjaka Thera：An arahant．In the past he put a handful of   perfume on the funeral pyre of the Buddha （Padumuttara） （Ap.ii.406）．He is   probably identical with Hārita．ThagA.i.376.,18,1
176884,en,21,gandhara,gandhāra,Gandhāra,Gandhāra：A charm whereby one could become invisible and multiform，pass through all obstacles，through earth and water，and touch the sun and moon （D.i.213）．Elsewhere （J.iv.498） the charm is mentioned as being only useful for the purpose of making oneself invisible.<br><br>The Theragāthā Commentary （I.51f） distinguishes a Lesser and a Greater．Pilinda-vaccha knew the former and thought that the Buddha would teach him the other．The charm enabled him to travel through the air and read the thoughts of others.<br><br> <br><br>Buddhaghosa （DA ii.389） explains that the charm was so called，either because it was invented by a sage named Gandhāra，or because it originated in Gandhāra.,8,1
176885,en,21,gandhara,gandhāra,Gandhāra,Gandhāra：<i>1．Gandhāra.</i>-A Pacceka Buddha mentioned in a nominal list．M.iii.69； ApA.i.106.<br><br><i>2．Gandhāra.</i>-One of the sixteen Mahājanapadas （countries） （A.i.213； iv.252，etc.； in the Niddesa and Mahāvastu lists Gandhāra is omitted and others substituted）．Its capital wasTakkasilā，famous for its university； its king in the time of the Buddha was Pukkusāti．There was friendly intercourse between him and Bimbisāra of Magadha．Merchants and visitors from one country to another were lodged and fed at the expense of the country’s king，and no tariffs were levied on their merchandise．There was constant exchange of goods and valuables，and on one occasion Bimbisāra，wishing to send his friend a gift of particular value，dispatched to him a letter containing news of the appearance in the world of the Buddha，the Dhamma and the Sangha．When Pukkusāti read the letter he decided to become a follower of the Buddha，and ordained himself as a monk； then，leaving his kingdom，he travelled all the way to Sāvatthi to see the Buddha （MA.ii.979ff）．This conversion of Gandhāra’s’ king，however，does not seem to have had the effect of converting the rest of its people to the Buddha’s faith．The memory of Pukkusāti was evidently soon forgotten，for we find Moggaliputta Tissa，at the conclusion of the Third Council，sending the Thera Majjhantika to convert Gandhāra （Mhv.xii.3ff）.<br><br>According to Buddhaghosa’s account，Pukkusāti’s kingdom was over one hundred leagues in extent （MA.ii.988），and the distance from Takkasilā to Sāvatthi was one hundred and ninety-two leagues （MA.ii.987； from Benares it was one hundred and twenty leagues，vīsamyo-janasata； J.i.395； ii.47）．There was evidently a well-known caravan route linking the two countries，although Gandhāra was regarded as a paccantima janapada．（MA.ii.982； there was also constant trade between Gandhāra and Videha，J.iii.365ff．It would appear from the Mahā Niddesa i.154 that Takkasilā was a regular centre of trade）.<br><br>At the time of Majjhantika’s visit，the people of Gandhāra were being harassed by the Nāga-king Aravāla，and the chronicles contain details of his conversion by the monk．The Nāga-king，together with his retinue，the yakkha Pandaka and his wife Hāritā，became devout followers of the Buddha．Majjhantika preached theāsīvisūpama Sutta，and many thousands joined the Order．（Mhv.xii.9ff； Smp.i.64f； Dpv.viii.4）.<br><br>Gandhāra appears to have included Kasmīra，the two countries being always mentioned together as Kasmīra-Gandhāra．They occupied the sites of the modern districts of Peshawar and Rawalpindi in the northern Punjab （PHAI．p.93）．In the time of Asoka the country formed part of his empire，and is mentioned as such in Rock Edict V．Before that it was subject to the Achaemenid kings．Gandhāra was always famous for its red woollen shawls （kambala） （SNA.ii.487； J.vi.501）.<br><br>Another king of Takkasilā besides Pukkusāti is mentioned - namely，Naggaji，who was a contemporary of Nimi，king of Videha．（J.iii.377； cf．Ait．Brāhmana vii.34； Sat．Brāhmana viii.1，4，10； see also Gandhārarājā）.<br><br>One of the eye teeth of the Buddha was deposited in Gandhāra （Bu.xxviii.6； D.ii.167）.,8,1
176886,en,21,gandhara,gandhāra,Gandhāra,Gandhāra：A mountain in Himavā． J.vi.579.,8,1
176891,en,21,gandhara jataka,gandhāra jātaka,Gandhāra Jātaka,Gandhāra Jātaka：The Bodhisatta was once king of Gandhāra，and he and the king of Videha became friends，though they never saw each other．One day the Gandhāra king saw an eclipse of the moon and，being stirred in his mind，left his kingdom and became an ascetic in Himavā.<br><br>The Videha king，hearing of this，did likewise．They met in Himavā，but failed to recognise each other until，seeing another eclipse of the moon，they exchanged reminiscences．They went out begging together，and the Videha ascetic，having once been given a large quantity of salt，stored up some of it for a saltless day．The Gandhāra ascetic，finding this out，blamed his friend for his greediness，and the latter begged his forgiveness.<br><br>The Videha ascetic is identified with Ananda．The story was told in reference to the occasion of the passing of the rule forbidding monks to store medicine for more than seven days．J.iii.363ff； the introductory story is given in Vin.i.206ff； see also Pilindavaccha； the Jātaka story is given in MA.i.534f.,15,1
176909,en,21,gandhararaja,gandhārarājā,Gandhārarājā,Gandhārarājā：The king of Gandhāra is several times mentioned by   this name； it is evidently a title and not a proper name．E.g.，J.i.191；   ii.219f.； iii.364ff； iv.98.,12,1
176934,en,21,gandharavagga,gandhāravagga,Gandhāravagga,Gandhāravagga：The second chapter of the Sutta Nipāta of the Jātaka   Commentary （J.iii.363-421）.,13,1
177015,en,21,gandhathupiya thera,gandhathūpiya thera,Gandhathūpiya Thera,Gandhathūpiya Thera：An arahant，probably identical with   Gandha-māliya （q.v.）．The same verses are attributed to both．Ap.i.267.,19,1
177036,en,21,gandhavamsa,gandhavamsa,Gandhavamsa,Gandhavamsa：A late Pali work written in Burma．<br><br>It relates，in brief，the history of the Pāli Canon and gives accounts of post-canonical Pali books written in Burma and Ceylon．<br><br>The colophon states that the work was composed by a forest-dwelling Elder named Nandapañña．At the end of each chapter the work is referred to as Cullagandhavamsa； perhaps what we have now is an abridged edition of a larger work．<br><br>The work is published in J.P.T.S.，1886，pp.55-80.,11,1
177072,en,21,gandhavilepana sutta,gandhavilepana sutta,Gandhavilepana Sutta,Gandhavilepana Sutta：Few are those who abstain from flowers，  scents，etc.； many are those who do not．S.v.471.,20,1
177126,en,21,gandhodaka,gandhodaka,Gandhodaka,Gandhodaka：An arahant．Once，when celebrations were being held in honour of the Bodhi-tree of Padumuttara Buddha，he poured fragrant water from a painted pot on to the tree．There was a thunderstorm and he was killed on the spot by lightning．Being born in heaven，he uttered stanzas in praise of the Buddha and his teaching．One hundred and twenty-eight kappas ago he became a king，named Samvasita．Ap.i.105f.,10,1
177139,en,21,gandhodakiya thera,gandhodakiya thera,Gandhodakiya Thera,Gandhodakiya Thera：An arahant．Ninety-one kappas ago he saw the   Buddha Vipassī and sprinkled perfumed water on him．Thirty-one kappas ago he   became king，under the name of Sugandha （Ap.i.157f）．He is probably identical   with ātuma Thera．ThagA.i.160f.,18,1
177186,en,21,gandimitta,gandimitta,Gandimitta,Gandimitta：See Kanhamitta.,10,1
177293,en,21,ganga,gangā,Gangā,Gangā：1．Gangā （Modern Ganges）.-One of the five great rivers （Mahānadī） that water Jambudīpa，the others being Yamunā，Aciravatī，Sarabhū，and Mahī （E.g.，Vin.ii.237； S.ii.135； v.401； A.iv.101； v.22； Mil.114 mentions ten）．<br><br> <br><br>The Commentaries （E.g.，SNA.ii.438f； AA.ii.761ff； MA.ii.586； UdA.301） give a long description of their origin．From the Anotatta lake flow four rivers：that from the south circles the lake three times under the name of Avattagangā，then as Kanhagangā flows straight for sixty leagues along the surface of a rock，comes into violent contact with a vertical rock，and is thrown upwards as a column of water three gāvutas in circumference； this column，known as Akāsagangā，flows through the air for sixty leagues，falls on to the rock Tiyaggala，excavating it to a depth of fifty leagues，thus forming a lake which is called Tiyaggalapokkharanī； then the river，under the name of Bahalagangā，flows through a chasm in the rock for sixty leagues，then，under the name of Ummaggagangā，through a tunnel for a further sixty leagues，and finally coming upon the oblique rock Vijjha，divides into five streams，forming the five rivers above mentioned．<br><br> <br><br>Among places mentioned as being on the banks of the Gangā are Benāres，Campā，Ayojjha，Kimbhilā，Ukkāvelā，Payāga，Pātaliputta，and Sankassa．The Gangā formed one of the most important means of communication and trade for the districts through which it flowed - e.g.，from Rājagaha to Vesāli．The district to the north of the river and bordering on the kingdom of Anga was called Anguttarāpa （SNA.ii.439）．The river was five hundred leagues in length （SA.ii.119）.<br><br> <br><br>The name of the Gangā appears again and again in similes and metaphors in the Pāli books：<br><br>    its sands are immeasurable （S.iv.376）；       its waters cannot be made bracken by adding to them a grain of salt   （A.i.250）；     it is full of foam，and yet its foam is empty （S.iii.140）；     it were folly to wish to hold up the course of its waters with one’s fist   （S.iv.298）；     as the river finds repose only in the ocean，so do the followers of the   Buddha find repose only in nibbāna （M.i.493）；    some things are as inevitable as that the Gangā should flow into the sea   （S.iv.179）；     there is no such thing as the Gangā apart from its sand，its water，and its   banks；     to be cast on the other side of the Gangā （pāragangāya） is great misfortune   （see，e.g.，S.i.207，SnA.i.228）．     The Gangā flows from west to east （pācīnaninnā，S.iv.191）；     during the rains it is so full of water that even a crow could drink water   from its bank （Vin.i.230）；        sometimes the banks would be flooded and the buildings on them destroyed   （SA.i.164），and people would find difficulty in crossing；     at others it was shallow and could be crossed by means of a reed bridge   （SnA.i.18）；     cattle could easily be driven from one bank to another （M.i.225）．   At various spots were ferries where boatmen plied for hire （e.g.，  J.iii.230）．   On its banks，on the higher reaches，were numerous snakes and parrots   （J.ii.145，iii.491），    and all along the banks were hermitages （e.g.，J.iii.476，v.191，etc.）．   Men always bathed in the river，and on festival days even women of very   good family came for water-sports，sometimes spending the whole day in the   river； kings also came with their retinues （e.g.，J.i.295； MA.ii.604；   DhA.iii.199）．Reference is also made to a Gangāmahīkīlā，（Smp．on Vin.i.191，and again，ii.276）．Buddhaghosa says that Mahī here refers to the earth，but Rhys Davids （VT.ii.25，n.3） thinks it refers to the river of that name.<br><br> <br><br>The junction of the Gangā and the Yamunā is frequently referred to，and is used as a simile for perfect union （e.g.，J.vi.412，415）．A tributary of the Gangā is mentioned which flows from Himavā，its name being Migasammatā （J.vi.72）．The ford at Pātaliputta，where the Buddha crossed on his way from Rājagaha to Vesāli，was called Gotamatittha （Vin.i.230）； its distance from Rājagaha was five leagues，and from Vesāli three （KhpA.162-3）．When the Buddha，after curing the plague at Vesāli，returned to Rājagaha，great festivities marked the event，and the celebration was known as the Gangārohana．The devas and the nāgas vied with each other to do honour to the Teacher，and there was a great assembly of all classes of beings，comparable to those on the occasions of the Twin Miracle and the Descent from Tusita （DhA.iii.444）．Among the nāgas who dwelt in the Gangā is mentioned Eraka （DhA.iii.231）.<br><br>The water of the Gangā was considered holy and was used for the consecration of kings，not only of India but also of Ceylon （Mhv.xi.30； MT.305）.<br><br>The people on the northern bank were rough and coarse，while those on the south were pious and generous，believers in the Buddha （DA.i.160）.<br><br>The upper reaches of the river were called Uddhagangā （J.ii.283，vi.427） or Uparigangā （J.iv.230），and the lower reaches Adhogangā （J.ii.283，329，v.3）.<br><br>See also Kosikī，Bhagīrathī，Mahāgangā，and Pāragangā.<br><br> <br><br>2．Gangā.-See Mahāvālukagangā.<br><br> <br><br>3．Gangā.-A lake，the residence of the Nāga king Dona．BuA.153.,5,1
177294,en,21,ganga-sutta,gangā-sutta,Gangā-Sutta,Gangā-Sutta：Preached to a brahmin at Veluvana．Incalculable is the   beginning of Samsāra，incalculable the aeons that have passed by，like the   sands of the Gangā．S.ii.153.,11,1
177295,en,21,ganga-tissa,gangā-tissa,Gangā-tissa,Gangā-tissa：See   Ariyagāla-tissa.,11,1
177296,en,21,ganga-vici,gangā-vīci,Gangā-Vīci,Gangā-Vīci：One of the four kinds of waves that rise in the sea． Each wave of this class rises to a height of fifty leagues．VibhA.502.,10,1
177306,en,21,gangadoni,gangādoni,Gangādoni,Gangādoni：A hill in the Manimekhala district in Ceylon．The   general Sankha founded a city there during Māgha&#39；s invasion．The hill was only   two yojanas away from Māgha&#39；s capital，but provided quite a safe retreat． Cv.lxxxi.7f.,9,1
177317,en,21,gangalatittha,gangalatittha,Gangalatittha,Gangalatittha：A ford on the Kadamba-nadī near Anurādhapura．It was   the starting-point of the boundary line which Devānampiyatissa laid down for   the Mahā Vihāra．MT.361； cf．Mbv.136.,13,1
177332,en,21,gangamala,gangamāla,Gangamāla,Gangamāla：A barber who later became a Pacceka Buddha．See  Gangamāla Jātaka.,9,1
177333,en,21,gangamala jataka,gangamāla jātaka,Gangamāla Jātaka,Gangamāla Jātaka：The Bodhisatta once took service under Suciparivāra ofBenares，in whose household everyone kept the fast on uposatha-days．The Bodhisatta，not knowing this，went to work as usual on the fast day，but，on discovering that no one else was working and the reason for their abstention，he refused to take any food，and as a result of his fasting died in the night．He was reborn as son of the king of Benares，and later became king under the name of Udaya．On meeting Addhamāsaka （q.v.），Udaya shared the kingdom with him，but one day Addhamāsaka，discovering that he harboured a desire to kill Udaya，renounced his kingdom and became an ascetic．When Udaya heard of this he uttered a stanza，referring to his own past life，but no one could understand the meaning of it．The queen，anxious to learn the meaning，told the king’s barber Gangamāla how he might win the king’s favour，and when the king offered him a boon，Gangamāla chose to have the stanza explained to him．When he learnt how Udaya had won a kingdom as a result of having kept the fast for half a day，Gangamāla renounced the world and，developing asceticism，became a Pacceka Buddha．Later he visited King Udaya and preached to him and his retinue，addressing the king by name．The queen-mother took offence at this and abused Gangamāla，but the king begged him to forgive her．Gangamāla returned to Gandhamādana，though urged by Udaya to stay in the royal park.<br><br>Ananda was Addhamāsaka，and Rāhulamātā was the queen.<br><br>The story was related by the Buddha to some lay-followers to en-courage them in their observance of the Uposatha （J.iii.444ff）．<br><br>Gangamāla is mentioned as an example of a man who realised the evils of tanhā and renounced desire．E.g.，J.iv.174.,16,1
177336,en,21,gangamati vihara,gangāmāti vihāra,Gangāmāti Vihāra,Gangāmāti Vihāra：A monastery in Ceylon，to which Jetthatissa III． gave Keheta as its maintenance village．Cv.xliv.99.,16,1
177352,en,21,gangapeyyala,gangāpeyyāla,Gangāpeyyāla,Gangāpeyyāla：In the fifth book of the Samyutta Nikāya a repetition under the name of Gangāpeyyāla occurs several times．”Just as the Gangā flows to the east，slides to the east，and tends to the east，even so，a monk who cultivates the bojjhangas （S.v.135，137），the satipatthānas （196），the indriyas （239，241），the padhānas （244），the balas 249，251），the iddhi-pādas （290），and the jhānas （307），slides and tends towards nibbāna.”,12,1
177355,en,21,gangaraji,gangarājī,Gangarājī,Gangarājī：A district to the east of Anurādhapura，where   Kanittha-tissa built the Anulatissapabbata Vihāra．Mhv.xxxvi.15.,9,1
177356,en,21,gangarama,gangārāma,Gangārāma,Gangārāma：Also called Rājamahā Vihāra，a monastery founded by   Kittisirirājasīha on the bank of the Mahāvāluka-gangā near Kandy （Cv.c.202）． There Rājādhīrājasīha erected a cetiya．Cv.ci.17.,9,1
177357,en,21,gangarohana sutta,gangārohana sutta,Gangārohana Sutta,Gangārohana Sutta：The Culavamsa （Cv.xxxvii.191） mentions a sutta by this name．<br><br>The Commentaries on the Dhammapada （DhA.iii.436ff） and the Khuddakapātha （KhpA.162ff） contain accounts of the visit paid by the Buddha to Vesāli in order to drive out from there the fears of famine and pestilence，and they describe in great detail the celebrations which took place as the Buddha returned to Rājagaha along the Ganges．This journey is called Gangārohana.<br><br>The Sutta mentioned is probably，therefore，the Ratana Sutta which the Buddha preached atVesāli.,17,1
177358,en,21,gangarohana vatthu,gangārohana vatthu,Gangārohana Vatthu,Gangārohana Vatthu：The account of the Buddha&#39；s visit to Vesāli   which he paid in order to preach the Ratana Sutta （qx.）．DhA.iii.436ff.,18,1
177363,en,21,gangasenakapabbata vihara,gangāsenakapabbata vihāra,Gangāsenakapabbata Vihāra,Gangāsenakapabbata Vihāra：A monastery in Ceylon built by Mahāsena   （Mhv.xxxvii.41）.,25,1
177364,en,21,gangasiripura,gangāsiripura,Gangāsiripura,Gangāsiripura：The Pāli name for the town of Gampola in Ceylon   （Cv.xxxxvi.18）．In it was an ancient vihāra，the Nigamaggāmapāsāda   （Cv.lxxxviii.48）．Bhuvaneka-bāhu IV．made it his capital．Cv.xc.107.,13,1
177371,en,21,gangatata,gangātata,Gangātata,Gangātata：A tank in Ceylon，built by Aggabodhi II．（Cv.xlii.67）．The country around the tank was used as a base in Parakkamabāhu’s war against Gajabāhu （Cv.lxx.286，300）．Gajabāhu lived there in comparative peace during his last days，and he also died there （Cv.lxxi.l，5）．Later，Māgha and Jayabāhu erected fortifications in Gangātata （Cv.lxxxiii.15）.<br><br>It is identified with the modern Kantalai．See Cv.Trs.i.310，n.3.,9,1
177382,en,21,gangatiriya thera,gangātīriya thera,Gangātīriya Thera,Gangātīriya Thera：An arahant．He was a householder named Datta of Sāvatthi．On discovering that he had，though unwittingly，committed incest with both his mother and sister，he was overcome with anguish and left the world．He adopted a course of austerity，dwelling in a hut of palm leaves on the bank of the Ganges，hence his name．For a whole year he kept silence； in the second year he spoke but once to a woman who，in filling his bowl，spilt the milk，wishing to discover if he were dumb．In the third year he became an arahant.<br><br>In the time of Padumuttara Buddha he was a householder，and supplied drinks to monks （Thag.v.127-8； ThagA.i.248f）.<br><br>It is said （ThagA.195f.； Thig.224f） that after Gangātiriya’s conception his mother was driven out of her house in the absence of her husband，her mother-in-law suspecting her of infidelity．The child was born in a travellers’ rest-house in Rājagaha，whither she had gone in search of her husband，and was taken away by a caravan leader who happened to see it when its mother was away bathing．Later the woman was carried away by a robber chief，by whom she had a daughter．One day，in a quarrel with her husband，she threw her daughter on the bed，wounding her on the head，and fearing her husband’s wrath she fled to Rājagaha，where she became a courtesan and later mistress of Gangātiriya，who was unaware of his relationship to her．Some time afterwards he took to wife the robber’s daughter as well．One day，while looking at the young wife’s head，the older one saw the wound，and as a result of her questions learnt the truth．Filled with dismay，both mother and daughter became nuns，and Gangātiriya left the world as mentioned above.<br><br>Gangātiriya is perhaps to be identified with Udakadāyaka of the Apadāna．（Ap.ii.437； but the verses are also ascribed to Mahāgavaccha，ThagA.i.57）.,17,1
177419,en,21,gangeyya,gangeyya,Gangeyya,Gangeyya：1．Gangeyya.-Adjective formed from Ganga （J.ii.151）．The description ”Gangeyya nāgaraja” in J.iii.362 probably means a nāga king ”dwelling in Ganga” and not ”named Gangeyya.”<br><br> <br><br>2．Gangeyya.-One of the ten families of elephants．Each elephant had the strength of one hundred men．MA.i.262； AA.ii.822； BuA.37.,8,1
177420,en,21,gangeyya jataka,gangeyya jātaka,Gangeyya Jātaka,Gangeyya Jātaka：Two fish，one from Gangā，the other from Yamunā，once met at the confluence of the rivers and disputed as to their relative beauty．They appealed to a tortoise who was there for a decision； he said they were both beautiful，but he himself was more beautiful than either.<br><br>The story was told in reference to two monks who bragged of their good looks and quarrelled about them．They appealed to an older monk，who gave the same answer as the tortoise of the story．J.ii.151f.,15,1
177839,en,21,ganthakara-parivena,ganthākara-parivena,Ganthākara-parivena,Ganthākara-parivena：A dwelling attached to the Mahāvihāra at   Anurādhapura，where Buddhaghosa stayed during his sojourn in Ceylon and where   he wrote his Commentaries （Cv.xxxvii.243）．The parivena was restored by   Kassapa V．Cv.lii.57.,19,1
177851,en,21,ganthambatittha,ganthambatittha,Ganthambatittha,Ganthambatittha：A ford in the Mahāvālukagangā．There an   uda-kakkhepasīmā was erected by Vimaladhammasūriya I （Cv.xciv.17）．The name is   the Pāli equivalent for the Sinhalese Gātambé.,15,1
178071,en,21,ganthimana,ganthimāna,Ganthimāna,Ganthimāna：A village in Ceylon，given by Parakkamabāhu IV．for the   maintenance of the temple at Devapura （Devanagara）．Cv.xc.95.,10,1
178096,en,21,ganthipupphiya thera,ganthipupphiya thera,Ganthipupphiya Thera,Ganthipupphiya Thera：An arahant．Ninety-one kappas ago he gave a   ganthi-flower to the Buddha Vipassī．Forty-one kappas ago he was a king named   Varana （Ap.i.162）．He is probably identical with Hatthārohaputta．ThagA.i.170.,20,1
178097,en,21,ganthisara,ganthisāra,Ganthisāra,Ganthisāra：A book composed by Saddhammajotipāla； it is evidently   an anthology or manual composed from important texts．Bode，op．cit.，p.18；   Gv．（p.64） calls it Gandhasāra.,10,1
178217,en,21,garahadinna,garahadinna,Garahadinna,Garahadinna：A resident of Sāvatthi and friend of Sirigutta．The latter was a follower of the Buddha，and the former of the Niganthas．Instigated by the Niganthas，Garahadinna constantly blamed his friend for his allegiance to the Buddha，until one day，in exasperation，Sirigutta invited the Niganthas to his house in order to prove that their claim to omniscience was false．To this end he had a ditch dug and filled with filth，ropes stretched longitudinally over the ditch，and the seats so arranged that the moment the Niganthas sat down they would be tipped over and flung into the ditch．The Niganthas arrived，and everything happened as Sirigutta had arranged．Garahadinna，filled with desire for revenge，hid his resentment and invited the Buddha and his disciples with the intention of humiliating them．He employed the same stratagem as his friend，except that the ditch was filled with glowing coals instead of with filth．The Buddha came，knowing all that had happened，and by an exercise of iddhi-power caused large lotus flowers to spring up from the bed of coals．Sitting thereon，he created an abundant supply of food and preached the Dhamma．Garahadinna，Sirigutta，and many others became sotāpannas （DhA.i.434f）.<br><br>On this occasion was also preached the Khadirangāra Jātaka．（But see the introductory Story of the Jātaka）.<br><br>It is said （Mil.350） that when the Buddha preached at Garahadinna’s house，eighty-four thousand beings realised the Truth.,11,1
178350,en,21,garahita jataka,garahita jātaka,Garahita Jātaka,Garahita Jātaka：Once the Bodhisatta was a monkey in the Himalayas and，having been captured by a forester，was given to the king．The king grew fond of him，and the monkey learnt the ways of men．The king set him free，and when his fellows saw him they insisted on hearing from him how men lived．He told them of men’s greed for possessions，and how in each house there were two masters，one of them beardless，with long breasts and plaited hair．The monkeys，hearing of this folly，stopped their ears and went elsewhere，saying they could not bear to live in a place where they had heard such unseemly things! That place came thereafter to be called the Garahitapitthi-pāsāna.<br><br>The story was told in reference to a discontented monk．J.ii.184.,15,1
178382,en,21,garahitapitthipasana,garahitapitthipāsāna,Garahitapitthipāsāna,Garahitapitthipāsāna：See Garahita   Jātaka.,20,1
178418,en,21,garava sutta,gārava sutta,Gārava Sutta,Gārava Sutta：As the Buddha sat under the Ajapāla Banyan tree，soon after the Enlightenment （in the fifth week，says the Commentary，S.A i.158），a thought came to him that he should have someone whom he could consider and honour as his teacher．But，seeing no one worthy of such honour and respect，he decided that the Dhamma should be his teacher．Thereupon Sahampati appeared before him and reminded him that in this decision he was acting as all Buddhas acted．S.i.138f.,12,1
178534,en,21,garitara,garītara,Garītara,Garītara：A tank in Ceylon constructed by Moggallāna II，by damming   the Kadambanadī．Cv.xli.61.,8,1
178633,en,21,garuda,garudā,Garudā,Garudā：A class of mythical birds generally mentioned in company withNāgas （E.g.，J.iv.181，202）．<br><br>They live in Simbali-groves （E.g.，J.i.202） and are usually huge in size，sometimes one hundred and fifty leagues from wing to wing （J.iii.397）．The flapping of their wings can raise a storm，known as the Garuda-wind （J.v.77）．This wind can plunge a whole city in darkness and cause houses to fall through its violence （J.iii.188）．<br><br>A Garula has strength great enough to carry off a whole banyan tree，tearing it up from its roots （J.vi.177）．The Garulas are the eternal enemies of the Nāgas （J.ii.13； iii.103） and live in places，such as the Seruma Island （J.iii.187），where Nāgas are to be found．The greatest happiness of the Nāgas is to be free from the attacks of the Garulas （J.iv.463）．A Garula’s plumage is so thick that a man - e.g.，Natakuvera （J.iii.91） - could hide in it，unnoticed by the bird．Sometimes Garulas assume human form； two Garula kings are said to have played dice with kings ofBenares and to have fallen in love with their queens，whom they took to the Garula city - one of the queens beingSussondī （J.iii.187） and the otherKākātī （J.iii.91）．In each case the queen，being found unfaithful to her Garula lover，was returned to her husband．The Garulas know the ālambāyana spell，which no Nāga can resist （J.vi.178，184）．It is said that in olden days the Garulas did not know how to seize Nāgas effectively； they caught them by the bead，and the Nāgas who had swallowed big stones were too heavy to be lifted from the ground； consequently the Garulas died of exhaustion in trying to carry them．Later the Garulas learnt this secret through the treachery of the ascetic Karambiya，as related in the Pandara Jātaka （J.vi.175f）．<br><br>Garulas are mentioned as sometimes leading virtuous lives，keeping the fast and observing the precepts．One such was the Garula king mentioned in the Pandara Jātaka，and another，the son of Vināta，who visited the park of Dhanañjaya Koravya and gave a golden garland as present after hearing Vidhurapandita preach （J.vi.261f）．<br><br>The Garula’s body was evidently considered to be specially formed for quick flight，for the ancient proto-type of the aeroplane was based on the Garula （DhA.iii.135）．One of the five guards appointed by Sakka to protect Tāvatimsa from the Asuras was formed of Garulas （J.i.204）．<br><br>The Bodhisatta （J.iii.187） andSāriputta （J.iii.400） were both，on different occasions，born as Garula kings．The Simbalī is the special tree of the Garula-world （Vsm.i.206）．The Garula is often represented in art as a winged Man．（See Fergusson：Tree and Serpent Worship，pl.xxvi.1； xxviii.1．etc.； also Gründwedel：Buddhistische Kunst，pp.47-50）．<br><br>The Garulas are sometimes called <i>Supannas</i> （Suvannas）．VvA.9.,6,1
178831,en,21,garula,garula,Garula,Garula：One of the palaces occupied by Phussa Buddha in his last   lay-life （Bu.xix.15）．The Commentary （BuA.192） calls it Garulapakkha.,6,1
179130,en,21,gataraparivena,gatārāparivena,Gatārāparivena,Gatārāparivena：A monastery in Ceylon，the residence of Upatapassī，  author of the Vuttamālā．PLC.253.,14,1
179139,en,21,gatasannaka thera,gatasaññaka thera,Gatasaññaka Thera,Gatasaññaka Thera：1．Gatasaññaka Thera.-An arahant．In the time of Tissa Buddha he joined the Order at the age of seven，and threw up into the air seven nangaliki-flowers as offering to the Buddha．Eight kappas ago he became king，three times，under the name of Aggisikha．Ap.i.127.<br><br> <br><br>2．Gatasaññaka Thera.-An arahant．He saw the Buddha Siddhattha going through the air，though only his robe was visible to him．The sight filled him with joy and he concentrated his mind thereon．Ap.i.253f.,17,1
179189,en,21,gatha,gāthā,Gāthā,Gāthā：A portion of the Tipitaka classified according to the matter （anga） of each one．<br><br> <br><br>It includes the Dhammapada，the Theragāthā and Therīgāthā，and those suttas，composed of stanzas only，found in the Sutta Nipāta and not included under the term Sutta．DA.i.23f； Vin.iii.8.,5,1
179339,en,21,gati-sutta,gati-sutta,Gati-Sutta,Gati-Sutta：The five conditions of birth - in purgatory，among   lower animals，petas，men or devas．A.iv.459.,10,1
179366,en,21,gatikatha,gatikathā,Gatikathā,Gatikathā：The sixth section of the Mahāvagga of the   Patisambhidā-magga．Ps.ii.73-8.,9,1
179386,en,21,gatimba,gatimba,Gatimba,Gatimba：See Mahāgatimba.,7,1
179407,en,21,gatipacchedana,gatipacchedana,Gatipacchedana,Gatipacchedana：A king of eighty-four kappas ago； a previous birth   of Sammukhāthavika （Ap.i.159） （or Mānava）．ThagA.i.163.,14,1
179409,en,21,gatipakarana,gatipakarana,Gatipakarana,Gatipakarana：A book composed by a thera of Pakudhanagara．Gv.65；   but see p.75，where the author is said to belong to Ceylon.,12,1
179482,en,21,gatiyopancaka vagga,gatiyopañcaka vagga,Gatiyopañcaka Vagga,Gatiyopañcaka Vagga：The eleventh chapter of the Sacca Samyutta and   the last chapter of the Samyutta Nikaya．S.v.474f.,19,1
179529,en,21,gavaccha,gavaccha,Gavaccha,Gavaccha：See Cūla-Gavaccha   and Mahā-Gavaccha.,8,1
179540,en,21,gavaghataka sutta,gavaghātaka sutta,Gavaghātaka Sutta,Gavaghātaka Sutta：Moggallāna reports to the Buddha that，while   descending Gijjhakūta，he saw a vast lump of flesh flying through the air．The   Buddha says it was a cattle butcher of Rājagaha，born as a peta．S.ii.256.,17,1
179583,en,21,gavampati,gavampati,Gavampati,Gavampati：<i>1．Gavampati Thera.</i>-An arahant．He was a son of a setthi in Benares，and one of the four lay companions of the Thera Yasa，who，when they heard of Yasa’s renunciation，imitated him and won arahant-ship．Later，Gavampati lived in the Añjanavana at Sāketa．One day，when the Buddha visited the Añjanavana，some of the monks accompanying him slept on the sandbanks of the Sarabhū．The river rose in the night and there was great dismay．The Buddha sent Gavampati to stem the flood，which he did by his iddhi-power．The water stopped afar off，looking like a mountain peak.<br><br>In the time of Sikhī Buddha he was a huntsman and seeing the Buddha offered him flowers．Later he built a parasol and a railing for the thūpa of Konāgamana．In the time of Kassapa Buddha he was a rich house holder possessed of many cattle．One day he saw an arahant eating his meal in the sun for lack of shade，and built for him a shelter and planted in front of it a sirīsa-tree．As a result he was born in the Cātummahārājika world，and his palace was known as Serissaka．（Vin.i.18f.； Thag.v.38； ThagA.i.103f； VvA.331f； DA.iii.814 gives a slightly different version of the origin of the Serissaka-vimāna）.<br><br>Gavampati was the teacher of Mahānāga，son of Madhu-Vāsettha （ThagA.i.443）．It is said that the Serissaka-vimāna，occupied by Gavampati，remained in the Cātummahārajika world even after he had left it．（D.ii.356f； DA.iii.814 says he went there because he found the ”climate” （utu） more agreeable．SNA.i.347 says it was because he，like Pindola-bhāradvāja，loved his old haunts）.<br><br>There Gavampati often spent his siesta and held conversations with Pāyāsi，who sent through him a message to the inhabitants of the earth，that they should profit by the example of him （Pāyāsi） and discriminate in the bestowal of their gifts.<br><br>The Dulvā mentions （Rockhill，p.149f） that after the Buddha’s death，when Mahā Kassapa wished to hold a Convocation of the chief monks，Punna was sent as a special messenger to summon Gavampati，who was then in the Serissaka-vimāna．But Gavampati did not attend，his death being imminent．Instead he sent his bowl and three robes as a gift to the Sangha.<br><br>Immediately afterwards he died，and Punna carried out his funeral rites.<br><br>Gavampati is evidently identical with Girinelapūjaka of the Apadāna （ii.457）．<br><br>See also Gavampati Sutta below.<br><br><i>2．Gavampati.-</i>The Sāsanavamsa （p.36f） speaks of a Thera by this name，at whose request the Buddha went to Sudhammapura in the Rāmañña country to establish his religion．In a previous life Gavampati was born of an egg laid by a Nāga maiden who had relations with a vijjā-dhara．The egg was hatched and a child was born，but it died at the age of ten and was reborn at Mithilā as Gavampati．He joined the Order at the age of seven and became an arahant．Later he visited Sudhamma-pura to preach to his mother，and there King Sīha asked him to invite the Buddha to his country.<br><br><i>Gavampati Sutta.</i>-Preached by Gavampati at Sahajāti in the Ceti country．A number of the senior monks were talking of dukkha，and Gavampati tells them that he knows from the Buddha’s own self that whosoever understands dukkha knows all its aspects - its nature，its arising，its cessation and the path thereto．S.v.436.,9,1
179599,en,21,gavapana,gavapāna,Gavapāna,Gavapāna：The name of a special almsgiving held in honour of   Mangala Buddha by the Bodhisatta，when he was born as the brabmin Suruci．The   chief item of food was a kind of pudding made of milk，rice and honey． Bu.iv.11； BuA.122.,8,1
179604,en,21,gavara,gavara,Gavara,Gavara：A Tamil general of Dona，subdued by Dutthagāmanī． Mhv.xxv.11.,6,1
179605,en,21,gavaratissa vihara,gavaratissa vihāra,Gavaratissa Vihāra,Gavaratissa Vihāra：A monastery in Ceylon，built by King   Bhātika-Tissa，who also constructed for its maintenance the Mahāmani tank． Mhv.xxxvi.3.,18,1
179606,en,21,gavaravaliya-angana,gavaravāliya-angana,Gavaravāliya-angana,Gavaravāliya-angana：A monastic establishment in Ceylon，the   residence of Pitamalla Thera and thirty others．MA.i.190.,19,1
179720,en,21,gavesi,gavesī,Gavesī,Gavesī：A follower of Kassapa Buddha．Five hundred others were associated with him，and at first their spiritual life was poor．Gavesī，realising this，put forth effort and，step by step，attained greater proficiency until，at last，he became an arahant．His followers imitated him in every step of his spiritual advancement，and they，too，became arahants.<br><br>The Buddha related this story to Ananda during a tour in Kosala．They came to a sāla-grove and there the Buddha smiled； when asked the reason for his smile，he replied that the grove was the scene of Gavesī’s practice of the religious life．A.iii.214ff.,6,1
179725,en,21,gavesi-sutta,gavesī-sutta,Gavesī-Sutta,Gavesī-Sutta：The story of Gavesī.,12,1
179770,en,21,gavha,gavha,Gavha,Gavha：See Gahva ??.,5,1
179856,en,21,gaya,gayā,Gayā,Gayā：One of the three Kassapa brothers，the Tebhātika-Jatilā （q.v.）．On leaving the world with his brothers and becoming an ascetic，he gathered round him a company of two hundred other ascetics．They all lived at Gayāsīsa，hence his name （Gayāsīse pabbajito ti Gayā Kassapo nāma jāto）．When Uruvela-Kassapa was converted，Gayā-Kassapa，with his followers，joined the Order，and at the conclusion of the Adittapariyāya Sutta they all became arahants （Vin.i.33f.； AA.i.165）．Gayā-Kassapa is reported （Thag.v.345f） to have said that he used to bathe three times a day at Gayātittha，in order to wash away his sins during the festival of Gayāphaggu.<br><br>In the time of Sikhī Buddha he was a householder，and later became a forest-dwelling hermit．One day he saw the Buddha walking alone in the forest and offered him a kola-fruit （ThagA.i.417f）.<br><br>He is evidently identical with Koladāyaka of the Apadāna．Ap.ii.379； see also ii.483.,4,1
179857,en,21,gaya,gayā,Gayā,Gayā：<i>1．Gayā.-</i>A pond in which people bathed，that their sins might be washed away （J.v.388f）．Buddhaghosa says （MA.i.145） it was a circular pond in which was a bathing ghat （mandavāpisanthānam tittham）．But see below，Gayā （2）.<br><br><i>2．Gayā.</i>-A town in India．It lay on the road between the Bodhi-tree and Benares，and was three gāvutas from the Bodhi-tree and fifteen yojanas from Benares．（MA.i.387f； Fa Hien says the distance from the Bodhi-tree to Gayā，was twenty li，or about 3 1/3 miles）．It was between the Bodhimanda and Gayā that the Buddha，on his way to Isipatana，met Upaka （Vin.i.8）．<br><br>The Buddha stayed at Gayā on several occasions：once at Gayāsīsa （Vin.i.34； S.iv.19； A.iv.302），and also near the Tankitamañca （Sn．p.47； S.i.207，etc.），the residence of Suciloma.<br><br>Buddhaghosa says that Gayā was the name given both to the village and a bathing ghat near to it （also called Gayāpokkharanī）．Dhamma-pāla （UdA.74，75； cp．SNA.i.301），on the other hand，speaks of a Gayānadī and a Gayāpokkharanī as being two distinct bathing ghats，both commonly called Gayātittha，and both considered to possess the power of washing away sins．People went there，offered sacrifices to the gods，recited the Vedas，and immersed themselves in the water.<br><br>Elsewhere （ThagA.i.388f，418； Thag.v.287） it is stated that every year，in the earlier half of the month of Phagguna （March），people held a bathing festival at the bathing ghat at Gayā，the festival being called Gayāphaggunī．It was at one of these festivals that Senaka Thera was converted by the Buddha．This explanation of Gayāphaggu is，perhaps，not quite correct，for，according to some，the river （Nerañjarā） which ran by Gayā was itself called Phaggu （Skt．Phaggu）．E.g.，Cunningham：AGI.524； Böthlinck and Roth’s Dict．s.v．Phalgu； Neumann （Majh．N．Trans.i.271） says that the village of Gayā itself was called Phaggu.<br><br>The town of Gayā is often called Brahmagayā to distinguish it from Buddhagayā （q.v.）.,4,1
179864,en,21,gaya sutta,gayā sutta,Gayā Sutta,Gayā Sutta：Preached at Gayāsīsa．The Buddha describes to the monks some of the stages through which he passed before reaching Enlightenment．At first he could only sec the light from the bodies of the devas； later，through conscious striving，he could distinguish their forms，talk with them，discover how they came to be born in their different spheres； then he was able to read their past births，and at last he attained to supreme knowledge．A.iv.302ff,10,1
179950,en,21,gayasisa,gayāsīsa,Gayāsīsa,Gayāsīsa：A hill near Gayā．Here the Buddha came from Uruvelā after converting the Tebhātika-Jatilā，and here he lived with one thousand monks．On this occasion of his coming he preached theAdittapariyāya Sutta （Vin.i.34f； S.iv.19f； J.i.82； AA.i.57，etc.； PvA.21； Ud.i.9； DhA.i.72）．<br><br>When Devadatta managed to win over five hundred of the monks to his side，it was to Gayāsīsa that he retired with them，and there it was that the Buddha’s Chief Disciples had to go to reclaim them （Vin.ii.199； DhA.i.121； J.i.142，425，490f； iv.180）．It is said （J.i.185，508； ii.38f） that Ajātasattu built a special monastery for Devadatta at Gayāsīsa.<br><br>The Commentaries （SA.iii.4； UdA.74） say that the hill was so called because it was composed of a flat stone and was shaped like an elephant’s head （gaja-sīsa-sadisa-pitthipāsāno）．There was room on the rock for one thousand monks．<br><br>The hill stands about one mile to the south-west of Gayā and is now called Brahmayoni．To the south-east of the hill Hiouen Thsang saw the three thūpas of the Tebhātika Jatilā （CAGI.524f）．<br><br>See also Gayā Sutta.,8,1
179976,en,21,gayatittha,gayātittha,Gayātittha,Gayātittha，Gayā-phaggu，-phaggunī，Gayā-phaggunītittha：See  Gayā （2）.,10,1
180060,en,21,gayika,gāyikā,Gāyikā,Gāyikā：One of the four wives of Candakumāra．J.vi.148.,6,1
180104,en,21,gedha-sutta,gedha-sutta,Gedha-Sutta,Gedha-Sutta：See Anussati   Sutta.,11,1
180573,en,21,getthumba,getthumba,Getthumba,Getthumba：A canal．The taxes paid for the use of its water for   tillage were given by Mahinda III．for the repairs of the Ratanapāsāda． Cv.xlix.41.,9,1
180584,en,21,geyya,geyya,Geyya,Geyya：The second section of the Tipitaka arranged according to   matter （angavasena）．It includes all the suttas composed in verse，especially   the whole Sagāthakavagga of the Samyutta Nikāya．DA.i.23f.,5,1
180907,en,21,ghanamatthaka,ghanamatthaka,Ghanamatthaka,Ghanamatthaka：Pali Proper Names - G -          <i>Gad-Gey</i>        <i>Gha-Gut</i>    <i>Ghanamatthaka</i>.-An ornament which Migāra presented to Visākhā to   show her his gratitude．DhA.i.407．<i>Ghanasela</i>.-A mountain in Avanti in the Dakkhināpatha，where   Kāladevala lived．J.v.133．<i>Ghanikā</i>.-A class of spirits （cloud-gods?）．Mil.，p.191．<i>Gharanī</i>  <i>Gharāvāsa-pañha</i>.-The question asked by Dhanañjaya and answered by   Vidhura，before he was taken away by Punnaka．The question dealt with how a   householder could so live as to get the best out of his life，both for this   world and for the next．J.iv.286f．<i>Ghata</i>  <i>Ghata Jātaka （No.355，454）</i>  <i>Ghata Sutta</i>  <i>Ghatamandadāyaka Thera</i>  <i>Ghatāsana Jātaka （No.133）</i>  <i>Ghatāsana</i>.-Twenty kappas ago Pupphathūpiya （q.v.） became king   thirty-eight times under this name．Ap.i.156．<i>Ghatāya</i>  <i>Ghatīkāra</i>  <i>Ghatīkāra Sutta</i>  <i>Ghattiyā</i>.-One of the four wives of Candakumāra．J.iv.148．<i>Ghosa</i>  <i>Ghosaka-setthi</i> （v.l．Ghosita°）  <i>Ghosasaññaka Thera</i>.-An arahant．Thirty-one kappas ago he was a   hunter，and hearing the Buddha preach was delighted by the sound of his voice   （Ap.ii.451）．His verses are in the Theragāthā Commentary attributed to   Gahavaratīriya （ThagA.i.91） and to Dhammika．Ibid.，p.398．<i>Ghosita</i>．See Ghosaka （2）．<i>Ghosita Sutta</i>.-Ghosita-setthi visits   Ananda at the Ghositārāma and questions him on the Buddha’s teaching regarding   diversity in elements （dhātunānattam）．Ananda explains how the three kinds of   feelings - pleasurable，painful and neutral - arise．S.iv.113f．<i>Ghositārāma</i>  <i>Ghotamukha</i>  <i>Ghotamukha Sutta</i>  <i>Ghotamukhī</i>.-See Ghotamukha．<i>Gihi Sutta</i>  <i>Gihīnaya Sutta</i>.-See Bālhagilāyana Sutta．<i>Gihipatipadā Sutta</i>.-A name given in the Sutta Sangaha （No．65） to   the Gihisāmīci Sutta （q.v.）．<i>Gihīsāmīci Sutta.</i>-The Buddha tells Anāthapindika of four things   which constitute the householder’s path of duty - he waits upon the Order with   offers of robes，food，lodgings，requisites and medicines for use in sickness． A.ii.65．<i>Gihivinaya</i>.-See the Sigālovāda Sutta．<i>Gijjha Jātaka （No.164，399，427）</i>  <i>Gijjhakūta</i>  <i>Gijjhakūta Sutta</i>  <i>Gilāna Vagga/Sutta</i>  <i>Gilānadassana Sutta</i>  <i>Gilāyana Sutta</i>  <i>Gilimalaya</i>.-A village given by Vijayabāhu I．for the maintenance of   worship at Samantakūta．Cv.lx.65； also Cv.Trs.i.22I，n.2．<i>Gimhatittha</i>.-A town in Rohana where the Kesadhātu Devarāja won a   victory．Cv.lxxv.22； also Cv．Trs.146，u.2．<i>Giñjakāvasatha</i>  <i>Giñjakāvasatha Sutta</i>  <i>Giraggasamajjā</i>  <i>Giri （Sutta）</i>  <i>Giribārattha</i>.-A district in the Dakkhinadesa of Ceylon．Cv.lxix.8；   lxx.125．<i>Giribāvāpi</i>.-A tank restored by Parakkamabāhu I．Cv.lxviii.44； for   identification see Cv.Trs.i.280，n.5．<i>Giribbaja 1.</i>-A name for Rājagaha．<i>Giribbaja 2.</i>-A name for Vankagiri． J.vi.589．<i>Giribhanda-（vāhana）-pūjā</i>  <i>Giribhanda</i>.-A monastery in Ceylon restored by Udaya I （Cv.xlix.29）． See below，Giribhandapūjā．<i>Giribrahā</i>.-See Giriguhā．<i>Giridanta</i> （v.l．Giridatta，Giridanha）.-The trainer of the horse   Pandava．He was a previous birth of Devadatta．See the Giridanta Jātaka．<i>Giridanta Jātaka （No.184）</i>  <i>Giridāsa</i>.-A poor caravan leader，the husband of Isidāsī，in a   previous birth．Thig.445f； ThigA.260，265．<i>Giridatta Thera</i>.-An arahant，teacher of  Vitāsoka．Giridatta was especially   proficient in Sutta and Abhidhamma．ThagA.i.295．<i>Giriddhī</i>.-An eminent arahant Therī of the Mahāvihāra who taught the   Vinaya in Ceylon．Dpv.xviii.14．<i>Giridipā</i>  <i>Girigāma</i>  <i>Girigāmakanna</i>.-The residence of Cūla Sudhamma Thera （VibhA.452）．It   was probably a monastery near Girigāma．<i>Giriguhā</i>.-One of the palaces occupied by Piyadassī Buddha in his   last lay life （Bu.xiv.16）．The Commentary （BuA.，p.172） calls it Giribrahā．<i>Girihālika</i>.-A monastery built in an inland district of Ceylon by   King Mahallaka-Nāga （Mhv.xxxv.125）．<i>Girikālī （Girikārī）.</i>-Daughter of the chaplain of Kākavanna-Tissa． She became a nun，won arahantship，and became famous as an eminent teacher of   the Vinaya．Dpv.xviii.20．<i>Girikanda</i>  <i>Girikandaka</i>  <i>Girikandasiva</i>  <i>Girikassapa</i>  <i>Girikumbhila</i>.-A vihāra in Ceylon built by Lañjitissa   （Mhv.xxxiii.14）．At the ceremony of the dedication of the vihāra，Lañjitissa   distributed to sixty thousand monks six garments each （Mhv.xxxiii.26）．<i>Girilaka</i>.-A Tamil stronghold，near Vijitapura，commanded by Giriya． It was captured by Dutthagāmanī．Mhv.xxv.47．<i>Girimānanda Sutta</i>.-See Giri Sutta．<i>Girimānanda Thera</i>  <i>Girimanndala</i>.-A district in Ceylon．See Girl （4）．Cv.li.111； for   identification see Cv.Trs.i.159，n.l．<i>Girimekhalā</i>  <i>Girinagara （Girivhanagara）.</i>-A monastery in Devapāli built by   Aggabodhi V．Cv.xlviii.3．<i>Girinelapūjaka Thera</i>.-An arahant．Thirty-one kappas ago he was a   hunter，and having seen Sikhī Buddha，he offered him a nela-flower   （Ap.ii.457）．He is evidently identical with Gavampati．ThagA.i.104．<i>Girinelavāhanaka</i>.-A vihāra to the north of Kandanagara，built by   Sūratissa．Mhv.xxi.6．<i>Giripunnāgiya Thera</i>.-An arahant．Ninety-four kappas ago he offered   a giripunnāga-fruit to the Buddha Sobhita，then staying at the Cittakūta   （Ap.ii.416）．He is evidently identical with Kanhadinna．ThagA.i.304．<i>Girisāra</i>.-A king of eighty kappas ago； a previous birth of Mānava   （or Sammukhāthavika） Thera （ThagA.i.164； Ap.i.159）．v.l．Sirisāra，Hirisāra．<i>Girisigāmuka</i>.-One of the tanks restored by Parakkamabāhu I   （Cv.lxviii.49）．<i>Giritata （Ghitatāka）</i>  <i>Giritimbilatissa</i>.-A mountain and a vihāra in Rohana．Near it was   the village Siva．See Dhammā．Ras.ii.42．<i>Girivāhana</i>.-One of the palaces of Atthadassī Buddha in his last lay   life．Bu.xv.15．Girivamsa.-A royal family of Ceylon to which belonged the famous   Alagakkonāra （Cv.xci.3） and also the mother of Parakkamabāhu VI．P.L.C.247．<i>Girivhanagara</i>.-See Girinagara．<i>Girivihāra</i>.-A vihāra in Ceylon erected by Aggabodhi I； he gave one   hundred fields for its support （Cv.xlii.12）．It was the residence of   Cullapindapātiya-Tissa （AA.i.367），and also of a novice，pupil of Tepitaka，  called Culla-Summa Thera．（DA.ii.514）．<i>Giriya 1</i>.-A jackal，a previous incarnation of Devadatta．See the   Manoja Jātaka．J.iii.322f．<i>Giriya 2</i>.-A Tamil general，commander of Girilaka； he was slain by   Dutthagāmanī．Mhv.xxv.47．<i>Giriyasa</i>.-See Giri （3）．<i>Giriyāvāpi</i>.-A tank restored by Parakkamabāhu I．Cv.lxviii.46； see   also Cv.Trs.i.280，n.5．<i>Gīta Sutta</i>.-The five evil results of preaching the Dhamma in a   sing-song style （gītassarena）．A.iii.251．<i>Givulabā</i>.-A village in Ceylon where the forces of Parakkamabāhu I． won a great victory．Cv.lxxiv.91．<i>Gocariya</i>.-One of the ten families of elephants．It is said that a   Chaddanta-elephant is born in a Chaddantakula and not in such a family as the   Gocariya．v.l．Kālāvaka．MA.i.248．<i>Godatta Sutta</i>  <i>Godatta Thera</i>  <i>Godāvarī</i>.-See Godhāvarī．<i>Godha，Godhaka</i>.-See Godatta （2）．<i>Godha Thera</i>.-A Sākiyan．A conversation between   him and Mahānāma the Sākiyan is recorded in the Godha   Sutta．S.v.371．<i>Godha or Mahānāma Sutta</i>  Godha Jātaka （No.138）  <i>Godhā</i>.-See Kāligodhā．<i>Godhagatta-Tissa Thera</i>.-He it was who brought about a   reconciliation between Dutthagāmanī and his brother Tissa （Mhv.xxiv.49-53）． The Commentary （MT.469） explains that he had a cutaneous complaint which made   his skin scaly like that of a godha （iguana）．<i>Godhapura</i>.-See Gonaddhapura．<i>Godhāvarī</i>  <i>Godhī</i>.-Probably the mother of   Devadatta，who is sometimes called Godhiputta （Vin.ii.189）．<i>Godhika Sutta</i>.-Contains the story of Godhika’s suicide，mentioned   above．S.i.120f．<i>Godhika Thera</i>  <i>Godhika-Mahātissa Thera</i>.-Teacher of Dhammadinna，of   Valanga-tissa-pabbata （MT.606）．<i>Gokanna</i>  <i>Gokannaka</i>.-See Gokanna<i> </i>（1）．<i>Gokannanāndanāyaka</i>.-A Damila chief at Mundannānamkotta． Cv.lxxvi.212．<i>Gokulanka-vihāra</i>.-A monastery built by cowherds for Dhaniya and his   wife after their ordination．Buddhaghosa says that it existed even in his day． SNA.i.46．<i>Gokulikā</i>  <i>Golabāhatittha</i>.-A ford over the Mahāvālukagangā．Cv.lxxii.51．<i>Golahalā</i>.-The soldiers of a district in South India （Cv.lxxvi.264，  259）．<i>Golakāla</i>  <i>Golapānu</i>.-A village given by King Buddhadāsa for the maintenance of   the Moraparivena （Cv.xxxvii.173）．<i>Gola-upāsaka</i>.-A pious man of Gothagāma，so called because he was   slightly hunched．His story is given at Ras.ii.170f．<i>Gomagga</i>  <i>Gomatakandarā</i>  <i>Gomatī</i>.-A channel built by Parakkamabāhu I.，branching eastwards   from the Mahāvālukagangā （Cv.lxxix.52）．<i>Gomaya，or Gomayapindī Sutta</i>  <i>Gomayagāma</i>.-A village in Rohana．Cv.lxxv.3．<i>Gona （Gonaka）</i>  <i>Gonaddha （Gonaddhapura）</i>  <i>Gonagāmaka</i>.-A landing-place （pattana） at the mouth of the   Mahā-kandara river，where Bhaddakaccānā and her companions disembarked． Mhv.viii.25； cf.v.12．<i>Gonagāmuka</i>.-A locality near the Kālavāpi where Gokanna was defeated   by Rakkhadīvāna （Cv.lxx.70）．Is this identical with Gonagāmaka? But see Cv． Trs.i.293，n.1．<i>Gonarattha</i>.-A district in North Ceylon，where Māgha and Jayabāhu   set up fortifications （Cv.lxxxiii.17）．<i>Gonaraviya Thera</i>  <i>Gondā，Gondamittā</i>.-A Yakkhinī，mother of   Pola-（Posa）-mittā．MT.260．<i>Gondigāma</i>.-A tank constructed by Upatissa II （Cv.xxxvii.185）．The   village belonging to it was given by Jetthatissa III．to the Jetavana-vihāra   （Cv.xliv.97）．The tank was restored by Aggabodhi V．Cv.xlviii.9．<i>Gonisavihāra</i>.-A vihāra in Ceylon where the young Dhatusena （q.v.）   was brought up by his uncle，while he remained in disguise as a monk   （Cv.xxxviii.21）．Geiger thinks it was to the south of Anurādhapura （Cv． Trs.i.30，n.1）．<i>Gonnagāma</i>.-A village in Rohana，given by Dappula to the Rājavihāra   （Cv.xlv.58）．<i>Gonnagirika</i>.-A vihāra built by Sūratissa in the eastern quarter of   Anurādhapura．Mhv.xxi.4．<i>Gonnavitthika</i>.-A village in Rohana，assigned by Dappula to the   Cittalapabbatavihāra．Cv.xlv.59．<i>Gonusurattha</i>.-A district in North Ceylon，once occupied by Māgha   and Jayabāhu （Cv.lxxxiii.17）．<i>Gopaka</i>  <i>Gopaka Moggallāna （Sutta）</i>  <i>Gopaka Sīvalī</i>.-A resident of Ceylon．He built a cetiya in   Tālapitthikavihāra．At the moment of his death，remembering this act，he was   reborn in the deva-world．VibhA.156．<i>Gopāla</i>  <i>Gopālaka Sutta</i>.-See   Cūla-Gopālaka Sutta and Mahā-Gopālaka   Sutta．<i>Gopālamātā</i>  <i>Gopālapabbata</i>.-A hill near Pulatthipura，used as a landmark． Cv.lxxviii.65； for identification see Cv．Trs.i.110，n.1．<i>Gopī，Gopikā</i>.-The Sākiyan maiden of Kapilavatthu，who was born   later as Gopaka-devaputta．See Gopaka （3）．<i>Gorimanda</i>  <i>Gosāla</i>  <i>Gosinga Sutta</i>.-See Cūlagosinga Sutta and Mahāgosinga Sutta．<i>Gosingasālavanadāya</i>  <i>Gosīsanikkhepa Thera</i>.-An arahant．Ninety-four kappas ago he had   spread gosīsa （sandalwood paste） outside a monastery．Seventy-five kappas ago   he became a king，named Suppatitthita （Ap.i.245）．<i>Gotama</i>  <i>Gotamā</i>.-Mother of Candakumāra and chief queen of the king of  Benares （J.vi.134）．She is identified with   Mahāmāyā （J.vi.157）．She is sometimes also called Gotamī．E.g.，J.vi.148，151．<i>Gotamadvāra</i>.-The gate by which the Buddha left Pātaligāma，after   having eaten there at the invitation of Sunidha and Vassakāra．Vin.i.230，  etc.，as above．<i>Gotamaka</i>  <i>Gotamaka Sutta</i>  <i>Gotamakacetiya</i>  <i>Gotamatittha</i>.-The ford by which the Buddha crossed the Ganges，  after leaving Pātaligāma．See also Gotamadvāra．Vin.i.230； Ud.viii.6； UdA.424；   D.ii.89．<i>Gotamī Sutta 1.-</i>Māra sees Kisā Gotamī resting alone in the   Andhavana and tries to frighten her，but he is forced to retire discomfited． S.i.129．<i>Gotamī Sutta 2.</i>-The story of how Pajāpatī Gotamī （q.v.） and her   companions obtained the Buddha’s sanction to enter the Order and the   conditions attaching to that sanction．A.iv.274ff．<i>Gotamī，Gotamā</i>.-See Mahā Pajāpatī Gotamī，Kisāgotamī，etc．<i>Gotamī</i>.-One of the chief women supporters of   Vessabhū Buddha （Bu.xxii.25）．The Commentary （BuA.，p.208） calls her  Kāligotamī．<i>Gotamyā</i>.-The name given to the followers of Pajāpatī Gotamī．E.g.，  DhA.iv.149．<i>Gotapabbata</i>.-A vihāra in South Ceylon built by Mahallaka-Nāga   （Mhv.xxxv.124）．It may be that it is identical with Kotapabbata-vihāra and   that Mahallaka merely restored it．v.l．Kotapabbata．<i>Gotha</i>.-See Gothayimbara．<i>Gothābhaya</i>.-A monk living in the Sanghapāla Parivena．He was the   maternal uncle of King Gothakābhaya II，and tried，without success，to win the   king over from the influence of Sangamitta．Mhv.xxxvi.115f．<i>Gothagāma</i>.-A village on the south coast of Ceylon．Ras.ii.170．<i>Gothakābhaya，Gothābhaya</i>  <i>Gothakasamudda</i>.-The sea near Ceylon，the ”shallow sea.”   Mhv.xxii.49，85； DA.ii.695．<i>Gothayimbara</i>  <i>Gotta，Goda</i>.-See Godatta （2）．<i>Govaddhamāna</i>  <i>Govarattha</i>.-A district in South India （the modern Goa）． Vimala-dhammasūriya once took refuge there．Cv.xciv.2．<i>Govinda</i>  <i>Govindamala</i>.-A mountain in Rohana．The ādipāda Bhuvanekabāhu   founded a town there and used it as a fortification for Rohana when Māgha’s   forces overran the country．Cv.lxxxi.6； also Cv.Trs.ii.135，n.4．<i>Govindiya</i>.-Evidently the title given to the   High Treasurer．It occurs in the phrase Govindiye abhisiñcissāmi，when   Disampati proposes to appoint Jotipāla to the rank of Treasurer．D.ii.232，cp． Jānussoni．<i>Govisānaka-Nanda</i>.-One of the   Nava-Nandā．<i>Goyāniya</i>.-A shortened form of Aparagoyāna．J.iv.278，279； Ap.i.18；   ii.348．<i>Goyogapilakkha</i>.-A spot near Benares，  visited by the Buddha on his begging rounds （A.i.280）．The Commentary   （AA.i.460） explains that it was near a fig tree （pilakkha） set up at the spot   where cows were．<i>Guhānahānakottha</i>．One of the eight stone bath-houses erected for   the monks at Pulatthipura by Parakkamabāhu I．Cv.lxxviii.45．<i>Guhasela</i>.-A palace occupied by Tissa Buddha before his final   renunciation．Bu.xviii.17．<i>Guhasīva</i>  <i>Guhatthaka Sutta</i>  <i>Gula</i>.-A Yakkha chief who should be invoked when unbelieving Yakkhas   molest any follower of the Buddha．D.iii.204．<i>Gulapūvatintini</i>.-A place on the outskirts of Anurādhapura，near   Cetiyagiri．Ras.ii.50．<i>Gulavanna</i>  <i>Gūlhatthadīpanī</i>.-A work by Sāradassī，explaining difficult passages   in the seven books of the Abhidhamma．Sās．p.116； Bode，op．cit.，56．<i>Gūlhatthatīkā</i>.-A work，probably a glossary，written by a monk in   Burma，author also of the Bālappabodhana．Gv.63，73； see Vinayagandhi．<i>Gūlhummagga，Gūlhavessantara，Gūlhavinaya</i>.-Mentioned in the   Commentaries （E.g.，Sp.iv.742） as abuddhavacanāni； they were probably books   belonging to sects other than the orthodox Theravādins．<i>Gulissāni Sutta</i>  <i>Gulissāni</i>.-A monk living in the wilds，who once came on some   business to see the monks at the Kalandakanivāpa．It was on his account that   the Gulissāni Sutta was preached．M.i.469．<i>Gumbakabhūtā</i>.-The slave woman of Ummādacittā，whose son was   entrusted to her that she might bring him to safety．MT.280．<i>Gumbika，Gumbiya</i>.-A Yakkha； see the   Gumbiya Jātaka．<i>Gumbiya Jātaka （No.366）</i>  <i>Guna Jātaka （No.157）</i>  <i>Guna</i>  <i>Gunābhilankāra</i>.-A thera of Tunnagāma．He was one of the originators   of the Ekamsika controversy （Sās.118）．He was，later on，the incumbent of the   Jeyyabhūmi vihāra．（Sās.132，163）．<i>Gunagandha</i>.-A scholarly monk of Burma．Sās.111，112．<i>Gunamuninda</i>.-A Rājagura of Burma．Sās.132，143．<i>Gunārāma</i>.-A Thera of Arimaddanapura．King Ujana built for him the   Jetavana vihāra．Sās.83．<i>Gunaratanadhara</i>.-The name given by Bhuvanekabāhu to one of the   monks who came from Ceylon to Burma to take back the pure religion to Ceylon． Sās.45．<i>Gunasāgara</i>.-A monk of Burma，author of the Mukhamattasāra and its   Tika．Gv.，p.63； Bode，op．cit.，25．<i>Gunasāra</i>.-A pupil of Gunagandha．He was an inhabitant of   Sahasso-rodhagāma．Sās.112，162，164．<i>Gunasiri</i>.-A pupil of Canda Thera of Repinagāma．He was the teacher   of Nānadhaja．Sās.162，163，164．<i>Gundāvana</i>  <i>Guralatthakalañcha</i>.-A locality in Ceylon，the centre of a fight   between the forces of the Damilādhikāri Rakkha and his enemies．Cv.lxxv.77；   Cv.Trs.i.51，n.3．<i>Gūtha</i>  <i>Gūthakhādaka</i>  <i>Gūthakhādidutthabrāhmana Sutta</i>  <i>Gūthapāna Jātaka （No.227）</i>  <i>Gutijjita</i>.-A Pacceka Buddha，whose name occurs in a nominal list． M.iii.70； ApA.i.107．<i>Gutta，Guttaka</i>.-A Tamil usurper．He was a horse-dealer and came to   Ceylon with another Tamil named Sena．They killed King Sūratissa and reigned   at Anurādhapura for twenty-two years （177-155 B.C.）．They were killed by   Asela．Mhv.xxi.10f； Dpv.xviii.47f．<i>Guttā Therī</i>  <i>Guttasāla，Guttasālaka</i>  <i>Guttavanka</i>.-See   Tanguttavanka．<i>Guttila</i>  <i>Guttila Jātaka （No.243）</i>  <i>Guttilavimāna</i>,13,1
180908,en,21,ghanamatthaka,ghanamatthaka,Ghanamatthaka,Ghanamatthaka：An ornament which Migāra presented to Visākhā to   show her his gratitude．DhA.i.407.,13,1
181081,en,21,ghanasela,ghanasela,Ghanasela,Ghanasela：A mountain in Avanti in the Dakkhināpatha，where   Kāladevala lived．J.v.133.,9,1
181224,en,21,ghanika,ghanikā,Ghanikā,Ghanikā：A class of spirits （cloud-gods?）．Mil.，p.191.,7,1
181428,en,21,gharani,gharanī,Gharanī,Gharanī：A woman，lay-disciple of the Buddha．She had attained the Third Fruit of the Path and when the Buddha was about to perform theTwin Miracle，she offered to perform a miracle herself - to transform the earth into water and dive about in it like a water-bird．DhA.iii.209．<br><br>There was a Gharanī Stūpa near Suppāraka （Divy.47）.,7,1
181496,en,21,gharavasa-panha,gharāvāsa-pañha,Gharāvāsa-pañha,Gharāvāsa-pañha：The question asked by Dhanañjaya and answered by   Vidhura，before he was taken away by Punnaka．The question dealt with how a   householder could so live as to get the best out of his life，both for this   world and for the next．J.iv.286f.,15,1
181706,en,21,ghata,ghata,Ghata,Ghata：<i>1．Ghata</i> （also called <i>Ghatakumāra</i>）．The Bodhisatta，born as the king of Benares．One of his ministers misconducted himself in the royal harem and the king，catching him in the act，banished him．The minister took service with Vanka，king of Sāvatthi，and persuaded him to attack Benares．Ghata was captured and thrown into prison，where he entered into ecstatic meditation．But Vanka was seized by a burning sensation，and he ordered the release of Ghata and the restoration of his kingdom．J.iii.168f； cf．Ekarāja.<br><br><i>2．Ghata </i>（also called <i>Ghatapandita</i>）.-The Bodhisatta，born as the ninth of the ten Andhakavenhudāsaputtā．When a son of his brother，Vāsudeva，died，Vāsudeva lamented beyond all measure，and Ghata，wishing to cure him，feigned madness and went about Dvāravatī asking for the hare in the moon．When Vāsudeva heard of this from his courtier Rohineyya，he hastened to Ghata and argued with him about the ridiculousness of his quest．The plan succeeded and Vāsudeva was cured of his grief．J.iv.81，84ff； Pv.ii.6； PvA.93f.,5,1
181721,en,21,ghata jataka,ghata jātaka,Ghata Jātaka,Ghata Jātaka：<i>1．Ghata Jātaka （No.355）.-</i>The story of Ghatakumāra．It was related in reference to a minister of the Kosala king．He had been the king’s favourite，but then，influenced by slanderers，the king cast him into prison，where he entered the First Path．When he was released he visited the Buddha，who told him the Jātaka story.<br><br>Ananda is identified with King Vanka of the Jātaka．J.iii.168ff<br><br><i>2．Ghata Jātaka （No.454）.</i>-The story of theAndhakavenhudāsa-putta and of the manner in which Ghatapandita assuaged the grief of his brother，Vāsudeva．The introductory story resembles that of the Matthakundali Jātaka.<br><br>Rohineyya is identified with Ananda and Vāsudeva withSāriputta （J.iv.79ff）.<br><br>This Jātaka perhaps influenced the story of Ummādacittā found in the Mahavamsa （ix.13）； for its connection with the Harivamsa，see ZDMG.53，25ff.,12,1
181722,en,21,ghata sutta,ghata sutta,Ghata Sutta,Ghata Sutta：Sāriputta and Moggallāna are staying at the Kalanda-kanivāpa and，in the course of their conversation，it transpires that Moggallāna，exercising clairvoyance and clairaudience，had seen and heard the Buddha，then dwelling in Jetavana．The subject of his talk was consummate energy （āraddhaviriya）．Sāriputta declares that，in comparison with Moggallāna，he himself is like a mound of gravel set up alongside the Himālaya．Moggallāna returns the compliment by saying that，beside Sāriputta，he is like a pinch of salt set up alongside a large jar of salt，and recalls the high praise bestowed on Sāriputta by the Buddha himself．S.ii.275f.,11,1
181785,en,21,ghatamandadayaka thera,ghatamandadāyaka thera,Ghatamandadāyaka Thera,Ghatamandadāyaka Thera：An arahant．Ninety-four kappas ago he saw the Pacceka Buddha，Sucintita，afflicted with a nervous disease and gave him ghee （ghatamanda）．He became king of the gods fifty-four times and king of men fifty-one times （Ap.ii.383f）.<br><br> <br><br>His verses are repeated elsewhere （Ap.ii.436），and are ascribed in the Theragāthā Commentary to Ajina Thera．ThagA.i.250.,22,1
181922,en,21,ghatasana,ghatāsana,Ghatāsana,Ghatāsana：Twenty kappas ago Pupphathūpiya （q.v.） became king   thirty-eight times under this name．Ap.i.156.,9,1
181925,en,21,ghatasana jataka,ghatāsana jātaka,Ghatāsana Jātaka,Ghatāsana Jātaka：Once the Bodhisatta was king of the birds and lived with his subjects in a giant tree，whose branches spread over a lake．The Nāga king of the lake，Canda，enraged by the dropping of the birds’ dung into the water，caused flames to dart up from the water to the tree，and the Bodhisatta，perceiving the danger，flew away with his flock.<br><br>The story was told to a monk whose but was burnt by fire．The villagers undertook to build him another，but there was a delay of three months，during which the monk with no shelter could not proceed in his meditation．The Buddha chided him for not seeking another shelter．J.i.471f.,16,1
181959,en,21,ghataya,ghatāya,Ghatāya,Ghatāya：A Sākiyan of Kapilavatthu，who built a monastery attached to the Nigrodhārāma．<br><br>There the Mahā Suññatā Sutta was preached．<br><br>M.iii.110； MA.ii.907.,7,1
182195,en,21,ghatikara,ghatīkāra,Ghatīkāra,Ghatīkāra：One of the great Brahmā．In the time of Kassapa Buddha he was a potter of Vehalinga，looking after his blind parents．He was a very pious and devoted follower of the Buddha，ministering to him better than anyone else，and the Buddha accepted his invitation in preference to that of the king of Benares．It is said that when the Buddha was in need of anything he would go to Ghatīkāra’s house and take it，whether he were at home or not，so great was his confidence in Ghatīkāra’s piety．Once，when Ghatīkāra was absent，the people，at the Buddha’s suggestion，took away the thatch from his house to roof the hut of Tathāgata．For three months Ghatīkāra’s house remained open to the sky，but no rain fell on it，so great was his faith （Mil.223f）．According to the Nalapāna Jātaka （J.i.172），no rain will ever fall on the site of Ghatīkāra’s’ house as long as this kappa lasts.<br><br>The Bodhisatta，who at the time of Ghatīkāra was a young brahmin named Jotipāla，was the friend of Ghatīkāra but had no faith in the Buddha，and Ghatīkāra，having failed to persuade him to visit the Buddha，in the end took him by force．Jotipāla was converted and joined the Order，but Ghatīkāra，as the only support of his parents，could not renounce the world.Kikī，king of Benares，having heard of his virtues from Kassapa Buddha，sent him five hundred cartloads of the choicest rice，etc.，but Ghatīkāra returned the gifts，saying that he had plenty for himself （M.ii.46ff； S.i.35f； Bu.xxv.41； SnA.i.152）.<br><br>After death，Ghatīkāra was born as a Mahābrahmā in theAvihā Brahma-world，and anAnāgāmī．He was evidently already a Sakadāgāmi before his death （see DhA.i.380），but he did not wish his attainments to be known （AA.i.44）.<br><br>He provided the Buddha with the eight requisites of a monk when the Buddha，having left the world，decided to lead the life of a Bhikkhu （J.i.65； SnA.ii.382； BuA.236； VvA.314）．The begging bowl，then provided by him，vanished when the Buddha was given a bowl of milk rice by Sujātā （J.i.69）.<br><br>According to the Samyutta Nikāya （S.i.35f； 60），Ghatīkāra visited the Buddha some time after the Enlightenment and the Buddha reminded him of their former friendship．Ghatīkāra，on that occasion，speaks of several others （besides Jotipāla） who had been his friends in Vehalinga - Upaka，Phalaganda，Pukkusāti，Bhaddiya，Khandadeva，Bāhuraggi andPingiya．They had listened to the Buddha’s teaching and，after death，were born in the Avihā-world，where he himself was．In this context the Buddha addresses him as Bhaggava.,9,1
182196,en,21,ghatikara sutta,ghatīkāra sutta,Ghatīkāra Sutta,Ghatīkāra Sutta：1．Ghatīkāra Sutta.-Preached during a tour in Kosala．The Buddha turned off the main road and，when be came to the spot which had once been Vehalinga，he smiled．Being asked by Ananda the reason for his smile，the Buddha related to him and to the monks the story of Ghatīkāra，the potter of Vehalinga，as given above （M.ii.45ff）．It is said （MA.ii.717） that the Buddha wished to make known to the monks the great piety of Ghatīkāra．The sutta was repeated at a shrine near Todeyya，which was being worshipped by the people without their knowing its significance．The Buddha related the sutta and explained that the shrine was the thūpa of Kassapa Buddha．DhA.iii.251.<br><br> <br><br>2．Ghatīkāra Sutta.-Relates the visit of Ghatīkāra Mahā Brahmā to the Buddha at Jetavana and the ensuing conversation．S.i.35f，60.,15,1
182477,en,21,ghattiya,ghattiyā,Ghattiyā,Ghattiyā：One of the four wives of Candakumāra．J.iv.148.,8,1
182622,en,21,ghosa,ghosa,Ghosa,Ghosa：<i>1．Ghosa</i>.-The village in which Buddhaghosa was born．Sās.29.<br><br><i>2．Ghosa，Ghosaka.</i>-A devaputta，Kotūhalaka，in a previous birth．Unable to make a living in his own country，he left it and came with his wife and child to a herdsman’s house，where，having eaten too heartily after a long period of starvation，he died and was born as a dog in the same house，because be had envied a bitch which lived there．When the dog grew up，it used to accompany the herdsman on a visit to a Pacceka Buddha，who had meals in his house．Sometimes，when the herdsman was unable to go himself，he would send the dog to summon the Pacceka Buddha．The road led through a forest and the dog would bark aloud to frighten away the wild beasts．One day，when the Pacceka Buddha went elsewhere，the dog died of a broken heart and was reborn in Tāvatimsa as the god Ghosa or Ghosaka．<br><br>He was later reborn as Ghosaka-setthi．DhA.i.169f； AA.i.227f； MA.i.539f； DA.i.317.,5,1
182630,en,21,ghosaka,ghosaka,Ghosaka,Ghosaka：（v.l．Ghosita°）<br><br>A setthi of Kosambī．Being born as the son of a courtesan，he is cast away on a refuse heap．A passer-by takes him home，but the Treasurer of Kosambī，knowing from an astrologer that the stars showed the birth of a very lucky boy，seeks him out and adopts him．A few days after，the Treasurer’s wife bears him a son，and he therefore plans to kill Ghosaka with the help of a slave woman，Kālī．All his attempts having failed，he promises a potter one thousand pieces if he will kill the boy．Ghosita is sent to the potter with a message； on the way he meets his foster-brother，and gives him the message，promising to win for him a game of marbles．The foster-brother goes to the potter and is killed．The Treasurer then sends Ghosaka to the superintendent of his hundred villages with a letter ordering that he be killed．The letter is fastened to the boy’s garment．On the way he stops for a meal at the house of a country-treasurer whose beautiful daughter falls in love with him．Discovering the letter，she substitutes another to the effect that Ghosaka should be married to her with great festivity and that a two-storied house should be built for them．The superintendent carries out these orders and the Treasurer falls ill on receiving the news．He is visited on his death-bed by Ghosaka and his wife，and while trying with his dying breath to say ”I do not give him my wealth，” by a slip of the tongue he says ”I do.” Ghosaka becomes a very pious man and is made the Treasurer of King Udena．Later he meetsSāmavatī，daughter of his friend Bhaddavatiya，adopts her as his daughter and，when the time comes，gives her in marriage to Udena.<br><br>In a past life Ghosaka had been Kotūhalaka of Addilarattha，but left there with his wife and child on account of great poverty．On the way he cast off the child on account of its being too heavy，but rescued it later in answer to his wife’s importunities．It was as a result of that act that he was cast away in this birth．Later he was born as a dog and then as Ghosakadevaputta （DhA.i.169ff； PsA.504ff） （q.v.）.<br><br>Ghosaka had two colleagues in Kosambī，Kukkuta and Pavāriya．For a number of years they entertained five hundred ascetics from Himavā，during the rainy season，until one year the ascetics，hearing from a tree-sprite，who had been one of Anāthapindika’s labourers，of the arising of the Buddha，informed Ghosaka and his friends of their determination to see the Buddha at Sāvatthi．The ascetics went on ahead，followed by Ghosaka and the others，bearing all kinds of gifts．They all heard the Buddha preach，became sotāpannas，and invited the Buddha to Kosambī．On the invitation being accepted，they built residences for the Buddha and the monks at Kosambī，that built by Ghosaka being called Ghositārāma （DhA.i.203ff； AA.i.234f.； MA.i.539f； PsA.414，etc.）.<br><br>Mitta （DhA.i.189） was the householder in charge of the refectory from which Ghosaka had food daily distributed to the needy，and Sumana was Ghosaka’s gardener （DhA.i.208）.<br><br>Ghosaka is mentioned as an example of a man possessing puññiddhi．He could not have been killed even if stabbed in seven places （BuA.24）.<br><br>See also Ghosita Sutta.,7,1
182701,en,21,ghosasannaka thera,ghosasaññaka thera,Ghosasaññaka Thera,Ghosasaññaka Thera：An arahant．Thirty-one kappas ago he was a   hunter，and hearing the Buddha preach was delighted by the sound of his voice   （Ap.ii.451）．His verses are in the Theragāthā Commentary attributed to   Gahavaratīriya （ThagA.i.91） and to Dhammika．Ibid.，p.398.,18,1
182758,en,21,ghosita,ghosita,Ghosita,Ghosita：See Ghosaka （2）.,7,1
182777,en,21,ghositarama,ghositārāma,Ghositārāma,Ghositārāma：A monastery in Kosambī，built by Ghosita （Ghosaka） for the use of the Buddha and the monks．The Buddha often stayed there during his visits to Kosambī and numerous incidents are mentioned in the books in connection with the monastery．It was because of a dispute between two monks of the Ghositārāma，one expert in the Vinaya and one in the Dhamma，that the first schism arose in the Order，driving the Buddha himself to seek quiet in the Pārileyyaka forest．<br><br>Vin.i.337f； M.i.320； DhA.i.44ff； the Kosambī monks were evidently somewhat peculiar （see Vin.iv.197）.<br><br>Even at other times the Buddha seems to have sought solitude in this forest during his sojourns at the Ghositārāma （See，e.g.，S.iii.96f）．It was here that the Buddha decreed the ukkhepaniyakamma for Channa，who refused to acknowledge and atone for his offences （Vin.ii.21f），and here that he laid down the procedure in that connection to be followed．<br><br>Devadatta was at Ghositārāma when he first conceived the idea of using Ajātasattu for his own ends （Vin.ii.184f）．The Buddha was there at the time and it is said that the devaputta Kakudha appeared beforeMahā-Moggallāna to warn him of Devadatta’s schemes．The information was reported to the Buddha，who warned Moggallāna not to pass it on to others．The Buddha then proceeded to tell Moggallāna of the five kinds of teachers which appear in the world （A.iii.122f）.<br><br>Ananda is several times spoken of as staying in the Ghositārāma，sometimes with the Buddha，sometimes alone．On one such occasion he asks the Buddha why women should suffer from certain disabilities as compared with men （A.ii.82）．And again （A.iii.132f），what are the circumstances which conduce to ease （phāsuvihāra） in the case of monks? Could it be said of a follower of the Buddha that his attainments depend on the length of time during which he has observed the Buddha’s teachings? Once Ananda visits （A.iv.37f），at her request，a nun living near by reported to be ill and enamoured of him．The mere sight of him causes her recovery，but he preaches to her on the impermanent nature of the body and makes her realise the truth （A.ii.144f）．Among those who visit Ananda at the Ghositārāma and discuss various matters with him are mentioned：<br><br>  Ghosita （S.iv.113）， Unnābha （S.v.271f.），a householder，follower   of the Ajivikas （A.i.217f.），and Bhaddaji   （A.iii.202）．Udāyī twice visits him there，once   to ask for a description of consciousness （S.iv.169f.），and again to quote a   verse uttered by Pañcālacanda devaputta and to ask Ananda to explain it   （A.iv.449）．<br><br>We find him also joining in a discussion which ensued on a sermon to the monks by Ananda （A.iv.426f.）．Udāyī preached to large audiences at the Ghositārāma and was evidently appreciated，for we find Ananda reporting it to the Buddha and being told that it is no easy matter to preach to a large assembly with acceptance （A.iii.184f.）．<br><br>The Yuganaddha Sutta is a discourse preached by Ananda to the monks at the Ghositārāma of his own accord （A.ii.156f.）．Channa is several times mentioned in connection with incidents taking place at the Ghositārāma．Mention has already been made of the ukkhepa-niyakamma declared on him．A devoted householder，wishing to build a vihāra for him，asked him for a site．Vin.iii.155f； mention is made of other misdemeanours which he committed in order to have a fine vihāra （Vin.iv.47）.<br><br>Channa started cutting down trees and other things，in order to clear the site，and this led to great uproar．On another occasion he is reported to the Buddha for refusing to listen to his colleagues and the Buddha chides him （Vin.iii.77，also iv.35f，113．See also S.iii.132f）．It was when Channa was at the Ghositārāma that Ananda came，at the bidding of the monks，to inflict on him the brahmadanda （Vin.ii.292）.<br><br>Among others mentioned as staying at the Ghositārāma areMūsila，Savittha，Nārada，in the company of Ananda （S.ii.115），Pindola Bhāradvāja - who convertsUdena when the latter comes to see him （S.iv.110f.） and earns the Buddha’s praises for his attainments （S.v.224） -Sāriputta and Upavāna （S.v.76），and Bāhiya andAnuruddha （A.ii.239）．Anuruddha is there at the time of the schism of the Kosambī monks but refuses to intervene．He indulges，instead，in his powers of clairvoyance and mention is made of a visit paid to him by the Manāpakāyika-devas （A.iv.262f）.<br><br>Dāsaka and a number of other monks were once staying in the Ghositārāma； on learning that Khemaka lies ill in the Badarikārāma，one gāvuta away，the others send Dāsaka several times to and fro to ask various questions of Khemaka．In the end，Khemaka himself comes to them to solve their difficulties （S.iii.126f）.<br><br>See also following Suttas and Jātakas，all preached while the Buddha was staying at the Ghositārāma：<br><br>  Kosambiya Sutta  Jāliya Sutta  Sandaka Sutta  Upakkilesa Sutta  Sekha Sutta  Dalhadhamma Jātaka  Kosambī Jātaka  Suripāna JātakaThirty thousand monks from the Ghositārāma，under the leadership of Urudhammarakkhita，were present at the foundation of theMahā Thūpa atAnurādhapura．Mhv.xxix.34.,11,1
182801,en,21,ghotamukha,ghotamukha,Ghotamukha,Ghotamukha：A brahmin，probably of Pātaliputta．On coming to visit Benares，he saw Udena there in Khemiyambavana and had a conversation with him，recorded in the Ghotamukha Sutta．At the conclusion of the talk he declared himself converted and wished to offer to Udena the daily allowance of five hundred kahāpanas which he regularly received from the king of Anga．Udena suggested that the money might be utilised to build an assembly-hall for the Order at Pātaliputta．The suggestion was agreed to and the assembly-hall，when built，was called Ghotamukhī （M.ii.157ff）.<br><br>The Commentary （MA.ii.786f） adds that Ghotamukha held the view that one should seek self-glorification，even by the slaughter of one’s parents，and that he was the only person born in heaven，in spite of having held that view．After his birth in heaven，having discovered the cause of his good fortune，be came to earth in disguise and，after revealing his identity to his only remaining sister，told her where his treasures were hidden and instructed her to spend some of the money on renovating an old refectory which the monks were trying to restore.,10,1
182802,en,21,ghotamukha sutta,ghotamukha sutta,Ghotamukha Sutta,Ghotamukha Sutta：Records a conversation between Udena Thera and Ghotamukha at Khemiyambavana，after the Buddha’s death．Ghotamukha maintains that there is a Recluse who might be called Righteous （dhammiko paribbājo）．Does Udena know of him? Udena describes to him the four types of individuals - those who torture themselves，those who torture others，those who torture both and those who torture neither，the last being those who live beyond appetites，consummate，unfevered and blissful．They want none of the things after which men hanker，but discarding them all go forth to homelessness．Ghotamukha admits that such are Righteous Recluses．M.ii.157ff,16,1
182807,en,21,ghotamukhi,ghotamukhī,Ghotamukhī,Ghotamukhī：See Ghotamukha.,10,1
182947,en,21,gihi sutta,gihi sutta,Gihi Sutta,Gihi Sutta：On one occasion，when Anāthapindika comes to see the Buddha，the Buddha tells Sāriputta of the four kinds of clear consciousness （ābhicetasikadhamma） which come to the pious lay devotee who guards the five precepts - viz.，unwavering faith in the Buddha，Dhamma and Sangha，and the possession of Ariyan virtues．To him comes also the confidence that he is free from birth in a Niraya，among beasts or petas or in unhappy states，and that he is a sotāpanna．A.iii.211f.,10,1
183031,en,21,gihinaya sutta,gihīnaya sutta,Gihīnaya Sutta,Gihīnaya Sutta：See Bālhagilāyana Sutta.,14,1
183076,en,21,gihipatipada sutta,gihipatipadā sutta,Gihipatipadā Sutta,Gihipatipadā Sutta：A name given in the Sutta Sangaha （No．65） to   the Gihisāmīci Sutta （q.v.）.,18,1
183186,en,21,gihivinaya,gihivinaya,Gihivinaya,Gihivinaya：See the Sigālovāda Sutta.,10,1
183204,en,21,gijjha jataka,gijjha jātaka,Gijjha Jātaka,Gijjha Jātaka：<i>1．Gijjha Jātaka （No.164）.</i>-Once the Bodhisatta was born among the vultures on Gijjhakūtapabbata．On one occasion there was a great storm of wind and rain，and the vultures were forced to seek shelter in a ditch outside Benares．A merchant，seeing them，provided them with a warm fire and food．When the weather cleared the vultures returned to their haunts，and decided to give the merchant whatever finery and jewellery they might find in their wanderings．These they dropped in the merchant’s garden．The king，hearing of their depredations，set traps and caught a vulture，who confessed the truth，which was corroborated by the merchant．The vulture was set free and the goods were returned to their owners.<br><br>Ananda was the king，and Sāriputta the merchant.<br><br>The story was told in reference to a monk who was charged with having supported his poor parents．The Buddha praised the man’s action，saying that such gratitude was an excellent quality．J.ii.50f.； see also theSāma Jātaka.<br><br><i>2．Gijjha Jātaka （No.399）.</i>-Once the Bodhisatta was a vulture，and supported his blind parents who lived in a cave．One day，being caught in a trap，he was heard by a hunter lamenting for his parents； the hunter set him free.<br><br>The story was told in reference to a monk who supported his mother.Channa was the hunter．J.iii.330f.<br><br><i>3．Gijjha Jātaka （No.427）.</i>-Once the Bodhisatta was a vulture inGijjhapabbata．His son，Supatta，was king of the vultures； he was very strong and supported his parents．One day，against the advice of his father，he flew in the upper air and was dashed to death by the Veramba-wind.<br><br>The story was related in reference to a disobedient monk of good family，who objected to being instructed in his duties （J.iii.483f.； cf．theMigalopa Jātaka； see also theDubbaca and theIndasamāna-gotta Jātakas）.<br><br>The Catudvāra Jātaka （J.iv.1ff） was related in reference to the same monk.,13,1
183221,en,21,gijjhakuta,gijjhakūta,Gijjhakūta,Gijjhakūta：One of the five hills encircling Rājagaha．It was evidently a favourite resort of those who followed the religious life．（It was so even in times gone by，see，e.g.，J.ii.55）．<br><br>The Buddha seems to have been attracted by its solitude，and is mentioned as having visited it on several occasions，sometimes even in the dark，in drizzling rain，while Māra made unsuccessful attempts to frighten him （S.i.109）.<br><br>It was on the slopes of Gijjhakūta，where the Buddha was wandering about，that Devadatta hurled at him a mighty stone to kill him，but only a splinter injured his foot （Vin.ii.193，etc.）.<br><br>It was there also that Jīvaka Komāra-bhacca administered a purgative to the Buddha （AA.i.216）．<br><br>Among those who visited the Buddha on Gijjhakūta are mentioned：<br><br> Sahampati （S.i.153）， the youth Māgha （Sn.，p.86）， the Yakkha Inda （S.i.206）， Sakka （S.i.233； iv.102）， the Paribbājaka Sajjha  （A.iv.371）， the Kassapagotta monk （A.i.237），  Pañcasikha （S.iv.103； D.ii.220），  Sutavā （A.iv.369）， the four kings of the  Cātummahārājika world and their followers （D.iii.195）， Abhayarājakumāra （S.v.126），  Upaka Mandikāputta  （A.ii.181）， Dhammika （A.iii.368），and  Vassakāra （A.iv.18； D.ii.72）．Several well-known suttas were preached on Gijjhakūta - e.g.，the Māgha，Dhammika and Chalabhijāti Suttas，the discourse on the seven Aparihānīyadhammā （A.iv.21f.），the Mahāsāropama and ātānātiya Suttas．（See also S.ii.155，185，190，241； iii.121； A.ii.73； iii.21； iv.160）．<br><br>It is said （AA.i.412） that in due course a vihāra was erected on Gijjhakūta for the Buddha and his monks； here cells were erected for the use of monks who came from afar，but these cells were so difficult of access that monks arriving late at Rājagaha would ask Dabbamallaputta-Tissa to find accommodation for them in Gijjhakūta，in order to test his capabilities （Vin.ii.76； DhA.iii.321f）．<br><br>Mention is made of several eminent monks who stayed at Gijjhakūta from time to time - e.g.，<br><br>  Sāriputta   （M.iii.263； A.iii.300； S.ii.155），  Ananda （A.iii.383），  Mahā Kassapa，  Anuruddha，  Punna Mantāniputta，  Upāli and   Devadatta （S.ii.155）， Cunda and Channa   （S.iv.55）．Channa fell ill there，and ultimately committed suicide．（Another monk is mentioned as having thrown himself down from Gijjhakūta because he was discontented with his life，Vin.iii.82．According to one account，AA.i.146f，Vakkali，too，committed suicide by throwing himself from Gijjhakūta； but see Vakkali）．<br><br>Moggallāna andLakkhana are reported to have stayed there，and to have seen many inhabitants of Rājagaha reborn in Gijjhakūta as petas （S.ii.254； Vin.iii.104； for Moggallāna see also A.iv.75）．<br><br>The Mettiya-bhummajakas （Vin.iii.167） and the Chabbaggiyas （ibid.，82） were also in the habit of visiting the hill.<br><br>Several places are mentioned as having been visited by the Buddha during his sojourns on Gijjhakūta，and it may be inferred from accounts given of these visits that these places were within easy reach of the hill．Such，for example，are：<br><br> the Patibhānakūta （S.v.448）， the Sītavana，where the Buddha went to  visit  Sona （A.iii.374），  the river Sappinī，on the banks of which  lived various Paribbājakas，including  Sarabha （A.i.185； ii.29，176），  the Paribbājakārama of Udumbarikā，   the residence of Nigrodha，near the  Moranivāpa on the bank of the lake  Sumāgadhā （D.iii.39），and    the park Maddakucchi，where the  Buddha was removed after the injury to his foot （DhA.ii.164）． The Sūkara-khatalena was on the  slope of Gijjhakūta，and there the Buddha was once visited by  Dīghanakha （S.v.233； M.i.497）．  Jīvaka’s mango-grove lay between  Gijjhakūta and the walls of Rājagaha （DA.i.150）．<br><br>The Gijjhakūta was so called，either because its peak was like a vulture’s beak，or because it was the resort of many vultures （SNA.ii.417； AA.i.412； MA.i.291，etc）．<br><br>Cunningham （CAGI.534），on the authority of both Fa Hien and Hiouen Thsang，identifies Gijjhakūta with the modern Sailagiri，about two and a half miles to the north-east of the old town．It is also called Giriyek Hill．Gijjhakūta is sometimes referred to as Gijjhapabbata （J.ii.50； iii.255，484） and as Gijjha．J.vi.204，212.<br><br><i>2．Gijjhakūta</i>.-A tank in Ceylon，built by Upatissa II．Cv.xxxvii.185.,10,1
183223,en,21,gijjhakuta sutta,gijjhakūta sutta,Gijjhakūta Sutta,Gijjhakūta Sutta：（commonly called Abhaya Sutta）<br><br>Contains an account of the visit paid by Abhayarājakumāra to the Buddha atGijjhakūta．<br><br> <br><br>Abhaya questions the Buddha on the views of Pūrana Kassapa．<br><br> <br><br>The Buddha declares these to be wrong，and instructs Abhaya in the nīvaranas and the bojjhangas．S.v.126f.,16,1
183315,en,21,gilana vagga,gilāna vagga,Gilāna Vagga,Gilāna Vagga：1．Gilāna Vagga.-The thirteenth chapter of the Pañcaka Nipāta of the Anguttara Nikāya （A.iii.142-7）.<br><br> <br><br>2．Gilāna Vagga.-The eighth chapter of the Salāyatana Samyutta．S.iv.46-53.<br><br> <br><br>3．Gilāna Vagga.-The second chapter of the Bojjhanga Samyutta．S.v.78.83.<br><br> <br><br>1．Gilāna Sutta.-There are three types of sick men - those who will not，in any case，recover； those who recover whether looked after or not； those who recover only if properly looked after．Even so，there are three kinds of men - those who will never，whether they hear the Dhamma or not，enter into an assurance of perfection，etc．A.i.120f.<br><br> <br><br>2．Gilāna Sutta.-The Buddha visits a sick novice of no reputation and talks to him．The novice，pondering on the Buddha’s words，re-covers．S.iv.46； cf．S.iii.119.<br><br> <br><br>3．Gilāna Sutta.-The same as the above，except that the topic is final emancipation without grasping （anupādā parinibbāna）．S.iv.47.<br><br> <br><br>4．Gilāna Sutta.-The Buddha visits Mahā Kassapa lying ill in the Pippalīguhā，and talks to him of the seven bojjhangas．Delighted with the talk，Kassapa recovers．S.v.79.<br><br> <br><br>5．Gilāna Sutta.-Describes a similar visit to Mahā Moggallāna at Gijjhakūta．S.iv.80.<br><br> <br><br>6．Gilāna Sutta.-The Buddha lies ill in the Kalandakanivāpa in Veluvana； Mahā Cunda visits him，and they talk of the seven bojjhangas．The Buddha immediately recovers．S.v.81.<br><br> <br><br>7．Gilāna Sutta.-Once，shortly before his death，the Buddha spent the rainy season in Beluva，where he became seriously ill．By great effort of will he overcame the sickness．Ananda expresses his admiration for the Buddha’s strength of mind，but adds his conviction that the Buddha would not die without having made some pronouncement concerning the Order．Then follows the Buddha’s famous injunction to his followers that they should take no other guide or refuge but the Dhamma and their own selves．S.v.152f.； the sutta is found almost verbatim in D.ii.98f.<br><br> <br><br>8．Gilāna Sutta.-The Buddha visits the sick ward in the Kūtāgārasāla in Vesāli and talks to a sick monk，telling him that by practising five things during illness one can be sure of the speedy destruction of the āsavas，these things being asubhānupassanā，āhārepatikūlasaññā，sabba-loke anabhiratasaññā，sabbasankhāresu aniccānupassanā and marana-saññā．A.iii.142； cf．Giri Sutta.,12,1
183331,en,21,gilanadassana sutta,gilānadassana sutta,Gilānadassana Sutta,Gilānadassana Sutta：When Citta-gahapati lies ill various devas approach him and urge him to aspire to be a world-ruler．He scorns the suggestion and，on being asked by his relations why he is talking to himself，he tells them and exhorts them to have faith in the Buddha，the Dhamma and the Sangha．Soon afterwards he dies．S.iv.302f.,19,1
183488,en,21,gilayana sutta,gilāyana sutta,Gilāyana Sutta,Gilāyana Sutta：As he is about to leave the Nigrodhārāma in Kapilavatthu to start on a tour，the Buddha is visited by Mahānāma，who asks him how a sick lay-disciple should be admonished．The Buddha answers that he should be asked to take comfort in his loyalty to the Buddha，the Dhamma and the Sangha，and in his possession of the Ariyan virtues．He should be shown the futility of longing for parents，children and sensual pleasures，and should be persuaded，if possible，to aspire not after rebirth，but after emancipation．S.v.408f.,14,1
183502,en,21,gilimalaya,gilimalaya,Gilimalaya,Gilimalaya：A village given by Vijayabāhu I．for the maintenance of   worship at Samantakūta．Cv.lx.65； also Cv.Trs.i.22I，n.2.,10,1
183583,en,21,gimhatittha,gimhatittha,Gimhatittha,Gimhatittha：A town in Rohana where the Kesadhātu Devarāja won a   victory．Cv.lxxv.22； also Cv．Trs.146，u.2.,11,1
183629,en,21,ginjakavasatha,giñjakāvasatha,Giñjakāvasatha,Giñjakāvasatha：A brick hall at Nādikā （Ñātikā）．The Buddha stayed there on various occasions during his visits to Nādikā．It was during one of these visits that Ambapāli presented her park to the Buddha and the Order （Vin.i.232）．<br><br>In the Giñjakāvasatha the Buddha preached the Cūlagosinga Sutta （M.i.205），the Janavasabha Sutta （D.ii.200） and several discourses on marana-sati （E.g.，A.iii.303f； 306f； 391f； iv.320f）； also the sermons to the Elder Sandha of the Kaccānagotta （A.v.322f） and the Elder Kaccāyana （S.ii.153f； see also S.ii.74； iv.90）．<br><br>Both in the Janavasabha Sutta and the Giñjakāvasatha Sutta （S.v.356f），which was preached at the same place，the Buddha is represented as having answered questions regarding the destiny and the rebirth of several residents of Nādikā．Does this perhaps mean that the people of Nādikā were more interested in this problem than the people of other places? It was by way of finding a permanent solution to these questions that the Buddha preached to Ananda at Giñjakāvasatha the Dhammā-dāsa （Mirror of Truth） on his last visit to Nādikā，as described in the Mahā Parinibbāna Sutta （D.ii.91ff； see also S.v.357）.<br><br>The Commentaries （E.g.，MA.i.424） state that once the Buddha arrived at Nādikā while travelling in the Vajji country，and the people there built for him a residence entirely made of bricks （giñjakā），hence its name．Later，residences were also built for the monks，complete with all requirements．The bricks were evidently a special architectural feature，and this con-firms the belief that buildings were generally of wood．The ”Brick Hall” was，however，not designed for the Buddha and his monks alone，for we find mention of members of other sects staying there - e.g.，the Paribbājaka Sabhiya Kaccāna （S.iv.401）．The building was probably a resting place for all travellers.,14,1
183632,en,21,ginjakavasatha sutta,giñjakāvasatha sutta,Giñjakāvasatha Sutta,Giñjakāvasatha Sutta：<i>1．Giñjakāvasatha Sutta.</i>-Preached at the Giñjakāvasatha，in answer to a question by Kaccāyana as to how various opinions，low，moderately good and excellent respectively，arise．S.ii.153.<br><br><i>2．Giñjakāvasatha Sutta.</i>-A group of suttas preached at the Giñjakāvasatha in answer to Ananda’s questions regarding the destinies of various disciples，men and women，who had died at Nādikā．The first sutta of the group includes the Dhammādāsa （q.v.）．S.v.356ff； cf．D.191ff.,20,1
183658,en,21,giraggasamajja,giraggasamajjā,Giraggasamajjā,Giraggasamajjā：A festival held from time to time （kālānukālam） in Rājagaha．（Perhaps elsewhere as well．The BuA．p.102 says it was an annual festival held all over Jambudīpa and was as old as Dīpankara Buddha； see also J.iii.538）．It was held in the open air in the afternoon and was attended by all people of all grades of society from Anga and Magadha．Special seats were prepared for the more eminent of the audience，and the festivities seem to have consisted chiefly of nautch dances （SNA.i.326）．According to the Vinaya accounts （Vin.ii.107f，150； iv.85，267） there were also singing and music，and the festival was attended not only by laymen，but also by members of religious orders，for otherwise it is unlikely that the Sattarasavaggiyas and the Chabbaggiyas would have been there．Food was provided as well as amusements．Buddhaghosa （Sp.iv.831） explains the name of the festival thus：giraggasamajjo ti girimhi aggasamajjo girissa vā aggadese sammajo，and tells us that it was announced for seven days before its commencement，and was held on level ground under a shadow of a hill and outside the city．Perhaps it was originally a pagan religious festival，a survival of old exogamic communistic dancing （See Dial.i.7，n.4； VT.iii.71，n.3）.<br><br>It was at a Giraggasamajjā that Sāriputta and Moggallāna decided to leave the world （DhA.i.73f.； AA.i.89，etc.）.<br><br>The Sanskrit equivalent is Girivaggu-samāgama．AvS.ii.24.,14,1
183681,en,21,giri,giri,Giri,Giri：<i>1．Giri.</i>-A Nigantha who occupied the Niganthārāma，later destroyed by Vattagāmanī to make room for the construction of Abhayagiri Vihāra，The Nigantha’s name was included in that of the new Vihāra．Mhv.xxxiii.43f，83； Dpv.xix.14.<br><br><i>2．Giri.</i>-See Giridīpa.<br><br><i>3．Giri.</i>-One of the palaces occupied by Sikhī Buddha in his last lay life （Bu.xxi.16）．The Commentary （BuA.，p.201） calls it Giriyasa.<br><br><i>4．Giri.</i>-A district in South Ceylon．Its capital was Mahāgāma．It included the villages of Nitthulavitthika，birthplace of Gothaimbara （Mhv.xxiii.49），and Kutumbiyangama，birthplace of Velusumana （Mhv.xxiii.68）．The district was also evidently called Girimandala．The chieftain of Giri was Giribhojaka （Mhv.xxiii.69，70，75； MT.454），sometimes called Girimandalika （MT.452）.<br><br><i>5．Giri.</i>-A Nigantha who lived at Anurādhapura during the time of Pandukābhaya．See also Giri （1）．Mhv.x.98.<br><br><i>Giri （or Girimānanda） Sutta.</i>-Preached at Jetavana．Ananda brings news to the Buddha that Girimānanda is ill； would the Buddha go and visit him? The Buddha suggests that Ananda should repeat to Girimānanda the ten ideas （saññā） – anicca-saññā，anatta-saññā，asubha-saññā，ādīnava-saññā，pahāna-saññā，virāga-saññā，nirodha-saññā，sabbaloka-anabhirati-saññā，sabbasankhāresu anicca-saññā，and ānāpānasatisaññā - and proceeds to expound them in detail．Ananda does so and Girimānanda recovers．A.v.108ff.,4,1
183686,en,21,giribarattha,giribārattha,Giribārattha,Giribārattha：A district in the Dakkhinadesa of Ceylon．Cv.lxix.8；   lxx.125.,12,1
183687,en,21,giribavapi,giribāvāpi,Giribāvāpi,Giribāvāpi：A tank restored by Parakkamabāhu I．Cv.lxviii.44； for   identification see Cv.Trs.i.280，n.5.,10,1
183705,en,21,giribhanda,giribhanda,Giribhanda,Giribhanda：A great festival，instituted by King Mahādāthika-Mahānāga on the Cetiyagiri mountain．Carpets were laid from the Kadambanadī to the mountain，in order that people might approach the mountain with clean feet； the road was decorated and illuminated，shops were erected and largesse distributed．There were mimes，songs and music．Lamps were lit throughout the island and even on the sea for one yojana round （Mhv.xxxiv.75ff； AA.i.13）．It is said （Vsm.376； Vsm.Trs.ii.436，n.4） that on the day of the festival Māra，wishing to spoil it，rained down a shower of coal，but an Elder created earth in the sky，thus preventing the coal from falling．The most costly offerings given during this feast to any monk - namely，a pair of garments - fell to the lot of a young novice，Lonagirivāsī Tissa，in spite of the efforts of the king’s ministers to get them into the hands of the older monks．It was because the novice had practised the sārānīya-dhammā （DA.ii.535； AA.ii.653f； MA.i.545f）.<br><br>The festival was probably connected with the Giribhanda-vihāra，in which case that was the reason for the name.,10,1
183706,en,21,giribhanda,giribhanda,Giribhanda,Giribhanda：A monastery in Ceylon restored by Udaya I （Cv.xlix.29）． See below，Giribhandapūjā.,10,1
183713,en,21,giribraha,giribrahā,Giribrahā,Giribrahā：See Giriguhā.,9,1
183718,en,21,giridanta jataka,giridanta jātaka,Giridanta Jātaka,Giridanta Jātaka：King Sāma of Benares had a state horse Pandava，whose trainer was the lame Giridanta．Observing that his trainer limped，the horse imitated him．When the king saw the horse limping，not being able to discover the reason，he asked his adviser，the Bodhisatta，to investigate the matter．The Bodhisatta reported that it was the result of evil association，and had the trainer replaced by another．The trainer wasDevadatta （J.ii.98f）.<br><br>For the introductory story see the Mahilāmukha Jātaka.,16,1
183724,en,21,giridasa,giridāsa,Giridāsa,Giridāsa：A poor caravan leader，the husband of Isidāsī，in a   previous birth．Thig.445f； ThigA.260，265.,8,1
183730,en,21,giriddhi,giriddhī,Giriddhī,Giriddhī：An eminent arahant Therī of the Mahāvihāra who taught the   Vinaya in Ceylon．Dpv.xviii.14.,8,1
183731,en,21,giridipa,giridipā,Giridipā,Giridipā：An island near Ceylon．When the Buddha visited Ceylon he drew Giridipā up to Ceylon，told the yakkhas to go on to it，and then restored it to its former place （Mhv.i.30； Dpv.i.67f）．Geiger （Mhv.Trs.，p.4，n.4） thinks that the reference is not to an island，but to the highlands （giri） in the interior of Ceylon.,8,1
183749,en,21,girigama,girigāma,Girigāma,Girigāma：A village in Ceylon．A young novice named Tissa of Pañcaggalalena，travelling through the air，saw the daughter of the smith of Girigāma bathing in a lotus pond with five of her friends，and heard them singing aloud．He was so fascinated by her that he lost his power of flight．SNA.i.70； ApA.i.128.,8,1
183751,en,21,girigamakanna,girigāmakanna,Girigāmakanna,Girigāmakanna：The residence of Cūla Sudhamma Thera （VibhA.452）．It   was probably a monastery near Girigāma.,13,1
183761,en,21,giriguha,giriguhā,Giriguhā,Giriguhā：One of the palaces occupied by Piyadassī Buddha in his   last lay life （Bu.xiv.16）．The Commentary （BuA.，p.172） calls it Giribrahā.,8,1
183764,en,21,girihalika,girihālika,Girihālika,Girihālika：A monastery built in an inland district of Ceylon by   King Mahallaka-Nāga （Mhv.xxxv.125）.,10,1
183769,en,21,girikanda,girikanda,Girikanda,Girikanda：A mountain occupied for some time by Pandukābhaya during his campaign against his uncle．<br><br> <br><br>It was in the neighbourhood of this mountain that Pandukābhaya met and married Suvannapāli （Mhv.x.28ff）．<br><br> <br><br>The district around it was called Girikanda-desa，and this was later given by Pandukābhaya to his father-in-law，Girikandasiva （Mhv.x.82）.,9,1
183770,en,21,girikandaka,girikandaka,Girikandaka,Girikandaka：A vihāra in Ceylon restored by Vijayabāhu I （Cv.lx.60）．<br><br> <br><br>The vihāra’s gocaragāma was a village called Vattakālaka （q.v.），where lived a girl who，by reason of her great rapture，transplanted herself to the vihāra through the air．Vsm.143； DhSA.116.,11,1
183780,en,21,girikandasiva,girikandasiva,Girikandasiva,Girikandasiva：A chieftain，uncle of Pandukābhaya and father of Suvannapāli．He had been appointed chieftain of the district of Girikanda by Panduvāsudeva，and refused to recognise Pandukābhaya’s claim to the throne （Mhv.x.29f）．When Suvannapāli was carried away by Pandu-kābhaya，her father sent his five sons to rescue her，but they were all slain by Canda，son of Pandula （Mhv.x.41f）．When Pandukābhaya became king he restored the province of Girikanda to his uncle，putting him in charge of it （Mhv.x.82）.,13,1
183793,en,21,girikassapa,girikassapa,Girikassapa,Girikassapa：Eldest son of Upatissa III．He had sixteen brothers．When Silākāla rose in revolt，Kassapa defeated him in several contests，and in the end pursued him to his stronghold in the Pācīnapabbata，riding to the summit of the mountain on his elephant．This deed earned for him the title of Girikassapa．Later，while fleeing with his parents from Silākāla，he lost his way and was surrounded by his enemies．Finding no way of escape he cut his throat．Cv.xli.11ff.,11,1
183796,en,21,girikumbhila,girikumbhila,Girikumbhila,Girikumbhila：A vihāra in Ceylon built by Lañjitissa   （Mhv.xxxiii.14）．At the ceremony of the dedication of the vihāra，Lañjitissa   distributed to sixty thousand monks six garments each （Mhv.xxxiii.26）.,12,1
183800,en,21,girilaka,girilaka,Girilaka,Girilaka：A Tamil stronghold，near Vijitapura，commanded by Giriya． It was captured by Dutthagāmanī．Mhv.xxv.47.,8,1
183807,en,21,girimananda sutta,girimānanda sutta,Girimānanda Sutta,Girimānanda Sutta：See Giri Sutta.,17,1
183808,en,21,girimananda thera,girimānanda thera,Girimānanda Thera,Girimānanda Thera：He was the son of King Bimbisāra’s chaplain and，having seen the might of the Buddha when the Buddha entered Rājagaha，joined the Order．He lived in a village studying，but one day，when he came to Rājagaha to visit the Buddha，the king asked him to remain，promising to look after him．The king，however，forgot his promise，and Girimānanda had to live in the open．The gods，fearing to wet him，stopped rain from falling．The king，observing the drought and discovering the reason for it，built him a hermitage wherein the Thera put forth effort and became an arahant.<br><br>In the time of Sumedha Buddha he was a householder，and when his wife and children died he fled into the forest in grief．There the Buddha consoled him，and he offered flowers to the Buddha and sang his praises （Thag.vv.325-9； ThagA.i.409ff； Ap.i.330f）.<br><br>The Giri Sutta was preached in reference to Girimānanda，when he lay grievously ill．A.v.108ff.,17,1
183815,en,21,girimanndala,girimanndala,Girimanndala,Girimanndala：A district in Ceylon．See Girl （4）．Cv.li.111； for   identification see Cv.Trs.i.159，n.l.,12,1
183819,en,21,girimekhala,girimekhalā,Girimekhalā,Girimekhalā：Māra’s elephant．He was one hundred and fifty leagues in height．<br><br> <br><br>When Māra urged him to advance against the Buddha at the foot of the Bodhi-tree，he went forward and fell on his knees．J.i.72，73，74； MA.i.384； Mbv.31； Windisch，”Māra and Buddha，” 199； BuA.239； MT.473.,11,1
183836,en,21,girinelapujaka thera,girinelapūjaka thera,Girinelapūjaka Thera,Girinelapūjaka Thera：An arahant．Thirty-one kappas ago he was a   hunter，and having seen Sikhī Buddha，he offered him a nela-flower   （Ap.ii.457）．He is evidently identical with Gavampati．ThagA.i.104.,20,1
183837,en,21,girinelavahanaka,girinelavāhanaka,Girinelavāhanaka,Girinelavāhanaka：A vihāra to the north of Kandanagara，built by   Sūratissa．Mhv.xxi.6.,16,1
183850,en,21,giripunnagiya thera,giripunnāgiya thera,Giripunnāgiya Thera,Giripunnāgiya Thera：An arahant．Ninety-four kappas ago he offered   a giripunnāga-fruit to the Buddha Sobhita，then staying at the Cittakūta   （Ap.ii.416）．He is evidently identical with Kanhadinna．ThagA.i.304.,19,1
183867,en,21,girisara,girisāra,Girisāra,Girisāra：A king of eighty kappas ago； a previous birth of Mānava   （or Sammukhāthavika） Thera （ThagA.i.164； Ap.i.159）．v.l．Sirisāra，Hirisāra.,8,1
183870,en,21,girisigamuka,girisigāmuka,Girisigāmuka,Girisigāmuka：One of the tanks restored by Parakkamabāhu I   （Cv.lxviii.49）.,12,1
183880,en,21,giritata,giritata,Giritata,Giritata：A tank built by Aggabodhi II （Cv.xlii.67）．<br><br> <br><br>Near it was the village of the same name，where Parakkamabāhu I．once encamped with his army （Cv.lxx.312）．<br><br> <br><br>There the monks interviewed him on behalf of Gaja-bāhu and persuaded him to restore to the latter his kingdom （Cv.lxx.329f）．<br><br> <br><br>Later，the village was occupied by Mānābharana and his army （Cv.lxxii.149）．<br><br> <br><br>The tank was among those repaired by Parakkamabāhu I.，and from there he carried the canal Kāverī，thus joining Giritata to the Kaddūravaddhamāna tank．（Cv.lxxix.33，55； see also Cv.Trs.i.312，n.3； 334 n.1）.,8,1
183881,en,21,giritimbilatissa,giritimbilatissa,Giritimbilatissa,Giritimbilatissa：A mountain and a vihāra in Rohana．Near it was   the village Siva．See Dhammā．Ras.ii.42.,16,1
183882,en,21,girivahana,girivāhana,Girivāhana,Girivāhana：One of the palaces of Atthadassī Buddha in his last lay   life．Bu.xv.15.,10,1
183887,en,21,girivhanagara,girivhanagara,Girivhanagara,Girivhanagara：See Girinagara.,13,1
183891,en,21,girivihara,girivihāra,Girivihāra,Girivihāra：A vihāra in Ceylon erected by Aggabodhi I； he gave one   hundred fields for its support （Cv.xlii.12）．It was the residence of   Cullapindapātiya-Tissa （AA.i.367），and also of a novice，pupil of Tepitaka，  called Culla-Summa Thera．（DA.ii.514）.,10,1
183900,en,21,giriyasa,giriyasa,Giriyasa,Giriyasa：See Giri （3）.,8,1
183903,en,21,giriyavapi,giriyāvāpi,Giriyāvāpi,Giriyāvāpi：A tank restored by Parakkamabāhu I．Cv.lxviii.46； see   also Cv.Trs.i.280，n.5.,10,1
183917,en,21,gita sutta,gīta sutta,Gīta Sutta,Gīta Sutta：The five evil results of preaching the Dhamma in a   sing-song style （gītassarena）．A.iii.251.,10,1
184035,en,21,givulaba,givulabā,Givulabā,Givulabā：A village in Ceylon where the forces of Parakkamabāhu I． won a great victory．Cv.lxxiv.91.,8,1
184258,en,21,gocariya,gocariya,Gocariya,Gocariya：One of the ten families of elephants．It is said that a   Chaddanta-elephant is born in a Chaddantakula and not in such a family as the   Gocariya．v.l．Kālāvaka．MA.i.248.,8,1
184300,en,21,godatta sutta,godatta sutta,Godatta Sutta,Godatta Sutta：A conversation between Godatta and Cittagahapati at the Ambātakavana in Macchikāsanda．Godatta asks Citta about the different kinds of heart’s release （cetovimutti） - appamānācetovimutti，ākiñcaññācetovimutti，suññatocetovimutti and animittācetovimutti．Citta explains them and points out how，according to one view，these states are diverse both in spirit and in letter and how，according to another，they are the same in spirit，though diverse in letter．S.iv.295f.,13,1
184301,en,21,godatta thera,godatta thera,Godatta Thera,Godatta Thera：<i>1．Godatta Thera.</i>-He belonged to a family of caravan-leaders and，on the death of his father，travelled about himself with five hundred carts，engaged in trade．One day，one of his oxen fell on the road，and seeing that his men could not get it up，Godatta went up and smote it．The ox，incensed by this cruelty，assumed a human voice and，chiding him for his base ingratitude，cursed him．Godatta，much moved，renounced all his property and joined the Order，in due course attaining arahantship （ThagA.i.555f）．<br><br>The Theragāthā （vs.659-72） contains several stanzas attributed to him，wherein he discoursed to ”Ariyan” groups，both lay and religious，on lokadhammā （the nature of things?），illustrating his meaning with a wealth of simile．He is probably the Godatta of the Godatta Sutta.<br><br><i>2．Godatta Thera</i>.-His full name was Abhidhammika Godatta，showing that he was considered expert in Abhidhamma．He was evidently a well-known Abhidhamma commentator and is quoted in the Visuddhi Magga （p.138），but it is said that his explanation was rejected in the Commentaries because it was only the Elder’s personal view．<br><br>The Samantapāsādika （ii.307，also 478； iii.588），however，relates a story showing that the Elder was recognised as an authority on the Vinaya．A monk of Antarasamudda made a drinking bowl out of a coco-nut shell and，leaving it in the monastery，went to Cetiyagiri．Another monk，fancying the bowl，stole it and also went to Cetiyagiri，where he met the owner and was charged with theft．Unable to settle the dispute where they were，they went to the Mahāvihāra．There，by beating of drums，the monks were assembled near the Mahācetiya，and convicted the accused of theft，holding him guilty of a pārājikā offence．<br><br>Godatta，being interviewed，pointed out that the value of the bowl was only a penny or two and that the Buddha had nowhere laid down that the theft of such an insignificant object could be held a pārājikā offence．His decision was greeted with applause，and when the report thereof reached the reigning king，Bhātiya，he decreed that，henceforth，in all their disputes，his subjects should abide by the decision of Godatta．v.l．Godha，Godhaka，Goda，Gotta，Godanta.<br><br><i>3．Godatta Thera.</i>-An incumbent of Kalyāni-mahāvihāra in Ceylon．He would procure his food when the shadow of the sun was two inches long and eat it when it was but one inch．Even when no sun was to be seen，he knew the time exactly．The people discovered this by watching him and set their ”clocks” by his movements．MA.i.100.,13,1
184304,en,21,godavari,godāvarī,Godāvarī,Godāvarī：See Godhāvarī.,8,1
184307,en,21,godha,godha,Godha,Godha，Godhaka：See Godatta （2）.,5,1
184317,en,21,godha,godhā,Godhā,Godhā：See Kāligodhā.,5,1
184322,en,21,godha jataka,godha jātaka,Godha Jātaka,Godha Jātaka：<i>1．Godha Jātaka （No.138）.</i>-The Bodhisatta was once born as a lizard and paid homage to a good ascetic living near the ant-hill where he dwelt．The good ascetic left and was replaced by a wicked one，to whom the Bodhisatta paid like homage．One day，the villagers brought a dish of lizard’s flesh to the ascetic．Being attracted by its flavour，he planned to kill the Bodhisatta，that he might have more of the flesh．But the Bodhisatta discovered his intention just in time，and，making good his escape，denounced the hypocrite.<br><br>The story was told in reference to a wicked monk．J.i.480f.<br><br><i>2．Godha Jātaka （No.141）.</i>-The Bodhisatta was born once as an iguana，leader of many others．His son became intimate with a young chameleon，whom he used to clip and embrace．The Bodhisatta warned his son against this unnatural intimacy，but，finding his advice of no avail，and knowing that danger would come to them through the chameleon，he prepared a way of escape，should the need arise．The chameleon，growing tired of the friendship with the iguana，showed a trapper the home of the iguanas．The trapper made a fire round the hole and killed many of the iguanas as they tried to escape，but the Bodhisatta reached safety through the hole he had provided.<br><br>The story was told about a treacherous monk，identified with the young iguana （J.i.487f）．For details see the Mahilāmukha Jātaka.<br><br><i>3．Godha Jātaka （No.325）</i>.-The story of the past is very similar to No.1 above，except that there is only mention of one ascetic and he is a hypocrite．The young lizard threatened to expose the ascetic’s hypocrisy and compelled him to leave the hermitage．The story was related in reference to a monk who was a cheat and a rogue （J.iii.84f）.<br><br>Cf．the Kuhakabrāhmana Vatthu （DhA.iv.154f.）.<br><br><i>4．Godha Jātaka （No.333）</i>.-A prince and his wife，returning after a long journey，were greatly distressed by hunger，and some hunters，seeing them，gave them a roasted lizard．The wife carried it in her hand，hanging it from a creeper．Arriving at a lake，they sat down at the foot of a tree，and while his wife was away fetching water the prince ate the whole lizard．When his wife came back，he told her that the lizard had run away，leaving only the tail in his hand．Later，the prince became king，but his wife，though appointed queen consort，received no real honour．The Bodhisatta，who was the king’s minister，wishing to see justice done to the queen，contrived that the king should be reminded of his ingratitude by allusion being made to the incident of the roast lizard．The king thereupon realised his neglect of his dutiful wife，and conferred on her supreme power.<br><br>The story was told in reference to a couple who had been given a roast lizard，when returning from a journey undertaken to collect debts．The husband ate the whole lizard when his wife was away．She said nothing and drank some water to appease her hunger，but when they visited the Buddha，and be asked her if her husband were good and affectionate，she replied in the negative．The Buddha then told her the story of the past．J.iii.106f.； cf.Succaja Jātaka.,12,1
184323,en,21,godha or mahanama sutta,godha or mahānāma sutta,Godha or Mahānāma Sutta,Godha or Mahānāma Sutta：Mahānāma visits Godha the Sākiyan atKapilavatthu and asks him what qualities，possessed by a sotāpanna，will secure for him ultimate enlightenment．There are three，answers Godha-unwavering loyalty to the Buddha，the Dhamma and the Sangha．When Godha，in his turn，asks the same question of Mahānāma，the latter answers that there are four，and adds the possession of āriyan virtues．<br><br>The two seek the Buddha to ask his opinion．Mahānāma declares to the Buddha that he would accept the Buddha’s decision in face of the opinion of everyone else in the universe．In answer to a question of the Buddha，Godha answers that of a person who holds such a view he has nothing but good to say，the conclusion evidently being that he accepts Mahānāma’s opinion in preference to his own．S.v.371f.,23,1
184331,en,21,godhagatta-tissa thera,godhagatta-tissa thera,Godhagatta-Tissa Thera,Godhagatta-Tissa Thera：He it was who brought about a   reconciliation between Dutthagāmanī and his brother Tissa （Mhv.xxiv.49-53）． The Commentary （MT.469） explains that he had a cutaneous complaint which made   his skin scaly like that of a godha （iguana）.,22,1
184381,en,21,godhapura,godhapura,Godhapura,Godhapura：See Gonaddhapura.,9,1
184400,en,21,godhavari,godhāvarī,Godhāvarī,Godhāvarī：<i>1．Godhāvarī．（v.l．Godāvari）.</i>-A river inDakkhināpatha，of which it forms the southern boundary．<br><br>During the Buddha’s time，the Alaka （or Mulaka） king and the Assaka king （both Andhakas） had settlements on its northern bank，and Bāvarī’s hermitage lay in the territory between their dominions （SN.vs.977）．<br><br>The Commentary （SNA.ii.581） says that near this spot the Godhāvarī divided into two branches，forming an island three leagues in extent，and the island was a dense forest，known as the Kapitthavana．Bāvarī’s hermitage occupied a region of five leagues．In the past this region had been the abode of various sages，such as Sarabhanga （J.v.132，136； Mtu.i.363）.<br><br>According to the Anguttara Commentary （AA.i.182），Bāvarī’s hermitage was on a bend of the river （Godhāvarīvanke）．The Godhāvarī is one of the holiest rivers in Southern India，rising in Brahmagiri near the village of Triyanvaka and sanctified by its connection with Rāma and various saints.<br><br><i>2．Godhāvarī.</i>-A canal，built by Parakkamabāhu I.，connecting the Kāragangā and the Parakkamasāgara （Cv.lxxix.57）.,9,1
184418,en,21,godhi,godhī,Godhī,Godhī：Probably the mother of   Devadatta，who is sometimes called Godhiputta （Vin.ii.189）.,5,1
184422,en,21,godhika-mahatissa thera,godhika-mahātissa thera,Godhika-Mahātissa Thera,Godhika-Mahātissa Thera：Teacher of Dhammadinna，of   Valanga-tissa-pabbata （MT.606）.,23,1
184423,en,21,godhika sutta,godhika sutta,Godhika Sutta,Godhika Sutta：Contains the story of Godhika&#39；s suicide，mentioned   above．S.i.120f.,13,1
184424,en,21,godhika thera,godhika thera,Godhika Thera,Godhika Thera：Son of a Malla chief in Pāvā．He went to Kapilavatthu with his friends，Subāhu，Valliya and Uttiya，and there he saw the Twin Miracle and joined the Order，later attaining arahantship．（But see below.） At Rājagaha，Bimbisāra built a hut for him but forgot the roof．The gods prevented rain from falling till this error was rectified．Godhika and his friends had been companions in good deeds in the past，especially in the time of Siddhattha Buddha and of Kassapa Buddha．Eighty-seven kappas ago Godhika was seven times king，under the name of Mahāsena （Thag.vs.51； ThagA.i.123f； Ap.i.140）.<br><br>According to the Samyutta （S.i.120f； SA.i.144f； also DhA.i.431f ） account，Godhika lived on the Kālasilā in Isigilipassa．There he made various vain attempts to win arahantship （the DhA.i.431f adds that he suffered from a disease brought about by hard work），achieving only temporary emancipation of mind，from which he then fell away．Six times this happened and then he decided to commit suicide by cutting his throat.Māra saw this and reported it to the Buddha，but when the Buddha arrived it was too late and Godhika lay ”supine on his couch with his shoulders twisted around.” The Buddha，however，declared that Godhika had attained Nibbāna．The Commentary states that，after cutting his throat，Godhika so checked his final agony that he won arahantship.,13,1
184541,en,21,gokanna,gokanna,Gokanna,Gokanna：1．Gokanna.-A locality in Ceylon and a vihāra founded by Mahāsena，on the site of a Hindu temple （Mhv.xxxvii.41）．According to the Mahāvamsa Tīkā （p.685），it was on the east coast of Ceylon．Elsewhere （p.269），the Tīkā speaks of a Gokannatittha in the neighbourhood of the estuary of the Mahākandara-nadī，and the Cūlavamsa （lxxi.18） mentions Gokanna as the last of a series of fords in Rohana，important from a strategic point of view，along the Mahā-vālkaugangā，from ”Sarogāmatittha to Gokanna.” In another passage （Cv.xli.79），Gokanna（ka） is spoken of as mahannava （the ocean）．These facts support Geiger’s conjecture （Cv．Trs.i.59，4； n.316，n.2） that Gokanna refers to the Trincomalee （Koddiyar） Bay at the estuary of the Mahāvālukagangā.<br><br>Gokanna（ka） is twice described as the scene of magic rites，once in the case of Mahānāga （Cv.xli.79） and again in that of Mānavamma （Cv.lvii.5）.<br><br>Aggabodhi V．built a padhānaghara for the Gokanna-vihāra．Cv.xlviii.5.<br><br>2．Gokanna.-A general of Gajabāhu who defeated Kittisirimegha； he had his headquarters in Kālavāpi，of which place he was Nagaragiri．At a meeting between him and Parakkamabāhu at Buddhagāma，the latter won him over to his side．An amusing story is told of a dream he had after his promise of help to Parakkamabāhu （Cv.lxvi.47ff）．He fled，therefore，to Kālavāpi and，on various occasions，offered battle to the forces of Parakkamabāhu，but everywhere he was defeated，the worst reverse being at Nīlagala by the general Māyāgeha．After that he built a fortification in Kālavāpi，where he lived in comparative quiet．The last we hear of him is of his incitement of Mānābharana to seize the throne （Cv.lxiii.34； lxvi.35ff，62； lxx.68，71，83，257）．Geiger thinks （Cv．Trs i.255，n.3） that Gokanna is probably a clan name.<br><br>3．Gokanna.-A general of Parakkamabāhu I．mentioned among leaders of the expedition which he sent to South India．Cv.lxxvi.253，270，324-6.,7,1
184542,en,21,gokannaka,gokannaka,Gokannaka,Gokannaka：See Gokanna （1）.,9,1
184548,en,21,gokannanandanayaka,gokannanāndanāyaka,Gokannanāndanāyaka,Gokannanāndanāyaka：A Damila chief at Mundannānamkotta． Cv.lxxvi.212.,18,1
184584,en,21,gokulanka-vihara,gokulanka-vihāra,Gokulanka-vihāra,Gokulanka-vihāra：A monastery built by cowherds for Dhaniya and his   wife after their ordination．Buddhaghosa says that it existed even in his day． SNA.i.46.,16,1
184587,en,21,gokulika,gokulikā,Gokulikā,Gokulikā：A secondary division of the Vajjiputtakā，their immediate parent-body being the Mahāsanghikas．<br><br>Later，from the Gokulikas，sprang two other schools - thePaññattivādins and theBāhulikas （or Bahussutikas） （Dpv.v.40； Mhv.v.4f.； Mbv.，p.96）．<br><br>Their most important heresy seems to have been that they considered all sankhāras，without qualification，no better than a heap of embers （kukkula） whence the flames have died out as from an inferno of ashes．They based this view on the Buddha’s declaration made in theAdittapariyāya Sutta （”All is on fire，bhikkhus”） （Kvu.ii.7，p.208，and Points of Controversy，127f）．<br><br>This view was probably responsible for their other name of （Kukkulikas or Kukkutikas） （Rockhill，186ff）．It may be that Kukkulika was their earlier name，of which Gokulikā was either a corruption or a derivation from the name of one of their teachers．But all Pāli records give only the ”Gokulika” reading.,8,1
184601,en,21,gola-upasaka,gola-upāsaka,Gola-upāsaka,Gola-upāsaka：A pious man of Gothagāma，so called because he was   slightly hunched．His story is given at Ras.ii.170f.,12,1
184602,en,21,golabahatittha,golabāhatittha,Golabāhatittha,Golabāhatittha：A ford over the Mahāvālukagangā．Cv.lxxii.51.,14,1
184603,en,21,golahala,golahalā,Golahalā,Golahalā：The soldiers of a district in South India （Cv.lxxvi.264，  259）.,8,1
184612,en,21,golakala,golakāla,Golakāla,Golakāla：Husband of Dīghatālā．He obtained his wife after having worked seven years in a house．One day，when on his way with his wife to visit her parents，they came to a stream，and，while they were hesitating before crossing，a man named Dīghapitthi came along and offered to take them across，because，he said，he was well known to the denizens of the river．He took Dīghatālā first，with the sweetmeats intended for her relations，and persuaded her to come with him，leaving her husband．When Golakāla realised what had happened，he jumped into the stream in desperation，easily crossing it - because it was really very shallow - and claimed his wife．In the course of the quarrel between the two men they came to where Mahosadha held court，and be，having heard their respective stories，decided，with the approval of the assembled populace，in favour of Golakāla.<br><br>It is said Golakāla was so called because he was dwarfish，like a ball （gola），and black （kāla）．J.vi.337，338.,8,1
184617,en,21,golapanu,golapānu,Golapānu,Golapānu：A village given by King Buddhadāsa for the maintenance of   the Moraparivena （Cv.xxxvii.173）.,8,1
184657,en,21,gomagga,gomagga,Gomagga,Gomagga：A spot in Simsapāvana nearālavī．<br><br>The Buddha once stayed there during the cold season and was visited byHatthaka Alavaka <br><br>（A.i.136）.,7,1
184676,en,21,gomatakandara,gomatakandarā,Gomatakandarā,Gomatakandarā：A grotto some distance from Veluvana inRājagaha．<br><br>Monks coming to Rājagaha from afar were provided with lodging there，andDabba Mallaputta was put in charge of these arrangements <br><br>（Vin.ii.76； iii.160）.,13,1
184677,en,21,gomati,gomatī,Gomatī,Gomatī：A channel built by Parakkamabāhu I.，branching eastwards   from the Mahāvālukagangā （Cv.lxxix.52）.,6,1
184686,en,21,gomaya,gomaya,Gomaya,Gomaya：Preached at Jetavana．A monk asks the Buddha whether there is any body or anything at all that is permanent and stable．The Buddha takes a pellet of cow dung in his hand and tells him that the personality in any one span of life （attabhāva） even as small as that pellet is unstable．The Buddha then tells the monk of the great luxuries he had enjoyed as king （Mahā-Sudassana） of Kusāvati，and of how they all perished （S.iii.143f）.<br><br> <br><br>This sutta was preached by Mahinda at the Nandana grove，on the sixth day after his arrival in Ceylon．Mhv.xv.197.,6,1
184696,en,21,gomayagama,gomayagāma,Gomayagāma,Gomayagāma：A village in Rohana．Cv.lxxv.3.,10,1
184802,en,21,gona,gona,Gona,Gona：A river to the south of Anurādhapura．On its banks，King Cūlabhaya built the Cūlagallaka-Vihāra （Mhv.xxxv.13），and Vankanāsika-Tissa，the Mahāmangala-Vihāra （Mhv.v.113）．Once，when Dhātusena was fleeing from his enemies with a thera，his uncle，the river was found to be in flood，but a nāga king took them across （Cv.xxxviii.24）．Later，when building the Kālavāpi，Dhātusena dammed up the river．Cv.v.42．<br><br>It is identified with the modern Kalā-oya （Cv．Trs.i.30，n.3）.3.,4,1
184809,en,21,gonaddha,gonaddha,Gonaddha,Gonaddha：One of the places passed by Bāvarī’s disciples on their way from Bāvarī’s hermitage to see the Buddha at Rājagaha．<br><br>Between Gonaddha and their starting place lay Patitthāna，Māhissati andUjjeni，and the next stopping place after Gonaddha was Vedisā．（Sn.vs.1011）．<br><br>The Commentary （SnA.ii.583） says that Gonaddha was another name for Godhapura.,8,1
184811,en,21,gonagamaka,gonagāmaka,Gonagāmaka,Gonagāmaka：A landing-place （pattana） at the mouth of the   Mahā-kandara river，where Bhaddakaccānā and her companions disembarked． Mhv.viii.25； cf.v.12.,10,1
184812,en,21,gonagamuka,gonagāmuka,Gonagāmuka,Gonagāmuka：A locality near the Kālavāpi where Gokanna was defeated   by Rakkhadīvāna （Cv.lxx.70）．Is this identical with Gonagāmaka? But see Cv． Trs.i.293，n.1.,10,1
184878,en,21,gonarattha,gonarattha,Gonarattha,Gonarattha：A district in North Ceylon，where Māgha and Jayabāhu   set up fortifications （Cv.lxxxiii.17）.,10,1
184879,en,21,gonaraviya thera,gonaraviya thera,Gonaraviya Thera,Gonaraviya Thera：A monk of Ceylon，probably a colleague of Mahāsīva．It is said that Mahāsīva was explaining to him the Mahā Saccaka Sutta，and that when he came to the passage where the Buddha charges Saccaka with not understanding the training of the body，much less that of the mind，Gonaraviya laid aside his fan and walked away，saying that the Buddha could not have said such a thing； but Mahāsīva persuaded him that it was so．v.l．Moranāla．MA.i.463.,16,1
184905,en,21,gondigama,gondigāma,Gondigāma,Gondigāma：A tank constructed by Upatissa II （Cv.xxxvii.185）．The   village belonging to it was given by Jetthatissa III．to the Jetavana-vihāra   （Cv.xliv.97）．The tank was restored by Aggabodhi V．Cv.xlviii.9.,9,1
184921,en,21,gonisavihara,gonisavihāra,Gonisavihāra,Gonisavihāra：A vihāra in Ceylon where the young Dhatusena （q.v.）   was brought up by his uncle，while he remained in disguise as a monk   （Cv.xxxviii.21）．Geiger thinks it was to the south of Anurādhapura （Cv． Trs.i.30，n.1）.,12,1
184925,en,21,gonnagama,gonnagāma,Gonnagāma,Gonnagāma：A village in Rohana，given by Dappula to the Rājavihāra   （Cv.xlv.58）.,9,1
184926,en,21,gonnagirika,gonnagirika,Gonnagirika,Gonnagirika：A vihāra built by Sūratissa in the eastern quarter of   Anurādhapura．Mhv.xxi.4.,11,1
184927,en,21,gonnavitthika,gonnavitthika,Gonnavitthika,Gonnavitthika：A village in Rohana，assigned by Dappula to the   Cittalapabbatavihāra．Cv.xlv.59.,13,1
184929,en,21,gonusurattha,gonusurattha,Gonusurattha,Gonusurattha：A district in North Ceylon，once occupied by Māgha   and Jayabāhu （Cv.lxxxiii.17）.,12,1
184951,en,21,gopaka,gopaka,Gopaka,Gopaka：<i>1．Gopaka.</i>-A Thera．He once stayed at theKukkutārāma inPātaliputta，where he was given a set of robes．Vin.i.300.<br><br><i>2．Gopaka.</i>-A king of ninety-one kappas ago； he offered kanavera-flowers to the Buddha．He was a previous birth of Kanaverapupphiya．Ap.i.182.<br><br><i>3．Gopaka.</i>-A deva．He had been a Sākiyan maid of Kapilavatthu named Gopikā （Gopī），who led a virtuous life and，according to the Buddha’s teaching，had cultivated the thoughts of a man．After death she was born as a devaputta inTāvatimsa．There，when he saw monks reborn asGandhabbas，he rebuked them for having neglected their opportunities．A series of verses attributed to Gopaka are given in theSakkapañha Sutta．D.ii.271-5.,6,1
184955,en,21,gopaka moggallana,gopaka moggallāna,Gopaka Moggallāna,Gopaka Moggallāna：<i>Gopaka Moggallāna.</i>-A brahmin minister ofAjātasattu，in charge of some defence works in Rājagaha （M.iii.7）．See Gopaka Moggallāna Sutta．<br><br>The Theragāthā （vs.1024） contains a stanza spoken by Moggallāna Thera in answer to a question by Gopaka Moggallāna．Gopaka asks Moggallāna how many of the Buddha’s teachings he remembers．Eighty-four thousand，answers the latter and proceeds to explain．ThagA.ii.130.<br><br><i>Gopaka Moggallāna Sutta.</i>-Soon after the Buddha’s death，Ananda，on his way toRājagaha for alms，visits the place where Gopaka Moggallāna was strengthening the city’s defences．Moggallāna asks him if there were any monk in every way like the Buddha，and receives a negative answer．Vassakāra arrives and，on being told the topic of conversation，asks the same question and is told by Ananda that the monks regard the Dhamma as their protector．It is true，however，that there are monks whom they hold in great esteem and reverence，and Ananda enumerates the qualities which win for them such homage．M.iii.7ff,17,1
184956,en,21,gopaka sivali,gopaka sīvalī,Gopaka Sīvalī,Gopaka Sīvalī：A resident of Ceylon．He built a cetiya in   Tālapitthikavihāra．At the moment of his death，remembering this act，he was   reborn in the deva-world．VibhA.156.,13,1
184985,en,21,gopala,gopāla,Gopāla,Gopāla：<i>1．Gopāla.</i>-King Udena’s son．Gopāla was also the name of the father of Udena’s queen consort，Gopālamātādevī．AA.i.118.<br><br><i>2．Gopāla</i>.-One of the Yakkha chieftains，to be invoked by the Buddha’s followers in time of need．D.iii.205.<br><br><i>3．Gopāla.</i>-One of the four sons of the chaplain to King Esukāri．For their story see the Hatthipāla Jātaka．Gopāla is identified with Moggallāna．J.iv.491.<br><br><i>4．Gopāla.</i>-A setthi，father of Tapassu and Bhallika，in the time of Kassapa Buddha．ThagA.i.48.<br><br><i>5．Gopāla.</i>-A devaputta of Tāvatimsa．He was the teacher of Uracchadamālā and gave alms to the Buddha Kassapa and the monks； he heard the Dhamma but could get no special attainment．Moggallāna met him during a visit to Tāvatimsa and，in answer to the Elder’s questions，Gopāla gave an account of himself．Moggallāna thereupon preached to him and he became a sotāpanna．Vv.v.14； VvA.270ff.<br><br><i>6．Gopāla.</i>-A devaputta of Tāvatimsa．He had been a cowherd of Rājagaha and had once offered Moggallāna a meal of kummāsa （junket and rice）．Immediately afterwards he was stung by a snake and died while watching the Elder eat the meal he had given him．Vv.vii.6； VvA.308f.,6,1
185003,en,21,gopalaka sutta,gopālaka sutta,Gopālaka Sutta,Gopālaka Sutta：See   Cūla-Gopālaka Sutta and Mahā-Gopālaka   Sutta.,14,1
185039,en,21,gopalamata,gopālamātā,Gopālamātā,Gopālamātā：Queen consort of Udena．<br><br>She belonged to a poor merchant’s family in Telappanāli and had long and beautiful hair，the envy of her friends．One day，Mahā Kaccāna and seven others visited the village，and she sold her hair for eight kahāpanas，that she might provide the visitors with a meal．It is said that she recovered her hair immediately on seeing Mahā Kaccāna．<br><br>When the Elder reached Ujjenī that very day，by air，he related the incident to King Udena and the king，having sent messengers to fetch Gopālamātā，made her his chief consort．She gave birth to a son，whom she called Gopāla，after her own father，and thenceforth she herself was called Gopālamātā．AA.i.118； Mil.291.,10,1
185042,en,21,gopalapabbata,gopālapabbata,Gopālapabbata,Gopālapabbata：A hill near Pulatthipura，used as a landmark． Cv.lxxviii.65； for identification see Cv．Trs.i.110，n.1.,13,1
185196,en,21,gopi,gopī,Gopī,Gopī，Gopikā：The Sākiyan maiden of Kapilavatthu，who was born   later as Gopaka-devaputta．See Gopaka （3）.,4,1
185355,en,21,gorimanda,gorimanda,Gorimanda,Gorimanda：A rich man of Mithilā．He had no children and was ugly； when he spoke saliva flowed from his mouth，and two beautiful women，standing beside him，wiped his face with blue lilies and threw them away．When revellers had no money wherewith to buy flowers，they would stand outside Gorimanda’s house and call out for him．When he leaned out of the window to ask what they wanted，his face had to be wiped with lilies and the lilies were then thrown away．The revellers picked them up，washed them，and wore them at their revels．J.vi.367f.,9,1
185370,en,21,gosala,gosāla,Gosāla,Gosāla：1．Gosāla Thera.-He came from a rich family of Magadha and made the acquaintance of Sonakutikanna．When he heard that the latter had left the world，he too joined the Order and dwelt on the uplands near his native village．One day his mother gave him a meal of rice porridge with honey and sugar．After the meal，he made a great effort and won arahantship.<br><br>Ninety-one kappas ago he saw the rag robe of a Pacceka Buddha hanging from a tree trunk and offered flowers in homage （Thag.vs.23； ThagA.i.79f）.<br><br>He is probably identical with Pamsukūlapūjaka of the Apadāna．Ap.ii.434； but see also Mahākāla.<br><br> <br><br>2．Gosāla.-See Makkhali.,6,1
185403,en,21,gosinga sutta,gosinga sutta,Gosinga Sutta,Gosinga Sutta：See Cūlagosinga Sutta and Mahāgosinga Sutta.,13,1
185410,en,21,gosingasalavanadaya,gosingasālavanadāya,Gosingasālavanadāya,Gosingasālavanadāya：<i>1．Gosingasālavanadāya.</i>-A forest tract near Nādikā．Once，when Anuruddha，Nandiya and Kimbila were living there，they were visited by the Buddha，who came from Giñjakāvasatha．The result of the visit was the preaching of the Cūlagosinga Sutta （q.v.） （M.i.205f）．On another occasion，when the Buddha was staying there with many eminent monks，among whom were Sāriputta，Moggallāna and others，their conversation led to the preaching of the Mahāgosinga Sutta （q.v.） （M.i.212f）.<br><br><i>2．Gosingasālavanadāya.</i>-A forest tract nearVesāli．When the Buddha was living in the Kūtāgārasāla，in the Mahavana，he was visited by many people and there was great disturbance．In order to find quiet and solitude，certain monks，among whom were Cāla，Upacāla，Kakkata，Kalimbha，Nikata and Katissaha，retired into this forest （A.v.133）.,19,1
185429,en,21,gosisanikkhepa thera,gosīsanikkhepa thera,Gosīsanikkhepa Thera,Gosīsanikkhepa Thera：An arahant．Ninety-four kappas ago he had   spread gosīsa （sandalwood paste） outside a monastery．Seventy-five kappas ago   he became a king，named Suppatitthita （Ap.i.245）.,20,1
185467,en,21,gotama,gotama,Gotama,Gotama：The last of the twenty-five Buddhas.<br><br>No comprehensive account of Gotama Buddha is as yet possible．The details given in this article are those generally accepted by orthodox Theravādins and contained in their books，chiefly the Pāli Commentaries，more especially the Nidānakathā of the Jātaka and the Buddhavamsa Commentary．<br><br> <br><br>Biographical details are also found in the Mahā Vagga and the Culla Vagga of the Vinaya Pitaka，the Buddhavamsa and in various scattered passages of the Nikayas of the Sutta Pitaka．References to these are given where considered useful．Controversy exists with regard to many of the matters mentioned； for discussion of the varying views regarding these，reference should be made to the works of Oldenberg，Rhys Davids （both Professor and Mrs．Rhys Davids），Kern，E．J．Thomas and other scholars．Further particulars of persons and places mentioned can be obtained by reference to the articles under the respective names.<br><br> <br><br>He was a Sākiyan （the Sākiyans were evidently subjects of the Kosala king； the Buddha calls himself a Kosalan，M.ii.124），son of Suddhodana （all Pāli Commentaries and Sanskrit works represent the Buddha as the son of a king，descendant of a long line of famous ancestors），chief ruler of Kapilavatthu，and of Mahā Māyā，Suddhodana’s chief consort，and he belonged to the Gotama-gotta．Before his conception he was in the Tusita heaven，waiting for the due time for his birth in his last existence．Then，having made the ”five investigations” （pañcavilolcanāni） （see Buddha），he took leave of his companions and descended to earth．（According to the Lalitavistara he appointed the Bodhisatta Maitreya as king of Tusita in his place）．Many wondrous and marvellous events attended his conception and birth．（Given in the Acchariyabbhutadhamma Sutta，M.iii.118f； also D.ii.12f．A more detailed account is found in J.i.47ff； both the Lai．and the Mtu.ii.14ff differ as to the details given here of the conception and the birth）．<br><br> <br><br>The conception takes place on the full-moon day of āsālha，with the moon in Uttarāsālha，and Maya has no relations with her husband．She has a marvellous dream in which the Bodhisatta，as a white elephant，enters her womb through her side．When the dream is mentioned to the brahmins，they foretell the birth of a son who will be either a universal monarch or a Buddha．An earthquake takes place and thirty-two signs appear，presaging the birth of a great being．The first of these signs is a boundless，great light，flooding every corner of the ten thousand worlds； everyone beholds its glory，even the fires in all hells being extinguished．Ten months after the conception，in the month of Visākha，Māyā wishes to visit her parents in Devadaha．On the way thither from Kapilavatthu she passes the beautiful Lumbini grove，in which she desires to wander； she goes to a great sāla-tree and seizes a branch in her hand； labour pains start immediately，and，when the courtiers retire，having drawn a curtain round her，even while standing，she is delivered of the child．It is the day of the full moon of Visākha； four Mahābrahmas receive the babe in a golden net，and streams of water descend from the sky to wash him．The boy stands on the earth，takes seven steps north-wards and utters his lion-roar，”I am the chief in the world.” On the same day seven other beings were born：the Bodhi-tree，Rāhula’s mother （Rāhulamātā，his future wife），the four Treasure-Troves （described at DA.i.284），his elephant，his horse Kanthaka，his charioteer Channa，and Kāludāyī．The babe is escorted back to Kapilavatthu on the day of his birth and his mother dies seven days later.<br><br> <br><br>The isi Asita （or Kāladevala），meditating in the Himālaya，learns from the Tāvatimsa gods of the birth of the Buddha，visits Suddhodana the same day and sees the boy，whom they both worship．Asita weeps for sorrow that he will not live to see the boy’s Buddhahood，but he instructs his nephew Nālaka （v.l．Naradatta） to prepare himself for that great day．On the fifth day after the birth is the ceremony of name-giving．One hundred and eight brahmins are invited to the festival at the palace； eight of them - Rāma，Dhaja，Lakkhana，Manti，Kondañña，Bhoja，Suyāma and Sudatta - are interpreters of bodily marks，and all except Kondañña prophesy two possibilities for the boy； but Kondañña，the youngest，says，quite decisively，that he will be a Buddha．The name given to the boy at this ceremony is not actually mentioned，but from other passages it is inferred that it was Siddhattha （q.v.）.<br><br> <br><br>Among other incidents recounted of the Buddha’s boyhood is that of his attaining the first jhāna under a jambu-tree．One day he is taken to the state ploughing of the king where Suddhodana himself，with his golden plough，ploughs with the farmers．The nurses，attracted by the festivities，leave the child under a jambu-tree．They return to find him seated，cross-legged，in a trance，the shadow of the tree remaining still，in order to protect him．The king is informed and，for the second time，does reverence to his son．J.i.57f； MA.i.466f； the incident is alluded to in the Mahā Saccaka Sutta （M.i.246）； the corresponding incident recounted in Mtu．（ii.45f.） takes place in a park，and the，details differ completely．The Lai．has two versions，one in prose and one in verse and both resemble the Mtu.； but in these the Buddha is represented as being much older．The Divy （391） and the Tibetan versions （e.g.，Rockhill，p.22） put the incident very much later in the Buddha’s life．Other incidents are given in Lai．and Mtu.<br><br> <br><br>The Bodhisatta is reported to have lived in the household for twenty-nine years a life of great luxury and excessive ease，surrounded by all imaginable comforts．He owns three palaces - Ramma，Suramma and Subha - for the three seasons．Mention is made of his luxurious life in A.i.145； also in M.i.504； further details are given in AA.i.378f.； J.i.58．See also Mtu.ii.115； cf．Vin.i.15； D.ii.21.<br><br> <br><br>When the Bodhisatta is sixteen years old，Suddhodana sends messengers to the Sākyans asking that his son be allowed to seek a wife from among their daughters； but the Sākyans are reluctant to send them，for，they say，though the young man is hand-some，he knows no art； how，then，can he support a wife? When this is reported to the prince，he summons an assembly of the Sākyans and performs various feats，chief of these being twelve feats with a bow which needs the strength of one thousand men．（The feats with the bow are described in the Sarabhanga Jātaka，J.v.129f ）．The Sākyans are so impressed that each sends him a daughter，the total number so sent being forty thousand．The Bodhisatta appoints as his chief wife the daughter of Suppabuddha，who，later，comes to be called Rāhulamātā．She is known under various names：Bhaddakaccā （or Kaccānā），Yasodharā．Bimbā，Bimbasundarī and Gopā．For a discussion see Rāhulamātā.<br><br> <br><br>According to the generally accepted account，Gotama is twenty-nine when the incidents occur which lead to final renunciation．Following the prophecy of the eight brahmins，his father had taken every precaution that his son should see no sign of old age，sickness or death．But the gods decide that the time is come for the Enlightenment，and instil into Gotama’s heart a desire to go into the park．On the way，the gods put before him a man showing signs of extreme age，and the Bodhisatta returns，filled with desire for renunciation．The king，learning this，surrounds him with even greater attractions，but on two other days Gotama goes to the park and the gods put before him a sick man and a corpse．（According to some accounts，e.g．that of the Dīghabhānakas，the four omens were all seen on the same day，J.i.59）<br><br> <br><br>On the full-moon day of āsālha，the day appointed for the Great Renunciation，Gotama sees a monk and hears from his charioteer praise of the ascetic life．Feeling very happy，he goes to the park to enjoy himself．Sakka sends Vissakamma himself to bathe and adorn him，and as Gotama returns to the city in all his majesty，he receives news of the birth of his son．Foreseeing in this news a bond，he decides to call the babe Rāhula （q.v.）．Kisā Gotamī （q.v.） sees Gotama on the way to the palace and，filled with longing for him，sings to him a song containing the word nibbuta．The significance of the word （=extinguished，at peace） thrills him，and he sends to Kisā his priceless gold necklace which she，however，accepts as a token of love．Gotama enters the palace and sleeps．He wakes in the middle of the night to find his female musicians sleeping in attitudes which fill him with disgust and with loathing for the worldly life，and he decides to leave it．（In some versions the Renunciation takes place seven days after the birth of Rāhula，J.i.62）．He orders Channa to saddle Kanthaka，and enters his wife’s room for a last look at her and their son.<br><br> <br><br>He leaves the city on his horse Kanthaka，with Channa clinging to its tail．The devas muffle the sound of the horse’s hoofs and of his neighing and open the city gates for Gotama to pass．Māra appears before Gotama and seeks to stay him with a promise that he shall be universal monarch within seven days．On his offer being refused，Māra threatens to shadow him always．Outside the city，at the spot where later was erected the Kanthakanivattana-cetiya，Gotama turns his horse round to take a last look at Kapilavatthu．It is said that the earth actually turned，to make it easy for him to do so．Then，accompanied by the gods，he rides thirty leagues through three kingdoms - those of the Sākyans，the Koliyans and the Mallas - and his horse crosses the river Anomā in one leap．On the other side，he gives all his ornaments to Channa，and with his sword cuts off hair and beard，throwing them up into the air，where Sakka takes them and enshrines them in the Cūlāmani-cetiya in Tāvatimsa．The Brahmā Ghatikāra offers Gotama the eight requisites of a monk，which he accepts and adopts．He then sends Channa and Kanthaka back to his father，but Kanthaka，broken-hearted，dies on the spot and is reborn as Kanthaka-devaputta．<br><br> <br><br>The account given here is taken mainly from the Nidānakathā （J.i.59ff） and evidently embodies later tradition； cp．D.ii.21ff．From passages found in the Pitakas （e.g.，A.i.145； M.i.163，240； M.ii.212f.） it would appear that the events leading up to the Renunciation were not so dramatic as given here，the process being more gradual．I do not，however，agree with Thomas （op．cit.，58） that，according to these accounts，the Bodhisatta left the world when ”quite a boy.” I think the word dahara is used merely to indicate ”the prime of youth，” and not necessarily ”boyhood.” The description of the Renunciation in the Lal．is very much more elaborate and adds numerous incidents，no account of which is found in the Pāli.<br><br> <br><br>From Anomā the Bodhisatta goes to the mango-grove of Anupiya，and after spending seven days there walks to Rājagaha （a distance of thirty leagues） in one day，and there starts his alms rounds．Bimbisāra’s men，noticing him，report the matter to the king，who sends messengers to enquire who this ascetic is．The men follow Gotama to the foot of the Pandavapabbata，where he eats his meal，and they then go and report to the king．Bimbisāra visits Gotama，and，pleased with his hearing，offers him the sovereignty．On learning the nature of Gotama’s quest，he wins from him a promise to visit Rājagaha first after the Enlightenment.<br><br> <br><br>This incident is also mentioned in the Pabbajjā Sutta （SN.vv.405-24），but there it is the king who first sees Gotama．It is significant that，when asked his identity，Gotama does not say he is a king’s son．The Pali version of tile sutta contains nothing of Gotama’s promise to visit Rājagaha，but the Mtu．version （ii.198-200），which places the visit later，has two verses，one of which contains the request and the other the acceptance； and the SNA．（ii.385f.），too，mentions the promise and tells that Bimbisāra was informed of the prophecy concerning Gotama．There is another version of the Mtu．（ii.117-20） which says that Gotama went straight to Vaisāli after leaving home，joining Ālāra，and later visited Uddaka at Rājagaha．Here no mention is made of Bimbisāra．We are told in the Mhv．（ii.25ff） that Bimbisāra and Gotama （Siddhattha） had been playmates，Bimbisāra being the younger by five years．Bimbisāra’s father （Bhātī） and Suddhodana were friends.<br><br> <br><br>Journeying from Rājagaha，Gotama in due course becomes a disciple of Ālāra-Kālāma．Having learnt and practised all that Ālāra has to teach，he finds it unsatisfying and joins Uddaka-Rāmaputta； but Uddaka’s doctrine leaves him still unconvinced and he abandons it．He then goes to Senānīgāma in Uruvelā and there，during six years，practises all manner of severe austerities，such as no man had previously undertaken．Once he falls fainting and a deva informs Suddhodana that Gotama is dead．But Suddhodana，relying on the prophecy of Kāladevala，refuses to believe the news．Gotama’s mother，now born as a devaputta in Tāvatimsa，comes to him to encourage him．At Uruvelā，the Pañcavaggiya monks are his companions，but now，having realised the folly of extreme asceticism，he decides to abandon it，and starts again to take normal food； thereupon the Pañcavaggiyas，disappointed，leave him and go to Isipatana.<br><br>  J.i.66f．The Therīgāthā Commentary （p.2） mentions another teacher of   Gotama，named Bhaggava，whom Gotama visited before Ālāra．Lal．（330 [264]）   contains a very elaborate account of Gotama’s visits to teachers； he goes   first to two brahmin women，Sākī and Padmā，then to Raivata and Rajaka，son of   Trimandika，and finally （as far as this chapter is concerned） to Ālāra at   Vaisāli．A poem containing an account of the meeting of Gotama with Bimbisāra   is inserted into this account．The next chapter tells of Uddaka．An account of   Gotama’s visits to teachers and of the details of his austerities is also   given in the Mahā Saccaka Sutta，already referred to （M.i.240ff）； the Mahā   Sīhanāda Sutta （M.i.77ff） contains a long and detailed account of his extreme   asceticisms．See also M.i.163ff； ii.93f.<br><br> <br><br>Gotama’s desire for normal food is satisfied by an offering brought by Sujātā to the Ajapāla banyan tree under which he is seated．She had made a vow to the tree，and her wish having been granted，she takes her slave-girl，Punnā，and goes to the tree prepared to fulfil her promise．They take Gotama to be the Tree-god，come in person to accept her offering of milk-rice； the offering is made in a golden bowl and he takes it joyfully．Five dreams he had the night before convince Gotama that he will that day become the Buddha．（The dreams are，recounted in A.iii.240 and in Mtu.ii.136f）．It is the full-moon day of Visākha； he bathes at Suppatittha in the Nerañjarā，eats the food and launches the bowl up stream，where it sinks to the abode of the Nāga king，Kāla （Mahākāla）.<br><br> <br><br>Gotama spends the rest of the day in a sāla-grove and，in the evening，goes to the foot of the Bodhi-tree，accompanied by various divinities； there the grass-cutter Sotthiya gives him eight handfuls of grass； these，after investigation，Gotama spreads on the eastern side of the tree，where it becomes a seat fourteen hands long，on which he sits cross-legged，determined not to rise before attaining Enlightenment.<br><br>J.i.69．The Pitakas know nothing of Sujātā’s offering or of Sotthiya’s gift．Lal．（334-7 [267-70]） mentions ten girls in all who provide him with food during his austerities．Divy （392） mentions two，Nandā and Nandabalā.<br><br> <br><br>Māra，lord of the world of passion，is determined to prevent this fulfilment，and attacks Gotama with all the strength at his command．His army extends twelve leagues to the front，right，and left of him，to the end of the Cakkavāla behind him，and nine leagues into the sky above him．Māra himself carries numerous weapons and rides the elephant Girimekhala，one hundred and fifty leagues in height．At the sight of him all the divinities gathered at the Bodhi-tree to do honour to Gotama - the great Brahmā，Sakka，the Nāga-king Mahākāla - disappear in a flash，and Gotama is left alone with the ten pāramī，long practised by him，as his sole protection．All Māra’s attempts to frighten him by means of storms and terrifying apparitions fail，and，in the end，Māra hurls at him the Cakkāvudha．It remains as a canopy poised over Gotama．The very earth bears witness to Gotama’s fitness to be the Enlightened One，and Girimekhala kneels before him．Māra is vanquished and flees headlong with his vast army．The various divinities who had fled at the approach of Māra now return to Gotama and exult in his triumph.<br><br>The whole story of the contest with Māra is，obviously，a mythological development．It is significant that in the Majjhima passages referred to earlier there is no mention of Māra，of a temptation，or even of a Bodhi-tree； but see D.ii.4 and Thomas （op．cit.，n.1）．According to the Kālingabodhi Jātaka，which，very probably，embodies an old tradition，the bodhi-tree was worshipped even in the Buddha’s life-time．The Māra legend is，however，to be found in the Canonical Padhāna Sutta of the Sutta Nipāta．This perhaps contains the first suggestion of the legend．For a discussion see Māra.<br><br> <br><br>Gotama spends that night in deep meditation．In the first watch he gains remembrance of his former existences； in the middle watch he attains the divine eye （dibbacakkhu）； in the last watch he revolves in his mind the Chain of Causation （paticcasamuppāda）．As he masters this，the earth trembles and，with the dawn，comes Enlightenment．He is now the supreme Buddha，and he breaks forth into a paean of joy （udāna）.<br><br>There is great doubt as to which were these Udāna verses．The Nidānakathā and the Commentaries generally quote two verses （153，154） included in the Dhammapada collection （anekajāti samsāram，etc.）．The Vinaya （i.2） quotes three different verses （as does also DhsA.17），and says that one verse was repeated at the end of each watch，all the watches being occupied with meditation on the paticcasamuppāda．Mtu．（ii.286） gives a completely different Udāna，and in another place （ii.416） mentions a different verse as the first Udāna．The Tibetan Vinaya is，again，quite different （Rockhill，p.33）．For a discussion see Thomas，op．cit.，75ff.<br><br> <br><br>For the first week the Buddha remains under the Bodhi-tree，meditating on the Paticcasamuppāda； the second week he spends at the Ajapālanigrodha，where the ”Huhuhka” Brahmin accosts him （Mara now comes again and asks the Buddha to die at once； D.ii.112） and where Mara’s daughters，Tanhā，Aratī and Rāgā，appear before the Buddha and make a last attempt to shake his resolution （J.i.78； S.i.124； Lal.490 （378））； the third week he spends under the hood of the nāga-king Mucalinda （Vin.i.3）； the fourth week is spent in meditation under the Rājāyatana tree*； at the end of this period takes place the conversion of Tapussa and Bhallika．They take refuge in the Buddha and the Dhamma，though the Buddha does not give them any instruction.<br><br>  *This is the Vinaya account （Vin.i.1ff）； but the Jātaka （i.77ff，extends   this period to seven weeks，the additional weeks being inserted between the   first and second．The Buddha spends one week each at the Animisa-cetiya，the   Ratanacankama and the Ratanaghara，and this last is where he thinks out the   Abhidhamma Pitaka.<br><br> <br><br>Doubts now assail the Buddha as to whether he shall proclaim to the world his doctrine，so recondite，so hard to understand．The Brahma Sahampati （according to J.i.81，with the gods of the thousand worlds，including Sakka，Suyāma，Santusita，Sunimmita，Vasavatti，etc.） appears before him and assures him there are many prepared to listen to him and to profit by his teaching，and so entreats him to teach the Dhamma．The Buddha accedes to his request and，after consideration，decides to teach the Dhamma first to the Pañcavaggiyas at Isipatana．On the way to Benares he meets the ājīvaka Upaka and tells him that he （the Buddha） is Jina．On his arrival at Isipatana the Pañcavaggiyas are，at first，reluctant to acknowledge his claim to be the Tathāgata，but they let themselves be won over and，on the full-moon day of āsālha，the Buddha preaches to them the sermon which came to be known as the Dhammacakkappavattana Sutta．（Vin.i.4ff； M.i.118ff； cp．D.ii.36ff．Regarding the claim of this sutta to be the Buddha’s first sermon，see Thomas，op．cit.，p.86； see also Pañcavaggiyā）．At the end of the sermon Kondañña becomes a sotāpanna and they all become monks.<br><br> <br><br>This sermon is followed five days later by the Anattalakkhana Sutta，at the conclusion of which all five become arahants．The following day the Buddha meets Yasa，whom he converts．Yasa’s father，who comes seeking him，is the first to take the threefold formula of Refuge.<br><br> <br><br>Yasa becomes an arahant and is ordained．The Buddha accepts a meal at his house，and Yasa’s mother and one of his former wives are the first two lay-women to become the Buddha’s disciples．Then four friends of Yasa and，afterwards，fifty more，enter the Order and become arahants．There are now sixty arahants besides the Buddha，and they are sent in different directions to preach the Dhamma．They return with many candidates for admission to the Order，and the Buddha，who up till now had ordained men with the ”ehi bhikkhu” formula，now allows the monks themselves to perform the ceremony of ordination （Vin.i.15ff； J.i.81f）.<br><br> <br><br>After spending the rainy season at Benares （about this time Māra twice tries to tempt the Buddha，once after he had sent the disciples out to preach and once after the Retreat，S.i.105，111； Vin.i.21，22），the Buddha returns to Senānigāma in Uruvela，on the way converting and ordaining the thirty Bhaddavaggiyā．At Uruvela，after a long and protracted exercise of magical powers，consisting in all of three thousand five hundred miracles，the Buddha wins over the three Kassapa brothers，the Tebhātika Jatilā，with their thousand followers，and ordains them．They become arahants after listening to the ādittapariyāya Sutta preached at Gayāsīsa； with these followers he visits Rājagaha，where King Seniya Bimbisāra comes to see him at the Latthivanuyyāna．The following day the Buddha and the monks visit the palace，preceded by Sakka disguised as a youth and singing the praises of the Buddha．After the meal，the king gifts Veluvana to the Buddha and the Order．The Buddha stays for two months at Rājagaha （BuA.4），and it is during this time that Sāriputta and Moggallāna join the Order，through the instrumentality of Assaji （Vin.i.23ff）．It was probably during this year，at the beginning of the rainy season，that the Buddha visited Vesāli at the request of the Licchavis，conveyed through Mahāli．The city was suffering from pestilence and famine．The Buddha went，preached the Ratana Sutta and dispelled all dangers （DhA.iii.436ff）.<br><br> <br><br>The number of converts now rapidly increases and the people of Magadha，alarmed by the prospect of childlessness，widow-hood，etc.，blame the Buddha and his monks．The Buddha，however，refutes their charges （Vin.i.42f）.<br><br>The account of the first twenty years of the Buddha’s ministry is summarised from various sources，chiefly from Thomas’s admirable account in his Life and Legend of the Buddha （pp.97ff）．The necessary references are to be found under the names mentioned.<br><br> <br><br>On the full-moon day of Phagguna （February-March） the Buddha，accompanied by twenty thousand monks，sets out for Kapilavatthu at the express request of his father，conveyed through Kāludāyī．（This visit is not mentioned in the Canon； but see Thag.527-36； AA.i.107，167； J.i.87； DhA.i.96f； ThagA.i.997ff）．<br><br> <br><br>By slow stages he arrives at the city，where he stays at the Nigrodhārāma，and，in order to convince his proud kinsmen of his power，performs the Yamakapātihārjya and then relates the Vessantara Jātaka．The next day，receiving no invitation to a meal，the Buddha begs in the streets of the city； this deeply grieves Suddhodana，but later，learning that it is the custom of all Buddhas，he becomes a sotāpanna and conducts the Buddha and his monks to meal at the palace．There all the women of the palace，excepting only Rāhulamātā，come and do reverence to the Buddha．Mahā Pajāpatī becomes a sotāpanna and Suddhodana a sakadāgāmi．The Buddha visits Rāhulamātā in her own apartments and utters her praises in the Candakinnara Jātaka．The following day the Buddha persuades his half-brother，Nanda，to come to the monastery，where he ordains him and，on the seventh day，he does the same with Rāhula．This is too great a blow for Suddhodana，and at his request the Buddha rules that no person shall be ordained without the consent of his parents．The next day the Buddha preaches to Suddhodana，who becomes an anāgāmī．During the Buddha’s visit to Kapilavatthu，eighty thousand Sākyans join the Order，one from each family．With these he returns to Rājagaha，stopping on the way at Anupiya，where Anuruddha，Bhaddiya，Ananda，Bhagu，Kimbila and Devadatta，together with their barber，Upāli，visit him and seek ordination.<br><br> <br><br>On his return to Rājagaha the Buddha resides in the Sītavana．（J.i.92，the story is also told in the Vinaya ii.154，but no date is indicated）．There Sudatta，later known as Anāthapindika，visits him，is converted，and invites him to Sāvatthi．The Buddha accepts the invitation and journeys through Vesāli to Sāvatthi，there to pass the rainy season．（Vin.ii.158； but see BuA.3，where the Buddha is mentioned as having spent the vassa in Rājagaha）．Anāthapindika gifts Jetavana，provided with every necessity，for the residence of the Buddha and his monks．Probably to this period belongs the conversion of Migāra，father-in-law of Visākhā，and the construction，by Visākhā，of the Pubbārāma at Sāvatthi．The vassa of the fourth year the Buddha spends at Veluvana，where he converts Uggasena．（DhA.iv.59f）．In the fifth year Suddhodana dies，having realised arahant-ship，and the Buddha flies through the air，from the Kūtāgārasālā in Vesāli where he was staying，to preach to his father on his death-bed．According to one account it is at this time that the quarrel breaks out between the Sākyans and the Koliyans regarding the irrigation of the river Rohinī．（AA.i.186； SNA.i.357； ThigA.141； details of the quarrel are given in J.v.412ff）．The Buddha persuades them to make peace，and takes up his abode in the Nigrodhārāma．Mahā Pajāpatī Gotamī，with other Sākiyan women，visits him there and asks that women may be allowed to join the Order．Three times the request is made，three times refused，the Buddha then returning to Vesāli．The women cut off their hair，don yellow robes and follow him thither．Ananda intercedes on their behalf and their request is granted．（Vin.ii.253ff； A.iv.274f.； for details see Mahā Pajāpati）.<br><br>In the sixth year the Buddha again performs the Yamakapātihāriya，this time at the foot of the Gandamba tree in Sāvatthi．Prior to this，the Buddha had forbidden any display of magic powers，but makes an exception in his own case （DhA.iii.199f.； J.iv.265，etc.）.<br><br> <br><br>He spends the vassa at Mankulapabbata．After the performance of the miracle he follows the custom of all Buddhas and ascends to Tāvatimsa in three strides to preach the Abhidhamma to his mother who is born there as a deva，and there he keeps the seventh vassa．The multitude，gathered at Sāvatthi at the Yamakapātihāriya，refuse to go away until they have seen him．For three months，therefore，Moggallāna expounds to them the Dhamma，while Culla Anāthapindika provides them with food．During the preaching of the Abhidhamma，Sāriputta visits the Buddha daily and learns from him all that has been recited the previous day．At the end of the vassa，the Buddha descends a jewelled staircase and comes to earth at Sankassa，thirty leagues from Sāvatthi．（For details see Devorohana）．It was about this time，when the Buddha’s fame was at its height，that the notorious Ciñcā-mānavikā was persuaded by members of some hostile sect to bring a vile accusation against the Buddha．A similar story，told in connection with a paribbājikā named Sundarī，probably refers to a later date.<br><br> <br><br>The eighth year the Buddha spends in the country of the Bhaggas and there，while residing in Bhesakalāvana near Sumsumāragiri，he meets Nakulapitā and his wife，who had been his parents in five hundred former births （A.A.i.217）．<br><br>The same is told of another old couple in Sāketa．See the Sāketa Jātaka．The Buddha evidently stayed again at Sumsumāragiri many years later．It was during his second visit that Bodhirājakumāra （q.v.） invited him to a meal at his new palace in order that the Buddha might consecrate the building by his presence.<br><br> <br><br>In the ninth year the Buddha is at Kosambī．While on a visit to the Kuru country he is offered in marriage Māgandiyā，the beautiful daughter of the brahmin Māgandiyā．The refusal of the offer，accompanied by insulting remarks about physical beauty，arouses the enmity of Māgandiyā who，thenceforward，cherishes hatred against the Buddha.<br><br>SN.，pp.163ff； SNA.ii.542ff； DhA.i.199ff Thomas （op．cit.，109） assigns the Māgandiyā incident to the ninth year．I am not sure if this is correct，for the Commentaries say the Buddha was then living at Sāvatthi.<br><br> <br><br>In the tenth year there arises among the monks at Kosambī a schism which threatens the very existence of the Order．The Buddha，failing in his attempts to reconcile the disputants，retires in disgust to the Pārileyyaka forest，passing on his way through Bālakalonakāragāma and Pācīnavamsadāya．In the forest he is protected and waited upon by a friendly elephant who has left the herd．The Buddha spends the rainy season there and returns to Sāvatthi．By this time the Kosambī monks have recovered their senses and ask the Buddha’s pardon．This is granted and the dispute settled．（Vin.i.337ff； J.iii.486f； DhA.i.44ff； but see Ud.iv.5； s.v．Pārileyyaka）.<br><br> <br><br>In the eleventh year the Buddha resides at the brahmin village of Ekanālā and converts Kasi-Bhāradvāja （SN.，p.12f.； S.i.172f）．The twelfth year he spends at Verañjā，keeping the vassa there at the request of the brahmin Verañja．But Verañja forgets his obligations； there is a famine，and five hundred horse-merchants supply the monks with food．Moggallāna’s offer to obtain food by means of magic power is discouraged （Vin.iii.1ff； J.iii.494f； DhA.ii.153）．The thirteenth Retreat is kept at Cālikapabbata，where Meghiya is the Buddha’s personal attendant （A.iv.354； Ud.iv.1）．The fourteenth year is spent at Sāvatthi，and there Rāhula receives the upasampadā ordination.<br><br> <br><br>In the fifteenth year the Buddha revisits Kapilavatthu，and there his father-in-law，Suppabuddha，in a drunken fit，refuses to let the Buddha pass through the streets．Seven days later he is swallowed up by the earth at the foot of his palace （DhA.iii.44）.<br><br>The chief event of the sixteenth year，which the Buddha spent at ālavī，is the conversion of the yakkha ālavaka．In the seventeenth year the Buddha is back at Sāvatthi，but he visits ālavī again out of compassion for a poor farmer who becomes a sotāpanna after hearing him preach （DhA.iii.262ff）．He spends the rainy season at Rājagaha．In the next year he again comes to ālavī from Jetavana for the sake of a poor weaver’s daughter．She had heard him preach，three years earlier，on the desirability of meditating upon death．She alone gave heed to his admonition and，when the Buddha knows of her imminent death，he journeys thirty leagues to preach to her and establish her in the sotāpattiphala （DhA.iii.170ff）.<br><br> <br><br>The Retreat of this year and also that of the nineteenth are spent at Cālikapabbata．In the twentieth year takes place the miraculous conversion of the robber Angulimāla．He becomes an arahant and dies sho,6,1
185472,en,21,gotama,gotamā,Gotamā,Gotamā：Mother of Candakumāra and chief queen of the king of  Benares （J.vi.134）．She is identified with   Mahāmāyā （J.vi.157）．She is sometimes also called Gotamī．E.g.，J.vi.148，151.,6,1
185481,en,21,gotamadvara,gotamadvāra,Gotamadvāra,Gotamadvāra：The gate by which the Buddha left Pātaligāma，after   having eaten there at the invitation of Sunidha and Vassakāra．Vin.i.230，  etc.，as above.,11,1
185491,en,21,gotamaka,gotamaka,Gotamaka,Gotamaka：<i>1．Gotamaka</i>.-A class of ascetics，enumerated in a list of such classes．（A.iii.276．Does deva-dhammikā in Ap.ii.358 （vs.11） qualify Gotamā?） Rhys Davids thinks they were almost certainly the followers of some other member of the Sākiyan clan，as distinct from the Buddha，and suggests that it might have been Devadatta or possibly a brahmin of the Gotamagotta．（Dial.i.222； but see his article on Buddhist Law in ERE.； see also Brethren 265，n.3）．<br><br>The Lalita-vistara （p.492），however，speaks of the Gautamas in a list of nine such sects； the Gotamakas and the Gautamas are evidently identical，as several of the other classes correspond with the Pāli．According to the Lalita-vistara，these sects existed even before the Buddha，for they are represented as meeting and addressing him in the sixth week after the Enlightenment，on his way to the Ajapāla-tree．We hear no more of them in subsequent history.<br><br><i>2．Gotamaka</i>.-A yakkha．See Gotamakacetiya.<br><br><i>3．Gotamaka</i>.-See Kanha-Gotamaka.,8,1
185494,en,21,gotamaka sutta,gotamaka sutta,Gotamaka Sutta,Gotamaka Sutta：Preached to the monks at the Gotamakacetiya．The Buddha declares that his proclamation of a Dhamma is with full comprehension，with casual connection （sanidānam），and accompanied by wonders．His instructions are with reason （A.i.276f）.<br><br>It is said that at this pronouncement the thousand fold universe trembled （Also DA.i.130； J.ii.259）．<br><br>The Majjhima Commentary （i.49） states that the Sutta was preached to the monks mentioned in the Mūlapariyāya Sutta，and that，at the end，they became arahants.,14,1
185496,en,21,gotamakacetiya,gotamakacetiya,Gotamakacetiya,Gotamakacetiya：A shrine near and to the south of Vesāli （D.iii.9）．It was considered one of the beautiful spots of that town （E.g.，D.ii.102，118） and the Buddha stayed there several times，particularly during the first years of his ministry （Thus AA.i.457）．During one such stay，he laid down the rule which allowed monks the use of three robes； he himself felt cold during the night and had to wear extra clothing （Vin.i.288； iii.195）.<br><br>The shrine was pre-Buddhistic and dedicated to a Yakkha named Gotamaka．A vihāra was later built on the spot for the Buddha and his monks （UdA.322； DhA.iii.246； AA.i.457； SNA.i.344）．<br><br>There the Gotamaka Sutta was preached．（And，according to some，also the Hemavata Sutta [SNA.i.199]）．<br><br>The Divyāvadāna （p.201），in a list of noted places of Vesāli，speaks of a Gautama-nyagrodha．The reference is evidently to this cetiya．It has been suggested that the cetiya may have been called after the Kāla （Kanha） Gotama Nāgas，but the suggestion appears far-fetched．See J．P.T.S.1891，p.67； Windisch：Mara and Buddha，p.68； cp．J.ii.145.,14,1
185520,en,21,gotamatittha,gotamatittha,Gotamatittha,Gotamatittha：The ford by which the Buddha crossed the Ganges，  after leaving Pātaligāma．See also Gotamadvāra．Vin.i.230； Ud.viii.6； UdA.424；   D.ii.89.,12,1
185534,en,21,gotami,gotamī,Gotamī,Gotamī，Gotamā：See Mahā Pajāpatī Gotamī，Kisāgotamī，etc.,6,1
185548,en,21,gotamya,gotamyā,Gotamyā,Gotamyā：The name given to the followers of Pajāpatī Gotamī．E.g.，  DhA.iv.149.,7,1
185549,en,21,gotapabbata,gotapabbata,Gotapabbata,Gotapabbata：A vihāra in South Ceylon built by Mahallaka-Nāga   （Mhv.xxxv.124）．It may be that it is identical with Kotapabbata-vihāra and   that Mahallaka merely restored it．v.l．Kotapabbata.,11,1
185556,en,21,gotha,gotha,Gotha,Gotha：See Gothayimbara.,5,1
185557,en,21,gothabhaya,gothābhaya,Gothābhaya,Gothābhaya：A monk living in the Sanghapāla Parivena．He was the   maternal uncle of King Gothakābhaya II，and tried，without success，to win the   king over from the influence of Sangamitta．Mhv.xxxvi.115f.,10,1
185558,en,21,gothagama,gothagāma,Gothagāma,Gothagāma：A village on the south coast of Ceylon．Ras.ii.170.,9,1
185559,en,21,gothakabhaya,gothakābhaya,Gothakābhaya,Gothakābhaya：1．Gothakābhaya，Gothābhaya.-A king of the Rohana dynasty； son of Yatthālayakatissa and father of Kākavannatissa （Mhv.xv.170； xxii.11）．He is sometimes called Abhaya．E.g.，Mhv.xxiii.10，56.<br><br> <br><br>2．Gothakābhaya.-King of Ceylon （302-15 A.C.）．He was a Lambakanna of Mahiyangana，and having gone to Anurādhapura with Sanghatissa and Sanghabodhi，he，with their help，slew the reigning king，Vijaya，and they reigned in succession （Mhv.xxxvi.58）．Gothakābhaya became Sanghabodhi’s treasurer but，seeing the king’s weakness，he led a rebellion against him and captured the throne （vv.91，98-117； for details see Sanghabodhi）．In addition to other religious works，he built the Meghavannābhaya-Vihāra．He banished from Abhayagiri sixty monks who had accepted the Vetulla heresy，but a Cola monk，Sanghamitta，defeated in discussion the thera Gothābhaya，the king’s uncle，and became the king’s favourite，obtaining the position of tutor to the king’s two sons，Jetthatissa and Mahāsena．The king was also known as Meghavannābhaya （v.98）.,12,1
185560,en,21,gothakasamudda,gothakasamudda,Gothakasamudda,Gothakasamudda：The sea near Ceylon，the &quot；shallow sea.&quot；   Mhv.xxii.49，85； DA.ii.695.,14,1
185567,en,21,gothayimbara,gothayimbara,Gothayimbara,Gothayimbara：One of Dutthagāmani’s chief warriors．He was the son of Mahānāga of Nitthulavitthika and owed his name to his dwarfish stature．He pulled up imbara-trees from a forest clearing，thus demonstrating his enormous strength．Kākavannatissa，hearing of this，sent for him to the court （Mhv.xxiii.49ff； the Rasavāhini ii.28，says he subdued a yakkha named Jayasena）．He took a prominent part in the attack on Vijitapura，using a coconut-palm as weapon （Mhv.xxv.27，32，44f）.<br><br>It is said （MT.452） that in the time of Kassapa Buddha he gave daily milk rice to the monks.<br><br>See also Ras.ii.87f，which says that he was so called because he was short，but that according to the Uttara-vihāra monks he was given the name because，when he went hunting，he killed animals by dashing them on kotthayimbara-trees．Once when he was holding a feast in his house，after defeating the Damilas，a Yakkha，named Jayasena of Aritthapabbata，happened to pass by，and，entering the house，fell in love with G.’s wife．G．challenged him to a fight and defeated him．He celebrated the victory for seven days and went to the palace drunk．Being refused admission，he swam across to Kāvīrapattana，and，having gone as far as the Himālaya in search of holy monks，was about to kill himself in despair when an arahant Thera appeared before him and ordained him．He later attained arahantship.,12,1
185638,en,21,gotta,gotta,Gotta,Gotta，Goda：See Godatta （2）.,5,1
185742,en,21,govaddhamana,govaddhamāna,Govaddhamāna,Govaddhamāna：A village in Uttarāpatha，in the dominion of King   Kamsa.<br><br>It was the residence of Upasagara and Devagabbhā and the birthplace of the Andhakavenhudāsaputtā．<br><br>J.iv.80.,12,1
185753,en,21,govarattha,govarattha,Govarattha,Govarattha：A district in South India （the modern Goa）． Vimala-dhammasūriya once took refuge there．Cv.xciv.2.,10,1
185769,en,21,govinda,govinda,Govinda,Govinda：The steward or treasurer of King Disampati． He had a son，Jotipāla，who succeeded him   after his death and came to be known as   Mahā Govinda （D.ii.230f； Mtu.iii.204）．”Govinda” was evidently a title and not a name． See Govindiya.,7,1
185773,en,21,govindamala,govindamala,Govindamala,Govindamala：A mountain in Rohana．The ādipāda Bhuvanekabāhu   founded a town there and used it as a fortification for Rohana when Māgha&#39；s   forces overran the country．Cv.lxxxi.6； also Cv.Trs.ii.135，n.4.,11,1
185785,en,21,govisanaka-nanda,govisānaka-nanda,Govisānaka-Nanda,Govisānaka-Nanda：One of the   Nava-Nandā.,16,1
185806,en,21,goyaniya,goyāniya,Goyāniya,Goyāniya：A shortened form of Aparagoyāna．J.iv.278，279； Ap.i.18；   ii.348.,8,1
185811,en,21,goyogapilakkha,goyogapilakkha,Goyogapilakkha,Goyogapilakkha：A spot near Benares，  visited by the Buddha on his begging rounds （A.i.280）．The Commentary   （AA.i.460） explains that it was near a fig tree （pilakkha） set up at the spot   where cows were.,14,1
185932,en,21,guhanahanakottha,guhānahānakottha,Guhānahānakottha,Guhānahānakottha：One of the eight stone bath-houses erected for   the monks at Pulatthipura by Parakkamabāhu I．Cv.lxxviii.45.,16,1
185941,en,21,guhasela,guhasela,Guhasela,Guhasela：A palace occupied by Tissa Buddha before his final   renunciation．Bu.xviii.17.,8,1
185944,en,21,guhasiva,guhasīva,Guhasīva,Guhasīva：King of Kālinga.<br><br>At first he did not pay honour to the Tooth-relic of the Buddha which was in his capital，but later，having seen a miracle，he became a Buddhist and paid the relic all homage.<br><br>Later，he sent the relic to Ceylon，through his daughter Hemamālā and her husband Dantakumāra．The whole story is given in the Dāthāvamsa （chap.iv.ff）.,8,1
185958,en,21,guhatthaka sutta,guhatthaka sutta,Guhatthaka Sutta,Guhatthaka Sutta：The second sutta of the Atthakavagga of the Sutta Nipāta； it was preached toPindolabhāradvāja．He once went to Udakavana in Kosambī，and there the women of King Udena’s palace，who had come to the park with the king，left the king while he slept，and，finding the Elder，sat down and listened to his preaching．The king，awakening，went in search of them，and was angry when he discovered their where-abouts．He questioned Pindola as to the solitude which he professed to seek in the park，but Pindola refusing to answer，the king threatened to set red ants at him．Thereupon Pindola went through the air to the Buddha’s Gandhakuti and related the story．The Buddha was reclining on his bed and，in that position，preached this sutta to the Elder.<br><br>A man who clings to the body and to the pleasures of the senses，lives in constant fear．One should therefore cast off greed and cross the flood，unstained by the world （SN.vv.772-9； SNA.ii.514ff）.<br><br>The sutta probably derives its name from the fact that，in the first verse，the body is spoken of as a guhā.<br><br>It is commented on in the Mahā Niddesa pp.23ff.,16,1
185982,en,21,gula,gula,Gula,Gula：A Yakkha chief who should be invoked when unbelieving Yakkhas   molest any follower of the Buddha．D.iii.204.,4,1
186076,en,21,gulapuvatintini,gulapūvatintini,Gulapūvatintini,Gulapūvatintini：A place on the outskirts of Anurādhapura，near   Cetiyagiri．Ras.ii.50.,15,1
186090,en,21,gulavanna,gulavanna,Gulavanna,Gulavanna：A horse belonging to King Kutakanna-Tissa．Once the king，on his way from Anurādhapura to Cetiyapabbata，came to the Kadamba river and found that his horse would not cross it．When the trainer was blamed，he explained that the horse did not wish to have his tail wet，in case the king’s dress should be spoilt．The king held up the horse’s tail，and he immediately crossed the stream （MA.ii.653f）.<br><br>The story was told to illustrate the good qualities of a well-trained horse.,9,1
186136,en,21,gulhatthadipani,gūlhatthadīpanī,Gūlhatthadīpanī,Gūlhatthadīpanī：A work by Sāradassī，explaining difficult passages   in the seven books of the Abhidhamma．Sās．p.116； Bode，op．cit.，56.,15,1
186137,en,21,gulhatthatika,gūlhatthatīkā,Gūlhatthatīkā,Gūlhatthatīkā：A work，probably a glossary，written by a monk in   Burma，author also of the Bālappabodhana．Gv.63，73； see Vinayagandhi.,13,1
186145,en,21,gulhummagga,gūlhummagga,Gūlhummagga,Gūlhummagga，Gūlhavessantara，Gūlhavinaya：Mentioned in the   Commentaries （E.g.，Sp.iv.742） as abuddhavacanāni； they were probably books   belonging to sects other than the orthodox Theravādins.,11,1
186164,en,21,gulissani,gulissāni,Gulissāni,Gulissāni：A monk living in the wilds，who once came on some   business to see the monks at the Kalandakanivāpa．It was on his account that   the Gulissāni Sutta was preached．M.i.469.,9,1
186165,en,21,gulissani sutta,gulissāni sutta,Gulissāni Sutta,Gulissāni Sutta：Sāriputta notices among the monks at Rājagaha an uncouth monk from the wilds who is named Gulissāni．Sāriputta proceeds to talk to the other monks of the duties of a bhikkhu who，coming from the wilds，starts to live in the confraternity； he should show respect and consideration to others，be correct in the matter of seats，observe certain rules in begging for alms，and keep watch over his faculties while studying the higher Dhamma and Vinaya．Moggallāna asks whether these duties are incumbent only on those monks who come from the wilds，and is told that they are still more so on monks living in villages．M.i.469ff,15,1
186195,en,21,gumbakabhuta,gumbakabhūtā,Gumbakabhūtā,Gumbakabhūtā：The slave woman of Ummādacittā，whose son was   entrusted to her that she might bring him to safety．MT.280.,12,1
186228,en,21,gumbika,gumbika,Gumbika,Gumbika，Gumbiya：A Yakkha； see the   Gumbiya Jātaka.,7,1
186235,en,21,gumbiya jataka,gumbiya jātaka,Gumbiya Jātaka,Gumbiya Jātaka：Once the Bodhisatta was a merchant of Benares，and led a caravan of five hundred carts through the forest．He warned his men that they should not eat anything found in the forest without first consulting him．On the way they came across leaves strewn in the forest，covered with honeycomb．These had been placed there by a yakkha，named Gumbiya，who had put poison in the honey．Some of the men ate the honey，while others remembered the warning of the Bodhisatta as soon as they had tasted it．Those who ate died，the others were given emetics and recovered.<br><br>The story was related to a monk who，fascinated by a woman’s charm，wished to become a layman．Sensuous pleasures are like honey sprinkled with deadly poison，said the Buddha．The monk became a sotāpanna．J.iii.200f.； cp．Kimpakka Jātaka.,14,1
186255,en,21,guna,guna,Guna,Guna：An ājīvika of the Kassapagotta，who was consulted byAngati，king of Videha.<br><br>He is identified with the Licchavi Sunakkhatta.<br><br>For details see the Mahā Nārada Kassapa Jātaka.,4,1
186256,en,21,guna jataka,guna jātaka,Guna Jātaka,Guna Jātaka：The Bodhisatta was once a Lion，and one day while out hunting he sank into a bog and remained there starving for seven days until rescued by a Jackal．To show his gratitude the Lion took the Jackal and his wife home with him，and the two animals and their wives lived together，the Lion and the Jackal going out together hunting．Later on，the Lioness grew jealous of the she-Jackal and tried to frighten her away in the absence of their husbands．When the Lion heard of this，he told his wife how the Jackal had befriended him in his hour of danger，and thenceforth they all lived happily together.<br><br>The Jackal is identified with Ananda.<br><br>The story was told in reference to a gift made by Ananda．Once，when he had been preaching to the women of Pasenadi’s palace，they gave him five hundred new garments which the king had just presented to them．The king hearing of this was at first annoyed，but on questioning Ananda he was satisfied that no gift presented to the Sangha could ever be wasted．Delighted with this discovery，the king himself gave five hundred robes to Ananda，all of which Ananda presented to a young monk who was very useful and helpful to him．The monk，in his turn，distributed them among his fellow celibates，who wondered why Ananda should have singled out one monk as the recipient of his gifts．When the matter was related to the Buddha，he assured the monks that the gift was offered to the monk by Ananda only in return for numerous services （J.ii.23ff）.<br><br>The Jātaka is also called Sīha Jātaka，and probably also theSigāla Jātaka．E.g.，in J.ii.314.,11,1
186284,en,21,gunabhilankara,gunābhilankāra,Gunābhilankāra,Gunābhilankāra：A thera of Tunnagāma．He was one of the originators   of the Ekamsika controversy （Sās.118）．He was，later on，the incumbent of the   Jeyyabhūmi vihāra．（Sās.132，163）.,14,1
186380,en,21,gunagandha,gunagandha,Gunagandha,Gunagandha：A scholarly monk of Burma．Sās.111，112.,10,1
186502,en,21,gunamuninda,gunamuninda,Gunamuninda,Gunamuninda：A Rājagura of Burma．Sās.132，143.,11,1
186602,en,21,gunarama,gunārāma,Gunārāma,Gunārāma：A Thera of Arimaddanapura．King Ujana built for him the   Jetavana vihāra．Sās.83.,8,1
186609,en,21,gunaratanadhara,gunaratanadhara,Gunaratanadhara,Gunaratanadhara：The name given by Bhuvanekabāhu to one of the   monks who came from Ceylon to Burma to take back the pure religion to Ceylon． Sās.45.,15,1
186619,en,21,gunasagara,gunasāgara,Gunasāgara,Gunasāgara：A monk of Burma，author of the Mukhamattasāra and its   Tika．Gv.，p.63； Bode，op．cit.，25.,10,1
186673,en,21,gunasara,gunasāra,Gunasāra,Gunasāra：A pupil of Gunagandha．He was an inhabitant of   Sahasso-rodhagāma．Sās.112，162，164.,8,1
186692,en,21,gunasiri,gunasiri,Gunasiri,Gunasiri：A pupil of Canda Thera of Repinagāma．He was the teacher   of Nānadhaja．Sās.162，163，164.,8,1
186874,en,21,gundavana,gundāvana,Gundāvana,Gundāvana：A forest in Madhurā．<br><br>Mahā Kaccāna stayed there and was visited by Avantiputta，king of Madhurā，to whom he preached the Madhurā Sutta （M.ii.83f），and by the brahmin Kandarāyana （A.i.67f）．<br><br>The full name of the forest seems to have been Kanhagundāvana （MA.ii.738； J.R.A.S.，1894，349）．v.l．Kundavana.,9,1
186982,en,21,guralatthakalancha,guralatthakalañcha,Guralatthakalañcha,Guralatthakalañcha：A locality in Ceylon，the centre of a fight   between the forces of the Damilādhikāri Rakkha and his enemies．Cv.lxxv.77；   Cv.Trs.i.51，n.3.,18,1
187013,en,21,gutha,gūtha,Gūtha,Gūtha：One of the purgatories．It is next to the Mahā Niraya，and is the habitation of needle-mouthed creatures who rip away the skin，flesh，tendons，etc.，of the victim and then devour his marrow （M.iii.185； J.vi.8； SNA.ii.481）.<br><br>Those who insult their parents are born in this purgatory．DhA.iv.34.,5,1
187072,en,21,guthakhadaka,gūthakhādaka,Gūthakhādaka,Gūthakhādaka：1．Gūthakhādaka．A peta．A householder，in a village near Sāvatthi，built a vihāra for a monk who visited his house．Other monks arrived，and the incumbent，envious of them，spoke ill of them to the householder who abused them all．As a result，he was born a peta in the cesspit of the same monastery and came under the notice of Mahā Moggallāna．Pv.iv.18； PvA.266f； cp．ThagA.i.386f.<br><br> <br><br>2．Gūthakhādaka．Same as the above，except that in this case the householder was a woman．Pv.iv.9； PvA.269.,12,1
187078,en,21,guthakhadidutthabrahmana sutta,gūthakhādidutthabrāhmana sutta,Gūthakhādidutthabrāhmana Sutta,Gūthakhādidutthabrāhmana Sutta：Story of a peta，sunk in a dungpit，eating dung with both hands．In the time of Kassapa Buddha，he had invited the monks to a meal and set before them a vessel filled with dung.<br><br>The peta was seen near Gijjhakūta by both Mahā Moggallāna and Lakkhana．S.ii.259.,30,1
187119,en,21,guthapana jataka,gūthapāna jātaka,Gūthapāna Jātaka,Gūthapāna Jātaka：A dung-beetle drank some liquor dropped by merchants staying in a rest-house and returned to his dung-heap intoxicated．An elephant who came up smelt the dung and went away in disgust．The beetle，thinking the elephant was frightened of him，called after him and challenged him to a fight．The elephant returned，dropped some dung on him and，making water over him，killed him on the spot.<br><br>The story was told in reference to a monk who quelled the pride of a rowdy； the latter used to molest monks who went for alms to a village near Jetavana，asking them questions and insulting them so much that the monks were reluctant to go there．One day a monk，stronger than the rest，enticed the man out of the village，felled him with one blow，and threatened to teach him another lesson if he did not cease pestering the monks．After that the man decamped at the sight of a monk．J.ii.209ff.,16,1
187153,en,21,gutijjita,gutijjita,Gutijjita,Gutijjita：A Pacceka Buddha，whose name occurs in a nominal list． M.iii.70； ApA.i.107.,9,1
187161,en,21,gutta,gutta,Gutta,Gutta，Guttaka：A Tamil usurper．He was a horse-dealer and came to   Ceylon with another Tamil named Sena．They killed King Sūratissa and reigned   at Anurādhapura for twenty-two years （177-155 B.C.）．They were killed by   Asela．Mhv.xxi.10f； Dpv.xviii.47f.,5,1
187166,en,21,gutta ,guttā ,Guttā ,Guttā ：<i>1．Guttā Therī.</i>-She belonged to a brahmin family of Sāvatthi； when she reached adolescence household life became repugnant to her owing to her upanissaya，and，with her parents’ consent，she entered the Order under Pajāpatī Gotamī．For a long time she could not concentrate her mind，but，encouraged by the Buddha，she attained arahantship．Thig.vv.163-8； ThigA.157f.<br><br><i>2．Guttā</i>.-The third of the seven daughters of Kiki，king of Benares．She was a previous birth of Patācārā．J.vi.481； but see Ap.ii.558，v.15，where Patācārā is identified with Bhikkhunī.,6,1
187186,en,21,guttasala,guttasāla,Guttasāla,Guttasāla：A village and a district in Rohana．Dutthagāmanī lived there before being crowned at Mahāgāma （Mhv.xxiv.17）．Guttasāla was thirty to thirty-five miles to the north of Mahāgāma，where the high road crossed the Mānikagañga，and lay on the main route which spread from Mahāgāma to Mutiyangana，and from there along the Mahāvālukagangā to Pulatthipura； hence its strategic importance．It was the centre of several campaigns at different periods．（E.g.，of Mahinda，Cv.li.109，117； Vijayabāhu I.，Cv.lxviii.34； Jayabāhu I.，Cv.lxi.12； Parakkamabāhu I.，Cv.lxxiv.165f.； lxxv.15．See Cv.Trs.i.158，n.4）．<br><br>The Atthasālinī （DhsA.398f） records the story of a nun of Guttasāla； she was an arahant，and when the village was destroyed by bandits she left it with a young nun carrying her baggage．At the village gate of Nakulanagara she met Mahānāga of Kālavallimandapa，who offered her a meal in his own bowl，as she had none of her own．She ate the meal，washed the bowl and returned it，telling him that from the next day he would get alms without exertion； and so he did.,9,1
187197,en,21,guttavanka,guttavanka,Guttavanka,Guttavanka：See   Tanguttavanka.,10,1
187220,en,21,guttila,guttila,Guttila,Guttila：The Bodhisatta born as a musician in Benares．He was unmarried and supported his blind parents．He had as pupil Mūsila from Ujjeni，and to him Guttila taught all he knew．Later，Guttila introduced Mūsila at the king’s court where，as soon as he had the ear of the king，he arranged for a competition with his master，that the king might decide who should be the court musician．Guttila，fearing a contest in his old age，fled into the forest where Sakka appeared before him and promised to help him to victory．The contest was held，and when Guttila played according to Sakka’s instructions，the sound of his music filled the city and heavenly nymphs descended to earth to dance．Mūsila was defeated and stoned to death by the enraged crowd．Later，Sakka sent Mātali to fetch Guttila to Tāvatimsa in his chariot，and as a return for his music Guttila was allowed to discover to what good deeds the inhabitants of Tāvatimsa owed their birth there．On returning to earth after seven days，he told the people what he had seen and exhorted them to do good （J.ii.248ff； VvA.137ff）.<br><br>It is said that once Guttila sent a thousand to a woman，wishing to win her favour，but she would not grant it．He decked himself，and in the evening sang and played his lute outside her house．She was so enthralled by his music that she opened her window and，thinking it was a door，walked out and was killed by the fall （AA.i.16f； is this perhaps a different person?）.<br><br>Guttila is mentioned （Mil.115，291） as one of the four human beings who went to Tāvatimsa even in their human body，the others being Sādhīna，Nimi and Mandhātā.,7,1
187222,en,21,guttila jataka,guttila jātaka,Guttila Jātaka,Guttila Jātaka：The story of Guttila and his contest withMūsila．Mūsila is identified withDevadatta，Sakka withAnuruddha，and the king withAnanda.<br><br>The story was told in reference to Devadatta．The monks had tried to persuade him to acknowledge the Buddha as his teacher，because it was from him that he had learned the three Pitakas and the four Jhānas．But Devadatta would not consent．J.ii.248ff,14,1
187232,en,21,guttilavimana,guttilavimāna,Guttilavimāna,Guttilavimāna：Moggallāna visits Tāvatimsa and，seeing thirty-six goddesses whose palaces were next to each other，questions them as to their acts in the past，and reports their answers to the Buddha．The Buddha replies that those same goddesses were in Tāvatimsa at the time of Guttila’s visit； he then proceeds to give an account of Guttila．Vv.iii.5； VvA.137ff,13,1
187376,en,21,hadayunha-parivena,hadayunha-parivena,Hadayunha-parivena,Hadayunha-parivena：A monastery on Cetiyagiri，built by Sena Ilanga   and given over to the Dhammarucikas．Cv.lii.18.,18,1
187389,en,21,hakureli,hakureli,Hakureli,Hakureli：A village in Ceylon，where Bodhirājakumārī lived in her   former life．Ras.i.100.,8,1
187409,en,21,halakola,hālakola,Hālakola,Hālakola：A Damila stronghold，captured by Dutthagāmanī．Issariya   was general of the fort．Mhv.xxv.11.,8,1
187422,en,21,halavahanaka,hālavāhanaka,Hālavāhanaka,Hālavāhanaka：A Damila general，subdued by Dutthagāmanī． Mhv.xxv.13.,12,1
187433,en,21,haliddakani,hāliddakāni,Hāliddakāni,Hāliddakāni：An eminent lay disciple of Avanti．<br><br>Once when Mahā Kaccāna was staying in the Kuraragharapapāta，Hāliddakāni visited him and consulted him at length on the subjects treated in Māgandiyapañha （S.iii.9f ） and again on those of the   Sakkapañha （S.iii.13f）．<br><br>On another occasion （S.iv.115f） he questioned the Elder regarding the diversity of sensations.,11,1
187435,en,21,haliddavasana,haliddavasana,Haliddavasana,Haliddavasana：A township of the Koliyans．<br><br>The Buddha，when staying there，preached the Kukkuravatika Sutta to Punna-koliyaputta and Seniya Kukkuravatika．M.i.387； see also S.v.115f.，where another Buddha is mentioned as having preached a sermon there.,13,1
187446,en,21,haliddiraga jataka,haliddirāga jātaka,Haliddirāga Jātaka,Haliddirāga Jātaka：The story is very similar to that of theCulla-Nārada Jātaka．The girl tried to seduce the young ascetic when his father was away and take him back with her to the haunts of men，but he told her to go on，saying that he would follow after taking leave of his father．When the latter heard his story and learnt his intention，he exhorted the youth not to be ensnared by thoughts of lust．His son realized his folly and remained in the hermitage．J.iii.524-6.,18,1
187451,en,21,hallolagama,hallolagāma,Hallolagāma,Hallolagāma：&nbsp； A．candāla village near Anurādhapura，where Asokamālā   was born （Ras.ii.117）．Elsewhere it is described as being near Mahāgama   （Ras.ii.125）.,11,1
187457,en,21,hambatthi,hambatthi,Hambatthi,Hambatthi：A tank built by King Dhātusena．Cv.xxxviii.50.,9,1
187481,en,21,hamsa,hamsā,Hamsā,Hamsā：A palace occupied by Dīpankara Buddha before his   renunciation．Bu.ii.208.,5,1
187494,en,21,hamsa jataka,hamsa jātaka,Hamsa Jātaka,Hamsa Jātaka：See the   Culla-hamsa Jātaka&nbsp； and   Mahāhamsa Jātaka.,12,1
187495,en,21,hamsa vagga,hamsā vagga,Hamsā Vagga,Hamsā Vagga：The twelfth section of the Eka Nipāta of the   Jātakatthakathā．J.i.424-40.,11,1
187511,en,21,hamsarama,hamsārāma,Hamsārāma,Hamsārāma：A monastery in Hamsavatī，where Padumuttara Buddha   lived．Ap.ii.501.,9,1
187521,en,21,hamsavaha,hamsavaha,Hamsavaha,Hamsavaha：The horse on which Sujāta Buddha left household life． BuA.168.,9,1
187522,en,21,hamsavatta,hamsavatta,Hamsavatta,Hamsavatta：A religious building erected by Sirināga to the south   of the Mucela-tree in Anurādhapura．Mhv.xyxvi.56； MT.664.,10,1
187626,en,21,hani sutta,hāni sutta,Hāni Sutta,Hāni Sutta：On seven things which lead to a lay disciple&#39；s decline   failure to see monks，neglect of the Dhamma，etc．A.iv.25.,10,1
187635,en,21,hankana-vihara,hankana-vihāra,Hankana-vihāra,Hankana-vihāra：A monastery in Ceylon，where lived an old Thera who   believed himself to be an arahant．Dhammadinna of Talangara （q.v.） asked him   to create an elephant and make it approach him．This he did，but was so scared   at the sight that he knew his mistake regarding his attainment，and asked   pardon of Dhammadinna．MA.i.150.,14,1
187636,en,21,hankanaka,hankanaka,Hankanaka,Hankanaka：A place，evidently in Ceylon，where lived Mahādatta   Thera．VibhA.489； Vsm.634.,9,1
187637,en,21,hankara,hankāra,Hankāra,Hankāra：A village in Ceylon，given by Aggabodhi III．for the   Padhānaghara，called Mahallarāja．Cv.xliv.120.,7,1
187638,en,21,hankarapitthi,hankārapitthi,Hankārapitthi,Hankārapitthi：A place in Ceylon outside the gate of   Kapallakkhanda．There Ilanāga inflicted a great defeat on the Lambakannas，who   had risen against him．Mhv.xxxv.34.,13,1
187709,en,21,hanumantadvara,hanumantadvāra,Hanumantadvāra,Hanumantadvāra：One of the gates of Pulatthipura．Cv.lxxiii.161.,14,1
187771,en,21,haragaja,hāragaja,Hāragaja,Hāragaja：A class of devas present at the preaching of the   Mahāsamaya Sutta．D.ii.260.,8,1
187804,en,21,haranti sutta,haranti sutta,Haranti Sutta,Haranti Sutta：On the four kinds of birth as harpies （Supannā） and   their ability to carry away the different kinds of Nāgas．S.iii.247.,13,1
187805,en,21,harantika,harantika,Harantika,Harantika：A thief who later became an arahant．See  Araññaka-Mahāabhaya.,9,1
187845,en,21,harayo-deva,harayo-devā,Harayo-devā,Harayo-devā：A class of devas present at the preaching of the   Mahāsamaya Sutta （D.ii.260）．The Commentary explains （DA.ii.691） that they   were all named Hari.,11,1
187870,en,21,hari,hari,Hari,Hari：See Harayo.,4,1
187890,en,21,harika,hārika,Hārika,Hārika：A bandit of Rājagaha．After death he was born as a peta   with a headless trunk，and was seen by Moggallāna．His mouth and his eyes were   on his chest．v.l．Hārita．S.ii.260.,6,1
187930,en,21,harita,hārita,Hārita,Hārita：<i>1．Hārita</i>．The same as Harittaca．See theHārita Jātaka.<br><br><i>2．Hārita．</i>A Mahā Brahmā who was present at the preaching of the Mahāsamaya Sutta，at the head of one hundred thousand other Brahmās （D.ii.261； DA.ii.693； cf．DA.i.40）．<br><br>He was one of the chief Brahmās．See，e.g.，DA.ii.693； MA.ii.576.<br><br><i>3．Hārita Thera．</i>He was the son of a wealthy brahmin of Sāvatthi，and had a beautiful wife．One day，while contemplating her beauty，he realized that it was impermanent．A few days later his wife was bitten by a snake and died．In his anguish he sought the Buddha，and，comforted by him，left the world．For some time he could not concentrate．Then one day，going to the village for alms，he saw a fletcher straightening his arrow．So he turned back and stirred up insight．The Buddha，standing in the air above him，admonished him in a verse，and Hārita attained arahantship.<br><br>Thirty one kappas ago he offered some kutaja-flowers to a Pacceka Buddha，named Sumana （Thag.vs.29； ThagA.i.87f）．He is evidently identical with Kutajapupphiya Thera of the Apadāna．Ap.ii.451.<br><br><i>4．Hārita Thera．</i>He was a brahmin of Sāvatthi，and，because of pride of birth，used to call others low born．Later he entered the Order，but even then this habit persisted．One day，after hearing the Buddha preach，he reviewed his mind，and was distressed by his conceit and arrogance．Thereupon，putting forth effort，he conjured up insight and won arahantship.<br><br>In the time of Padumuttara Buddha he offered perfumes at the Buddha’s funeral pyre （Thag.vss.261-3； ThagA.i.376f）．He is evidently identical with Gandhapūjaka Thera of the Apadāna．Ap.ii.406.<br><br><i>5．Hārita.</i> A mountain near Himavā．Ap.i.278； ThagA.i.247.<br><br><i>6．Hārita Thera</i>．An arahant．Dhammadassī Buddha preached to him in the Sudassanārāma and declared him foremost of those who practised austerities．BuA.183.,6,1
187932,en,21,harita,hāritā,Hāritā,Hāritā：A Yakkhinī，wife of Pandaka．<br><br>These two and their five hundred children becamesotāpannas whenMajjhantika Thera preached to them in theHimālaya country．<br><br>Mhv.xii.21.,6,1
187934,en,21,harita jataka,hārita jātaka,Hārita Jātaka,Hārita Jātaka：The Bodhisatta was born in a wealthy brahmin family and was called Harittaca because of his golden colour．When his father died，he left the world and became an ascetic，with great supernatural powers．He went to Benares，and was invited by the king to live in the royal park．He accepted the invitation，and lived there for twelve years．The king was then called away to quell a frontier rebellion，and instructed the queen to look after the ascetic．One day，as the Bodhisatta came in late for his meal，the queen rose hastily and her robe of fine cloth fell from her．Harittaca was filled with lust，and，taking her hand and drawing a curtain round them，he lay with her．This then became a daily occurrence and the scandal spread abroad．The ministers wrote to the king，who，however，refused to believe them．When he returned he questioned the queen，who confessed her wrongdoing，but even then the king refused to believe it till Harittaca （or Hārita as he is also called） acknowledged his guilt．The king was full of admiration for his truthfulness and forgave him，but Harittaca，after preaching to the king on the misery of sinful desire，once more developed his mystic powers，took leave of the king，and returned to the Himālaya.<br><br>The story was told in reference to a monk who had grown discontented because of a beautiful woman．J.iii.496-501.,13,1
187941,en,21,haritaca jataka,haritaca jātaka,Haritaca Jātaka,Haritaca Jātaka：See the Hārita Jātaka.,15,1
187962,en,21,haritakivata,harītakīvāta,Harītakīvāta,Harītakīvāta：A place in Rohana，mentioned in the account of the   wars of Parakkamabāhu I．Cv.lxxv.173.,12,1
187970,en,21,haritamata jataka,haritamāta jātaka,Haritamāta Jātaka,Haritamāta Jātaka：The Bodhisatta was once born as a Green Frog．A water snake，looking for fish，fell into a wicker cage set by men to catch fish．The fishes，seeing the snake，bit him till he fled，dripping with blood．Exhausted，he lay on the edge of the water．Seeing the Green Frog at the mouth of the cage，the snake asked him if the fish had done right in attacking him．”Why not?” asked the Frog； ”you eat fish which get into your place and they eat you when you get into theirs.” The fish，hearing this，fell upon the snake and did him to death.<br><br>The story was related in reference to Ajātasattu’s war with Pasenadi．When he was victorious，Ajātasattu showed great delight，but when he lost he was quite downcast．The snake is identified withAjātasattu．J.ii.237-39.,17,1
187988,en,21,harittaca,harittaca,Harittaca,Harittaca：The Bodhisatta born as a brahmin．See the  Hārita Jātaka.,9,1
188034,en,21,hasajanaka thera,hāsajanaka thera,Hāsajanaka Thera,Hāsajanaka Thera：An arahant，Ninety one kappas ago he saw the rag   robe of a Buddha hanging from the branch of a tree．Pleased with the sight，he   did obeisance to it．Ap.i.259.,16,1
188229,en,21,hattanna,hattanna,Hattanna,Hattanna：A village near Nālanda，in Ceylon，mentioned in the   account of the wars of Parakkamabāhu I．Cv.lxx.215，296.,8,1
188249,en,21,hattha,hatthā,Hatthā,Hatthā：One of the chief lay women supporters of Padumuttara   Buddha．Bu.xi.26.,6,1
188273,en,21,hatthadatha,hatthadātha,Hatthadātha,Hatthadātha：<i>2．Hatthadātha．</i>A nephew of Dāthopatissa I．who fled to Jambudīpa when Dāthopatissa was defeated by Kassapa II．He later returned with a Damila force，defeated Dappula II.，who was then on the throne，and became king under the name of Dāthopatissa II．（650-58 A.C.） （Cv.xliv.154）．His nephew，Aggabodhi，became Viceroy and governor of Dakkhinadesa．Hatthadātha gave Senāmagāma to the Kassapa-vihāra，Mahāgalla to the Padhānghara，Kasagāma to the Mora-parivena，and Punneli to the Thūpārāma．He built the Kappura-parivena and the Tiputthulla-parivena in the Abhayuttara vihāra．Mānavamma of Rohana rose in rebellion against him，but was defeated in a battle．Dāthopatissa was succeeded by Aggabodhi VI．Cv.xlv.22，78 f.； xlvi.1； xlvii.4，36，39.<br><br><i>2．Hatthadātha.</i> A native of Unhanagara．He was summoned to Ceylon by the Damila Potthakuttha and consecrated king （676 A.C.）．He built the Padhānaghara in Kāladīghāvika and died after a reign of only six months，killed by the soldiers of Mānavamma．Cv.xlvi.45； xlvii.57； see also Cv．Trs.i.102，n.3.,11,1
188291,en,21,hatthaka,hatthaka,Hatthaka,Hatthaka：A monk．He was a Sākyan and loved holding discussions with the heretics．When he suffered defeat at their hands，he would resort to falsehood and evasion，or would ask his opponent to and meet him somewhere and then go there before the appointed time and give it out that his opponent had avoided him．This matter was reported to the Buddha，who rebuked Hatthaka for his conduct．Vin.iv.1f.； cf．DhA.iii.390.,8,1
188307,en,21,hatthalhaka-vihara,hatthālhaka-vihāra,Hatthālhaka-vihāra,Hatthālhaka-vihāra：A nunnery built by Devānampiyatissa for the use of Sanghamittā．It was called Hatthālhaka because it was built near the spot where the king’s state elephant was fettered．Sanghamittā’s following came to be called Hatthalhakā from living in the vihāra.<br><br>Later，they occupied also all the twelve buildings attached to the Upāsikā-vihāra，even when other sects arose （Mhv.xix.71，83； xx.21f，49）．The vihāra was originally within the city wall of Anurādhapura； but later，when Kutikanna-Tissa and Vasabha raised the boundary wall，part of the vihāra grounds lay outside．The original boundary included the Kadambanadī．MT．611.,18,1
188325,en,21,hatthapadupama sutta,hatthapadūpamā sutta,Hatthapadūpamā Sutta,Hatthapadūpamā Sutta：Where there is a hand，there are seen taking   up and putting down．Similarly，with a foot are coming and going； with a limb，  bending and stretching； with a belly，hunger and thirst．Likewise，where there   is eye，arises eye contact，and consequent personal weal and woe，etc． S.iv.171f.,20,1
188350,en,21,hattharoha,hatthāroha,Hatthāroha,Hatthāroha：A gāmani of Rājagaha who visited the Buddha and asked   him what destiny awaited him after death．The Buddha replied that he would be   born in the Sārañjita （Sārājita） Niraya．S.iv.310.,10,1
188353,en,21,hattharohaputta thera,hatthārohaputta thera,Hatthārohaputta Thera,Hatthārohaputta Thera：He was born in the family of an elephant driver of Sāvatthi and became expert in elephant lore．One day，while training an elephant by the river，he felt that it would be better if he were to train himself．So he went to the Buddha，heard him preach，and，having entered the Order，attained arahantship （Thag.vs.77； ThagA.i.170f）.<br><br>In the time of Vipassī Buddha he was a householder．Having seen the Buddha，he offered him flowers and paid him homage．Forty one kappas ago he was a king，named Varana．He is probably identical with Ganthipupphiya Thera of the Apadāna．Ap.i.162.,21,1
188381,en,21,hatthavanagalla-vihara,hatthavanagalla-vihara,Hatthavanagalla-vihara,Hatthavanagalla-vihara：A monastery，erected by Gothābhaya on the spot where Sirisanghabodhi （q.v.） gave his head as a gift to a poor man．It was repaired by Parakkamabāhu II．Vijayabāhu III．was cremated near the vihāra，and Parakkamabāhu II．built there a cetiya and an octagonal image house which contained a stone image of the Buddha （Cv.lxxxv.73f）．It is said that a king，named Upatissa，had built in the monastery a five storeyed pāsāda in honour of a monk who made the earth and sky resound with thunder at the moment of his attainment of arahantship．Parakkamabāhu II．found it fallen into decay and had it restored in his name．His minister，Devappatirāja，erected，in the king’s name，a three storeyed pāsāda，gave it to Anomadassī Thera，who was chief incumbent of the vihāra at that time，and set up a stone inscription to record the gift．Cv.lxxxvi.12f，37f.,22,1
188399,en,21,hatthi sutta,hatthi sutta,Hatthi Sutta,Hatthi Sutta：&nbsp； See Bhadda Sutta.,12,1
188402,en,21,hatthibhoga,hatthibhoga,Hatthibhoga,Hatthibhoga：The district given for the maintenance of Ilanāga&#39；s   state elephant，who saved the king from the prison into which he was cast by   the Lambakannas （Mhv.xxv.20f.，44）．It was in the south of Ceylon and in the   village was the Pangura-vihāra．MA.i.530.,11,1
188417,en,21,hatthidayaka thera,hatthidāyaka thera,Hatthidāyaka Thera,Hatthidāyaka Thera：An arahant．Ninety four kappas ago he presented   an elephant to Siddhattha Buddha．Seventy eight kappas ago he was king sixteen   times，under the name of Samantapāsādika．Ap.i.208.,18,1
188418,en,21,hatthidvara,hatthidvāra,Hatthidvāra,Hatthidvāra：One of the gates of Pulatthipura．Cv.lxxiii.160.,11,1
188419,en,21,hatthigama,hatthigāma,Hatthigāma,Hatthigāma：A village on the road from Vesāli to Bhoganagara．<br><br>It was the residence of Ugga-gahapati and is described as a village of the Vajjians．<br><br>The Buddha stayed there and was visited by Ugga （A.iv.212； AA.i.214； S.iv.109）．<br><br>On his last journey he again rested in the village．D.ii.123.,10,1
188423,en,21,hatthigiripura,hatthigiripura,Hatthigiripura,Hatthigiripura：The Pāli name for the modern town of Kurunegala in Ceylon．It is so called because near by is a mountain shaped like a reclining elephant．It is first mentioned in the time of Parakkamabāhu II.，who made his yuvarāja，Bhuvanekabāhu，build a vihāra there （Cv.lxxxv.62）．<br><br>The king was cremated close to the vihāra，and his son，Vijayabāhu，made a pilgrimage to the vihāra，and to the place of cremation （Cv.lxxxviii.53f）．Bhuvanekabāhu removed the capital from Subhagiri to Hatthigiripura，where it remained till the death of Parakkamabāhu IV．Cv.xc.59，106.,14,1
188442,en,21,hatthikkhandha-vihara,hatthikkhandha-vihāra,Hatthikkhandha-vihāra,Hatthikkhandha-vihāra：A monastery built by Sūratissa to the east   of Anurādhapura （Mhv.xxi.4） and near the village of Dvāramandala．MT．424.,21,1
188446,en,21,hatthikucchi-vihara,hatthikucchi-vihāra,Hatthikucchi-vihāra,Hatthikucchi-vihāra：A monastery in Ceylon where Aggabodhi I．built   a pāsāda，bearing the name of his daughter Dāthā （Cv.xlii.21）．Aggabodhi VI． built there another pasāda （Cv.xlviii.65） which was restored by Aggabodhi IX． （Cv.xlix.76）．It was evidently a famous vihāra．See，eg.，Vsm.120.,19,1
188447,en,21,hatthikucchipabbhara,hatthikucchipabbhāra,Hatthikucchipabbhāra,Hatthikucchipabbhāra：A glen in which was the Mahindaguhā，covered   by forest，at the entrance to a deep valley．Vsm.110.,20,1
188470,en,21,hatthimukha,hatthimukha,Hatthimukha,Hatthimukha：One of the mouths of the Anotattadaha．SNA.ii.438.,11,1
188477,en,21,hatthinaga vagga,hatthināga vagga,Hatthināga Vagga,Hatthināga Vagga：The second section of the Cariyapitaka.,16,1
188486,en,21,hatthinika,hatthinika,Hatthinika,Hatthinika：One of the four sons of the third Okkāka，by his queen   Hatthā （q.v.）．In Mtu.i.348 he is called Hastika-Sirsa.,10,1
188490,en,21,hatthinipura,hatthinipura,Hatthinipura,Hatthinipura：A city in the kingdom of Kuru，the residence of the   courtesan Serinī （q.v.）．PvA.201.,12,1
188491,en,21,hatthino sutta,hatthino sutta,Hatthino Sutta,Hatthino Sutta：Few are they who refrain from accepting elephants，  cattle，horses and mares，many who do not．S.v.472.,14,1
188496,en,21,hatthipadopama sutta,hatthipadopama sutta,Hatthipadopama Sutta,Hatthipadopama Sutta：See   Culla-hatthipadopama Sutta&nbsp； and  Mahā-hatthipadopama Sutta.,20,1
188499,en,21,hatthipala jataka,hatthipāla jātaka,Hatthipāla Jātaka,Hatthipāla Jātaka：Esukārī，king of Benares，had no sons．His chaplain，hearing that the deity of a certain banyan tree had the power of giving sons，went to the tree and threatened to cut it down unless Esukārī had a son．The tree deity consulted Sakka，who persuaded four devas to be born as the sons，not of Esukārī，but of his chaplain．On the day when the chaplain came to cut down the tree，the deity told him of Sakka’s decision，and also warned him that the sons would not live the household life．In due course the sons were born and were named Hatthipāla，Gopāla，Assapāla and Ajapāla．Various devices were adopted to prevent them from turning to the ascetic life．But when Hatthipāla grew up he insisted on leaving home and becoming an ascetic，heedless of the entreaties both of his father and of Esukārī．His brothers，when their time came，acted in the same way．Later，their parents joined them．The king sent for all their wealth，but the queen，being wise，made him realize by means of a simile the folly of such an act．Together they left the world and joined Hatthipāla and his family．The citizens followed their example till the whole city was empty.<br><br>Hatthipāla preached to them and they all became ascetics．His company covered an area of thirty leagues，and with it he went to the Himālaya，where Vissakamma，acting under Sakka’s orders，built for them a hermitage extending over thirty six leagues，on the bank’s of the Ganges．Soon after，other kings who，with their followers，had gone，one after another，to take Benares，realizing their folly，joined Hatthipāla and became ascetics.<br><br>The story was related in reference to the Buddha’s Great Renunciation．Suddhodana was Esukārī，Mahāmāyā his queen，Kassapa the chaplain，Bhaddā Kapilānī his wife，Anuruddha Ajapāla，Moggallāna Gopāla，Sāriputta Assapāla and the Buddha himself Hatthipāla.<br><br>The large concourse that followed Hatthipāla is called Hatthipālasamāgama，and in it were several who later attained arahantship in Ceylon - Phussadeva of Katakandharakara，Mahāsangharakkhita of Uparimandalakamalaya，Maliyamahādeva，Mahādeva of Bhaggagiri，Mahāsīva of Vimantapabbhāra，and Mahānāga of Kālavallimandapa （J.iv.473-91； referred to at J.i.45）．A Burmese monk of Ava，Ratthasāra by name，born in 1468，composed a metrical version of the Hatthipāla Jātaka．Bode，op．cit.，44.,17,1
188502,en,21,hatthipora,hatthipora,Hatthipora,Hatthipora：A village in Ceylon，built on the spot where   Nandhimitta forced the elephant Kandula to squat on its haunches．Mhv.xxv.23.,10,1
188503,en,21,hatthiporika,hatthiporikā,Hatthiporikā,Hatthiporikā：A tribe，probably the people of Hatthipura． Ap.ii.359.,12,1
188508,en,21,hatthipura,hatthipura,Hatthipura,Hatthipura：A city founded by the eldest son of Apacara，king of Ceti （J.iii.460）． <br><br>Later，thirty six kings of the dynasty of   Mahāsammata，sons and grandsons of a king named Brahmadatta，reigned in Hatthipura，the last king being Kambalavasabha．<br><br>Dpv.iii.18； MT．127，130.,10,1
188513,en,21,hatthisala,hatthisālā,Hatthisālā,Hatthisālā：A religious building in Anurādhapura．Mahinda，IV，  built for it an alms hall，and gave to beggars who came there alms and   couches．Cv.liv.30.,10,1
188516,en,21,hatthisariputta,hatthisāriputta,Hatthisāriputta,Hatthisāriputta：See   Citta Hatthisāriputta.,15,1
188517,en,21,hatthiselapura,hatthiselapura,Hatthiselapura,Hatthiselapura：See Hatthigiripura.,14,1
188589,en,21,haya sutta,haya sutta,Haya Sutta,Haya Sutta：See Assa Sutta.,10,1
188650,en,21,hedillakhandagama,hedillakhandagāma,Hedillakhandagāma,Hedillakhandagāma：A ford in the Mahāvālukagangā．Cv.lxxii.45.,17,1
188663,en,21,helloligama,helloligāma,Helloligāma,Helloligāma：A village in Ceylon．King Buddhadāsa saved a Candāla   woman there from death in childbirth．Cv.xxxvii.140.,11,1
188669,en,21,hema,hema,Hema,Hema：A class of elephants having the strength of one hundred   million men．UdA.403； AA.ii.832； BuA.37，etc.,4,1
188678,en,21,hemaka,hemaka,Hemaka,Hemaka：One of the Bāvarī’s disciples．He went to the Buddha，asked questions，and became an arahant （SN.vs.1006，1084-7）.<br><br>In the time of Piyadassī Buddha he was an ascetic，named Anoma，and offered the Buddha a seat of jewels．Ap.ii.352f.,6,1
188679,en,21,hemaka-puccha,hemaka-pucchā,Hemaka-pucchā,Hemaka-pucchā：The questions asked of the Buddha by Hemaka． SN.1084-7.,13,1
188682,en,21,hemamalaka,hemamālaka,Hemamālaka,Hemamālaka，Hemamālī：Another name for the  Mahā Thūpa,10,1
188683,en,21,hemamandira,hemamandira,Hemamandira,Hemamandira：A building erected in Pulatthipura by Parakkamabāhu I． for the ceremonies of expiation by the brahmins．Cv.lxxiii.71.,11,1
188685,en,21,hemaneru,hemaneru,Hemaneru,Hemaneru：See Meru.,8,1
188702,en,21,hemasa,hemāsā,Hemāsā,Hemāsā：An eminent Therī，teacher of the Vinaya at Anurādhapura in   the time of Devānampiyatissa．Dpv.xviii.24.,6,1
188703,en,21,hemasali-vihara,hemasālī-vihāra,Hemasālī-vihāra,Hemasālī-vihāra：A monastery in Ceylon．In the time of Mahinda II． there was a Thera in the vihāra，expert in the Abhidhamma，and the king had   the Abhidhamma recited by him，and built a bathing tank for the Thera&#39；s use． Cv.xlviii.142.,15,1
188712,en,21,hemavata,hemavata,Hemavata,Hemavata：A Yakkha chief，to be invoked by followers of the Buddha in time of need （D.iii.204）．<br><br>He was present at the preaching of the Mahāsamaya Sutta   （D.ii.256）．<br><br>He was the friend of Sātāgira （q.v．for his story）.,8,1
188713,en,21,hemavata-sutta,hemavata-sutta,Hemavata-Sutta,Hemavata-Sutta：Contains the conversation between Hemavata andSātāgira regarding the Buddha，and the details of their visit to the Buddha．<br><br>It is the ninth sutta of the Uraga Vagga of the Sutta Nipāta．SN.153 80.,14,1
188721,en,21,hemavati,hemavatī,Hemavatī,Hemavatī：A channel branching off from the Parakkamasamudda in the   direction of the Mahāmeghavana．Cv.lxxix.41.,8,1
188727,en,21,herannakani thera,heraññakāni thera,Heraññakāni Thera,Heraññakāni Thera：He was the son of an official of the king of Kosala who turned bandit．On his father’s death he succeeded to his place．He was present when the Buddha accepted Jetavana，and，filled with wonder，he entered the Order，where he soon attained arahantship．Later he persuaded his brother too，with some difficulty，to become a monk.<br><br>In the time of Padumuttara Buddha he was a labourer （bhataka），and seeing the Buddha’s disciple，Sujāta，looking for rags for his robe，gave him half a garment （Thag.vs.145-6； ThagA.i.266f）.<br><br>He is evidently identical with Upaddhadussadāyaka of the Apadāna．Ap.ii.435f.,17,1
188887,en,21,hetu sutta,hetu sutta,Hetu Sutta,Hetu Sutta：<i>1．Hetu Sutta.</i> Body，feeling，etc.，and their cause，are all impermanent．S.iii.23.<br><br><i>2．Hetu Sutta.</i> Suffering and its cause are both impermanent．S.iii.23.<br><br><i>3．Hetu Sutta</i>．The body，etc.，are void of self，so is their cause．S.iii.24.<br><br><i>4．Hetu Sutta.</i> It is not because of beauty，wealth，kin or sons，that a woman is born happy after death，but because of her virtue．S.iv.248.<br><br><i>5．Hetu Sutta</i>．See Pubbā Sutta.,10,1
188955,en,21,hihobu,hihobu,Hihobu,Hihobu：A place in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv.lxxiv.94.,6,1
189014,en,21,hillapattakakhanda,hillapattakakhanda,Hillapattakakhanda,Hillapattakakhanda：A ford in the Mahāvālukagangā，mentioned in the   account of the wars of Parakkamabāhu I．（Cv．lxxii.41）．There was also a tank   of the same name．Cv.lxxix.37.,18,1
189036,en,21,himava,himavā,Himavā,Himavā：The name given to the Himālaya．It is one of the seven mountain ranges surrounding Gandhamādana （SNA.i.66）.<br><br>It is three hundred thousand leagues in extent （SNA.i.224），with eighty four thousand peaks its highest peak being five hundred yojanas （SNA.ii.443） In Himavā，are seven great lakes，each fifty leagues in length，breadth and depth - Anotatta，Kannamunda，Rathakāra，Chaddanta，Kunāla，Mandākinī and Sīhappapātaka； these lakes are never heated by the sun （A.iv.101； SNA.ii.407； cf．AA.ii.759）．From Himavā flow five hundred rivers．SNA.ii.437； but according to Mil.114，only ten of these are to be reckoned，the others flowing only intermittently．These ten are：Gangā，Yamunā，Aciravatī，Sarabhū，Mahī，Sindhu，Sarassatī，Vettavatī，Vītamsā and Candabhāgā.<br><br>In numerous Jātakas Himavā is mentioned as the place to which ascetics retire when they leave household life．It is full of woodlands and groves，suitable for hermits （E.g.，SA.i.265）．In Himavā is a peak named Mahāpapāta where Pacceka Buddhas die （SNA.i.129）．Nāgas go to Himavā to give birth to their young （SA.iii.120； cf．S.v.63）．The mountain is often used in similes； it is then referred to as pabbatarājā （E.g.，S.ii.137； v.464； A.iii.311； M.iii.166，etc.）．Sīvalī Thera once went there from Sāvatthi with five hundred others．The journey took them eight days．（Details are given at ThagA.ii.138； PSA.252）.<br><br>The country round Himavā was converted by Majjhima Thera （Mhv.xii.41）．He was accompanied by four others：Kassapagotta，Mūladeva （Alakadeva），Sahadeva and Dundubhissara （Dpv.viii.10； MT.317）．Majjhima preached the Damma-cakka-ppavattana Sutta and eighty crores attained salvation．These five Theras converted five kingdoms and each ordained one hundred thousand persons （Mhv.xii.42f）.<br><br>Devas brought for Asoka’s use，from the Himālaya，twigs of the nāgalatā to clean his teeth，healthful fruits，myrobalan，teminalia and mango fruit （Mhv.v.25f），while，for the foundation of the Mahā Thūpa，sāmaneras with iddhi-power brought sweet scented marumba （Mhv.xxix.9）.<br><br>The Kunāla Jātaka （q.v.） was preached in the region of Himavā．The Buddha took the Sākyan princes there and showed them the various features，including many mountain peaks，such as：Manipabbata，Hingulapabbata，Añjanapabbata，Sānupabbata，and Phalikapabbata （J.v.415）．<br><br>On fast days the gods assemble in Himavā and hold discourses．Sp.iv.759.,6,1
189039,en,21,himava sutta,himavā sutta,Himavā Sutta,Himavā Sutta：Six things，possession of which will enable a monk to   cleave Himavā．A.iii.311.,12,1
189050,en,21,himavanta sutta,himavanta sutta,Himavanta Sutta,Himavanta Sutta：See Pabbatūpama   Sutta ,15,1
189058,en,21,himiyanaka,himiyānaka,Himiyānaka,Himiyānaka：A Vanni chief in the service of Bhuvanekabāhu I． Cv.xc.33.,10,1
189067,en,21,himsaka,himsaka,Himsaka,Himsaka：&nbsp；&nbsp； See Angulimāla.,7,1
189176,en,21,hinga,hinga,Hinga,Hinga：A Pacceka Buddha．M.iii.70.,5,1
189185,en,21,hingu,hingū,Hingū,Hingū：A Pacceka Buddha．M.iii.70.,5,1
189197,en,21,hingulapabbata,hingulapabbata,Hingulapabbata,Hingulapabbata：A mountain in Himavā （J.v.415），where Nālaka died． SNA.ii.501； but see J.v.415 for a variation.,14,1
189223,en,21,hintalavanagama,hintālavanagāma,Hintālavanagāma,Hintālavanagāma：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv.lxxiv.162； lxxv.7，11，17； see Cv． Trs.ii.44，n.3.,15,1
189249,en,21,hirannamalaya,hiraññamalaya,Hiraññamalaya,Hiraññamalaya：A locality in Rohana．Cv.lvii.62.,13,1
189263,en,21,hiri,hiri,Hiri,Hiri：A Yakkha chieftain to be invoked in time of need by followers   of the Buddha．D.iii.205； DA.iii.970.,4,1
189269,en,21,hiri,hirī,Hirī,Hirī，Hiridevī：Daughter of Sakka．See the  Sudhābhojana Jātaka．She is   identified with Uppalavannā．J.v.412； cf．Mtu.iii.309.,4,1
189378,en,21,hiyagalla,hīyagalla,Hīyagalla,Hīyagalla：A place near Anurādhapura，through which passed the sīmā   of the Mahāvihāra．Mbv．135，136.,9,1
189423,en,21,homagama,homagāma,Homagāma,Homagāma：A village on the banks of the Candabhāgā．It was the   residence of Marutta （q.v.）.,8,1
189425,en,21,hona,hona,Hona,Hona，Honaka：See Gonaka.,4,1
189473,en,21,hsuan tsang,hsuan tsang,HSUAN TSANG,HSUAN TSANG：A well known Chinese monk who visited India and traversed a large number of countries covering more than 50，000 Li．Though the dangers that he encountered were many he fulfilled his main objective undaunted by them．His contribution to the cause of Buddhism in general and to the Great Vehicle in particular is immense．For these and many other reasons he is held by the Chinese Buddhists in the highest esteem among the pilgrims of his calibre.<br><br>The following information on Hsūan-tsang’s travels and his accounts of India and other countries which he travelled in his long journey is based mainly on two sources，namely，”Si-yu-ki，Buddhist Records of the Western World” an English translation of the Chinese version of Hsūan-tsang and ”The Life of Hiuen-tsiang” an English translation of his biography written in Chinese by Shaman Hwui-li，a disciple of his．Among secondary sources the most useful treatise is ’On Yuan Chwang’s Travels in India’，a critical study written by Thomas Watters in 1961．This work is based on Hsūan-tsang’s Hsi-Yu-Shi （or Si-Yu-Ki） also entitled Buddhist Records of the Western World.<br><br>Hsūan-tsang was born in 603 A.C．in Chin-lu in the reign of Emperor Wen of the Sui dynasty and lived about sixty-five years．Opinions，however，differ regarding the exact years of his birth and death．His secular name was Ch’en-Chin and he was the youngest of four brothers．His father was Ch’en-hui who devoted himself to the study of Confucious’ teachings．Even as a child Hsūan-tsang was unusually of grave temperament and intelligence．He did not enjoy the company of boys of his age nor did he appreciate their life style．His second brother，Chang-tse who had entered the Order previously took Hsūan-tsang to his own convent and made arrangements to impart instruction to him there.<br><br>Hsūan-tsang （= Ht.） was so studious that at times he studied without sleep and even food．At one hearing he is said to have comprehended a book thoroughly and after a second reading needed no further instruction．At the age of eleven he was versed in the Saddharmapundarika Sutra and the Vimalakirtinirdesa．At the age of thirteen he was admitted into the Order and was engaged in further studies.<br><br>The political situation in the country being unsatisfactory the two brothers went to Chang’an and from there again to Ch’eng-tu，the capital of Shu．There Hsūan-tsang followed lectures on the scriptures delivered by eminent scholars and in a few years he mastered the scriptures of various schools and earned a name as a scholar．It was about this time or a few years later that he came to be known by the appellation ”The Master of the Law”.<br><br>In the fifth year of Wu-te he received full ordination at Ch’eng-tu．He went to Chin-chow for further studies where he also conducted sermons as an advanced student．Scholar monks who gathered there as listeners treated him with great respect and admiration．Thereupon he went to Chaochow，Hsiang-chow and Ch’ang-an and studied the Samyuktābhidharma-hrdaya，the Mahāyāna-sangraha，the Abhidharma-kosa etc.<br><br>In a short time Ht．mastered all the theories of the different schools of Buddhism and was acclaimed as a great scholar．He found that Buddhist teachings he had learned，mainly those concerned with the theory of Dharmalaksana and the views held by the propounders of the Mahāyāna-Sangraha and those held by the followers of the Dasabhūmivyākarana were at variance．Moreover，he discerned many defects in the Chinese translations of the sacred books，and consequently he cherished the idea of going to India to learn at the feet of orthodox scholars．In this he was inspired to some extent by his forerunners Fa-hsien and Chi-yen who undertook similar tasks.<br><br>Overcoming many obstacles Ht.，at the age of twenty-six years set forth from Chang-an and going through several provinces or countries came to Liang-chow where he received a companion to travel to the West．Despite the attempts of spies to detain him the governor of the province，Li-chiang，however，let him proceed on his journey．Some of the territories or countries which he traversed until he reached the borders of North India were Turfan （Kau-chang），Agni （O-ki-ni），Kuche （Kiuchi） an oasis in the Gobi desert，Nujkend （Nu-chin-kien），Chaf （Che-shi），Ferghanah （Fei-han in Turkestan），Sutrishna （Su-tu-Ii-sse-na），Samarkhand （Sa-mo-kien），Kesh （Ki-shwang-na），Kunduz （Hwo），Bhaktra or Bactria （Fo-ho-lo），Bamiyam （Fan-yen-na） and Kapisa （Kia-pi-she）.<br><br>His journey was beset with dangers and hardships．As the only guide given him to accompany until the last of the watch towers in sandy desert also deserted him he went on all alone．The worst experience encountered was in the heart of the Mo-kia-yen desert which extended for 800 li．One hundred li after entering the desert he lost his way．By accident his water bag gave way without leaving a drop of water in it and he had to spend four nights and five days in the desert without water.<br><br>At a later stage when wending their way up the snow-clad Ling mountain，and the snowy mountain （Hindukush） lying to the south of Balkh，twelve or fourteen of his companions and an even greater number of oxen and horses met with death.<br><br>Obstacles caused by robbers on his way to India and also in India itself were more than embarrassing．Even governors or kings of certain countries embarrassed him as he was proceeding towards India．Although very hospitable and respectful to Ht．the king of Kam-chang，Khio-wen-tai planned to detain him in his court as his spiritual head．Ht．got out of this grip only by the threat of fasting unto death．Another attempt to detain him was made by the Great Khan of the Turks．As will appear below，Ht．underwent another such experience in Eastern India as well.<br><br>Of the countries which were traversed by Ht．on his way to North India，Bhaktra （Po-ho-lo），Bamiyan （Fanyen-na） and Kapisa （Kia-pi-she） were active centres of Buddhism．According to Ht，there were about three thousand monks of the Little Vehicle in Bhaktra．There was a scholar monk called Prajñākara who was versed in the three pitakas of the Little Vehicle．Ht．was pleased with his explanation of the doctrine of that school.<br><br>Ht．reached Bamiyan crossing Hindu-kush．In both Bamiyan and Kapisa，there were several thousand monks of the Little Vehicle．In Bamiyan there were three imposing figures of the Buddha．One of these was a standing figure of about 140 or 150 feet high．Another figure of the standing Buddha measures 100 feet in height．An enormous figure of the recumbent Buddha depicting his ’Nirvana’ measures 1000 feet in length.<br><br>At a conference held in a temple of the Great Vehicle in Kapisa Ht．being thorough with the teachings of both schools，proved his superiority over all who participated in it．From Kapisa onwards his itinerary covered territories in North India of which the following place names are graphed by Ht．into a separate unit．Lamghan （Lanpo），Nagarahara （Na-kie-to-ho），Gandhara （Kien-to-lo），Udyana （U-chang），Takshasila （Ta-ch’a-shi-lo），Urasa （Wu-la-sa），Kashmir （Kia-shi-mi-lo），Punach （Pun-nuh-t’so） and Rajapuri （Ho-lo-she-pu-lo）．According to Ht，common people in the above territories differ to some extent from those of India in respect of manners，clothing and language.<br><br>Si-yu-ki，Buddhist Records of the Western World （Records） ed．Samuel Beal，New Delhi，1981，Bk．II，pp．68，917； The Life of Hiuen Tsiang （=The Life） ed．Samuel Beal，New Delhi，1973，pp．57-72．The countries from Lamgham to Rajapuri both inclusive were not regarded by the people of India proper as forming parts of their territory （Watters，Thomas，On Yuang Chwang’s Travels in India，pub．Munshi Ram Manohar Lal，Oriental Publishers and Booksellers，Delhi，1961，p．180，（Abbreviated as Watters）.<br><br>Nagarahara （Jelalabad） occupies a prominent place as a country possessing Buddha’s relics．In Nagarahara or its neighbourhood Ht．rejoined his companions and went to Gandhara by the Khyber Pass．He gives the names of a number of sages and saints who composed sāstras there．Then he goes to describe the famous stupa of 400 feet in height ascribed to king Kanishka．It was situated in Purushapura （Po-lu-shu-po-lo），the capital of Gandhara.<br><br>Either side of the river Subhavastu （Su-po-fa-sa-tu） in the country of Udyana is said by Ht．to have been thickly populated by Buddhists in former days．At the time of his visit he saw the country depopulated．The few monks who were there at the time belonged to five different schools viz．the Dharmaguptas，the Mahisāsakas，the Kasyapiyas，the Sarvāstivadins and the Mahāsanghikas．Among the objects of worship are mentioned figures of Avalokitesvara and Maitreya bodhisattva.<br><br>In Takshasila，Urasa and Kashmir，too，he saw various Buddhist sites．The chief monk in Kashmir was of high moral character and of remarkable intelligence．This monk explained many parts of the doctrine to him．This learned teacher was so impressed by Ht．that the latter was compared to Asanga bodhisattva in respect of his wisdom．According to Ht.Kanishka，convened an assembly，known to history as the Fourth Council，in the four hundredth year from the ’Nirvana’ of the Tathāgata．Ht．stayed for two years studying sutras and sāstras.<br><br>Leaving Kashmir Ht．made his way to Punach and from there to Rajapuri．From Rajapuri he entered a different zone in North India arriving at Takka （Teheka） as its starting point．To the east of the town called Narasimha （Na-lo-sang-ho） he and the accompanying sāmaneras encountered a band of fifty robbers who robbed them of their belongings．However，a brahmin in the neighbourhood came to their help and they managed to escape with no loss of life．There he remained for one month，and for fourteen months in the kingdom of Chinapati （Chi-na-po-tai） studying various texts.<br><br>Before reaching the next important kingdom，Mathura （Mo-t’u-lo） he passed through the kingdoms of Jalandhara （She-lan-t’o-lo），Kuluta （Kiu-la-ta），Satadra （Shete-to-lu） and Paryatra （Po-li-ye-to-to）．An interesting custom of making offerings in honour of the disciples of the Buddha is said to have prevailed in Mathura．The followers of Abhidhamma made offerings in honour of Sāriputta，those who practised meditation......．in honour of Maudgalyāyana，the students of the sutras.....．in honour of Purnamaitrāyaniputra，the followers of the Vinaya....．in honour of Upāli，the bhikkhunis....．in honour of Ananda，the Srāmaneras...．in honour of Rāhula and followers of the Great Vehicle...．in honour of bodhisattvas （Watters，pp．302，303； The Life，p．77）.<br><br>After Mathura he visited Matipuram （Ma-ti-pu-lo） which was ruled by a king of the Sūdra caste．He makes reference to Gunaprabha the author of Tattvavibhanga Sāstra and to a learned doctor called Sanghabbadra who was versed in the Vibhāsā of the Sarvistivāda school and who composed the Kosa-kārikā．Ht．stayed there for a few months and studied various texts under the eminent monk called Mitrasena.<br><br>On his way to Kapitha （Kis-pi-tha） also called Sankassa he had to go past Brahmapura （P’o-lo-hih-mo-pu-lo），Ahikshetra （’O-hi-shi-to-lo） and Virāsana （Pi-to-shanna）．Proceeding two hundred li towards north-west from Kapitha he reached Kanauj or Kānyakubja （Kie-jo-kio-she-kwo）．Its capital borders on the Ganges on the West．<br><br>Watters argues that the direction shown in the text is wrong and it should be South East．He also argues that the river in question is not the Ganges but a tributary of that river （Waiters，p．340； cp．also Records，Bk．V．p．207.<br><br> <br><br>It was a busy centre of Buddhism and there were ten thousand monks who studied both vehicles very ardently．His account on Harsavardhana or Harsha also called Silāditya is of immense historical value.<br><br>Countries from Ayodhyā （O-yo-t’o） to Hiranya parvata （I-lam-na-po-fa-to） constitute another phase of his long pilgrimage．Six hundred li to the south-east from Kanauj is Ayodhya．Several thousand monks there studied both vehicles，and it is here that Vasubandhu and Asanga carried out their literary activities．When Ht．and his companions were going from Ayodhya to Hayamukha （’O-ye-mu-khi） along the course of the Ganges a gang of pirates took the crew captive．As worshippers of goddess Durga the pirates were looking out for a man of good form and comely features for sacrificing to the goddess．They earmarked Ht．as the most suitable person for the purpose and were about to kill him．Suddenly a typhoon arose smiting down the trees．Clouds of sand flew on every side and the lashing waves of the river tossed the boats to and fro．The pirates getting terrified at the calamity thought that it all happened due to the spiritual power of Ht，and came down in repentance and confessed their fault.<br><br>After this nasty experience Ht．went to Hayamukha and from there to Prayāga （Po-lo-ye-kia）．He describes Prayāga，the confluence of two rivers，Gangā and Yamunā and the level ground of about fourteen li in circuit，to the West．From Prayāga he set out for Kausambi （Kiau-shang-mi） where he saw many sanghāramas，stūpas and a sandalwood image of the Buddha fashioned by king Udayana．According to Ht，there were about three thousand monks belonging to the Sammitiya school of the Little Vehicle in the Kingdom of Visākha （Pi-so-kia）.<br><br>In Srāvasti，the next important Buddhist centre he visited，there were several hundred sanghārāmas belonging to the Sammitiya school．Sites connected with various incidents are described：for instance，the spot on which Angulimāla gave up his evil acts and was converted，the convent where Brahmacāri heretics killed a woman and accused the Buddha of her murder，the venue in which the Buddha defeated all the heretics，the place where the Buddha met his father，king Suddhodana，for the first time since Enlightenment and so on.<br><br>From Srāvasti he went to Kapilavastu （Kie-pi-lo-fa-sutu） where the capital as well as some thousand villages were in a state of ruin．There he saw old foundations of the main palace of Suddhodana and the sleeping quarters of Queen Māyā etc．Hsūan-tsang’s account of Kapilavastu and Kusinagara （Kushi-na-kie-lo） or Kusinārā is replete with accounts of the life of the Buddha before and after his Enlightenment，for example the place of his birth，prophetic pronouncement，sites of the Four Signs，Parinirvāna etc．According to Ht．the contemporary tradition has it that the Buddha’s Nirvina’ took place on the fifteenth day of the latter half of the month of Vaisākha．The Sarvāstivādins held that it took place during the second half of the month of Kārtika i.e．November.<br><br>Referring to the kingdom of Banaras or Bārānasi （Po-lo-ni-sse） he speaks of two schools of monks，one belonging to the Sarvāstivāda and the other to the Sammitiya school both belonging to the Little Vehicle．Important sites such as the venue of the Buddha’s first sermon and his washing tank are mentioned in his account.<br><br>From Bārānasi he went to Ghazipur （Chen-chu） and then to Vaisāli．There the capital city was in a state of devastation and ruin．The inhabitants at the time of his visit were very few in number．In a sanghārāma there the Buddha is said to have recited the Vimalakirti Sutra．Three important places relating to his Parinirvana are also mentioned.<br><br>On his way to Magadha （Mo-kie-to） he stopped at the town of Svetapura where he obtained the sūtra called the Bodhisattva-pitaka．He had a high esteem for the people of Magadha．According to him there were about ten thousand monks mostly belonging to the Great Vehicle in Magadha．The capital of Magadha was desolate and in ruins．According to Ht．Asoka held a convocation of a thousand monks at a monastery called Kukkutārāma．This is an allusion to the Third Council held under the patronage of King Asoka．The monastery in question is named as Asokārāma in the Dipavamsa and the Mahāvamsa，the two ancient Pali chronicles of Sri Lanka.<br><br>Referring to Nairañjāna and other important sites at Bodhgayā he mentions various beliefs regarding the Vajrāsana．One such belief holds that the site of the Vajrāsana was the centre of the universe．He says that the Bo-tree had been continually cut down and destroyed by the members of the royalty．Elsewhere he refers to one king named Sasānka of Karnasuvarna in Eastern India who destroyed the Bo-tree （Records Bk．viii，p．121）．The following account of Ht．regarding the Bo-tree seems interesting in respect of rituals which developed in later times．”The Bo-tree sheds its leaves when the day of the Nirvana approaches and tender leaves begin to grow after this day．Every year on that day kings，ministers and magistrates pour milk on its roots，light lamps，scatter flowers and they go away collecting leaves.<br><br>The account on the Nālandā monastery gives some idea about its academic activities，maintenance，academic staff and student population，curriculum and residential quarters．It says that after the ”Nirvana” of the Buddha an old king of that country called Sakrāditya built this convent out of his great attachment for the Buddha．By the time of Ht.’s visit it had been about 700 years since its establishment．Thus its founding dates back to 1st century B.C.<br><br>His purpose of going to Nālandā was to learn the principles of the Yoga-sastra，The chief monk Silabhadra admitted Ht．as his disciple．Among the students there were many foreigners．According to Ht．of all the sanghārāmas of India Nālandā Monastery was the most remarkable for its grandeur and height．Resident students numbered ten thousand．They studied the teachings of all the eighteen schools and also subjects such as the Vedas，the Hetuvidyā，Sabdavidyā，the Cikitsāvidyā，the works on magic （Atharvaveda） and the Sānkhya system．There were 1541 scholars who were versed in various branches of study．Within the temple hundred pupils were being arranged every day for preaching and students attended these and participated in discussions without fail.<br><br>As for the source of income of the Nālandā monastery Ht．tells us that there was a farm-house belonging to the monastery．The account does not say anything about the way in which the farm was run and how the income accrued to the monastery．There were other sources of income too．According to Ht．the king of the country remitted the revenue of about hundred villages for the endowment of the convent．Two hundred house holders in these villages contributed rice，butter and milk daily．Hence students had no complaints to make about their requisites.<br><br>In Rājagrha he locates many important sites connected with various episodes； for instance，the site of the stupa where Devadatta in conjunction with Ajātasatru rājā let loose the drunken elephant with intent to kill the Buddha．Referring to the Grdhrakūta （Ki-li-to-lo-kiu） it is said that while residing there the Buddha declared the Saddharmapundarika （Fa-hwa），the Mahāprajñā （Tapan-jo） and numerous other Sutras.<br><br>His account on the First Council held in Rājagrha is rather misleading．It appears that he has incorporated into it certain details which deal with later councils．According to Ht．the collection of scriptures authorised by the Council came to be called Sthavira collection because Kāsyapa （Mahā Kassapa） officiated as the president of the assembly．As regards the emergence of the Mahāsanghika school Ht．informs us that monks who were excluded from the Council held by Mahā Kāsyapa assembled in Rājagrha and made a collection of the doctrine in five Pitakas，the Sutra Pitaka，the Vinaya Pitaka，the Abhidhamma Pitaka，the Miscellaneous Pitaka and the Dhārani Pitaka．How this assembly got the name Mahāsanghika is explained as follows：”As in this assembly there were ordinary persons （Fan-fu） and holy men it was called the Convocation of the Mahāsanghikas （The Life，p．117 cp．Dipavamsa，H．Oldenberg，New Delhi，1982，5，30）.<br><br>Having visited sacred places in the vicinity of Nālandā Ht．returned to the Nālandā Monastery again and studied several texts such as the Yoga-sastra，the Nyāyānusārasastra，the Hin-hiang-tui-fa-ming，the Hetuvidyā-sastra，the Prānyamūla-sastra-tīkā and the Sata-sastra．Although he had studied the Kosa-vibhāsā and the Satpadābhidharma-sastra in different parts of Kashmir yet he studied them again at Nālandā Monastery．He also studied Brahman literary works and a grammatical treatise the author of which is not known．On the task of studying the Buddhist and Brahman texts he spent five years.<br><br>The next country he visited was Hiranyaparvata （I-lanna-po-fa-to） where he stayed for one year and read the Vibhāsā and the Nyāyānusāra-sastra etc．From Hiranyaparvata he made his way to the kingdom of Champa where monks followed the Little Vehicle．This country was infested with wild beasts such as the elephant，wolf，rhinoceros and black leopard．Elephants in that country were used for drawing carriages.<br><br>Countries between Champa （Chen-po） and Samatata （San-to-ch’a） form another phase of his long journey．He visited Hiranya，Kajughira （Ki-shu-ko-kie-lo），Pundravardhana （Pu-na-fa-tan-na） Karnasuvarna （Kielo-na-su-fala-na） before arriving at Samatata．Monks in Pundravardhana belonged to both vehicles whereas those in Karnasuvarna belong to the Little Vehicle of the Sammitiya school．Monks in Karnasurvarna did not use either butter or milk in keeping with the traditional teachings of Devadatta．Immediately after his account on Samatata he refers to Pegu and Siam which，however，lay outside his itinerary.<br><br>Countries included in his itinerary in the East and South-east of India were Tāmralipti （Tan-mo-li-ti），Orissa，Kalinga （Kie-ling-kia），Southern Kosala （Kiao-sa-lo），Andhra （An-to-lo），Dhanakataka （To-na-kie-tse-kia） and Chulya．All these countries had centres of Buddhism．He refers to an entrepot called Caritra （Chi-li-ta-lo） situated on the South-eastern frontier of Orissa.<br><br>Dhanakataka，according to Ht．was once a reputed centre of learning，and learned men used to come and dwell there but at the time of his visit it was entirely desolate.<br><br>The Kingdom of Chulya may be identified with the Cola Kingdom．He locates the Chulya Kingdom outside the Dravida country．What made him follow this description is not clear．The Cola Kingdom formed part of the Dravida country through the ages.<br><br>The next place he visited was the Kingdom of Dravida．The territory occupied by Dravida people could have consisted of several kingdoms or countries，but Ht．refers to it as forming one kingdom．However，the capital of that kingdom is named Kanchipura，the birth place of Dharmapāla Bodhisattva.<br><br>Whilst in Kanchipura Ht．met some three hundred monks from Sinhala．They informed him of the unsettled situation prevailing in Sri Lanka at the time．This dissuaded him from going there．His purpose of going to Sinhala was to get the Tripitaka explained according to the Sthavira school there and also to study the Yoga Sāstra.<br><br>Malakūta was the next important place he visited．He refers to Malayagiri which was well-known for sandalwood and the karpūra scented tree．After Malakūta （Mole-kiu-ch’a） he refers to Sinhala again．According to Ht．Sinhala was originally called Po-chu as it had many gems of a rare character．As for the origin of the Sinhala he narrates with slight variations the legend which traced the origin to a lion king and the murder of the lion by his son．According to Ht．it was the son of the lion who arrived in Po-chu and not his grandson Vijaya as recorded in Sri Lankan chronicles．A second theory about the origin of the Sinhala is narrated as follows：”But it is also said that Sinhala is the name of a merchant’s son，who.....．came to Po-chu island and slew the Rakshasas and established his capital in the country.<br><br>With regard to the teachings prevailing in Sri Lanka he adds that monks there follow the teachings of the Great Vehicle and they belong to the school of the sthaviras．He also refers to the schism which resulted in the division of the Sangha into two factions，the Mahāviharavāsins who were opposed to the Great Vehicle and the Abhayagirivāsins who studied both vehicles．His reference to a mountain named Lankāgiri may be the Samantakūta （Adam’s Peak） and it was on that mountain the Tathāgata delivered the Lankāvatāra Sutra according to Ht.<br><br>Going two thousand li from Dravida he arrived at Konkanpura （Kin-na-po-lo） and from there to Maharashtra，He tells us that in a vihāra at Konkanpura there was a precious head-dress of Prince Siddhārtha．With reference to Maharashtra he says that the people of that country were a warlike nation．He cites in evidence the unsuccessful attempt of Silāditya rājā to subjugate Pulakesin．This king may be identified as Pulakesin II （609-642 A.C） of the Chalukyas of Vatapi in the Bijapur District.<br><br>Among the countries included in his itinerary to the West and North-west of Narmada were Broach （Baroche），Mālava （Mo-la-po），Brāhmanapura （K’ie-ch’a），Vallabhi （Fa-la-pi），Anandapura，Surāshtra （Lasn-c’ha） Gurjjara （Kiu-che-lo），Ujjayin （U-che-yen-na），Chi-ki-to，Mahesvarapura，Surātha，Atyanabakela （O-tin-p’o-chi-lo） and Langala （Lang-kie-lo）．The last country is situated near the Great Sea towards the country of western women．If Mālavas were the people of Malava or Malwa in Central India as is generally taken the countries named about are not placed in right order．Ujjayini which is the capital of Malwa is named after Surashtra and Gurjjara situated in Gujarat.<br><br>Of all the countries in India，Ht．had a very high opinion of Mālava and Magadha．He says that people of these two countries had the reputation of loving the study of literature，of honouring virtue，of polite language and refined speech．In Mālava there were twenty thousand monks studying the teaching of the Sammitiya school of the small vehicle.<br><br>We are told that going north-west from Langāla he went to Persia （Po-la-sse） which，lay outside India．It is said that the bowl （patrā） of the Sakyamuni Buddha was in the royal palace of the country．On its frontier is the city of Ormus （Ho-mo）．The countries mentioned next are Babylon? （Fo-lin），an island called the country of the Western women，which is tributary to Fo-lin，Langala，Pitasila （Pi-to-shi-lo），Avanda，Sindh （Sin-tu） Mūlasthānapura or Multan （Mu-lo-s’an-po-la） and Parvati.<br><br>If Avanda is to be identified with Avanti in Central India which seems probable in view of his desçriptions of that country，it is difficult to place Avanda on the route followed from Langala to Multan.<br><br>The country called Parvata was noted for renowned scholars．Ht．stayed there for two years and studied the Mūlābhidharma-sastra，the Saddharma-samparigrahasāstra and the Prasiksāsatya-sāstra as preserved in the Sammitiya school.<br><br>From Parvata he returned south-eastwardly to Magadha and from there to the Nālandā Monastery．There was in Nālandā a renowned monk called Prajñabhadra who was versed in the Three Pitakas，Sāstras etc．Ht．remained there for two years and had his doubts cleared through discussions．He spent two more years studying several branches of study under a renowned lay scholar named Jayasena.<br><br>He is said to have been apprised of the time for his return journey in a dream by Maitreya Bodhisattva．However，he was delayed due to unavoidable circumstances．In the meantime，Silabhadra，the master of sastras at Nālandā deputed Ht．to expound to the congregation there the Mahāyāna-samparigraha-sastra and to comment on the difficult points of the Vidyā-mātra-siddhi-sastra.<br><br>About this time Simharasmi and Ht．held two different views about the principles of Yoga．Ht．proved more competent in the encounter and composed a sastra in three thousand slokas resolving the controversy．This work was later approved for study．At this time further disputes took place between the adherents of the two vehicles.<br><br>Monks in Orissa belittled the Great Vehicle and were used to calling it ”Sky Flowers”．But the king of that country had a high regard for the Great Vehicle and challenged the authority of the critics．Monks thereupon requested the king to hold a conference at which they would settle the issue．The controversy does not appear to have taken place at a conference as expected but it came to an end with the compilation of a book which was written by Ht．in refutation of the heretical views held by the monks of Orissa．The way he refuted heretical views made his fame so widespread that king Kumārarāja of Karnasuvarna in Eastern India longed to have him as his spiritual head in his kingdom．When Ht．showed his reluctance for the third time the king turned furious and even went to the extent of threatening that he would destroy the whole of Nālandā Monastery in case his request was turned down．Although at last Ht，complied with the request of the king，Silāditya rāja’s intervention enabled him to get out of another embarrassing situation.<br><br>Silāditya rāja on his part made arrangements to hold a conference for the exposition of the Great Vehicle and to refute the views of the followers of the Little Vehicle．Princes of eighteen countries were invited to participate in the conference．Renowned Buddhist monks，celebrated Brahmans，heretics，non-believers and secular persons attended the conference．For five days Ht．extolled the teachings of the Great Vehicle and no opponent had any opportunity to assert his views．Adherents of the Little Vehicle learning that their school was shattered plotted to kill him．The king，however，threatened to behead any one who made an attempt on the life of Ht．It is said that，at the end，large multitudes forsook the Little Vehicle and embraced the Great-Vehicle．When the conference was over Ht．made up his mind to go back to his country．But on a request made to him by Silāditya to witness the quinquennial distribution called ’Mahā moksa parisad’ he had to postpone for ten days his return journey.<br><br>For his return journey Ht．chose to follow the northern route in order to keep the pledge made by him to the king of Kan-chang that he would visit him on his way back．Getting out from the city of Prayāga he took the route which lay across Kausambi，Jalandhara，Simhapura，Taksasilā and the river Indus．The boat laden with ola manuscripts and flower seeds capsized in the Indus and fifty manuscript copies and flower seeds were lost．From there he went past Lamghan （Lan-po），Varna，Avakan，the snowy mountains，Kunduz （Hwoh），Tukhara，Kuran，Bolor and Kashgar up to Khotan.<br><br>Of these countries Kashgar and Khotan were renowned centres of the Great Vehicle．Whilst in Khotan he states that he accomplished a journey of more than 50，000 li．His journey through various kingdoms took seventeen years．Here he faced the problem of transporting his books，images and such articles and sent a messenger to Kau-chang asking for help．Seven or eight months later transport facilities were arranged.<br><br>Among the books he brought were 224 sutras and 192 sāstras of the Great Vehicle； 15 works of the same categories belonging to the Sammitiya School； 22 books of the same belonging to the Mahisāsaka school； 67 books...．of the Sthaviravādin school； 17 works...．of the Kāsyapiya school； 42 works....．of the Dharmagupta school； 36 copies of the Hetuvidyā Sāstra； 13 copies of the Sabdavidyā sastra．Altogether there were 520 copies comprising 657 volumes carried upon twenty horses.<br><br>Then he set upon the gigantic task of translating these books into Chinese．For carrying out this project he retired to the monastery of Hong-fu in Si-gan-fu．He completed the translation of 74 distinct works having 1335 chapters．He had moreover made a vast number of pictures and wrote with his own hands copies of various sutras．When all these works had been finished he closed his eyes and lay perfectly still．”Having recited some verses in adoration of Maitreya，he gradually sank until t,11,1
189482,en,21,huhunka,huhunka,Huhunka,Huhunka：The descriptive name of a brahmin who visited the Buddha at theAjapālanigrodha seven days after his Enlightenment and asked him questions regarding the true brahmin．The Buddha explained the matter，but made no impression on him （Vin.i.2； see also Ud.i.4； UdA.54； cf．Mtu.iii.325）．<br><br>Buddhaghosa explains that the brahmin was a ditthamangalika，filled with haughtiness and wrath，and went about uttering the sound ”hu-hum.” hence his name.,7,1
189485,en,21,hukitti,hukitti,Hukitti,Hukitti：A Lankānātha，chief of Rerupallika，in the Malaya   district； he was defeated by the officers of Parakkamabāhu I．Cv.lxx.25.,7,1
189490,en,21,hulapitthi-vihara,hulapitthi-vihāra,Hulapitthi-vihāra,Hulapitthi-vihāra：A monastery in Ceylon，built by King Mahāsena． v.l．Cūlavitthi．Mhv.xxxvii.43.,17,1
189497,en,21,hundarivapigama,hundarīvāpigāma,Hundarīvāpigāma,Hundarīvāpigāma：A village in the Kulumbari district，the   birthplace of Dutthagāmanī’s general，Mahāsona．Mhv.xxiii.45.,15,1
189571,en,21,huvacakannika,huvācakannikā,Huvācakannikā,Huvācakannikā：A district in Ceylon where Mahādathika-Mahānāga   built the Cūlanāgapabbata-vihāra （Mhv.xxxiv.90）．The district was in Rohana． MT．637.,13,1
189575,en,21,huyalagama,huyalagāma,Huyalagāma,Huyalagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I.，Cv.lxxv.18．149，150； see Cv.Trs.ii.59，n.1.,10,1
189629,en,21,iccananagala,iccānanagala,Iccānanagala,Iccānanagala：A brahmin village in the Kosala country．It was while staying in the woodland thicket （vanasanda） there that the Buddha preached the Ambattha Sutta （D.3）．From this sutta，the village would seem to have been near Pokkharasādi’s domain ofUkkatthā．It was the residence of ”Mahāsāla” brahmins．The Sutta Nipāta （p.115） （which spells the name as Icchānankala） mentions several eminent brahmins who lived there，among themCankī，Tārukkha，Pokkarasāti，Jānussoni and Todeyya．<br><br>There were also two learned youths，Vāsettha and Bhāradvāja at Icchānankala，who，finding it impossible to bring their discussion to a conclusion，sought the Buddha，then staying in the village．Their interview with the Buddha is recorded in theVāsettha Sutta （Ibid.，115ff.； M ii.146ff）．<br><br>Buddhaghosa （SnA.ii.462） says that learned brahmins of Kosala，deeply versed in the Vedas，were in the habit of meeting together from time to time （once in six months，MA.ii.796） at Icchānangala in order to recite the Vedas and discuss their interpretation．These brahmins met at Ukkatthā，under Pokkharasāti，when they wished to cleanse their caste （jātisodhanattham），and at Icchānankala in order to revise their Vedic hymns （mante sodhetu-kāmā），MA.ii.796.<br><br>According to the Samyutta Nikāya （v.325），the Buddha once stayed for three months in the jungle thicket at Icchānangala，in almost complete solitude，visited only by a single monk who brought him his food．But from the Anguttara Nikāya （iii.30f.； cf．iii.341 and iv.340ff），it would appear that the Buddha was not left to enjoy the solitude which he desired，for we are told that the residents of Icchānangala，having heard of the Buddha’s visit，came to him in large numbers and created a disturbance by their shouts．The Buddha had to sendNāgita，who was then his personal attendant，to curb the enthusiasm of his admirers.,12,1
189652,en,21,iccha sutta,icchā sutta,Icchā Sutta,Icchā Sutta：Wishes it is which hold the world prisoner； by   subjugating them，liberty is gained．S.i.40.,11,1
189713,en,21,icchanangala sutta,icchānangala sutta,Icchānangala Sutta,Icchānangala Sutta：Preached to the monks at Icchānangala at the end of the three months’ solitude referred to above．<br><br> <br><br>Should anyone ask the monks how the Buddha spent his time during the rainy season，they should reply that he spent it in intense concentration on in-breathing and out-breathing．A life spent by anyone in such concentration would be a life spent according to the Ariyan way and would lead to the destruction of the āsavas （S.v.325f）.,18,1
189718,en,21,icchanangalaka,icchānangalaka,Icchānangalaka,Icchānangalaka：An upāsaka of Icchānangala．<br><br> <br><br>He was a devoted disciple of the Buddha and had been in the habit of visiting him often （UdA.115）．<br><br> <br><br>Once he visited the Buddha at Jetavana after a long interval，and on being asked why he had been absent so long，he replied that he had been kept busy by various duties．Thereupon the Buddha sang the joy of the life free from ties．Ud.，p.13.,14,1
189930,en,21,idagalissara,idagalissara,Idagalissara,Idagalissara：A village in South India where Kulasekhara had an   encampment in his fight with the Sinhalese forces （Cv.lxxvi.149）.,12,1
190030,en,21,iddhi sutta,iddhi sutta,Iddhi Sutta,Iddhi Sutta：<i>1．Iddhi Sutta</i>．-Anuruddha tells the monks that by cultivating the four satipatthānas，he enjoys psychic power in many ways，such as multiplying himself．He can reach even to the Brahma world．S．v．303．<br><br> <br><br><i>2．Iddhi Sutta．</i>-Same as above，but the psychic power is that of the divine power of hearing all things，far and near．S．v．304．,11,1
190047,en,21,iddhikatha,iddhikathā,Iddhikathā,Iddhikathā：The second division of the Paññāvagga of the   Patisambhidāmagga．Ps．ii．205-15．,10,1
190078,en,21,iddhipada,iddhipāda,Iddhipāda,Iddhipāda：<i>Iddhipāda Vagga．</i>-The ninth chapter of the Navaka Nipāta of the Anguttara Nikāya （A．iv．463-4）．It consists of ten suttas dealing with the cultivation of the four iddhi-pādas．<br><br><i>1．Iddhipāda Sutta．</i>-The cultivation of the four iddhipādas and of exertion （ussolhi） brings insight （aññā） in this life，or the Third Fruit of the Path．A．iii．81-2．<br><br><i>2．Iddhipāda Sutta．</i>-The Buddha，even as Bodhisatta，before the Enlightenment，developed the four iddhipādas and exertion，and as a result enjoyed great psychic power．A．iii．82-3．<br><br><i>3．Iddhipāda Sutta．</i>-The four iddhipādas form the path leading to the Uncompounded （asankhata）．S．iv．360．<br><br><i>4．Iddhipāda Sutta．</i>-The path mentioned above should be practised，accompanied by concentration and effort，compounded with desire，energy，idea and investigation．S．iv．365．,9,1
190082,en,21,iddhipada samyutta,iddhipāda samyutta,Iddhipāda Samyutta,Iddhipāda Samyutta：The fifty-first division of the Samyutta Nikāya   （S．v．254-93），consisting of eight chapters．It is the seventh section of the   Mahāvagga．,18,1
190114,en,21,iddhivaddhana,iddhivaddhana,Iddhivaddhana,Iddhivaddhana：One of the palaces，occupied during his lay-life by   Sumana Buddha．BuA．125； Bu．v．22 gives other names for his palaces．,13,1
190147,en,21,iddhiya,iddhiya,Iddhiya,Iddhiya：See Itthiya．,7,1
190185,en,21,idhalokika sutta,idhalokika sutta,Idhalokika Sutta,Idhalokika Sutta：Two suttas preached by the Buddha to Visākhā at the Migāramātupāsāda．<br><br> <br><br>To achieve victory in this world a woman should have four qualities：she should efficiently discharge her duties as housewife，should win the esteem of her servants and the affection of her husband and should look after his wealth．For victory in the next world，she should be possessed of faith，virtue，generosity and wisdom．A．iv．269ff．,16,1
190484,en,21,ilanaga,ilanāga,Ilanāga,Ilanāga：King of Ceylon （A．D．133-102）．He was the nephew of King Amandagāmani Abhaya．Ananda was succeeded by his son Cūlābhaya and he by his younger sister Sīvalī．After Sīvalī had reigned for four months，Ilanaga dethroned her and became king himself．In the first year of his reign he incurred the displeasure of the powerful Lambakannas and was deprived of his throne and taken captive．It is said that the king was rescued from prison by his state elephant and that he escaped to Rohana．Three years later he gave battle to the Lambakannas at Kapallakkhanda and massacred most of them．He had the noses and toes of the rest cut off as punishment．<br><br>He was succeeded by his son Candamukha Siva．To his state elephant，who had helped him，he gave the tract of land called Hatthibhoga．During his exile in Rohana，Ilanaga built two tanks，the Tissa and the Dūra，and restored the Nāgamahāvihāra，which he gave to Mahāpaduma，thera of Tulādhāra，who had preached to him the Kapi Jātaka．He also gave land for its maintenance．Mhv．xxxv．14-45； Dpv．xxi．41f．,7,1
190485,en,21,ilanga,ilanga,Ilanga,Ilanga：See Sena Ilanga and  Rakkhaka Ilanga．,6,1
190486,en,21,ilankiya,ilankiya,Ilankiya,Ilankiya：A Damila chieftain of South India，conquered by Parakkamabāhu I．（Cv．lxxvi．98）．Later，Ilankiya became the ally of Parakkamabāhu，who gave him earrings and other ornaments as a mark of royal favour，also conferring on him the coveted title of Rājavesibhujanga-Silāmegha．Ibid．，191-2； on the title see Geiger，Cv．Trs．ii．10，n．3．,8,1
190501,en,21,illisa,illisa,Illisa,Illisa：A setthi of Rājagaha．At the opening of the story the king of Benares is mentioned，but it is to Rājagaha that Sakka comes （see p．350），so Rājagaha was evidently Illisa’s residence．<br><br>He was lame and hunch-backed and also had a squint．He was an infidel and a miser，never giving away any of his wealth nor enjoying it himself．<br><br>For seven generations his ancestors had been generous，but Illisa burnt down the almonry and drove away the poor from his house．<br><br>Once，at the sight of a yokel drinking，with a piece of dried fish as a relish，Illisa was sorely tempted to drink himself．For a long time he fought the temptation，but he sickened with longing，and having sent a slave with a single penny to the tavern，he got some toddy； he ordered the slave to put the jar of spirits in a thicket by the riverside so that he might drink unseen．<br><br>Meanwhile Illisa’s father，who had been born as Sakka，having learnt，as a result of investigations，that his son had become a miser，came down to earth to wean him from his folly．Assuming in every detail the form of Illisa，he entered the king’s palace and offered all the wealth of Illisa to the king．On the offer being refused，he went to Illisa’s house and gave orders to the servants to throw open all the treasure chambers and give the wealth to the poor．The servants took the disguised Sakka to be Illisa himself，and Illisa’s wife，believing her husband’s sudden generosity to be due to his drunkenness，acquiesced in the instructions．<br><br>Among those who profited by this unexpected good fortune was a countryman who had been Illisa’s carriage-driver．Filling the carriage with seven things of value，he set out along the road，passing by the thicket wherein Illisa lay drinking．The man was singing Illisa’s praises，and at mention of his name Illisa came out，and seeing the man going away with his belongings tried to stop him．But the man，not recognising him，knocked him down and went on his way．Illisa hurried home but was turned out of his house by the porters，and at length he sought the king．The king，having heard his story，made enquiries and discovered the existence of two Illisas，alike in every respect，down to the minutest detail，even to a wart on the head．<br><br>Not even Illisa’s wife and children，not even his barber，could distinguish him from the second Illisa．<br><br>Bereft of all hope，Illisa swoons，Sakka reveals himself and tells Illisa that the wealth is really his and not Illisa’s，the latter not having earned it．He urges Illisa to do good and practise generosity，or he would die，smitten by Indra’s thunderbolt．<br><br>Illisa，taking heed of the warning，becomes a virtuous man （J．i．349ff）．,6,1
190503,en,21,illisa jataka,illisa jātaka,Illisa Jātaka,Illisa Jātaka：The story of Illisa．The Jātaka was related in reference to the conversion by Moggallāna of the banker Maccharikosiya of Sakkhara．<br><br>Illisa of the past is identified with Macchariyakosiya （J．i．345ff）．<br><br>The story is given as an example of iddhi by means of which Moggallāna made a little thing increase manyfold．Vsm．ii．403．,13,1
190602,en,21,ina sutta,ina sutta,Ina Sutta,Ina Sutta：Deals at length with the disadvantages，both material   and moral，of poverty and consequent indebtedness．A．iii．351-4．,9,1
190621,en,21,inandapada,inandapada,Inandapada,Inandapada：A Damila chieftain whom Kulasekhara enlisted as his   ally．He was a troop leader in Uccankuttha．Cv．lxxvii．74ff．,10,1
190670,en,21,inda,inda,Inda,Inda：<i>1．Inda．</i>-Given in the ātānātiya Sutta as the name of the ninety-one sons of Dhatarattha，king of the Gandhabbas．They are represented as being of great strength and followers of the Buddha （D．iii．197）．<br><br> <br><br>The name is also given as that of the ninety-one sons of Virūlha，king of the Kumbhandas （D．iii．198）； of Virūpakkha，king of the Nāgas （p．199）； and of Kuvera，king of the Yakkhas （p．202）．Further on in the same sutta，Inda is mentioned with Soma，Varuna and others as a Yakkha，to whom appeal should be made by disciples of the Buddha when needing protection （p．204）．<br><br> <br><br>In the Mahā Samaya Sutta （D．ii．257f），also，Inda is mentioned as the name of the Sons of the Regent Gods of the Four Quarters．<br><br> <br><br><i>2．Inda</i><br><br>The Pāli equivalent of the Vedic Indra．He is referred to only very seldom in the Nikāyas．In one such passage （D．i．244-5） he is mentioned with Soma，Varuna，Isāna，Pajāpati，Brahmā，Mahiddi and Yāma，as a god whom brahmins invoke and pray to，for union with Brahma after death．In another place，he is described as being seated in the company of Pajāpati and other gods in the Assembly Hall，named Sudhamma．Two of his companions，having listened to the admonition of Gopaka，became disciples of the Buddha and，as a result，far surpassed in glory Inda and his other companion devas．In the same context，Vāsava，ruler of the gods，identified with Sakka，is addressed by Gopaka as ”Indra．” （Ibid．，ii．274； in M．i．140； J．v．411 and vi．568，he is mentioned with Brahmā and Pajāpati； in J．iv．568，571 is a list in which Inda appears with Brahmā，Pajāpati，Soma，Yama and Vessavana）．<br><br> <br><br>By the time of the compilation of the Nikāyas，the hold of the Vedic god Indra on the mind of the people seems to have become greatly weakened and Indra has been merged in Sakka，although，strictly speaking，Indra and Sakka are quite different conceptions．（See Sakka）．<br><br> <br><br>In the later literature，however，particularly in the Jātakatthakathā，Indra’s name occurs frequently，but always as identified or identifiable with Sakka．In one place at least （J．v．115） the scholiast says，”Sakko ti Indo．”<br><br> <br><br>In the Ayakūta Jātaka （J．iii．146），for example，Indra is called king of the gods （devārājā） in one verse，and in the next he is identified with Maghavā，husband of Sujā，and described as ”devānam indo．” Indra is most revered of the gods （Sn．vs．316）．He is free from old age and death，and is，therefore，the happiest type of king （Sn．vs．515），a condition that could be attained by sacrifice （Sn．vs．517）．Alone he conquered the Asuras （J．iv．347； he is therefore called Asurinda and Asurādhipa ； see Asura）．He is spoken of，as the lord of victors （jayatam pati） （J．v．322），and he is the embodiment of the greatest valour （Mhv．xxx．10）．<br><br> <br><br>Sometimes he visits the earth in disguise （J．v．33）．He is also represented as punishing people guilty of heinous crimes； with his thunderbolt he smites them （DhA．iv．105）．<br><br> <br><br>The scene of his pleasures is in the Nandana pleasance （J．v．158），and his is the ideal enjoyment of pleasure，surrounded by friends （J．v．506； Sn．v．679） and by adoring wives （J．vi．240）．The gods of Tāvatimsa are called Inda-purohitā，because，with Inda as their chief，they seek to promote the welfare of gods and men （J．vi．127； the Tāvatimsa gods are also described as being Sa-Indakā，ibid．，568）．<br><br> <br><br>Inda is called Tidivapuravara and Suravaratara （D．iii．176）．His capital is Masakkasāra （J．vi．271； but see Amarāvatī）．<br><br>In the sacrifice the palāsayatthi （Butea shoot），used by the sacrificing priest，is described as Indra’s right hand （J．vi．212）．<br><br>Indra’s gotta，or clan，is the Kosiya （J．vi．501） ； he is called Vatrabhū in reference to his victory over Vatra （Skt．Vrtra） （J．v．153），and mention is made of his thunderbolt，the Indavajira （J．i．354） ； thus he is called Vajirahattha （D．ii．259； DA．ii．689）．The sound of Indra’s thunderbolt striking its victim，surpasses all other sounds by its intensity，its volume and its fearfulness （UdA．67）； no obstruction can stop the progress of Indra’s Vajira and it never misses its mark； it is avirajjhanaka （VibhA．333）．<br><br>After his victory over the Asuras，images of him were made （Indapatimā） and placed round Cittakūta to frighten the Asuras away，in case they attempted to retrieve their lost honour （J．vi．125-6； see also J．i．203-4； DhA．i．280）．<br><br>To be born into the company of Indra （Indasahavyatā） is considered very fortunate （E．g．，J．v．411）．<br><br> <br><br>A species of coral red insect （kimi），noticeable after rain，are called Indagopakā．The reason for this name is not clear．（See Brethren，p．18 n．，and N．P．D ）．<br><br> <br><br>The Udāna Commentary （p．75，n．12） seems to give Vidojā as an epithet of Indra； but this is probably a wrong reading，the correct one being，as in some MSS．，”Visamucchājapam japanti．”<br><br> <br><br>Inda was a special protector of cows，and when men began to kill these creatures he visited his wrath on them．Sn．v．310．,4,1
190690,en,21,indadvara,indadvāra,Indadvāra,Indadvāra：One of the fourteen gates of Pulatthipura built by   Parakkamabāhu I．（Cv．lxxiii．160）．,9,1
190717,en,21,indagutta,indagutta,Indagutta,Indagutta：<i>1．Indagutta．</i>-A thera．He superintended the construction of the Mahāthūpa at Anurādhapura （Mhv．xxxviii．98； Dpv．xix．5，6，8）．Dutthagāmanī consulted him with regard to all details and appointed him kammādhitthāyaka from the commencement of the work （MT．550f）．He had great psychic powers，and at the festival of the dedication of the Thūpa he created a parasol of copper，as great as the universe，to ward off any harm that might befall those taking part in the celebrations （Mhv．xxxi．85）．He was at the side of the king throughout the festival （Mhv．xxxi．105），and，by virtue of his power，all the inhabitants of Ceylon，who wished to worship the relics at the Mahāthūpa，were enabled to go to Anurādhapura the moment the wish to do so entered their hearts，and to return the same day （Mhv．xxxi．115）．<br><br>This Indagutta is probably to be identified with the thera Indagutta，the head of a great parivena in Rājagaha，who came to Ceylon with eighty thousand monks to be present at the foundation-ceremony of the Mahāthūpa （Mhv．xxix．30）．<br><br> <br><br> <br><br><i>2．Indagutta．</i>-The thera appointed by the monks of Pātaliputta to superintend the work of building the eighty-four thousand vihāras undertaken by Asoka．The thera，by his power，made it possible for the dedication festivals of all the vihāras to be performed on the same day．Mhv．v．174； Sp．i．49．<br><br>Indagutta originally lived in Sīhakumbha-vihāra in Devaputta，at the head of a large congregation．Asoka，having heard of his fame，invited him to Pātaliputta．He went with 60，000 monks and Asoka received them with great honour．At the sight of the honours paid to him Indagutta was filled with pride．Asoka noticing this，admonished him．Indagutta benefiting by the advice，developed insight even as he stood and became an arahant．Ras．i．80f．,9,1
190736,en,21,indaka,indaka,Indaka,Indaka：<i>1．Indaka</i>．-A yakkha who lived in Indakūta，near Rājagaha．When the Buddha was staying at Indakūta，the yakkha questioned him as to how the soul finds its material counterpart．The Buddha，in reply，described how the embryo evolved into its final shape by the laws of physical growth and not by a soul’s fiat （S．i．206）．<br><br>Buddhaghosa says （SA．i．231） that the yakkha was an animist （puggalavādin）．<br><br> <br><br><i>2．Indaka</i>．-A deva．He had been a youth who gave a spoonful of food to Anuruddha．In consequence he was born in Tāvatimsa as a deva of great power and majesty．When the Buddha went to Tāvatimsa to preach the Abhidhamma，in the assembly of the gods who gathered there，those of lesser powers had to yield place to their superiors．Thus Ankura （q．v．），who，at the start，was very near the Buddha，found himself twelve leagues away．But not so Indaka； the power of his merit was very great and no deva was mighty enough to displace him； he had been lucky in the recipient of his gift．Ankura’s generosity，much more lavish than Indaka’s，had been bestowed on men who were not holy．Such was the explanation the Buddha gave in the assembly of the gods，on seeing the discrepancy between the positions of the two devas，Indaka surpassing the other in ten qualities．（Pv．pp．27f； PvA．136-8； DhA．iii．219-20； 80-1）．<br><br>In one place，in the Petavatthu （p．28，v．69），Indaka is called a yakkha，but the Commentary （p．139） says it means deva-putta．He is，therefore，different from Indaka （1）．<br><br> <br><br><i>Indaka Sutta</i>．-Contains the question asked by Indaka and the Buddha’s reply．（S．i．206）．,6,1
190752,en,21,indakhila sutta,indakhīla sutta,Indakhīla Sutta,Indakhīla Sutta：Like a tuft of cotton-wool or a ball of   thistledown，wafted by every wind，are recluses and Brahmins who do not   understand，as they really are，the facts of Ill； like an indakhīla，  unshakable，unquakable，are those who do so understand．（S．v．443-5）．,15,1
190760,en,21,indakuta,indakūta,Indakūta,Indakūta：A peak near Rājagaha，the abode of the yakkha Indaka．The   Buddha once lived there．（S．i．206）．,8,1
190799,en,21,indapatta,indapatta,Indapatta,Indapatta：A town in the Kuru country．In the Kurudhamma Jātaka （J．ii．365f； also J．iii．400； iv．361； v．457； vi．255； Cyp．i．3，v．1），Dhanañjaya Koravya，is mentioned as its king and as the owner of Añjanavasabha，the elephant of wondrous power．<br><br>The town was seven leagues in extent （J．v．57； 484） and there was a road that ran straight from Indapatta to Bārānasī （J．v．59）．<br><br>In times past，Indapatta was considered one of the three chief cities of Jambudīpa，the others beingUttarapañcāla and Kekaka （J．ii．213，214）．<br><br>According to a verse found at the end of the Buddhavamsa （Bu．xxviii．11），the Buddha’s razor and needle were enshrined at Indapatta．<br><br>The modern Delhi stands on the site of Indapatta．,9,1
190828,en,21,indasalaguha,indasālaguhā,Indasālaguhā,Indasālaguhā：A cave on the Vediya mountain，to the north ofAmbasandā，which was a brahmin village，east of Rājagaha．<br><br>Once，when the Buddha was staying there，Sakka visited him and asked him the questions recorded in the Sakkapañha Sutta （D．ii．263）．<br><br>Buddhaghosa says （DA．iii．697） that the cave lay between two overhanging rocks，with a large sāla-tree at the entrance．The village community had added walls with doors and windows and had ornamented it with polished plaster scroll-work and garlands and had presented it to the Buddha．<br><br>In Fa Hsien’s time （Giles，48f），it was still inhabited and he describes it as being one yojana north-east of Nālandā．<br><br>Hiouen Thsang，however，found it deserted．He calls it Indraka-saila-gūhā （Beal ii．180-1）．<br><br>Both pilgrims noticed marks on the rock； according to Fa Hsien they were the answers to Sakka’s questions written by the Buddha with his finger，while Hiouen Thsang says that both questions and answers were written on the stone．<br><br>The cave is identified with one about two miles to the south-west of the modern village of Giriyek．（CAGI．539ff； Stein，Ind．Antiq．1901，p．54）．<br><br>It is said that on the occasion of the preaching of the Sakkapañha Sutta，eight hundred million devas realised the Truth （Mil．349）．<br><br>See also Somanassa （3）．,12,1
190830,en,21,indasalaka,indasālaka,Indasālaka,Indasālaka：A cave，the size of a bed in a monk’s cell，near Vallipāsāna Vihāra．<br><br> <br><br>It was the residence of Mahā-Nāgasena Thera．<br><br> <br><br>When he was ill，eight thousand arahants and the inhabitants of the two deva worlds，led by Sakka，came to look after him．They all found room in the cave．MT．552．,10,1
190835,en,21,indasama,indasama,Indasama,Indasama：A king of thirteen kappas ago； a previous birth of   Setuccha Thera （ThagA．i．207），also called Khajjakadāyaka （Ap．i．182）．,8,1
190840,en,21,indasamanagotta,indasamānagotta,Indasamānagotta,Indasamānagotta：A hermit who lived，with a large number of other anchorites，in the Himālaya．He had a young elephant which he had reared； being headstrong and rough in speech，he would not listen to the warning of his teacher，the Bodhisatta，that it was dangerous to have such a pet．Once while the hermits were away the elephant was seized with a frenzy，and when his master returned it killed him （J．ii．41-3）．<br><br>Perhaps the man’s name was Kosiya，because we are told （J．vi．501） that Inda was of the Kosiyagotta．<br><br>Kātiyāna，who was a brahmin of the Kosiyagotta （ThagA．i．450），is addressed in a verse （416） of the Theragāthā as  Indasagotta．,15,1
190842,en,21,indasamanagotta jataka,indasamānagotta jātaka,Indasamānagotta Jātaka,Indasamānagotta Jātaka：The story of Indasamānagotta，given above．<br><br>It was told in reference to an unruly monk，who is identified with the hermit of the Jātaka （J．ii．41ff）．<br><br>For details see the Gijjha Jātaka．,22,1
190867,en,21,indavari,indavarī,Indavarī,Indavarī：Chief among the lay-women who supported Nārada Buddha   （Bu．x．25）．,8,1
190949,en,21,indranagari,indranagarī,Indranagarī,Indranagarī：The capital of Indra （Cv．lxxxviii．121），evidently   another name for Amarāvatī．,11,1
190965,en,21,indriya jataka,indriya jātaka,Indriya Jātaka,Indriya Jātaka：Once an ascetic named Nārada，younger brother of Kāladevala，became a disciple of the Bodhisatta Jotipāla （also called in the story Sarabhanga），and lived in the mountainous country of Arañjara．Near Nārada’s hermitage was a river，on the banks of which courtesans used to sit，tempting men．Nārada saw one of these courtesans，and becoming enamoured of her，forsook his meditations and pined away for lack of food．Kāladevala，being aware of this，tried to wean him from his desires．Nārada，however，refused to be comforted，even when his colleagues，Sālissara，Mendissara and Pabbatissara admonished him．In the end Sarabhanga himself was summoned and Nārada，having listened to the words of his Master，was persuaded to give up his passion．<br><br>The story was told in reference to a backsliding monk．He went about for alms with his teachers and instructors but，being their junior，he received very little attention．Dissatisfied with his food and treatment，he sought his wife of former days．She provided him with every comfort and gradually tempted him with the desire to become a householder again．When the monk’s fellow-celibates discovered his wish，they took him to the Buddha who preached to him this Jātaka，showing that in a past life，too，he had been sorely tempted by the same woman．Nārada was identified with the backsliding monk and the courtesan with the wife of his lay-days （J．iii．461-9）．<br><br>The Buddha is stated on this occasion to have preached also：<br><br>  the Kandina Jātaka （J．i．153ff）， the Rādha Jātaka （J．i．495ff），   the Ruhaka Jātaka （J．ii．113ff），  the Kanavera Jātaka （J．iii．58ff），   the Asanka Jātaka （J．iii．248ff）   and   the Alambusā Jātaka （J．v．152ff）．The Indriya Jātaka is also referred to in theKāmavilāpa Jātaka （J．ii．443ff），but the connection between the two stories is not clear； perhaps the reference is to another story of the same name．<br><br>See also Sarabhanga Jātaka．,14,1
190970,en,21,indriya sutta,indriya sutta,Indriya Sutta,Indriya Sutta：1．Indriya Sutta．-The monk possessed of six qualities - the five indriyas （saddhā，etc．），and the freedom of mind brought about by the destruction of the āsavas - is worthy of offerings，etc．A．iii．281．<br><br> <br><br>2．Indriya Sutta．-Where control of the faculties of sense （indriya） is not found，morality ceases to exist and，in consequence，concentration，insight into and knowledge of reality as it is，detachment and the feeling of revulsion，insight into liberation - these also cease to exist．When such control is present all the other qualities are also present．A．iii．360．<br><br> <br><br>3．Indriya Sutta．-If a monk，observing the rise and fall in the faculties of sense，is repelled by them and lusts not for them，the knowledge arises in him that he is free and that for him there is no hereafter．Thus would he be perfect in faculty．S．iv．140．<br><br> <br><br>4．Indriya Sutta．-The five indriyas （saddhā，etc．），are called the Path that goes to the Uncompounded （asankhata）．S．iv．361．<br><br> <br><br>5．Indriya Sutta．-The five indriyas （saddhā，etc．），when practised with singleness of heart，dispassion，and cessation that conduces to abandonment，form the Path leading to the Uncompounded．S．iv．365．<br><br> <br><br>6．Indriya Sutta．-Anuruddha tells his colleagues that by cultivating the four satipatthānas，he knows，as they really are，the nature of the minds of other beings，of other persons （indriyaparopariyatti）．S．v．305．,13,1
190987,en,21,indriyabhavana sutta,indriyabhāvanā sutta,Indriyabhāvanā Sutta,Indriyabhāvanā Sutta：Preached at Kajangalā in theMukheluvana．When a young brahmin，Uttara，pupil of Pārāpariya，visits theBuddha，the Buddha asks him what was the teaching of Pārāsariya on the development of the indriyas．It is that a man should neither see forms with his eyes，nor hear words with his ears，says Uttara．Whereupon the Buddha retorts that in that case the deaf and the blind have reached development．When Uttara sits silent and discomfited，Ananda intervenes and begs the Buddha to expound his teaching on the subject．The Buddha agrees and preaches this Sutta，with a variety of similes （M．iii．298-302）．<br><br>In the Theragāthā Commentary （ii．17） we are told that theThera Pārāpariya （probably identical with Pārāsariya mentioned above） was taught the Indriyabhāvana Sutta by the Buddha．He learnt it by heart，and pondering over its meaning，attained insight．TheTheragāthā （vv．726ff） gives a summary of the musings of Pārāpariya which lead to his attainment．<br><br>The only connection between the Sutta and this summary is identity of subject，not identity of treatment．Perhaps Pārāpariya’s musings were only prompted by the Sutta and were independent of its actual words．,20,1
191021,en,21,indriyagocara sutta,indriyagocara sutta,Indriyagocara Sutta,Indriyagocara Sutta：Mentioned in the Atthasālinī （pp．307-8），Buddhaghosa’s Commentary on the Dhammasangani．<br><br> <br><br>The quotation given from it is：”ekam mahābhūtam upādāya pāsādo pathavidhātuyā tīhi mahābhūtehi susangahito āpodhātuyā ca tejodhātuyā ca vāyodhātuyā ca．” The sutta has，so far，not been traced elsewhere．,19,1
191034,en,21,indriyakatha,indriyakathā,Indriyakathā,Indriyakathā：The fourth division of the Mahāvagga of the   Patisambhidāmagga （ii．，pp．1-35）．,12,1
191047,en,21,indriyani sutta,indriyāni sutta,Indriyāni Sutta,Indriyāni Sutta：There are four indriyas：saddhā，viriya，sati and   samādhi （A．ii．141）．,15,1
191216,en,21,ingirisi,ingirīsi,Ingirīsi,Ingirīsi：The Pāli name for the English．E．g．，Cv．ci．29．,8,1
191305,en,21,irandati,irandatī,Irandatī,Irandatī：A Nāga maiden，daughter of the Nāga King，Varuna．<br><br>When she learned that her mother，Vimalā，longed for the heart of Vidhura，she determined to get for herself a husband who would satisfy her mother’s craving．So she went to the Himālaya and having spread a bed of fragrant flowers，lay thereon and sang．Vessavana’s nephew，a Yakkha，Punnaka，heard her and offered himself as her husband．She took him to her father who agreed to give him Irandatī，if he could bring Vidhura’s heart．When Punnaka fulfilled this condition，as described in the Vidhura-pandita Jātaka，Irandatī became his wife．J．vi．263-327．,8,1
191514,en,21,isadanta,īsādantā,īsādantā,īsādantā：A class of elephants mentioned with Hemavatas and others   （Vv．xx．9）．They have trunks like the poles of a carriage，slightly curved   （VvA．104）．,8,1
191583,en,21,isayo arannaka,isayo araññakā,Isayo Araññakā,Isayo Araññakā：Long ago，many seers of virtuous conduct lived in leaf huts in a wild forest．According to Buddhaghosa，they lived in the Himālays （SA．i．265）； Vepacitti and Sakka were father- and son-in-law； sometimes they quarrelled，sometimes，as here，they were friends．<br><br>One day，Sakka and Vepacitti visited them．Vepacitti entered the hermitage by the principal gate，keeping his shoes on and his sword by his side，thereby insulting the seers and committing sin．Sakka，on the other hand，went in by the usual entrance，doffing his shoes and sword； with his canopy folded up，he stood to leeward of the seers，rendering them homage with clasped hands．The seers，addressing Sakka，asked him if he did not feel disgust at their smell，inasmuch as they were humans and he a god．Sakka answered that the scent of virtuous men is lovely，like unto a wreath of varied blossoms （S．i．226）．,14,1
191584,en,21,isayo samuddaka,isayo samuddakā,Isayo Samuddakā,Isayo Samuddakā：Long ago，many virtuous seers lived in huts on the seashore．At that time there was a war between the gods and the Asuras．The seers considered the gods righteous but feared harm from the Asuras．They went，therefore，to Sambara，lord of the Asuras，and asked him for a pledge of safety； he refused，saying that the seers were followers of Sakka．The seers thereupon cursed him to suffer everlasting terror．It is said that that same night Sambara woke up thrice，seized with fright （S．i．227-8）．<br><br>Buddhaghosa （SA．i．266） adds that as a result of this curse，Sambara’s mind became deranged and he came to be called Vepacitti （crazy-nerve）．,15,1
191605,en,21,isibhatta thera,isibhatta thera,Isibhatta Thera,Isibhatta Thera：Brother of Isidāsa．,15,1
191606,en,21,isibhumangana,isibhūmangana,Isibhūmangana,Isibhūmangana：A spot in Anurādhapura where half the relics of   Mahinda were buried by King Uttiya （Mhv．xx．46）．The Dīpavamsa （xvii．109） calls   it Isibhūmi．,13,1
191608,en,21,isidasa,isidāsa,Isidāsa,Isidāsa：A thera．He had a brother，also a monk，named Isibhatta．Having spent the rainy season in Sāvatthi，they went to take up their abode in a certain village．The people there gave them food and robes，but they refused to accept their share of these，because，according to the rule，the robes are the property of the Sangha until the Kathina-ceremony has been performed．The story is mentioned in connection with accepting robes elsewhere than in the spot where the rainy season has been spent．Vin．i．299．,7,1
191612,en,21,isidasi theri,isidāsī therī,Isidāsī Therī,Isidāsī Therī：She was the daughter of a good and wealthy merchant of Ujjenī．Having come of age，she was given in marriage to the son of a merchant in Sāketa．<br><br> <br><br>For one month she lived with him as a devoted wife； then because of her past kamma，her husband became estranged from her，and turned her out of the house．She was married again with the same result，and a third time to a friar．Isidāsī’s father persuaded him to give up the pilgrim’s life； he dwelt with his wife only for a fortnight and refused to stay with her any more．Isidāsī then met the therīJinadattā，whom she entertained to a meal at her house．Under Jinadattā，Isidāsī joined the Order and became an arahant．<br><br> <br><br>The Therīgāthā （vv．400-47），which contains forty-seven verses ascribed to her，describes not only her present life，but also her past lives．She had been a worker in gold in Erakaccha and had committed adultery in that life．As a result she was born in hell for a long time，and，in subsequent births became an ape，a goat，an ox，a hermaphrodite slave and a carter’s daughter．In this last birth she was sold to a merchant in payment of her father’s debts．When she was sixteen，the merchant’s son，Giridāsa，fell in love with her and married her．He had already one wife，and the new one caused dissension between her and her husband．Therefore it was that in this life she was hated by her husbands．This account of her sojourn in samsāra was related by Isidāsī in response to a request by one of her fellow-nuns，Bodhī （ThigA．260ff）．<br><br> <br><br>Mrs．Rhys Davids thinks （Sisters，Introd．pp．xxii f） that Isidāsī’s verses in the Therīgāthā suggest late literary craft and bear the impress of late literary creation．The scene is Pātaliputta，and not any of the usual towns mentioned in the Canon，and the name of Isidāsī’s sponsor – Jindattā - is，she says，significant．Perhaps there are traces here of Jainistic influence．<br><br>In the Dīpavamsa （xviii．9） Isidāsī （Isidāsikā） is mentioned in a list of eminent therīs who were leaders of the Order of bhikkhunis．,13,1
191614,en,21,isidatta,isidatta,Isidatta,Isidatta：<i>1．Isidatta．</i>-A Thera．He was the son of a caravan guide at Vaddhagāma （v．l．Velugāma） inAvanti．By correspondence he became the unseen friend of Citta-gahapati ofMacchikāsanda．The latter once sent him a letter regarding the excellences of the Buddha，and Isidatta，being pleased with the account given of the Buddha’s religion，entered the Order under Mahā-Kaccāna and in due course became an arahant．Later，with Mahā-Kaccāna’s leave，he visited the Buddha in the Majjhimadesa and was warmly received by him （ThagA．i．238）．A verse uttered by Isidatta，in response to the Buddha’s enquiry regarding his welfare，is recorded in the Therāgāthā （v．120）．<br><br>Isidatta had been a householder in the time of Vipassī Buddha and once，having seen the Buddha walking along the street and being pleased with his demeanour，he gave him an āmoda-fruit （ThagA．loc．cit．）．He is，probably，identical with Amodapaliya of the Apadāna （ii．447）．<br><br>According to the Samyutta Nikāya （iv．283-8，also AA．i．210），Isidatta was once staying with a number of senior monks at Macchikāsanda in theAmbātaka grove．Citta-gahapati invited the monks to a meal．On this occasion Citta asked a question regarding the Buddha’s teaching on the diversity of the elements．The chief Elder，being unable to answer，remained silent．Isidatta，though the most junior of the whole company，obtained the chief Elder’s permission，and answered the question to the satisfaction of Citta．Citta likewise asked questions regarding various views，such as the infinity of the world，etc．At the end of the discourse，Citta discovered，by accident，that the Elder who had preached to him was none other than his unseen friend，Isidatta．Delighted with the discovery，he invited Isidatta to spend his time at a Macchikāsanda，promising to provide him with all requisites．But that same day Isidatta left Macchikāsanda and never returned．Because，says Buddhaghosa （AA．i．210），he did not wish to stay after having been recognised．<br><br><i>2．Isidatta．</i>-An equerry or chamberlain （thapati） ofPasenadi，King of Kosala．Isidatta is always mentioned with Purāna．Their duty was to look after the ladies of the king’s harem when these went riding the elephant into the park．This often brought them into close contact with the ladies，and they confessed to the Buddha that it was difficult not to have evil thoughts regarding them．<br><br>Isidatta and Purāna were once at Sādhuka’ on some business （their own property，according to Buddhaghosa，SA．i．215）．They heard that the Buddha was having a robe made before starting on his rounds and they waited for an opportunity to talk to him．When the opportunity came they followed the Buddha and told him how glad they always were when he was near them and how sad when he was away on tour．The Buddha preaches to them the glory of the homeless life and urges them to put forth energy．He speaks very appreciatively of their loyalty to him and to his religion and congratulates them on the possession of virtuous qualities，such as sharing all their goods with holy men，a rare quality （S．v．348-52； Netti．134f）．<br><br>According to the Samyutta Commentary （i．215），Isidatta was a Sakadāgāmī and Purāna a Sotāpanna．<br><br>In the Dhammacetiya Sutta （M．ii．123f），Pasenadi tells the Buddha how impressed he is by the reverence Isidatta and Purāna show for the Buddha and his teachings．”They are my carriage-builders，” says the king，”and they depend on me for their livelihood and all their honours，yet these men do not serve me as whole-heartedly as they do the Lord．”<br><br>Once the king spent the night in a cramped little house．Isidatta and Purāna，who were with him，having spent the best part of the night in discussing the Doctrine，lay down to rest with their heads in the direction in which they thought the Buddha to be，and their feet towards the king!<br><br>Isidatta was the uncle of the woman-discipleMigasālā，whose father was Purāna．<br><br>Purāna is described as a brahmacāri，but not Isidatta，yet，after death，they were both born in Tusita．Migasālā asksAnanda how it was that people of different characters could have the same rebirth．A．iii．348f．； v．138f．，143f．From MA．ii．756，it would appear as if Isidatta was the brahmacāri．The word cannot here mean ”celibate，” for Purāna must have had a wife because Migasālā calls him her father （pitā）．<br><br>Isidatta is mentioned by the Buddha among those who had the six qualities that brought realisation of immortality - unwavering loyalty to the Buddha，the Dhamma and the Sangha，Ariyan virtue，wisdom and liberation （A．iii．451）．<br><br>The Anāgata Vamsa （v．58） says that when the future Buddha Metteyya leaves the household life，eighty-four thousand others，led by Isidatta and Purāna，will accompany him．<br><br><i>3．Isidatta．</i>-King of Soreyya．Anomadassī Buddha preached to him and to eighty thousand of his followers．They all became arahants．BuA．143-4．<br><br><i>4．Isidatta．</i>-One of the three leaders of the monks in Ceylon during the time that Brāhmanatissa-cora laid waste the land．The other two were Cūlasīva and Mahāsona．For the story connected with them see s．v．Mahāsona．,8,1
191616,en,21,isidatta sutta,isidatta sutta,Isidatta Sutta,Isidatta Sutta：1．Isidatta Sutta．-Records the questions of Citta-gahapati and the answers given by Isidatta Thera on the diversity of the elements．S．iv．283-5．<br><br> <br><br>2．Isidatta Sutta．-The same，on the various views that arise in the world．Isidatta answers that they are all due to sakkāyaditthi； he then proceeds，in reply to further questions，to explain how sakkāyaditthi arises and how its absence is brought about．S．iv．286-8．,14,1
191626,en,21,isidinna,isidinna,Isidinna,Isidinna：A thera．He was the son of a setthi in Sunāparanta．He witnessed the miracle of the Buddha’s acceptance of the Candana-mālā （probably the Candanamālaka），and，having heard the Buddha preach，he became a Sotāpanna．While still living the life of a householder，a compassionate spirit urged him to give it up．He entered the Order and soon after became an arahant （ThagA．i．312-3）．<br><br>The Theragāthās （vv．187-8） contains two verses which he uttered in confessing aññā．They were the same as were spoken to him by his friendly spirit．In the time of Vipassī Buddha，he was a householder and did homage to the Buddha’s Bodhi-tree with a fan made of sumana-flowers （ThagA．312f）．<br><br>He is probably identical with Sumanavājaniya of the Apadāna （Ap．ii．415）．,8,1
191632,en,21,isigana,isigana,Isigana,Isigana：Perhaps the name of a Pacceka Buddha，whom the Bodhisatta   once reviled．The reading is，however，very uncertain．Ap．i．299； see footnote．,7,1
191634,en,21,isigili,isigili,Isigili,Isigili：One of the five mountains round Rājagaha and one of the beauty-spots of the city （D．ii．116）．There was，on one side of it，a black stone called the Kālasilā．This was a favourite haunt of the Buddha and the members of the Order．See e．g．，Viii．ii．76，where Dabba Mallaputta is asked by monks to provide for them accommodation there； see also Vin．iii．41．<br><br>It was also the scene of the suicide of Godhika and Vakkali （S．i．121； iii．121f） and of the murder of Moggallāna by the brigands （J．v．125f； DhA．iii．65）．<br><br>In the Cūla Dukkhakkhanda Sutta it is said that a large number of Niganthas lived at Kālasilā，never sitting down，undergoing paroxysms of acute pain and agony，following the teachings of Nigantha Nātaputta．The Buddha questioned them as to their practises and preached to them the above-mentioned Sutta，which he afterwards repeated to Mahānāma （M．i．91ff）．<br><br>Once when the Buddha was dwelling at Kālasilā，he sang the praises of Rājagaha，giving Ananda a chance，if he so desired，of asking him to live on for a kappa； but Ananda did not take his opportunity （D．iii．116）．<br><br>The books refer to several other visits of the Buddha to Isigilapassa．During one of these visits he heard Vangīsa’s high eulogy of Moggallāna （S．i．194； Thag．1249ff）．<br><br>In the Isigili Sutta （M．iii．68-71） the Buddha is represented as saying that while the other mountains round Rājagaha - Vebhāra，Pandava，Vepulla and Gijjhakūta - had changed their old names，Isigili retained its former name and designation．<br><br>Five hundred Pacceka Buddhas once resided in Isigili for a long time； they could be seen entering the mountain，but once entered，there was no more sign of them．Men，observing this，said that the mountain swallowed up the sages and so it came by its name of Isigili （Isī gilatī ti = Isigili）．<br><br>Buddhaghosa adds （MA．ii．889） that when the Pacceka Buddhas returned from their begging rounds，the rock would open like a folding door to admit them．Within the rock they had made for themselves cloisters，dwelling-houses，etc．,7,1
191638,en,21,isigili sutta,isigili sutta,Isigili Sutta,Isigili Sutta：The 116th Sutta of the Majjhima Nikāya （M．iii．68ff）．<br><br> <br><br>Preached to the monks at Isigili．<br><br> <br><br>It explains how Isigili came by its name，and gives a list of the Pacceka Buddhas who once dwelt there．,13,1
191659,en,21,isimuggadayaka,isimuggadāyaka,Isimuggadāyaka,Isimuggadāyaka：A Thera．He gave isimugga mixed with honey to Padumuttara Buddha and 108，000 monks．<br><br>As a result，forty-four kappas ago he was born thirty-eight times as king，his name being Mahisamanta．Ap．i．193-4．,14,1
191665,en,21,isinda,isindā,Isindā,Isindā：A tribe mentioned in a list of various tribes．Ap．ii．359．,6,1
191678,en,21,isipatana,isipatana,Isipatana,Isipatana：<i>1．Isipatana．</i>-An open space near Benares，the site of the famous Migadāya or Deer Park．It was eighteen leagues from Uruvelā，and when Gotama gave up his austere penances his friends，thePañcavaggiya monks，left him and went to Isipatana （J．i．68）．After his Enlightenment the Buddha，leaving Uruvela，joined them in Isipatana，and it was there that he preached his first sermon，the Dhammacakkappavattana Sutta，on the full-moon day of āsālha．Vin．i．10f．； on this occasion 80 kotis of Brahmas and innumerable gods attained the comprehension of the Truth （Mil．30）； （130 kotis says Mil．350）．The Lal．（528） gives details of the stages of this journey．The Buddha，having no money with which to pay the ferryman，crossed the Ganges through the air．When Bimbisāra heard of this，he abolished the toll for ascetics．<br><br>There，also，the Buddha spent his first rainy season （BuA．，p．3）．<br><br>All the Buddhas preach their first sermon at the Migadāya in Isipatana； it is one of the four avijahitatthānāni （unchanging spots），the others being the bodhi-pallanka，the spot at the gate of Sankassa，where the Buddha first touches the earth on his return from Tāvatimsa，and the site of the bed in the Gandhakuti in Jetavana （BuA．247； DA．ii．424）．<br><br>Isipatana is mentioned by the Buddha as one of the four places of pilgrimage which his devout followers should visit （D．ii．141）．<br><br>Isipatana was so-called because sages，on their way through the air （from the Himalayas），alight here or start from here on their aerial flight （isayo ettha nipatanti uppatanti cāti-Isipatanam）．<br><br>The Migadāya was so-called because deer were allowed to roam about there unmolested．<br><br>Pacceka Buddhas，having spent seven days in contemplation in the Gandhamādana，bathe in the Anotatta Lake and come to the habitations of men through the air，in search of alms．They descend to earth at Isipatana （MA．i．387； AA．i．347 adds that sages also held the uposatha at Isipatana）．<br><br>Sometimes the Pacceka Buddhas come to Isipatana from Nandamūlaka-pabbhāra （MA．ii．1019； PsA．437-8）．<br><br>Several other incidents connected with the Buddha，besides the preaching of the first sermon，are mentioned as having taken place in Isipatana．Here it was that one day at dawn Yasa came to the Buddha and became an arahant （Vin．i．15f）．It was at Isipatana，too，that the rule was passed prohibiting the use of sandals made of talipot leaves （Vin．i．189）．On another occasion when the Buddha was staying at Isipatana，having gone there from Rājagaha，he instituted rules forbidding the use of certain kinds of flesh，including human flesh （Vin．i．216ff．； the rule regarding human flesh was necessary because Suppiyā made broth out of her own flesh for a sick monk）．Twice，while the Buddha was at Isipatana，Māra visited him but had to go away discomfited （S．i．105f）．<br><br>Besides the Dhammacakkappavattana Sutta mentioned above，several other suttas were preached by the Buddha while staying at Isipatana，among them  <br><br>  the Pañca Sutta （S．iii．66f），  the Rathakāra or Pacetana Sutta （A．i．110f），  the two Pāsa Suttas （S．i．105f），  the Samaya Sutta （A．iii．320ff），  the Katuviya Sutta （A．i．279f．），  a discourse on the Metteyyapañha of the Parāyana （A．iii．399f），and   the Dhammadinna Sutta （S．v．406f），preached to the distinguished layman   Dhammadinna，who came to see the Buddha．Some of the most eminent members of the Sangha seem to have resided at Isipatana from time to time； among recorded conversations at Isipatana are several between Sāriputta andMahākotthita （S．ii．112f；iii．167f；iv．162f； 384ff），and one between Mahākotthita and Citta-Hatthisāriputta （A．iii．392f）．<br><br>Mention is made，too，of a discourse in which several monks staying at Isipatana tried to help Channa in his difficulties （S．iii．132f）．<br><br>According to the Mahāvamsa，there was a large community of monks at Isipatana in the second century B．C．For，we are told that at the foundation ceremony of the Mahā Thūpa in Anurādhapura，twelve thousand monks were present from Isipatana led by the Elder Dhammasena （Mhv．xxix．31）．<br><br>Hiouen Thsang （Beal：Records of the Western World，ii．45ff ） found，at Isipatana，fifteen hundred monks studying the Hīnayāna．In the enclosure of the Sanghārāma was a vihāra about two hundred feet high，strongly built，its roof surmounted by a golden figure of the mango．In the centre of the vihāra was a life-size statue of the Buddha turning the wheel of the Law．To the south-west were the remains of a stone stupa built by Asoka．The Divy．（389-94） mentions Asoka as intimating to Upagupta his desire to visit the places connected with the Buddha’s activities，and to erect thupas there．Thus he visited Lumbinī，Bodhimūla，Isipatana，Migadāya and Kusinagara； this is confirmed by Asoka’s lithic records，e．g．Rock Edict，viii．<br><br>In front of it was a stone pillar to mark the spot where the Buddha preached his first sermon．Near by was another stupa on the site where the Pañcavaggiyas spent their time in meditation before the Buddha’s arrival，and another where five hundred Pacceka Buddhas entered Nibbāna．Close to it was another building where the future Buddha Metteyya received assurance of his becoming a Buddha．<br><br>Hiouen Thsang quotes the Nigrodhamiga Jātaka （J．i．145ff） to account for the origin of the Migadāya．According to him the Deer Park was the forest gifted by the king of Benares of the Jātaka，where the deer might wander unmolested．<br><br>According to the Udapāna Jātaka （J．ii．354ff ） there was a very ancient well near Isipatana which，in the Buddha’s time，was used by the monks living there．<br><br>In past ages Isipatana sometimes retained its own name，E．g．，in the time of Phussa Buddha （Bu．xix．18），Dhammadassī （BuA．182） and Kassapa （BuA．218）．Kassapa was born there （ibid．，217）．<br><br>But more often Isipatana was known by different names （for these names see under those of the different Buddhas）．Thus in Vipassī’s time it was known as Khema-uyyāna．It is the custom for all Buddhas to go through the air to Isipatana to preach their first sermon．Gotama，however，walked all the way，eighteen leagues，because he knew that by so doing he would meet Upaka，the Ajivaka，to whom he could be of service （DA．ii．471）．<br><br>Isipatana is identified with the modern Saranath，six miles from Benares．Cunningham （Arch．Reports，i．p．107） found the Migadāya represented by a fine wood，covering an area of about half a mile，extending from the great tomb of Dhammek on the north to the Chaukundi mound on the south．<br><br><i>2．Isipatana．</i>-A monastery built by Parakkamabāhu I．in the suburb Rājavesibhujanga，of Pulatthipura．Cv．lxxviii．79； but see lxxiii．151-5 and Cv．Trs．ii．18，n．3．,9,1
191758,en,21,issa sutta,issā sutta,Issā Sutta,Issā Sutta：The nun who is possessed of five qualities，including   envy，goes to hell without any doubt （A．iii．140）．,10,1
191794,en,21,issapakata,issāpakata,Issāpakata,Issāpakata：The story of a woman who，finding that her husband had relations with a female servant，bound the servant hand and foot，cut off her nose and locked her up in a secret chamber．In order to hide the deed from her husband，she took him to the monastery to hear the Buddha preach．Some relatives of hers came to the house and discovering what had happened，released the servant．She went to the monastery where her mistress was listening to the Buddha’s sermon and proclaimed aloud the wrong done to her．The Buddha，thereupon，pointed out the folly of doing evil in the hope that it would not be found out．We are told that both the woman and her husband became Sotāpanna at the end of the sermon．The servant was set free （DhA．iii．486-7）．,10,1
191817,en,21,issara sutta,issara sutta,Issara Sutta,Issara Sutta：One of the Suttas in the Devatā Samyutta．Questions are asked as to what makes for lordship among men，what is the supreme commodity，etc．，and the answer is that power of command it is which brings lordship and that women are the supreme commodity，etc．S．i．43．,12,1
191917,en,21,issarasamanarama,issarasamanārāma,Issarasamanārāma,Issarasamanārāma：One of the monasteries at Anurādhapura．It was built by Devānampiyatissa on the spot where the prince Arittha dwelt with his five hundred followers after having received their ordination from Mahinda （Mhv．xx．14； xix．66）．The building of this monastery was the seventh of the great tasks performed by Devānampiyatissa （Mhv．xx．20）．<br><br>One of the eight saplings from the Bodhi-tree at Anurādhapura was planted at Issarasamanārāma （Mhv．xix．61； Mbv．162）．<br><br>Candamukha Siva built a tank near Manikāragāmaka and gave it for the use of the vihāra （Mhv．xxxv．47），while Vasabha built in the monastery an uposatha-hall （Mhv．xxxv．87） and Vohāraka Tissa constructed a wall round it （Mhv．xxxvi．36）．Kassapa I．restored the buildings and enlarged the grounds．He also bought villages which he presented to the monastery for its maintenance．He had two daughters，Bodhī and Uppalavannā，and he gave their names and his own to the vihāra．When the king wished to hand over the vihāra to the Theravāda monks they refused to accept it，fearing the reproach of the people that it was the work of a parricide．Then the king dedicated it to the image of the Buddha and the monks accepted it saying that it belonged to their Master （Cv．xxxix．10-14； see also below）．<br><br>According to the Mahāvamsa Tīkā （pp．407 and 652），the vihāra was also called Kassapagiri，probably after its restoration by Kassapa I．，mentioned above．’ See also Kassapagiri．See also Cv．Trs．i．43，n．7，and Ep．Zeyl．i．31ff．，where the vihāra is called ”Isuramenu-．Bo-Upulvan-Kasubgiri” in an inscription of Mahinda IV．<br><br>It had originally been called Issarasamana because of its association with the five hundred noblemen （issaradārakā） who joined the Order with Arittha （MT．416）．The Tīkā adds （607） that Sāliya，son of Dutthagāmani，enlarged the vihāra out of the tribute brought to him by the men of his tributary villages to the south of Anurādhapura．He used to observe the uposatha on fast days at the vihāra and spend the day in the Mahindaguhā there．<br><br>In the Samantapāsādikā （i．100） the vihāra is called Issaranimmāna．,16,1
191952,en,21,issariya,issariya,Issariya,Issariya：A Damila general whom Dutthagāmani subdued at Hālakola   （Mhv．xxv．11）．,8,1
192097,en,21,issatta sutta,issatta sutta,Issatta Sutta,Issatta Sutta：Pasenadi questions the Buddha as to how gifts should be given and the Buddha’s answer is that they should be bestowed where the heart is pleased to give．The further question is asked as to whom，when given，does a gift bear much fruit．To the virtuous，irrespective of class，says the Buddha，and he instances the case of a youth skilled in war as opposed to one who is untrained and unskilled，no matter what his social status．The Buddha proceeds to describe the qualities which are possessed by the virtuous man （S．i．98f）．<br><br>The Commentary （SA．i．129f） describes this interview as a public one，taking place before a large audience，among whom are teachers of rival schools，”scratching the ground with their feet．” Their fame had suffered owing to the popularity of the Buddha and they had represented him as exhorting the people to give only to himself and to his followers．Pasenadi here gives the Buddha opportunity to vindicate himself．,13,1
192152,en,21,issuki sutta,issukī sutta,Issukī Sutta,Issukī Sutta：A woman who is faithless，shameless，unscrupulous，  envious and of weak wisdom is reborn in purgatory （S．iv．241）．,12,1
192321,en,21,itivuttaka,itivuttaka,Itivuttaka,Itivuttaka：The fourth book of the Khuddaka Nikāya，containing 110 suttas，each of which begins with the words：vuttam h’etam Bhagavatā．<br><br> <br><br>According to Dhammapāla （ItA．24ff），the suttas were preached from time to time by the Buddha to Khujjuttarā at Kosambī．She then repeated them to the five hundred women of Udena’s palace，chief of whom was Sāmāvatī．In order to emphasise to her audience the fact that she was reporting the Buddha’s words and not her own，she prefaced each sutta with the phrase quoted above．There was no need to describe any special circumstances in which the suttas were preached，because they were familiar to Khujjuttarā’s audience．<br><br> <br><br>At the Rājagaha Council，Ananda repeated the suttas to the Assembly and they were gathered into this collection．<br><br> <br><br>Itivuttaka is also the name given to one of the nine divisions （anga） into which the Buddha’s preaching is divided and it is defined as follows：vuttam h’etam Bhagavatā ti ādinayappavattā dasuttarasatam suttantā Itivuttakam ti veditabbam （DA．i．24）．<br><br> <br><br>In the scholiast of the Kummāsapinda Jātaka （J．iii．409； l．21）），the Itivuttaka is mentioned in the plural （Itivuttakesu） and a sutta is quoted from it，extolling the virtues of generosity．Perhaps，the Itivuttaka was compiled as a result of a critical study of the authentic teachings of the Buddha，considered in a certain light and made for a specific purpose．,10,1
192424,en,21,ittha sutta,itthā sutta,Itthā Sutta,Itthā Sutta：1．Itthā Sutta．-Preached to Anāthapindika on five things in the world which are very desirable but are difficult to attain - longevity，beauty，happiness，fame，happy rebirth - and on the means of obtaining them （A．iii．47-9）．<br><br> <br><br>2．Itthā Sutta．-The ten desirable things in the world，the obstacles to their attainment and the methods of procuring them （A．v．135f）．,11,1
192561,en,21,itthakavati,itthakāvati,Itthakāvati,Itthakāvati：A village in Magadha，mentioned，together with Dīgharājī，as the residence of the Samsāramocaka heretics．Near by was the ārunavatīvihāra，where Sāriputta once stayed with a company of monks．The village had retained its name for five hundred years （PvA．67）．<br><br> <br><br>The Petavatthu （pp．12-13） contains the story of a woman of Itthakāvati who was born as a peta．,11,1
192668,en,21,itthi vagga,itthi vagga,Itthi Vagga,Itthi Vagga：The seventh section of the Eka Nipāta of the   Jātakakatthakathā．J．i．285-315．,11,1
192842,en,21,itthiya,itthiya,Itthiya,Itthiya：One of the monks who accompanied Mahinda on his visit to Ceylon （Mhv．xii．7； Dpv．xii．12； Sp．i．71； Mbv．116； DhsA．32）．<br><br> <br><br>King Sirimeghavanna had an image of Itthiya made and placed beside that of Mahinda and his companions in the vihāra which he built in the south-eastern corner of his palace．He inaugurated a year’s festival in honour of these images （Cv．xxxvii．vv．87ff） （v．l．Ittiya，Iddhiya）．,7,1
192850,en,21,ittiya,ittiya,Ittiya,Ittiya：See Itthiya．,6,1
192908,en,21,jaccandha vagga,jaccandha vagga,Jaccandha Vagga,Jaccandha Vagga：The sixth chapter of the Udāna．,15,1
192936,en,21,jagadvijaya,jagadvijaya,Jagadvijaya,Jagadvijaya：A general of Parakkamabāhu I．He，with Lankāpura，took   the most prominent part in the expedition against Kulasekhara and many   victories are attributed to him．Cv．lxxvi．255，292，303，313，319，332；   lxxvii．4，45，60，64，71，82．,11,1
192959,en,21,jagara jataka,jāgara jātaka,Jāgara Jātaka,Jāgara Jātaka：Once，the Bodhisatta was a brahmin who，having studied atTakkasilā，became an ascetic in the Himālaya region，living only in standing and walking attitudes．One day a tree-sprite appeared before him and asked him a riddle about waking and sleeping，which he solved to her satisfaction．<br><br>The story was related in reference to a certain layman who was aSotāpanna．He was once travelling with a caravan along a forest road．When the caravan halted for the night it was attacked by robbers．But seeing the layman walking to and fro all night they stopped their attack and reported the matter to their leader．The layman was greatly honoured and，on arriving at Sāvatthi，told the Buddha of it．<br><br>The tree-sprite is identified with Uppalavannā （J．iii．403f）．,13,1
192960,en,21,jagara sutta,jāgara sutta,Jāgara Sutta,Jāgara Sutta：A riddle set by a deva and answered by the Buddha，  regarding the Five Spiritual Powers （bala） which respectively soil or cleanse，  according to the spiritual health of the individual S．i．3）．,12,1
193003,en,21,jagararpa sutta,jāgararpa sutta,Jāgararpa Sutta,Jāgararpa Sutta：A sutta of the Itivuttaka （p．41） quoted in the   Sutta Sangaha （No．81） on the value of wakefulness．,15,1
193084,en,21,jagatidayaka thera,jagatidāyaka thera,Jagatidāyaka Thera,Jagatidāyaka Thera：An arahant．In the time of Dhammadassī Buddha   he set up a jagati at the Buddha&#39；s Bodhi-tree．Ap．ii．402．,18,1
193087,en,21,jagatikaraka thera,jagatikāraka thera,Jagatikāraka Thera,Jagatikāraka Thera：An arahant．In the past he set up an altar   （?jagatī） at the thūpa of Atthadassī Buddha．Ap．i．221．,18,1
193089,en,21,jagatipala,jagatipāla,Jagatipāla,Jagatipāla：King of Ceylon （1047-51 A．C．）．He came from Ayojjha，and claimed descent from the race of Rāma．<br><br>Having slain Vikkamapandu he ruled in Rohana till he himself was slain by the Colas （Cv．lvi．13f）．<br><br>He had a daughter named Lilāvatī，who later became the consort of Vijayabāhu I．Cv．lix．23f．,10,1
193372,en,21,jahi,jahī,Jahī,Jahī：A Pacceka Buddha，given in a nominal list．ApA．i．107．,4,1
193430,en,21,jains,jains,Jains,Jains：See Niganthā．,5,1
193456,en,21,jajjaranadi,jajjaranadī,Jajjaranadī,Jajjaranadī：A river in Ceylon，the present Deduru-Oya．On the   river was the famous causeway known as Kotthabaddha，restored by Parakkamabāhu   I．（Cv．lxviii．16），who also built a dam across the river at Dorādattika．  Ibid．，vs．37； see also lxxix．67．,11,1
193663,en,21,jalagama,jālagāma,Jālagāma,Jālagāma：See Vālagāma ??．,8,1
193842,en,21,jalandhara,jalandhara,Jalandhara,Jalandhara：See Jutindhara （3）．,10,1
193939,en,21,jalaroruva,jālaroruva,Jālaroruva,Jālaroruva：A Niraya，one of the divisions of the Roruva，the other   being Dhūmaroruva．It is filled with blood-red flowers，which enter the body   of its inhabitants through the nine openings．J．v．271．,10,1
193982,en,21,jalasikha,jalasikha,Jalasikha,Jalasikha：Seventy-four kappas ago there were eight kings of this   name，all previous births of Pupphacchattiya Thera （Ap．i．265）．,9,1
194130,en,21,jali,jāli,Jāli,Jāli：1．Jāli．-Son of Vessantara and Maddī，and brother of Kanhajinā．He and his sister were given to Jūjaka as slaves，but were later rescued by the intervention of Sakka．Jāli led the army which brought Vessantara back from his hermitage．He is identified with Rāhula （J．vi．487ff； cp．i．9）．See the Vessantara Jātaka．<br><br>Jāli is probably also the king of the same name given in a list of Okkāka’s descendants，and stated to have succeeded Vessantara （E．g．，Mhv．ii．13； Dpv．iii．42）．<br><br>The gift of Jāli as a slave is considered one of the greatest sacrifices made by the Bodhisatta．J．i．77； AA．i．64； DhA．i．406； Mil．275，282，etc．<br><br> <br><br>2．Jāli．-The name of two Pacceka Buddhas，occurring in a nominal list．M．iii．70； ApA．i．107．,4,1
194143,en,21,jalika,jālika,Jālika,Jālika：One of the ten sons of   Kalasoka．,6,1
194152,en,21,jalika,jālikā,Jālikā,Jālikā：See Calikā．,6,1
194169,en,21,jalina,jālina,Jālina,Jālina：A Pacceka Buddha．M．iii．70； ApA．i．107．,6,1
194173,en,21,jalinavana,jālinavana,Jālinavana,Jālinavana：A forest in the dominion of the king of Kosala．It was   the hiding-place of Angulimāla．ThagA．ii．58．,10,1
194180,en,21,jalini,jālinī,Jālinī,Jālinī：<i>1．Jālinī．</i>-One of the five queens of the thirdOkkāka king．DA．i．258； MT．131； SNA．i．352．<br><br><i>2．Jālinī．</i>-A goddess of Tāvatimsa，a former wife of Anuruddha．Once seeing him old and feeble，she appeared before him in Kosala and bade him aspire to rebirth among the gods．Anuruddha told her there would be no rebirth for him．S．i．200； Thag．vs．908； ThagA．ii．73； SA．i．226．<br><br><i>3．Jālinī．</i>-See Saddasàratthajālinī．,6,1
194298,en,21,jaliya,jāliya,Jāliya,Jāliya：A Paribbājaka who，with his friendMandissa，visited theBuddha at the Ghositārāma （D．i．159）．The Buddha preached to them theJāliya Sutta．<br><br>According to the Pātika Sutta，when Jāliya heard that Pātika could not come to hold a discussion with the Buddha atVesāli，he went to the Tindukkhāna-paribbājakārāma and tried to get Pātikaputta to come．But the latter was unable to come，being fixed in his seat．Jāliya thereupon spoke insultingly to him，calling him boaster，etc．（D．iii．22ff）．<br><br>Jāliya is described as dārupattakantevāsī，because，says the Commentary （DA．i．319），his teacher used to beg for alms with a wooden bowl．,6,1
194300,en,21,jaliya sutta,jāliya sutta,Jāliya Sutta,Jāliya Sutta：Preached to Jāliya andMandissa at theGhositārāma on the question as to whether body and soul are one and the same （D．i．159f）．<br><br>The Sutta is identical with the second part of theMahāli Sutta and was once probably included in it．,12,1
194327,en,21,jallibava,jallibāva,Jallibāva,Jallibāva：A tank in Ceylon．Cv．lxviii．47．,9,1
194377,en,21,jaluttama,jaluttama,Jaluttama,Jaluttama：See Januttama．,9,1
194416,en,21,jambali sutta,jambāli sutta,Jambāli Sutta,Jambāli Sutta：Some monks attain to release of mind，but when they apply themselves to the ending of sakkāya their minds do not settle down，do not stay fixed； they are like a man who grasps a branch with his hand smeared with resin．In the case of other monks，their minds abide in the release attained and stay fixed in the endeavour to destroy sakkāya - and they are like a man who grasps a branch with a clean hand．Some monks strive to destroy ignorance but are unsuccessful．Their minds are like a village pond （jambālī） which has stood for countless years with all its inlets blocked and outlets open and receiving no rain．There will be no breach in its dyke．There are other monks who break through ignorance by application of the mind - like a village pond with all its inlets open and outlets closed and with rain falling continuously into it．A．ii．165f．,13,1
194426,en,21,jambavati,jambāvatī,Jambāvatī,Jambāvatī：A candālī，mother of King Sivi and wife of Vāsudeva of   the Kanhāyanagotta．Vāsudeva saw her on his way to the park from Dvāravatī，  and，in spite of her birth，married her and made her his chief queen．  J．vi．421．,9,1
194428,en,21,jambelambiya,jambelambiya,Jambelambiya,Jambelambiya：A weavers&#39； village in Ceylon，given by Mahānāga to   the Uttaravihāra．Cv．xli．96．,12,1
194507,en,21,jambu,jambu,Jambu,Jambu：A village，in command of which was a Tamil general of the   same name，whom Dutthagāmani slew．Mhv．xxv．15．,5,1
194525,en,21,jambuddoni,jambuddoni,Jambuddoni,Jambuddoni：A mountain in the Malayarattha in Ceylon．Vijayabahu III．built on its summit a town which he made his capital．For a time the Tooth Relic and the Alms Bowl were there （Cv．lxxxi．15，29） but were later removed to Billagiri （Cv．lxxxii．7ff）．Parakkamabāhu II．also used Jambuddoni as his capital，but Vijayabāhu IV．moved the seat of government to Pulatthipura （Cv．lxxxx．13）．Later，we find Bhuvanekabāhu I．being crowned in Jambuddoni，though his capital was in Subhagiri （Cv．xc．30）．Vijayabāhu III．built the Vijayasundarārāma （q．v．） on Jambuddoni．,10,1
194532,en,21,jambudipa,jambudīpa,Jambudīpa,Jambudīpa：One of the four Mahādīpas，or great continents，which are included in the Cakkavāla and are ruled by a Cakkavatti．They are grouped round MountSineru．In Jambudīpa is Himavā with its eighty-four thousand peaks，its lakes，mountain ranges，etc．This continent derives its name from the Jambu-tree （also called Naga） which grows there，its trunk fifteen yojanas in girth，its outspreading branches fifty yojanas in length，its shade one hundred yojanas in extent and its height one hundred yojanas （Vin．i．30； SNA．ii．443； Vsm．i．205f； Sp．i．119，etc．）．On account of this tree，Jambudīpa is also known as Jambusanda （SN．vs．552； SNA．i．121）．The continent is ten thousand yojanas in extent； of these ten thousand，four thousand are covered by the ocean，three thousand by the Himālaya mountains，while three thousand are inhabited by men （SNA．ii．437； UdA．300）．<br><br>Sometimes in Jambudīpa there are as many as eighty-four thousand cities； this number is sometimes reduced to sixty thousand，forty thousand，or even twenty thousand，but never to less （SNA．i．59； J．iv．84 says sixty-three thousand； PvA．111）．In the time of Asoka there were eighty-four thousand cities，in each of which he built a monastery （Mhv．v．176； Vsm．201）．In the Anguttara Nikāya （i．35） it is said that，in Jambudīpa，trifling in number are the parks，groves，lakes，etc．，more numerous the steep，precipitous places，unfordable rivers，inaccessible mountains，etc．<br><br>At the time of Metteyya Buddha’s appearance on earth Jambudīpa will be pervaded by mankind even as a jungle is by reeds and rushes．There will be eighty-four thousand cities with Ketumātī （Benares） at the head （D．iii．75）．<br><br>The Buddha once declared that the people of Jambudīpa excel those of both Uttarakuru and Tāvatimsa in three respects - courage，mindfulness and religious life （A．iv．396； Kvu．99）．<br><br>Buddhas （and Cakkavattis） are born only in Jambudīpa （BuA．48； MA．ii．917）．<br><br>There were four sounds heard throughout Jambudīpa：<br><br>  the shout uttered by Punnaka proclaiming   his victory over   Dhanañjaya Koravya in a game of dice；   the bark of Vissakamma when taken about   in the guise of a dog by Sakka，threatening to devour all wicked beings after   the decay of Kassapa’s sāsana；   the roar of Kusa，challenging to battle the   seven kings who sought the hand of Pabhāvatī；   the yell of ālavaka，proclaiming his name   from the top of Kelāsa，on hearing that the Buddha had visited his abode   （SA．i．248，etc．）．When opposed to Sīhaladīpa or Tambapannidīpa，Jambudīpa indicates the continent of India （E．g．，Mhv．v．13； xiv．8； Cv．xxxvii．216，246）．<br><br>For the purposes of cārikā，the monks divided their tours in Jambudīpa into three circuits or mandalas - the Mahāmandala which extended over nine hundred leagues，the Majjhima which extended over six hundred，and the Antima over three hundred．Those who wish to tour the first，start after the mahāpavārana and complete their journey in nine months，for the Majjhimamandala they start after the Pavārana，on the full-moon day of Kattika，completing the tour in nine months，while for the Antimamandala they start on the first day of Phussa and return after seven months （Sp．i．197）．<br><br>In each Cakkavāla there is a Jambudīpa （A．i．227）．Mention is made in the Kākāti Jātaka （J．iii．91） of a Jambudīpa-samudda，beyond which was the river Kebuka．,9,1
194570,en,21,jambugama,jambugāma,Jambugāma,Jambugāma：A village，probably a suburb of Campā （see below），which   the Buddha visited during his last tour．It lay between Ambagāma and   Bhoganagara．D．ii．194．,9,1
194572,en,21,jambugamika,jambugāmika,Jambugāmika,Jambugāmika：He was born at Campā，his father bearing the same name as himself．（He was probably chief of Jambugāma）．He joined the Order and dwelt in the Añjanavana in Sāketa．One day，in order to test him，his father sent him a verse，and he，realising his imperfections，became an arahant （Thag．28； ThagA．i．86f）．<br><br>In the time of Vessabhū Buddha he threw three kimsuka-flowers into the air as offering to the Buddha．<br><br>He is probably identical with Kimsukapupphiya of the Apadāna．Ap．ii．435； but see s．v．Somamitta．,11,1
194589,en,21,jambuka,jambuka,Jambuka,Jambuka：<i>l．Jambuka Thera．</i>-He was born in Rājagaha of rich parents but from infancy he would eat nothing but excrement．When he grew older he was ordained with the ājīvakas，who pulled out his hair with a palmyra comb．When the Ajivakas discovered that he ate filth，they expelled him and he lived as a naked ascetic，practising all kinds of austerities and accepting no offerings save butter and honey placed on the tip of his tongue with the point of a blade of grass．His fame spread far．When he was fifty-five years old，the Buddha visited him and spent the night in a cave near his abode．During the night，Jambuka saw mighty gods come to pay homage to the Buddha and was so impressed that the next day he sought the Buddha’s counsel．The Buddha told him of his past evil deeds which had condemned him to practise austerities for so long and counselled him to give up his evil ways．In the course of the sermon，Jambuka grew ashamed of his nakedness and the Buddha gave him a bath-robe．At the end of the discourse Jambuka became an arahant，and when the inhabitants of Anga and Magadha came to him with their offerings，he performed a miracle before them and paid homage to the Buddha，acknowledging him as his teacher．<br><br>In the time of Kassapa Buddha，Jambuka was a monk and had a lay patron who looked after him．One day a pious monk came to his vihāra，and the layman，being pleased with him，showed him much attention．The resident monk，very jealous，reviled the visitor，saying，”It would be better for you to eat filth than food in this layman’s house，to tear your hair with a palmyra comb than let his barber cut it for you，to go naked than wear robes given by him，to lie on the ground than on a bed provided by him．” The Elder，not wishing to be the cause of his sinning，left the monastery the next day．Because of this act，the meditations practised by Jambuka for twenty thousand years were of no avail，and he was born in Avīci，where he suffered torments during an interval between two Buddhas．In this last life，too，he was condemned to suffer in many ways，as related above （DhA．ii．52-63； Thag．283-6； ThagA．i．386f）．<br><br>In the time of Tissa Buddha he was a householder and made offerings at the Buddha’s Bodhi-tree，fanning the Buddha’s seat with a fan．He is probably identical with Sīhāsanavījanīya of the Apadāna （Ap．ii．403）．<br><br>It is said （Mil．350； AA．i．57） that when the Buddha preached to Jambuka，eighty-four thousand others realised the Truth．<br><br><i>2．Jambuka．</i>-A parrot，an incarnation of the Bodhisatta，adopted as his son by Brahmadatta，king of Benares．He preached to the king on the fivefold power - of limbs，of wealth，of counsel，of caste and of wisdom - the last being the best．The king thereupon appointed him commander-in-chief．J．v．111，120，125．<br><br>See Tesakuna Jātaka．<br><br><i>3．Jambuka．</i>-A dog，companion of the she-goat in thePūtimamsa Jātaka．J．iii．535．,7,1
194598,en,21,jambuka jataka,jambuka jātaka,Jambuka Jātaka,Jambuka Jātaka：A jackal，seeing a lion，expressed his wish to be his servant．The lion agreed and provided him with food．On growing strong，the jackal offered to kill an elephant and，in spite of the lion’s warnings，was trampled to death．The lion was the Bodhisatta and the jackal Devadatta．<br><br>The story was related in reference to Devadatta’s attempt to imitate the Buddha．J．iii．112ff．,14,1
194620,en,21,jambukhadaka,jambukhādaka,Jambukhādaka,Jambukhādaka：A Paribbājaka．<br><br> <br><br>The Samyutta Nikāya records visits paid by him to Sāriputta at Nālakagāma and discussions between them on various topics，such as nibbāna，arahantship，the āsavas，sakkāya，ignorance，the Noble Eightfold Path，etc．（S．iv．251-60）<br><br> <br><br>The Commentary （SA．iii．91） says that he was a nephew of Sāriputta and a channa-paribbājaka．,12,1
194622,en,21,jambukhadaka jataka,jambukhādaka jātaka,Jambukhādaka Jātaka,Jambukhādaka Jātaka：The Bodhisatta was once a tree-sprite in a jambu-grove and saw how a crow，flattered by the words of a jackal sitting under the tree，dropped fruits for him to eat，praising his breeding．The sprite drove them both away as being liars．<br><br> <br><br>The story was related in reference to a report thatDevadatta and Kokālika were going about singing each other’s praises．J．ii．438f； cp．Anta Jātaka．,19,1
194623,en,21,jambukhadaka samyutta,jambukhādaka samyutta,Jambukhādaka Samyutta,Jambukhādaka Samyutta：The thirty-eighth division of the Samyutta   Nikāya．It records discussions between   Jambukhādaka and Sāriputta．S．iv．250ff．,21,1
194624,en,21,jambukhadaka sutta,jambukhādaka sutta,Jambukhādaka Sutta,Jambukhādaka Sutta：See Nibbāna Sutta．,18,1
194631,en,21,jambukola,jambukola,Jambukola,Jambukola：1．Jambukola-vihāra．-See Jambukola．<br><br> <br><br>2．Jambukola-vihāra．-Another vihāra，with its celebrated rock-temple called the Jambukolalena，in the centre of Ceylon，twenty-six miles north of modern Matale．It was restored by Vijayabāhu I （Cv．lx．60） and rebuilt by Kittinissanka，who placed in it seventy-three golden statues of the Buddha．Cv．lxxx．23； see also Cv．Trs．ii．128，n．3．,9,1
194632,en,21,jambukola,jambukola,Jambukola,Jambukola：A sea-port in Nāgadīpa in the north of Ceylon．Here Mahārittha and his companions embarked on their journey as envoys to Dhammāsoka （Mhv．xi．23）．Here also arrived the ship conveying Sanghamittā and the branch of the sacred Bodhi-tree，welcomed by Devānampiyatissa，who awaited her arrival in the Samuddapannasālā （Mhv．xix．25f）．A sapling from the Bodhi-tree was afterwards planted on the spot where it had stood after landing （Mhv．vs．59； Sp．i．100； Mbv．145-62，passim） and Devānampiyatissa built a vihāra there called the Jambukolavihāra （Mhv．xx．25）．From Jambukola to Tāmalitti by sea was a seven days’ voyage （Mhv．xi．23），and it appears to have taken five days to get to Anurādhapura from Jambukola （Mhv．vs．38）．It was the seaport of Anurādhapura （E．g．，VibhA．446）．<br><br>Geiger thinks （Cv．Trs．i．293，n．1； see Cv．lxx．72； lxxii．136） that，besides the seaport，there was another locality in the interior of Ceylon bearing the same name，which he identifies with the modern Dambulla．,9,1
194633,en,21,jambukola-lena,jambukola-lena,Jambukola-lena,Jambukola-lena：See Jambukola-vihāra   （2）．,14,1
194670,en,21,jambuphaliya thera,jambuphaliya thera,Jambuphaliya Thera,Jambuphaliya Thera：An arahant．He once gave Padumuttara Buddha the   first fruits of a jambu-tree （Ap．ii．395）．He is probably identical with   Nadi-Kassapa．ThagA．i．415．,18,1
194684,en,21,jambusamudda,jambusamudda,Jambusamudda,Jambusamudda：See Jambudīpa．,12,1
194689,en,21,jambusanda,jambusanda,Jambusanda,Jambusanda：See Jambudīpa．,10,1
194765,en,21,jana sutta,jana suttā,Jana Suttā,Jana Suttā：Three suttas，in answer to questions by devas as to   what brings about rebirth．Craving，answers the Buddha．S．i．37f．,10,1
194770,en,21,janabrahmamaharaja,janābrahmamahārāja,Janābrahmamahārāja,Janābrahmamahārāja：A Damila chief，ally of Kulasekhara．  Cv．lxxvii．78．,18,1
194785,en,21,janagama,janagāma,Janagāma,Janagāma：See Jantugāma．,8,1
194798,en,21,janaka,janaka,Janaka,Janaka：<i>1．Janaka．</i>-King of Mithilā，a previous birth of the Bodhisatta．For his story，see the Mahā Janaka Jātaka．J．i．268； J．vi．59．<br><br><i>2．Janaka．</i>-King of Benares．His minister was Senaka，whose story is related in the Sattubhasta Jātaka．J．iii．341，348．,6,1
195157,en,21,janapada,janapada,Janapada,Janapada：A district in Northern Malaya in Ceylon，near the   frontier of the Dakkhinadesa．Cv．xliv．56，etc．For identification，see Cv．  Trs．i．79，n．4； 262，n．1．,8,1
195172,en,21,janapada sutta,janapada sutta,Janapada Sutta,Janapada Sutta：Preached to the monks at Desakā in the Sumbhā country．Supposing the fairest maiden in all the countryside were to dance and sing in public，and a man were told that if he carried a bowl brimful of oil through the crowd he would win the maiden，but that if he spilt one single drop he would lose his head，that man would not turn his attention to anything else or grow slack in his efforts．In the same way should monks cultivate mindfulness relating to the body （S．v．169f）．<br><br>This sutta seems also to have been called theJanapadakalyāni Sutta．E．g．，J．i．393f．,14,1
195211,en,21,janapadakalyani nanda,janapadakalyānī nandā,Janapadakalyānī Nandā,Janapadakalyānī Nandā：One of the three Nandās who became Bhikkhunīs - the others being Nandā，sister of Nandatthera and Abhirūpa-Nandā．Because of her very great beauty she earned the sobriquet of Janapadakalyānī．The Udāna Commentary （170） gives details of her beauty，which justified her title； see also J．i．394．<br><br>Janapadakalyānī was engaged to be married to Nanda，but on the day fixed for the marriage the Buddha induced Nanda to join the Order，in spite of Nanda’s wishes，and in due course he became an arahant．Later，when women were admitted to the Order，Janapadakalyānī，feeling she had nothing to look forward to，became a Bhikkhunī under Pajāpatī．For a long time she would not visit the Buddha，having heard that he spoke disparagingly of physical beauty，but one day，inspired by curiosity，she accompanied her colleagues to hear the Buddha preach．He，being aware of her thoughts，created the form of a most beautiful maiden who stood fanning him．As Janapadakalyānī sat gazing at her，enraptured by her beauty，she saw her gradually reach extreme old age，passing through all the stages，until at last she saw her die，leaving her body to decompose and become a mass of filth．At the critical moment，the Buddha uttered the appropriate words and Janapadakalyānī became a Sotāpanna．The Buddha then preached the Kāyavicchandanika Sutta and she became an arahant （Ud．iii．2； J．i．91； SNA．i．241f，243f，254，273； DhA．i．97，100）．<br><br>She seems to have been known also as Rūpanandā．DhA．iii．113f； but see Rūpanandā； perhaps here we have a confusion of legends．In the northern books she is called Bhadrā．（Rockhill，p．55．）<br><br>In one of her previous lives，Janapadakalyānī was born as a she-mule； she sorely tempted Nanda，who was then a mule belonging to a merchant named Kappata （DhA．i．105）．<br><br>Sundari Nandā also seems to have been called Janapadakalyānī．,21,1
195212,en,21,janapadakalyani sutta,janapadakalyānī sutta,Janapadakalyānī Sutta,Janapadakalyānī Sutta：<i>1．Janapadakalyānī Sutta．</i>-See Janapada Sutta．<br><br><i>2．Janapadakalyānī Sutta．</i>-Not even a janapadakalyānī （a city belle） can continuously possess the heart of a man whose mind is won over by gains，favours and flattery．S．ii．233．,21,1
195463,en,21,janasana,janasāna,Janasāna,Janasāna：An ājīvaka．He it was who predicted the glory of Asoka by explaining the prenatal desires of his mother．The queen promised him great honour if his predictions should prove true．Later，when Asoka became king and heard the story，he sent a golden palanquin to fetch Janasāna to the palace．On the way，Janasāna visited the Vattaniya hermitage where lived Assagutta，and having heard the latter talk of āyatana，his earlier kamma asserted itself and he became a monk，attaining arahantship．<br><br>In the time of Kassapa Buddha he was a python who died while listening to some monks reciting a chapter on the āyatanas．MT．190ff．,8,1
195485,en,21,janasandha,janasandha,Janasandha,Janasandha：<i>1．Janasandha．</i>-King of Benares，father of ādāsamukha．His servant was Gāmanicanda．For their story see the Gamanicanda Jātaka （J．ii．297ff ）； Janasandha is also referred to as Dasaratha （E．g．，p．299）．He was called Janasandha because he won the hearts of men by four ways of kindness （catūhi sangahavatthūhi sandahanato）．J．ii．299．<br><br><i>2．Janasandha．</i>-A khattiya，father of Tissa Buddha （J．i．40； Bu，xviii．16）．He seems to have been called also Saccasandha．BuA．188．<br><br><i>3．Janasandha．</i>-A title given to Dhanañjaya-Koravya，king of Kurukkhetta （J．vi．291）．The scholiast explains it thus：mittaganthanena mittajanassa santhānakaro．<br><br><i>4．Janasandha．</i>-Son of Brahmadatta and king of Benares； an incarnation of the Bodhisatta．See Janasandha Jātaka．,10,1
195487,en,21,janasandha jataka,janasandha jātaka,Janasandha Jātaka,Janasandha Jātaka：The Bodhisatta was once born as Janasandha，son of Brahmadatta，king of Benares．He studied at Takkasilā．On becoming king he built six almonries and there daily distributed six thousand pieces of money．He ruled righteously and his kingdom was free from all wickedness．On the fifteenth day of every month he assembled all his people，beginning with the women of his household，and preached to them the ways of righteousness．<br><br>The story was related to Pasenadi when he gave himself up to sin，became remiss in his duties and refrained from visiting even the Buddha for a long time．J．iv．176ff．,17,1
195574,en,21,janavasabha,janavasabha,Janavasabha,Janavasabha：A Yakkha，a later birth of KingBimbisāra．<br><br>He appears before the Buddha at the Giñjakāvasatha in Ñātikā and declares his identity．He is on his way as a messenger from Vessavana to Virūlhaka and reports to the Buddha an account of an assembly of the devas inTāvatimsa which had taken place some time earlier，and which account he claims to have heard from Vessavana．<br><br>See Janavasabha Sutta．<br><br>Janavasabha is a Sotāpanna and expresses a wish to be a Sakadāgāmi．He says he remembers fourteen lives in all．D．ii．205f，207，214； cp．Janesabha．,11,1
195576,en,21,janavasabha sutta,janavasabha sutta,Janavasabha Sutta,Janavasabha Sutta：Ananda asks the Buddha at Giñjakāvasatha questions concerning followers of the Buddha in Magadha．<br><br>The Yakkha，Janavasabha，appears and says he was once King Bimbisāra and is now reborn into the communion of King Vessavana．He then proceeds to relate a report he had just heard from Vessavana of an assembly of the gods held in Tāvatimsa many years earlier，on the full-moon day of āsālhi．<br><br>Sakka presided and there were present also the Four Regent Gods．All the devas rejoiced that their numbers were increasing because so many on earth were following the teachings of the Buddha．<br><br>Then there appeared in the assembly the Brahmā Sanankumāra in the guise of Pañcasikha； assuming thirty-three forms，he took his place by each god of Tāvatimsa and confirmed the glad tidings of the increasing number of devas．He then told them of the Four Ways of Iddhi and the Three Avenues of Bliss as taught by the Buddha，and of the seven samādhi-parikkhārā．Then they all sang the praises of the Buddha．<br><br>D．ii．200ff．（D．18）,17,1
195662,en,21,janesabha,janesabha,Janesabha,Janesabha：A Gandhabba，a vassal of theFour Regent Gods．<br><br>He was present at the preaching of the Mahā-Samaya （D．ii．258）．<br><br>In the ātānātiya Sutta （D．iii．204） he is mentioned as a Yakkha chieftain to be invoked by the Buddha’s followers in time of need．<br><br>He is probably identical with Janavasabha．,9,1
195806,en,21,janghabhara,janghābhāra,Janghābhāra,Janghābhāra：A park laid out by Parakkamabāhu I．Cv．lxxix．9．,11,1
195815,en,21,janghadasa,janghadāsa,Janghadāsa,Janghadāsa：Probably an author of some Burmese work，to which   Vajira （Cīvara ?） wrote a tīkā．Gv．64，74．,10,1
196240,en,21,janogha,janogha,Janogha,Janogha：A city in Uttarakuru， Kuvera&#39；s kingdom．D．iii．201．,7,1
196290,en,21,jantu,jantu,Jantu,Jantu：1．Jantu．-A devaputta．He saw a number of monks in a forest-lodge on the slopes of the Himālaya，muddled in mind，loose of speech and heedless．He appeared before them on an uposatha day and reminded them of their duties．S．i．61f．<br><br> <br><br>2．Jantu．-One of the five queens of Okkāka，founder of the third Okkāka dynasty．DA．i．258f； SNA．i．352f； MT．131．<br><br> <br><br>3．Jantu．-Son of the third Okkāka，by a woman whom he appointed to be his chief queen when his first one，Hatthā，died．This woman was promised a boon and she asked that her son Jantu be appointed to succeed Okkāka，in preference to his other children．Okkāka first refused but was obliged to yield．His other sons and daughters thereupon left the kingdom and became the founders of the Sākiyan race （DA．258f； SNA．i．352f； MT．131）．<br><br>The Mahàvastu （i．348） calls Jantu，Jentā，and his mother Jentī．He reigned in Sāketa．,5,1
196297,en,21,jantu sutta,jantu sutta,Jantu Sutta,Jantu Sutta：Records the incident of the admonishment of the   indolent monks by the devaputta Jantu （q．v．）．S．i．61f．,11,1
196301,en,21,jantugama,jantugāma,Jantugāma,Jantugāma：A village near Cālikā； close by was the river Kimikālā with the mango-grove on its banks．<br><br> <br><br>Meghiya，while staying with the Buddha at Cālikā，once went to Jantugāma for alms （A．iv．354； Ud．iv．1）．<br><br> <br><br>The Anguttara Commentary （AA．i．163） says the village was in Pācinavamsamigadāya．v．l．Janagāma．UdA．217．,9,1
196373,en,21,janussoni,jānussonī,Jānussonī,Jānussonī：A mahāsāla brahmin，ranking with eminent brahmins such asCankī，Tārukkha，Pokkharasāti and Todeyya （SN．p．115）．He is mentioned as staying inIcchānangala （M．ii．196），where he evidently took part in the periodical gatherings of brahmin leaders - and also at Manasākata （D．i．235）．He was a follower of the Buddha，of whom he was a great admirer．He appears to have been in the habit of talking to well known teachers of other schools and hearing their opinion of the Buddha，either for the purpose of comparing his own faith in him or of discovering their views．Two such conversations are recorded - one withSubha Todeyyaputta （M．ii．209），the other with Pilotika （M．i．175ff）．<br><br>His discussion with Pilotika he reported to the Buddha，who expanded it to form the Culahatthipadopama Sutta．The Buddha also preached to Jānussoni the Bhayabherava Sutta （M．i．16ff）．Jānussoni’s permanent residence wasSāvatthi （DA．ii．399），and he often visited the Buddha at Jetavana，consulting him on many topics，such as：<br><br>  results of actions （A．i．56），  sanditthaka-nibbāna （A．i．157），  tevijja-brahmins （A．i．166），  fearlessness of death （A．ii．173），  the ideals of various classes of persons （A．iii．362），  true celibacy （A．iv．54），  the Paccārohani ceremony （A．v．233ff．，249ff．），  the efficacy of gifts （A．v．269ff．），and   eternalism and annihilation （S．ii．76）．He had a white chariot with silver fittings and white trappings drawn by four pure white mares．He would drive about in this，wearing white garments，turban-cloths and sandals and fanned by a white fan．The reins，the goads and the canopy were also of white．His chariot was considered the finest in all Sāvatthi （S．v．4f； cp．M．i．175 and ii．208）．<br><br>Buddhaghosa says that Jānussoni was not his personal name but the name of the rank he held as chaplain to the Kosala king．MA．i．90； according to AA．（i．308） it was the name of any noble family，members of which held this rank．Cp．Govindiye abhisiñci （at D．ii．231）．,9,1
196374,en,21,janussoni sutta,jānussonī sutta,Jānussonī Sutta,Jānussonī Sutta：1．Jānussonī Sutta．-Jānussonī visits the Buddha and tells him that if anyone has gifts to distribute he should give them to the tevijja brahmins．At the Buddha’s request，he describes these brahmins，and the Buddha，in his turn，tells him what is considered the threefold-lore （tevijjā） by the Ariyans．A．i．166．<br><br> <br><br>2．Jānussonī Sutta．-Jānussonī visits the Buddha，who tells him that it is one extreme to say that everything exists，another to say nothing exists - and teaches him the Doctrine of the Middle Way，the paticcasamuppāda．S．ii．76．,15,1
196375,en,21,janussoni vagga,jānussonī vagga,Jānussonī Vagga,Jānussonī Vagga：The seventeenth chapter of the Dasaka Nipāta of   the Anguttara Nikāya．A．v．249-73．,15,1
196593,en,21,jara,jarā,Jarā,Jarā：A hunter who killed Vāsudeva．J．iv．88f．,4,1
196608,en,21,jara vagga,jarā vagga,Jarā Vagga,Jarā Vagga：<i>1．Jarā Vagga．</i>-The sixth chapter of the Devatā Samyutta．S．i．36-9．<br><br><i>2．Jarā Vagga．</i>-The fifth chapter of the Indriya Samyutta．S．v．216-27．<br><br><i>3．Jarā Vagga．</i>-The eleventh section of the Dhammapada．<br><br><i>1．Jarā Sutta</i>．-Once，when the Buddha was on a visit to Sāketa，a rich brahmin and his wife，seeing him，called him their son and ministered to him with great affection．It is said that for five hundred births they had been the parents of the Bodhisatta．At the conclusion of a meal the Buddha preached to them and they became Sotāpannas．After the Buddha left Sāketa they continued to lead pious lives and became arahants before death．At their funeral they were accorded all the honours due to arahants，and at the conclusion of the ceremonies the Buddha，who was present，preached this sutta to those assembled there （SNA．ii．531ff； DhA．iii．317ff； cp．- Sāketa Jātaka）．<br><br>From selfishness come grief and avarice．The monk who lives away from the world，un-smeared by it，is independent and becomes purified．SN．804-813 explained at MNid．i．117ff．<br><br><i>2．Jarā Sutta．</i>-Righteousness remains good even in old age； faith is a lucky stance，wisdom the jewel among men and merit the wealth none can steal．S．i．36．<br><br><i>3．Jarā Sutta．</i>-Everything is subject to decay - the eye，objects，etc．S．iv．27．<br><br><i>4．Jarā Sutta．</i>-The Buddha sits，one afternoon，outside the Migāramātupāsāda，warming his limbs in the sun，and Ananda，while chafing the Buddha’s limbs with his hands，tells him that his skin is no longer clear，his limbs are slack and his body bent．The Buddha explains that this is but natural，old age being inherent in youth and decay and death being inevitable．S．v．216．,10,1
196730,en,21,jaramarana sutta,jarāmarana sutta,Jarāmarana Sutta,Jarāmarana Sutta：A name given in the Sutta Sangaha （No．44） for  Rāja Sutta （4） ,16,1
196912,en,21,jarasana,jarasāna,Jarasāna,Jarasāna：See Janasāna．,8,1
197020,en,21,jarudapana jataka,jarudapāna jātaka,Jarudapāna Jātaka,Jarudapāna Jātaka：The Bodhisatta was once travelling with a large caravan．In a wood they came across a disused well and，needing water，dug it deeper．There they came across buried treasure，but the men，not being satisfied，dug deeper，in spite of the Bodhisatta’s warning．<br><br>A Nāga-king who lived there was disturbed and slew all except the Bodhisatta．<br><br>The story was related in reference to some arahants of Sāvatthi，who，on their way back from there，after having entertained the Buddha，saw the same well and found treasure there．They，however，were satisfied with their find and reported it to the Buddha （J．ii．294f）．,17,1
197059,en,21,jata,jatā,Jatā,Jatā：A brahmin of the Bhāradvājagotta．<br><br>He goes to the Buddha and asks him the questions given in theJatā Sutta．The Buddha gives the same answer （S．i．165）．<br><br>The Commentary （SA．i．179） says that he was given this name by the Recensionists because he asked a question about jatā （tangle）．,4,1
197073,en,21,jata sutta,jatā sutta,Jatā Sutta,Jatā Sutta：A deva asks the Buddha how sentient beings can escape from their tangles．By the destruction of rāga，dosa，moha，answers the Buddha．<br><br>This sutta forms the basis of the Visuddhi-Magga．S．i．13； repeated at i．165．,10,1
197190,en,21,jataka,jātaka,Jātaka,Jātaka：The tenth book of Khuddaka Nikāya of the Sutta Pitaka containing tales of the former births of the Buddha．The Jātaka also forms one of the nine angas or divisions of the Buddha’s teachings，grouped according to the subject matter （DA．i．15，24）．<br><br>The canonical book of the Jātakas （so far unpublished） contains only the verses，but it is almost certain that from the first there must have been handed down an oral commentary giving the stories in prose．This commentary later developed into the Jātakatthakathā．<br><br>Some of the Jātakas have been included in a separate compilation，called theCariyā Pitaka．It is not possible to say when the Jātakas in their present form came into existence nor how many of these were among the original number．In the time of the Culla Niddesa，there seem to have been five hundred Jātakas，because reference is made to pañca-jātaka-satāni （p．80； five hundred was the number seen by Fa Hsien in Ceylon （p．71））．Bas-reliefs of the third century have been found illustrating a number of Jātaka stories，and they presuppose the existence of a prose collection．Several Jātakas exist in the canonical books which are not included in the Jātaka collection．For a discussion on the Jātakas in all their aspects，see Rhys Davids Buddhist India，pp．189ff．<br><br>The Dīghabhānakas included the Jātaka in the Abhidhamma Pitaka．（DA．i．15； the Samantapāsādikā （i．251） contains a reference to a Jātakanikāya）．<br><br>The Jātaka consists of twenty-two sections or nipātas．<br><br>               Jātaka-No．   Palititel     Jātaka-No．   Palititel （sorted alphabetically）      1     Apannaka Jātaka    281     Abbhantara Jātaka      2     Vannupatha-Jātaka    27     Abhinha Jātaka      3     Serivanija-Jātaka    175     ādiccupatthāna Jātaka      4     Cullakasetthi Jātaka    424     āditta （Sucira/Sovīra） Jātaka      5     Tandulanali-Jātaka    129     Aggika Jātaka      6     Devadhamma Jātaka    365     Ahigundika Jātaka      7     Katthahari-Jātaka    24     ājañña Jātaka      8    Gamani-Jātaka    119     Akālarāvi Jātaka      9    Makhadeva-Jātaka    90     Akataññu Jātaka      10    Sukhavihari-Jātaka    480     Akitti Jātaka      11    Lakkhana-Jātaka    523     Alambusa Jātaka      12    Nigrodhamiga-Jātaka    156     Alīnacitta Jātaka      13     Kandina Jātaka     124     Amba Jātaka       14    Vatamiga-Jātaka    474     Amba Jātaka       15    Kharadiya-Jātaka    344     Ambacora Jātaka      16    Tipallatthamiga-Jātaka    65     Anabhirati Jātaka       17    Maluta-Jātaka    185     Anabhirati Jātaka       18    Matakabhatta-Jātaka    328     Ananusociya Jātaka      19     āyācitabhatta （Pānavadha）   Jātaka    62     Andabhūta Jātaka      20    Nalapana-Jātaka    295     Anta Jātaka      21    Kurunga-Jātaka    115     Anusāsika Jātaka      22     Kukkura Jātaka     1     Apannaka Jātaka      23     Bhojājānīya Jātaka    169     Araka Jātaka      24     ājañña Jātaka    46     ārāmadūsaka Jātaka      25    Tittha-Jātaka    268     ārāmadūsaka Jātaka      26    Mahilamukha-Jātaka    348     Arañña Jātaka      27     Abhinha Jātaka    181     Asadisa Jātaka      28    Nandivisala-Jātaka    131     Asampadāna Jātaka      29    Kanha Jātaka     380     āsanka Jātaka      30    Munika-Jātaka    76     Asankiya Jātaka      31    Kulavaka-Jātaka    61     Asātamanta Jātaka      32    Nacca-Jātaka    100     Asātarūpa Jātaka      33    Sammodamana-Jātaka    126     Asilakkhana Jātaka      34    Maccha-Jātaka    234     Asitābhu Jātaka      35    Vattaka-Jātaka    84     Atthassadvāra Jātaka      36    Sakuna-Jātaka    403     Atthisena Jātaka      37    Tittira-Jātaka    376     Avāriya Jātaka      38    Baka-Jātaka    19     āyācitabhatta （Pānavadha）   Jātaka      39    Nanda-Jātaka    347     Ayakūta Jātaka      40    Khadirangara-Jātaka    137     Babbu Jātaka      41    Losaka-Jātaka    108     Bāhiya Jātaka      42    Kapota-Jātaka    405     Bakabrahma Jātaka      43    Veluka-Jātaka    201     Bandhanāgāra Jātaka      44    Makasa-Jātaka    120     Bandhanamokkha Jātaka      45    Rohini-Jātaka    339     Bāveru Jātaka      46     ārāmadūsaka Jātaka    465     Bhaddasāla Jātaka      47    Varuni-Jātaka    291     Bhadraghata Jātaka      48    Vedabbha-Jātaka    504     Bhallātiya Jātaka      49    Nakkhatta-Jātaka    213     Bharu Jātaka      50     Dummedha Jātaka     59     Bherivāda Jātaka      51    Mahasilava-Jātaka    496     Bhikkhāparampara Jātaka      52    Culajanaka-Jātaka    80     Bhīmasena Jātaka      53    Punnapati-Jātaka    488     Bhisa Jātaka      54    Phala-Jātaka    398     Bhisapuppha Jātaka      55    Pancavudha-Jātaka    23     Bhojājānīya Jātaka      56     Kañcanakkhandha Jātaka     543     Bhūridatta Jātaka      57    Vanarinda-Jātaka    452     Bhūripañha Jātaka      58    Tayodhamma-Jātaka    128     Bilāra Jātaka      59     Bherivāda Jātaka    450     Bilārikosiya Jātaka      60    Samkhadhamana-Jātaka    336     Brahāchatta Jātaka      61     Asātamanta Jātaka    323     Brahmadatta Jātaka      62     Andabhūta Jātaka    434     Cakkavāka Jātaka      63    Takka-Jātaka        451     Cakkavāka Jātaka      64     Durājāna Jātaka    324     Cammasātaka Jātaka      65     Anabhirati Jātaka     506     Campeyya Jātaka      66    Mudulakkhana-Jātaka    135     Candābha Jātaka      67    Ucchanga-Jātaka    485     Candakinnara Jātaka      68    Saketa-Jātaka    439     Catudvāra Jātaka （Mahā   Mitta-vindaka Jātaka）      69    Visavanta-Jātaka    187     Catumatta Jātaka      70    Kuddala-Jātaka    422     Cetiya-Jātaka      71    Varana-Jātaka    514     Chaddanta Jātaka      72    Silavanaga-Jātaka    309     Chavaka Jātaka      73    Saccamkira-Jātaka    498     Citta-Sambhūta Jātaka      74    Rukkhadhamma-Jātaka    443     Cullabodhi Jātaka      75    Maccha-Jātaka    358     Culla-Dhammapāla Jātaka      76     Asankiya Jātaka    374     Culla-Dhanuggaha Jātaka      77    Mahasupina-Jātaka    533     Cullahamsa Jātaka      78     Illisa Jātaka     301     Cullakālinga Jātaka      79    Kharassara-Jātaka    4     Cullakasetthi Jātaka      80     Bhīmasena Jātaka    464     Culla-Kunāla Jātaka      81    Surapana-Jātaka    222     Cullanandiya Jātaka      82    Mittavinda-Jātaka    477     Cullanārada Jātaka      83     Kālakannī Jātaka     193     Cullapaduma Jātaka      84     Atthassadvāra Jātaka    263     Cullapalobhana Jātaka      85    Kimpakka-Jātaka    430     Cullasūka Jātaka      86    Silavimamsana-Jātaka    525     Cullasutasoma Jātaka      87    Mamgala-Jātaka    400     Dabbapuppha Jātaka      88    Sarambha-Jātaka    322     Daddabha Jātaka      89    Kuhaka-Jātaka    172     Daddara Jātaka      90     Akataññu Jātaka    304     Daddara Jātaka      91    Litta-Jātaka    186     Dadhivāhana Jātaka      92    Mahasara-Jātaka    409     Dalhadhamma Jātaka      93    Vissasabhojana-Jātaka    378     Darīmukha Jātaka      94    Lomahamsa-Jātaka    495     Dasabrāhmana Jātaka      95    Mahasudassana-Jātaka    401     Dasannaka Jātaka      96    Telapatta-Jātaka    461     Dasaratha Jātaka      97    Namasiddhi-Jātaka    6     Devadhamma Jātaka      98    Kutavanija-Jātaka    350     Devatāpañha Jātaka      99    Parosahassa-Jātaka    391     Dhajavihetha Jātaka      100     Asātarūpa Jātaka    457     Dhamma Jātaka      101    Parosata-Jātaka    220     Dhammaddhaja Jātaka       102    Pannika-Jātaka    384     Dhammaddhaja Jātaka       103    Veri-Jātaka    353     Dhonasākha Jātaka      105    Mittavinda-Jātaka    413     Dhūmakāri Jātaka      105     Dubbalakattha Jātaka    371     Dīghīti Kosala Jātaka      106    Udancani-Jātaka    116     Dubbaca Jātaka      107    Salittaka-Jātaka    105     Dubbalakattha Jātaka      108     Bāhiya Jātaka    180     Duddada Jātaka      109    Kundakapuva-Jātaka    50     Dummedha Jātaka       110    Sabbasamharaka-Panha    122     Dummedha Jātaka       111    Gadrabhapañha    64     Durājāna Jātaka      112    Amaradevi-Jātaka    260     Dūta Jātaka       113    Sigala-Jātaka    478     Dūta Jātaka       114    Mitacinti-Jātaka    230     Dutiyapalāyi Jātaka      115     Anusāsika Jātaka    238     Ekapada Jātaka       116     Dubbaca Jātaka    149     Ekapanna Jātaka       117    Tittira-Jātaka    303     Ekarāja Jātaka       118    Vattaka-Jātaka    155     Gagga Jātaka       119     Akālarāvi Jātaka    199     Gahapati Jātaka      120     Bandhanamokkha Jātaka    345     Gajakumbha Jātaka      121    Kusanali-Jātaka    257     Gāmani-Canda Jātaka       122     Dummedha Jātaka     520     Gandatindu Jātaka       123    Nangalisa-Jātaka    406     Gandhāra Jātaka       124     Amba Jātaka     421     Gangamāla Jātaka       125    Katahaka-Jātaka    205     Gangeyya Jātaka       126     Asilakkhana Jātaka    219     Garahita Jātaka       127     Kalanduka Jātaka     355     Ghata Jātaka       128     Bilāra Jātaka    454     Ghata Jātaka       129     Aggika Jātaka    133     Ghatāsana Jātaka       130    Kosiya-Jātaka    164     Gijjha Jātaka       131     Asampadāna Jātaka    399     Gijjha Jātaka       132    Pancagaru-Jātaka    427     Gijjha Jātaka       133     Ghatāsana Jātaka     184     Giridanta Jātaka       134     Jhānasodhana Jātaka     138     Godha Jātaka       135     Candābha Jātaka    141     Godha Jātaka       136    Suvannahamsa-Jātaka    325     Godha Jātaka       137     Babbu Jātaka    333     Godha Jātaka       138     Godha Jātaka     366     Gumbiya Jātaka       139    Ubhatobhattha-Jātaka    157     Guna Jātaka       140     Kāka Jātaka     227     Gūthapāna Jātaka       141     Godha Jātaka     243     Guttila Jātaka       142    Sigala-Jātaka    435     Haliddirāga Jātaka       143    Virocana-Jātaka    502     Hamsa Jātaka       144    Nanguttha-Jātaka    431     Hārita Jātaka       145    Radha-Jātaka      239     Haritamāta Jātaka       146     Kāka Jātaka     509     Hatthipāla Jātaka       147    Puppharatta-Jātaka    78     Illisa Jātaka       148    Sigala-Jātaka    423     Indriya Jātaka       149     Ekapanna Jātaka     414     Jāgara Jātaka       150    Sanjiva-Jātaka    535     Jambuka Jātaka       151    Rajovada-Jātaka    294     Jambukhādaka Jātaka       152    Sigala-Jātaka    468     Janasandha Jātaka       153    Sukara-Jātaka    256     Jarudapāna Jātaka       154    Uraga-Jātaka    476     Javanahamsa Jātaka      155     Gagga Jātaka     308     Javasakuna Jātaka       156     Alīnacitta Jātaka    513     Jayaddisa Jātak      157     Guna Jātaka     134     Jhānasodhana Jātaka       158    Suhanu-Jātaka    456     Junha Jātaka       159    Mora-Jātaka    417     Kaccāni Jātaka       160    Vinilaka-Jātaka    178     Kacchapa Jātaka       161    Indasamanagotta-Jātaka    215     Kacchapa Jātaka       162    Santhava-Jātaka    273     Kacchapa Jātaka       163    Susima-Jātaka    140     Kāka Jātaka       164     Gijjha Jātaka     146     Kāka Jātaka       165    Nakula-Jātaka    395     Kāka Jātaka       166    Upasalha-Jātaka    327     Kākātī Jātaka       167    Samiddhi-Jātaka    209     Kakkara Jātaka       168    Sakunagghi-Jātaka    326     Kakkāru Jātaka       169     Araka Jātaka    267     Kakkata Jātaka       170    Kakantaka-Jātaka    329     Kālabāhu Jātaka       171     Kalyāna-dhamma Jātaka     83     Kālakannī Jātaka       172     Daddara Jātaka    127     Kalanduka Jātaka       173    Makkata-Jātaka    176     Kalāyamutthi Jātaka       174    Dubhiya-Makkata-Jātaka    479     Kālingabodhi Jātaka       175     ādiccupatthāna Jātaka    171     Kalyāna-dhamma Jātaka       176     Kalāyamutthi Jātaka     467     Kāma Jātaka      177    Tinduka-Jātaka    228     Kāmanīta Jātaka      178     Kacchapa Jātaka     297     Kāmavilāpa Jātaka      179    Satadhamma-Jātaka    318     Kanavera Jātaka       180     Duddada Jātaka    56     Kañcanakkhandha Jātaka       181     Asadisa Jātaka    210     Kandagalaka Jātaka       182    Samgamavacara-Jātaka    341     Kandari Jātaka       183    Valodaka-Jātaka    13     Kandina Jātaka       184     Giridanta Jātaka     440     Kanha Jātaka       185     Anabhirati Jātaka     444     Kanhadīpāyana Jātaka      186     Dadhivāhana Jātaka    356     Kārandiya Jātaka      187     Catumatta Jātaka    221     Kāsāva Jātaka      188    Sihakotthuka-Jātaka    7     Katthahari-Jātaka      189    Sihacamma-Jātaka    293     Kāyavicchinda Jātaka      190    Silanisamsa-Jātaka    22     Kukkura Jātaka       191    Ruhaka-Jātaka    449     Mattakundali Jātaka       192    Sirikalakanni-Jātaka    3     Serivanija-Jātaka      193     Cullapaduma Jātaka    389     Suvannakakkata Jātaka       194    Manicora-Jātaka    481     Takkāriya Jātaka       195    Pabbatupatthara-Jātaka    5     Tandulanali-Jātaka      196    Valahassa- Jātaka    521     Tesakuna Jātaka       197    Mittamitta-Jātaka    2     Vannupatha-Jātaka      198    Radha-Jātaka    112    Amaradevi-Jātaka      199     Gahapati Jātaka    207    Assaka-Jātaka      200    Sadhusila-Jātaka    425    Atthana-Jātaka      201     Bandhanāgāra Jātaka    418    Atthasadda-Jātaka      202    Kelisila-Jātaka    510    Ayoghara-Jātaka      203    Khandhavatta-Jātaka    38    Baka-Jātaka      204    Viraka-Jātaka    236    Baka-Jātaka      205     Gangeyya Jātaka     392    Bhisapuppha-Jātaka      206    Kurungamiga-Jātaka    441    Catuposathika-Jātaka      207    Assaka-Jātaka    52    Culajanaka-Jātaka      208    Sumsumara-Jātaka    517    Dakarakkhasa-Jātaka      209     Kakkara Jātaka     426    Dipi-Jātaka      210     Kandagalaka Jātaka     174    Dubhiya-Makkata-Jātaka      211    Somadatta-Jātaka    111    Gadrabhapañha      212    Ucchitthabhatta-Jātaka    8    Gamani-Jātaka      213     Bharu Jātaka    363    Hiri-Jātaka      214    Punnanadi-Jātaka    161    Indasamanagotta-Jātaka      215     Kacchapa Jātaka     335    Jambuka-Jātaka      216    Maccha-Jātaka    170    Kakantaka-Jātaka      217    Seggu-Jātaka    29    Kanha Jātaka       218    Kutavanija-Jātaka    250    Kapi-Jātaka      219     Garahita Jātaka     404    Kapi-Jātaka      220     Dhammaddhaja Jātaka     42    Kapota-Jātaka      221     Kāsāva Jātaka    375    Kapota-Jātaka      222     Cullanandiya Jātaka    312    Kassapamandiya-Jātaka      223    Putabhatta-Jātaka    125    Katahaka-Jātaka      224    Kumbhila-Jātaka    202    Kelisila-Jātaka      225    Khantivannana-Jātaka    346    Kesava-Jātaka      226    Kosiya-Jātaka    40    Khadirangara-Jātaka      227     Gūthapāna Jātaka     364    Khajjopanaka-Jātaka      228     Kāmanīta Jātaka    542    Khandahala-Jātaka      229    Palayi-Jātaka    203    Khandhavatta-Jātaka      230     Dutiyapalāyi Jātaka    313    Khantivadi-Jātaka      231    Upahana-Jātaka    225    Khantivannana-Jātaka      232    Vinathuna-Jātaka    15    Kharadiya-Jātaka      233    Vikannaka-Jātaka    386    Kharaputta-Jātaka      234     Asitābhu Jātaka    79    Kharassara-Jātaka      235    Vacchanakha-Jātaka    265    Khurappa-Jātaka      236    Baka-Jātaka    511    Kimchanda-Jātaka      237    Saketa-Jātaka    85    Kimpakka-Jātaka      238     Ekapada Jātaka     248    Kimsukopama-Jātaka      239     Haritamāta Jātaka     331    Kokalika-Jātaka      240    Mahapingala-Jātaka    299    Komayaputta-Jātaka      241    Sabbadatha-Jātaka    428    Kosambi-Jātaka      242    Sunakha-Jātaka    130    Kosiya-Jātaka      243     Guttila Jātaka     226    Kosiya-Jātaka      244    Viticcha-Jātaka    470    Kosiya-Jātaka      245    Mulapariyaya-Jātaka    412    Kotisimbali-Jātaka      246    Telovada-Jātaka    70    Kuddala-Jātaka      247    Padanjali-Jātaka    89    Kuhaka-Jātaka      248    Kimsukopama-Jātaka    396    Kukku-Jātaka      249    Salaka-Jātaka    383    Kukkuta-Jātaka      250    Kapi-Jātaka    448    Kukkuta-Jātaka      251    Samkappa-Jātaka    31    Kulavaka-Jātaka      252    Tilamutthi-Jātaka    512    Kumbha-Jātaka      253    Manikantha-Jātaka    408    Kumbhakara-Jātaka      254    Kundakakucchisindhava-Jātaka    224    Kumbhila-Jātaka      255    Suka-Jātaka    415    Kummasapinda-Jātaka      256     Jarudapāna Jātaka     536    Kunala-Jātaka      257     Gāmani-Canda Jātaka     254    Kundakakucchisindhava-Jātaka      258    Mandhatu-Jātaka    109    Kundakapuva-Jātaka      259    Tiritavaccha-Jātaka    343    Kuntani-Jātaka      260     Dūta Jātaka     276    Kurudhamma-Jātaka      261    Paduma-Jātaka    21    Kurunga-Jātaka      262    Mudupani-Jātaka    206    Kurungamiga-Jātaka      263     Cullapalobhana Jātaka    531    Kusa-Jātaka      264    Mahapanada-Jātaka    121    Kusanali-Jātaka      265    Khurappa-Jātaka    98    Kutavanija-Jātaka      266    Vataggasindhava-Jātaka    218    Kutavanija-Jātaka      267     Kakkata Jātaka     321    Kutidusaka-Jātaka      268     ārāmadūsaka Jātaka    287    Labhagaraha-Jātaka      269    Sujata-Jātaka    11    Lakkhana-Jātaka      270    Uluka-Jātaka    357    Latukika-Jātaka      271    Udapanadusaka-Jātaka    91    Litta-Jātaka      272    Vyaggha-Jātaka    314    Lohakumbhi-Jātaka      273     Kacchapa Jātaka     274    Lola-Jātaka      274    Lola-Jātaka    94    Lomahamsa-Jātaka      275    Rucira-Jātaka    433    Lomasakassapa-Jātaka      276    Kurudhamma-Jātaka    41    Losaka-Jātaka      277    Romaka-Jātaka    34    Maccha-Jātaka      278    Mahisa-Jātaka    75    Maccha-Jātaka      279    Satapatta-Jātaka    216    Maccha-Jātaka      280    Putadusaka-Jātaka    288    Macchuddana-Jātaka      281     Abbhantara Jātaka    302    Mahaassaroha-Jātaka      282    Seyya-Jātaka    528    Mahabodhi-Jātaka      283    Vaddhakisukara-Jātaka    447    Mahadhammapala-Jātaka      284    Siri-Jātaka    549    Mahagovinda-Jātaka      285    Manisukara-Jātaka    534    Mahahamsa-Jātaka      286    Saluka-Jātaka    539    Mahajanaka-Jātaka      287    Labhagaraha-Jātaka    469    Mahakanha-Jātaka      288    Macchuddana-Jātaka    407    Mahakapi-Jātaka      289    Nanacchanda-Jātaka    516    Mahakapi-Jātaka      290    Silavimamsa-Jātaka    453    Mahamangala-Jātaka      291     Bhadraghata Jātaka    491    Mahamora-Jātaka      292    Supatta-Jātaka    544    Mahanaradakassapa-Jātaka      293     Kāyavicchinda Jātaka    472    Mahapaduma-Jātaka      294     Jambukhādaka Jātaka     507    Mahapalobhana-Jātaka      295     Anta Jātaka    264    Mahapanada-Jātaka      296    Samudda-Jātaka    240    Mahapingala-Jātaka      297     Kāmavilāpa Jātaka    92    Mahasara-Jātaka      298    Udumbara-Jātaka    51    Mahasilava-Jātaka      299    Komayaputta-Jātaka    95    Mahasudassana-Jātaka      300    Vaka-Jātaka    429    Mahasuka-Jātaka      301     Cullakālinga Jātaka    77    Mahasupina-Jātaka      302    Mahaassaroha-Jātaka    537    Mahasutasoma-Jātaka      303     Ekarāja Jātaka     486    Mahaukkusa-Jātaka      304     Daddara Jātaka    546    Mahaummagga-Jātaka      305    Silavimamsana-Jātaka    493    Mahavanija-Jātaka      306    Sujata-Jātaka    26    Mahilamukha-Jātaka      307    Palasa-Jātaka    278    Mahisa-Jātaka      308     Javasakuna Jātaka     44    Makasa-Jātaka      309     Chavaka Jātaka    9    Makhadeva-Jātaka      310    Sayha-Jātaka    173    Makkata-Jātaka      311    Pucimanda-Jātaka    17    Maluta-Jātaka      312    Kassapamandiya-Jātaka    87    Mamgala-Jātaka      313    Khantivadi-Jātaka    315    Mamsa-Jātaka      314    Lohakumbhi-Jātaka    258    Mandhatu-Jātaka      315    Mamsa-Jātaka    194    Manicora-Jātaka      316    Sasa-Jātaka    253    Manikantha-Jātaka      317    Matarodana-Jātaka    351    Manikundala-Jātaka      318     Kanavera Jātaka     285    Manisukara-Jātaka      319    Tittira-Jātaka    397    Manoja-Jātaka      320    Succaja-Jātaka    18    Matakabhatta-Jātaka      321    Kutidusaka-Jātaka    497    Matanga-Jātaka      322     Daddabha Jātaka    317    Matarodana-Jātaka      323     Brahmadatta Jātaka    455    Matuposika-Jātaka      324     Cammasātaka Jātaka    390    Mayhaka-Jātaka      325     Godha Jātaka     471    Mendaka-Jātaka      326     Kakkāru Jātaka     381    Migalopa-Jātaka      327     Kākātī Jātaka     372    Migapotaka-Jātaka      328     Ananusociya Jātaka    114    Mitacinti-Jātaka      329     Kālabāhu Jātaka     197    Mittamitta-Jātaka      330    Silavimamsa-Jātaka    473    Mittamitta-Jātaka      331    Kokalika-Jātaka    82    Mittavinda-Jātaka      332    Rathalatthi-Jātaka    105    Mittavinda-Jātaka      333     Godha Jātaka     369    Mittavinda-Jātaka      334    Rajovada-Jātaka    159    Mora-Jātaka      335    Jambuka-Jātaka    66    Mudulakkhana-Jātaka      336     Brahāchatta Jātaka    262    Mudupani-Jātaka      337    Pitha-Jātaka    538    Mugapakkha-Jātaka      338    Thusa-Jātaka    245    Mulapariyaya-Jātaka      339     Bāveru Jātaka    30    Munika-Jātaka      340    Visayha-Jātaka    373    Musika-Jātaka      341     Kandari Jātaka     32    Nacca-Jātaka      342    Vanara-Jātaka    49    Nakkhatta-Jātaka      343    Kuntani-Jātaka    165    Nakula-Jātaka      344     Ambacora Jātaka    20    Nalapana-Jātaka      345     Gajakumbha Jātaka    526    Nalinika-Jātaka      346    Kesava-Jātaka    97    Namasiddhi-Jātaka      347     Ayakūta Jātaka    289    Nanacchanda-Jātaka      348     Arañña Jātaka    39    Nanda-Jātaka      349    Sandhibheda-Jātaka    28    Nandivisala-Jātaka      350     Devatāpañha Jātaka    385    Nandiyamiga-Jātaka      351    Manikundala-Jātaka    123    Nangalisa-Jātaka      352    Sujata-Jātaka    144    Nanguttha-Jātaka      353     Dhonasākha Jātaka    379    Neru-Jātaka      354    Uraga-Jātaka    445    Nigrodha-Jātaka      355     Ghata Jātaka     12    Nigrodhamiga-Jātaka      356     Kārandiya Jātaka    541    Nimi-Jātaka      357    Latukika-Jātaka    195    Pabbatupatthara-Jātaka      358     Culla-Dhammapāla Jātaka    432    Padakusalamanava-Jātaka      359    Suvannamiga-Jātaka    247    Padanjali-Jātaka      360    Sussondi-Jātaka    261    Paduma-Jātaka      361    Vannaroha-Jātaka    307    Palasa-Jātaka      362    Silavimamsa-Jātaka    370    Palasa-Jātaka      363    Hiri-Jātaka    229    Palayi-Jātaka      364    Khajjopanaka-Jātaka    132    Pancagaru-Jātaka      365     Ahigundika Jātaka    508    Pancapandita-Jātaka      366     Gumbiya Jātaka     55    Pancavudha-Jātaka      367    Saliya-Jātaka    490    Pancuposatha-Jātaka      368    Tacasara-Jātaka    518    Pandara-Jātaka      369    Mittavinda-Jātaka    459    Paniya-Jātaka      370    Palasa-Jātaka    102    Pannika-Jātaka      371     Dīghīti Kosala Jātaka    416    Parantapa-Jātaka      372    Migapotaka-Jātaka    99    Parosahassa-Jātaka      373    Musika-Jātaka    101    Parosata-Jātaka      374     Culla-Dhanuggaha Jātaka    54    Phala-Jātaka      375    Kapota-Jātaka    475    Phandana-Jātaka      376     Avāriya Jātaka    337    Pitha-Jātaka      377    Setaketu-Jātaka    311    Pucimanda-Jātaka      378     Darīmukha Jātaka    214    Punnanadi-Jātaka      379    Neru-Jātaka    53    Punnapati-Jātaka      380     āsanka Jātaka    147    Puppharatta-Jātaka      381    Migalopa-Jātaka    223    Putabhatta-Jātaka      382    Sirikalakanni-Jātaka    280    Putadusaka-Jātaka      383    Kukkuta-Jātaka    437    Putimamsa-Jātaka      384     Dhammaddhaja Jātaka     198    Radha-Jātaka      385    Nandiyamiga-Jātaka    145    Radha-Jātaka        386    Kharaputta-Jātaka    151    Rajovada-Jātaka      387    Suci-Jātaka    334    Rajovada-Jātaka      388    Tundila-Jātaka    332    Rathalatthi-Jātaka      389     Suvannakakkata Jātaka     501    Rohantamiga-Jātaka      390    Mayhaka-Jātaka    45    Rohini-Jātaka      391     Dhajavihetha Jātaka    277    Romaka-Jātaka      392    Bhisapuppha-Jātaka    275    Rucira-Jātaka      393    Vighasa-Jātaka    191    Ruhaka-Jātaka      394    Vattaka-Jātaka    74    Rukkhadhamma-Jātaka      395     Kāka Jātaka     482    Ruru-Jātaka      396    Kukku-Jātaka    241    Sabbadatha-Jātaka      397    Manoja-Jātaka    110    Sabbasamharaka-Panha      398     Bhisapuppha Jātaka    73    Saccamkira-Jātaka      399     Gijjha Jātaka     494    Sadhina-Jātaka      400     Dabbapuppha Jātaka    200    Sadhusila-Jātaka      401     Dasannaka Jātaka    68    Saketa-Jātaka      402    Sattubhasta-Jātaka    237    Saketa-Jātaka      403     Atthisena Jātaka    168    Sakunagghi-Jātaka      404    Kapi-Jātaka    36    Sakuna-Jātaka      405     Bakabrahma Jātaka    249    Salaka-Jātaka      406     Gandhāra Jātaka     484    Salikedara-Jātaka      407    Mahakapi-Jātaka    107    Salittaka-Jātaka      408    Kumbhakara-Jātaka    367    Saliya-Jātaka      409     Dalhadhamma Jātaka    286    Saluka-Jātaka      410    Somadatta-Jātaka    540    Sama-Jātaka      411    Susima-Jātaka    515    Sambhava-Jātaka      412    Kotisimbali-Jātaka    519    Sambula-Jātaka      413     Dhūmakāri Jātaka    182    Samgamavacara-Jātaka      414     Jāgara Jātaka     167    Samiddhi-Jātaka      415    Kummasapinda-Jātaka    251    Samkappa-Jātaka      416    Parantapa-Jātaka    60    Samkhadhamana-Jātaka      417     Kaccāni Jātaka     442    Samkha-Jātaka      418    Atthasadda-Jātaka    524    Samkhapala-Jātaka      419    Sulasa-Jātaka    530    Samkicca-Jātaka      420    Sumangala-Jātaka    33    Sammodamana-Jātaka      421     Gangamāla Jātaka     296    Samudda-Jātaka      422     Cetiya-Jātaka    466    Samuddavanija-Jātaka      423     Indriya Jātaka     436    Samugga-Jātaka      424     āditta （Sucira/Sovīra） Jātaka    462    Samvara-Jātaka      425    Atthana-Jātaka    349    Sandhibheda-Jātaka      426    Dipi-Jātaka    150    Sanjiva-Jātaka      427     Gijjha Jātaka     162    Santhava-Jātaka      428    Kosambi-Jātaka    483    Sarabhamiga-Jātaka      429    Mahasuka-Jātaka    522    Sarabhanga-Jātaka      430     Cullasūka Jātaka    88    Sarambha-Jātaka      431     Hārita Jātaka     316    Sasa-Jātaka      432    Padakusalamanava-Jātaka    179    Satadhamma-Jātaka      433    Lomasakassapa-Jātaka    279    Satapatta-Jātaka      434     Cakkavāka Jātaka    503    Sattigumba-Jātaka      435     Haliddirāga Jātaka     402    Sattubhasta-Jātaka      436    Samugga-Jātaka    310    Sayha-Jātaka      437    Putimamsa-Jātaka    217    Seggu-Jātaka      438    Tittira-Jātaka    377    Setaketu-Jātaka      439     Catudvāra Jātaka （Mahā   Mitta-vindaka Jātaka）    282    Seyya-Jātaka      440     Kanha Jātaka     113    Sigala-Jātaka      441    Catuposathika-Jātaka    142    Sigala-Jātaka      442    Samkha-Jātaka    148    Sigala-Jātaka      443     Cullabodhi Jātaka    152    Sigala-Jātaka      444     Kanhadīpāyana Jātaka    189    Sihacamma-Jātaka      445    Nigrodha-Jātaka    188    Sihakotthuka-Jātaka      446    Takkala-Jātaka    190    Silanisamsa-Jātaka      447    Mahadhammapala-Jātaka    72    Silavanaga-Jātaka      448    Kukkuta-Jātaka    290    Silavimamsa-Jātaka      449     Mattakundali Jātaka     330    Silavimamsa-Jātaka      450     Bilārikosiya Jātaka    362    Silavimamsa-Jātaka      451     Cakkavāka Jātaka    86    Silavimamsana-Jātaka      452     Bhūripañha Jātaka    305    Silavimamsana-Jātaka      453    Mahamangala-Jātaka    284    Siri-Jātaka      454     Ghata Jātaka     192    Sirikalakanni-Jātaka      455    Matuposika-Jātaka    382    Sirikalakanni-Jātaka      456     Junha Jātaka     500    Sirimanda-Jātaka      457     Dhamma Jātaka    499    Sivi-Jātaka      458    Udaya-Jātaka    211    Somadatta-Jātaka      459    Paniya-Jātaka    410    Somadatta-Jātaka      460    Yuvanjaya-Jātaka    505    Somanassa-Jātaka      461     Dasaratha Jātaka    529    Sonaka-Jātaka      462    Samvara-Jātaka    532    Sonananda-Jātaka      463    Supparaka-Jātaka    320    Succaja-Jātaka      464     Culla-Kunāla Jātaka    387    Suci-Jātaka      465     Bhaddasāla Jātaka    158    Suhanu-Jātaka      466    Samuddavanija-Jātaka    269    Sujata-Jātaka      467     Kāma Jātaka    306    Sujata-Jātaka      468     Janasandha Jātaka     352    Sujata-Jātaka      469    Mahakanha-Jātaka    255    Suka-Jātaka      470    Kosiya-Jātaka    153    Sukara-Jātaka      471    Mendaka-Jātaka    10    Sukhavihari-Jātaka      472    Mahapaduma-Jātaka    419    Sulasa-Jātaka      473    Mittamitta-Jātaka    420    Sumangala-Jātaka      474     Amba Jātaka     550    Sumedhapandita-Jātaka      475    Phandana-Jātaka    208    Sumsumara-Jātaka      476     Javanahamsa Jātaka    242    Sunakha-Jātaka      477     Cullanārada Jātaka    292    Supatta-Jātaka      478     Dūta Jātaka     463    Supparaka-Jātaka      479     Kālingabodhi Jātaka     81    Surapana-Jātaka      480     Akitti Jātaka    489    Suruci-Jātaka      481     Takkāriya Jātaka     163    Susima-Jātaka      482    Ruru-Jātaka    411    Susima-Jātaka      483    Sarabhamiga-Jātaka    360    Sussondi-Jātaka      484    Salikedara-Jātaka    136    Suvannahamsa-Jātaka      485     Candakinnara Jātaka    359    Suvannamiga-Jātaka      486    Mahaukkusa-Jātaka    368    Tacasara-Jātaka      487    Uddalaka-Jātaka    492    Tacchasukara-Jātaka      488     Bhisa Jātaka    63    Takka-Jātaka          489    Suruci-Jātaka    446    Takkala-Jātaka      490    Pancuposatha-Jātaka    58    Tayodhamma-Jātaka      491    Mahamora-Jātaka    96    Telapatta-Jātaka      492    Tacchasukara-Jātaka    246    Telovada-Jātaka      493    Mahavanija-Jātaka    338    Thusa-Jātaka      494    Sadhina-Jātaka    252    Tilamutthi-Jātaka      495     Dasabrāhmana Jātaka    177    Tinduka-Jātaka      496     Bhikkhāparampara Jātaka    16    Tipallatthamiga-Jātaka      497    Matanga-Jātaka    259    Tiritavaccha-Jātaka      498     Citta-Sambhūta Jātaka    25    Tittha-Jātaka      499    Sivi-Jātaka    37    Tittira-Jātaka      500    Sirimanda-Jātaka    117    Tittira-Jātaka      501    Rohantamiga-Jātaka    319    Tittira-Jātaka      502     Hamsa Jātaka     438    Tittira-Jātaka      503    Sattigumba-Jātaka    388    Tundila-Jātaka      504     Bhallātiya Jātaka    139    Ubhatobhattha-Jātaka      505    Somanassa-Jātaka    67    Ucchanga-Jātaka      506     Campeyya Jātaka    212    Ucchitthabhatta-Jātaka      507    Mahapalobhana-Jātaka    106    Udancani-Jātaka      508    Pancapandita-Jātaka    271    Udapanadusaka-Jātaka      509     Hatthipāla Jātaka     458    Udaya-Jātaka      510    Ayoghara-Jātaka    487    Uddalaka-Jātaka      511    Kimchanda-Jātaka    298    Udumbara-Jātaka      512    Kumbha-Jātaka    270    Uluka-Jātaka      513     Jayaddisa Jātak    527    Ummadanti-Jātaka      514     Chaddanta Jātaka    231    Upahana-Jātaka      515    Sambhava-Jātaka    166    Upasalha-Jātaka      516    Mahakapi-Jātaka    154    Uraga-Jātaka      517    Dakarakkhasa-Jātaka    354    Uraga-Jātaka      518    Pandara-Jātaka    235    Vacchanakha-Jātaka      519    Sambula-Jātaka    283    Vaddhakisukara-Jātaka      520     Gandatindu Jātaka     300    Vaka-Jātaka      521     Tesakuna Jātaka     196    Valahassa- Jātaka      522    Sarabhanga-Jātaka    183    Valodaka-Jātaka      523     Alambusa Jātaka    342    Vanara-Jātaka      524    Samkhapala-Jātaka    57    Vanarinda-Jātaka      525     Cullasutasoma Jātaka    361    Vannaroha-Jātaka      526    Nalinika-Jātaka    71    Varana-Jātaka      527    Ummadanti-Jātaka    47    Varuni-Jātaka      528    Mahabodhi-Jātaka    266    Vataggasindhava-Jātaka      529    Sonaka-Jātaka    14    Vatamiga-Jātaka      530    Samkicca-Jātaka    35    Vattaka-Jātaka      531    Kusa-Jātaka    118    Vattaka-Jātaka      532    Sonananda-Jātaka    394    Vattaka-Jātaka      533     Cullahamsa Jātaka    48    Vedabbha-Jātaka      534    Mahahamsa-Jātaka    548    Velama-Jātaka      535     Jambuka Jātaka     43    Veluka-Jātaka      536    Kunala-Jātaka    103    Veri-Jātaka      537    Mahasutasoma-Jātaka    547    Vessantara,6,1
197207,en,21,jatakabhanakavatthu,jātakabhānakavatthu,Jātakabhānakavatthu,Jātakabhānakavatthu：The Commentaries （E．g．，VibhA．484） mention the story of a certain reciter of the Jātakas who once went begging to a house．The mistress of the house，not wishing to give，went in and returned saying she could not find any rice．The monk observed that there were other eatables in the house，and indicated to the woman，by means of a riddle，what he had seen．,19,1
197247,en,21,jatakatthakatha,jātakatthakathā,Jātakatthakathā,Jātakatthakathā：A Commentary on the Jātaka．It comprises all the verses of the Jātaka and gives also，in prose，the stories connected with the verses．Each such story is given a framework of introductory episode，stating the circumstances in which the story was related，and each story has at the end an identification of the chief characters mentioned with the Buddha and his contemporaries in some previous birth． <br><br>The whole collection is prefaced by a long introductory essay，the Nidānakathā，giving the Buddha’s history before his birth as Siddhattha，and also during his last birth，up to the time of the Enlightenment．<br><br>The work is a translation into Pāli of the commentary in Sinhalese as handed down in Ceylon，but the verses of this commentary were already in Pāli． <br><br>The authorship of the translation is traditionally attributed to Buddhaghosa，but there exists much difference of opinion on this point．For a discussion see P．L．C．123ff．,15,1
197251,en,21,jatakavisodhana,jātakavisodhana,Jātakavisodhana,Jātakavisodhana：A study of the Jātaka，written by Ariyavamsa of   Ava．Bode：op．cit．，43； Gv．65，75．,15,1
197516,en,21,jatattaginidana,jātattaginidāna,Jātattaginidāna,Jātattaginidāna：A work ascribed to Culla-Buddhaghosa．Gv．63．,15,1
197600,en,21,jati sutta,jāti sutta,Jāti Sutta,Jāti Sutta：Everything is subject to rebirth - eye，objects，etc．  S．iv．26．,10,1
197754,en,21,jatidhamma vagga,jātidhamma vagga,Jātidhamma Vagga,Jātidhamma Vagga：The fourth chapter of the Salāyatana Samyutta．  S．iv．26ff．,16,1
197924,en,21,jatika,jatika,Jatika,Jatika：See Jatila （2）．,6,1
198025,en,21,jatila,jatila,Jatila,Jatila：<i>l．Jatila．</i>-A class of ascetics，so called on account of their matted hair （jatilā ti tāpasā，to hi jatādhāritāya idha jatilā ti vuttā） （UdA．74； see also 330）．These ascetics are sometimes classed under isi （Culla Nid．149） and also under muni （Culla Nid．513）．<br><br><i>2．Jatila．</i>-A governor of a province （Mahāratthiya） in the time of Padumuttara Buddha．He was the Bodhisatta．v．l．Jatika．J．i．37； Bu．xi．11．<br><br><i>3．Jatila （v．l．Jatilaka）．</i>-A setthi ofMagadha，one of the five setthis ofBimbisāra （DhA．i．385）．His mother was a setthi’s daughter in Benares，who had illicit relations with a Vijjādhara，and when the child was born she placed it in a vessel which she handed to her slave，to be floated down the Ganges．Two women，while bathing，saw the vessel，discovered what it contained and each claimed the child．The dispute was settled by the king and the child was given to the woman who happened to be a disciple of Mahā Kaccāna．The child was called Jatila because the first time he was bathed after birth his hair became matted．When able to walk，he was given to Mahā Kaccāna to be ordained，but the Thera took him to Takkasilā and handed him over to one of his supporters，a merchant，who adopted him as his son．Years passed，and one day the merchant，having to go on a journey，made a list of the goods which he had accumulated in his house during twelve years and asked Jatila to sell them if he could find buyers．Such was the lad’s fortune that in one day they were all disposed of．The merchant，realising the young man’s destiny，gave him his daughter in marriage and provided him with a house．As Jatila stepped into the house，the earth behind it was rent asunder and a mountain of gold，eighty cubits in height，appeared for his use．Thereupon the king made him a Treasurer．Later，wishing to retire from the world，Jatila sent out messengers to discover if there were others as rich as he，in case the king should raise objections to his going away．When news was brought back ofMendaka and Jotika，he knew there would be no opposition and obtained the king’s permission．He had three sons，but，having tested them，came to know that only the youngest had the necessary good fortune to enjoy his vast wealth．Jatila thereupon handed over to him his wealth and entered the Order，becoming an arahant within a few days．Some time afterwards the Buddha，with Jatila and other monks，was entertained for a fortnight by Jatila’s sons，and in answer to the monks’ questions Jatila declared that he felt no desire to re-enter household life．The monks found this hard to believe till assured by the Buddha that it was so．<br><br>In the time of Kassapa Buddha，Jatila was a goldsmith．One day，an arahant，seeking for gold wherewith to complete the shrine erected over the Buddha’s remains，came to the goldsmith’s house； the latter，having just quarrelled with his wife，was in a surly mood and said to the arahant，”Throw your teacher into the water and get away．” His wife told him how wicked were his words，and he，realising his fault，asked pardon of the arahant and made valuable offerings at the Buddha’s shrine，by way of amends．Of his three sons whom he asked，in turn，to help him with the preparations，only the youngest consented to go with him．Therefore it was that in seven successive states Jatila was thrown into the water on the day of his birth and only his youngest son could enjoy his wealth （DhA．iv．214ff； PsA．502f）．<br><br>Jatila’s possession of a golden mountain is given as an example of puññiddhi，he being one of the five persons of great merit．Vsm．383； BuA．24．,6,1
198026,en,21,jatila sutta,jatila sutta,Jatila Sutta,Jatila Sutta：Once when Pasenadi was talking with the Buddha in the loggia outside the Migāramātupāsāda，there passed close by thirty-five ascetics of various denominations - Jatilas，Niganthas，etc．- and the king saluted them respectfully．Later，he asked the Buddha whether they were arahants or on the way to arahantship．The Buddha explained to him how hard it was for a layman，with all his encumbrances，to find an opportunity to learn the truth about arahants； much time and care and attention were necessary．The king agreed and mentioned how he gathered information through his spies．S．i．77f．,12,1
198031,en,21,jatilagaha,jatilagaha,Jatilagaha,Jatilagaha：A city，the residence of Jatilagāhī．AA．ii．812．,10,1
198120,en,21,jatimanta,jātimanta,Jātimanta,Jātimanta：A brahmin of Vettavati．<br><br>Mātanga incurred his wrath by throwing his toothpick so that it fell into the river and stuck in Jātimanta’s hair．The latter therefore cursed Mātanga that his head should split in seven．<br><br>Mātanga stopped the sun from rising till Jātimanta was forced to ask his pardon．<br><br>J．iv．388f； in SA．（ii．176f．） the reason given for the curse was that Mātanga happened to tread on Jātimanta’s head．,9,1
198178,en,21,jatimitta,jātimitta,Jātimitta,Jātimitta：One of the chief disciples of Metteyya Buddha．  Anāgatavamsa，vs．59．,9,1
198303,en,21,jatipujaka thera,jātipūjaka thera,Jātipūjaka Thera,Jātipūjaka Thera：An arahant．On the day of Vipassī Buddha’s birth many miracles occurred，and soothsayers predicted that he would be a Buddha．Jātipūjaka，hearing this，offered him jasmine flowers．Three kappas ago he became king thirty-four times under the name of Supāricariya （Ap．i．154）．<br><br> <br><br>He is probably identical with Samitigutta．ThagA．i．176．,16,1
198317,en,21,jatipupphiya thera,jātipupphiya thera,Jātipupphiya Thera,Jātipupphiya Thera：An arahant．In a previous birth he placed a   bouquet of flowers on the dead body of Padumuttara Buddha．As a result he was   born among the Nimmānaratī gods．Ap．i．405f．,18,1
198578,en,21,jatiyavana,jātiyāvana,Jātiyāvana,Jātiyāvana：A grove near Bhaddiya． <br><br>The Buddha，when once staying there，laid down a rule about the use of slippers by monks （Vin．i．189f； DhA．iii．451）．There the banker Mendaka visited him and provided meals for him and the monks （DhA．iii．363； Vin．i．242f）．Mendaka’s grandson，Uggaha，did likewise （A．iii．36f）．<br><br>The Buddha once stayed in Jātiyāvana for three months，waiting for the ripening of Bhaddaji’s wisdom，ready for his conversion （J．ii．331； ThagA．i．286）． <br><br>The Sutta Vibhanga （Vin．iii．37f） contains the story of an arahant on whom a woman committed a misdemeanour while he was sleeping in Jātiyāvana．<br><br>Buddhaghosa （AA．ii．597） says that the grove formed part of a forest track extending up to the Himālaya．,10,1
198652,en,21,jatukanni,jatukannī,Jatukannī,Jatukannī：One of Bāvarī’s disciples．His question and theBuddha’s answer are found in theJatukanni Sutta （SN．vv．1007，1096-1100； Dvy．635）．<br><br>In the time of Padumuttara Buddha，Jatukannī was a banker in Hamsavatī，rich enough to lend money even to the king，Arindama．One day he saw the Buddha going along the street and，having invited him and twenty thousand monks，gave them a meal at his house．Ap．ii．357ff．,9,1
198653,en,21,jatukanni sutta,jatukanni sutta,Jatukanni Sutta,Jatukanni Sutta：Also called Jatukannimānavapucchā．<br><br>Contains the question asked of the Buddha by Jatukannī and the Buddha’s answer．<br><br>It is the eleventh sutta of the Parāyana Vagga．<br><br>SN．vv．1096-1100； SNA．ii．598； CNid．33ff．,15,1
198693,en,21,java,java,Java,Java，Javana：A devaputta．Rujā said she could see Java making a   garland ready for her birth in Tāvatimsa．J．vi．239f．,4,1
198698,en,21,java sutta,java sutta,Java Sutta,Java Sutta：The four qualities which make a king&#39；s thoroughbred   worthy - straightness，speed，patience and docility - and the similar four   qualities of a worthy monk （A．ii．113）．,10,1
198715,en,21,javahamsaka thera,javahamsaka thera,Javahamsaka Thera,Javahamsaka Thera：An arahant．He was once a forester，and having   seen Siddhattha Buddha he was so pleased that he paid homage to him．  Ap．i．232f．,17,1
198718,en,21,javakannaka,javakannaka,Javakannaka,Javakannaka：A family name，not considered of high social standing．  Vin．iv．8，13．,11,1
198761,en,21,javanahamsa jataka,javanahamsa jātaka,Javanahamsa Jātaka,Javanahamsa Jātaka：The Bodhisatta was once king of ninety thousand geese in Cittakūta．The king of Benares，seeing him，took a great fancy to him and did him honour，desiring his friendship．When the king went to Anotatta，the Bodhisatta did him similar honour and friendship was established between them．<br><br>One day，two of the young geese，in spite of the advice of the Bodhisatta，wished to try their speed against the sun．Their king，wishing to save them from death，went with them，rescuing them when tired．Then he himself raced the sun and was victorious，arriving at the king’s palace．<br><br>The king，hearing of this，wished to see an exhibition of the Bodhisatta’s powers of speed，and his desire was granted．When asked whether anything was fleeter than himself，the king of the geese replied that the decay of the elements of life was a thousand-fold speedier．He thereupon preached the moral law to the king．<br><br>Ananda is identified with the king and Sāriputta and Moggallāna with the two geese．J．iv．211-8．,18,1
198916,en,21,javasakuna jataka,javasakuna jātaka,Javasakuna Jātaka,Javasakuna Jātaka：The Bodhisatta was once a woodpecker，and coming across a lion with a bone stuck in his throat he removed the bone，after having fixed a stick in the lion’s mouth to prevent him from biting off the head of his rescuer．<br><br>Later，he saw the lion eating the carcase of a buffalo and asked for a boon．The lion refused，saying it was enough for him to have escaped death after putting his head into a lion’s jaws．<br><br>The lion is identified with Devadatta，and the story was related in reference to his ingratitude．J．iii．25-7； cp．Jātakamāla No．xxxiv．,17,1
198996,en,21,jayabahu,jayabāhu,Jayabāhu,Jayabāhu：<i>1．Jayabāhu．-</i>King of Ceylon （1114-1116 A．C．）．He was a brother of Vijayabāhu I．，who made him ādipāda and gave him Rohana （Cv．lix．12）．He married his step-sister Sumittā （Cv．lix．43） and was later made uparāja （Cv．lx．87）．On the death of Vijayabāhu，Jayabāhu became king with the help of the Pāndyan faction of the royal family and appointed，”contrary to former custom，” Mānābharana as his uparāja．The latter，however，seems to have been the virtual king； his attempts to attack Vikkamabāhu，the lawful uparāja，ended in disaster，and Vikkamabāhu captured the capital，Pulatthipura，whereupon Jayabāhu retired to Rohana．He lived there as nominal sovereign and died in obscurity （Cv．lxi）．<br><br><i>2．Jayabāhu．</i>-A Tamil usurper who，with Māgha，seems to have been in possession of the north of Ceylon and the capital at Pulatthipura for many years，both before and during the reign of Parakkamabāhu II．Cv．lxxxii．87； lxxxiii．15ff．<br><br><i>3．Jayabāhu．</i>-Youngest of the five sons of Parakkamabāhu II．He lived with his father and helped in the administration．Cv．lxxxvii．17； lxxxviii．19．<br><br><i>4．Jayabāhu．</i>-Grandson of Parakkamabāhu VI．，whom he is said to have succeeded，but nothing further is known of him except that he was murdered by Bhuvanekabāhu （vi．）．Cv．xcii．1．<br><br><i>5．Jayabāhu</i>．-A thera of Ceylon，better known as Devarakkhita or Dhammakitti．He was Sangharāja and composed the Nikāyasangraha．P．L．C．242f．,8,1
199016,en,21,jayaddisa jataka,jayaddisa jātaka,Jayaddisa Jātaka,Jayaddisa Jātaka：Twice the sons of Pañcāla，king of Kampilla，were devoured by an ogress who had conceived a hatred for his queen．On the third occasion the ogress was chased by the palace guard before she could eat the child，but she succeeded in snatching him away and brought him up as her own．He grew up to be a man-eating ogre and dwelt in a tree．The fourth son of Pañcāla was Jayaddisa，who succeeded his father．<br><br>The ogress had died before his birth．He had a son Alīnasattu．<br><br>One day Jayaddisa ordered a hunt，but just as he was about to start out，Nanda，a brahmin from Takkasilā，brought him four verses worth one hundred each．Jayaddisa ordered a dwelling to be made for him and declared that he on whose side the deer escaped should pay for the verses．An antelope made straight for the king and escaped．The king pursued and killed it，but while on his way back with the carcase he came to the ogre’s dwelling place and was promptly claimed as his prey．Remembering his promise to pay Nanda，Jayaddisa persuaded the ogre to let him go on condition that he would return when he had paid for the verses．Alīnasattu，hearing of this，offered to go in his father’s place and this was allowed．He won over the ogre by his fearlessness，taught him the moral law and，suspecting that the ogre was his father’s elder brother，proved the relationship with the help of an ascetic gifted with supernatural vision．Jayaddisa，informed of this，made a settlement for the ogre which came to be called Cullakammāsadamma．<br><br>The ogre was Angulimāla and Alīnasattu the Bodhisatta （J．v．21-30）．<br><br>The story was related in reference to a monk who supported his mother； for details see the Sāma Jātaka．<br><br>The story of Jayaddisa is included in the Cariyāpitaka （ii．9）．,16,1
199029,en,21,jayaganga,jayagangā,Jayagangā,Jayagangā：A canal flowing from the Kalāvāpi to Anurādhapura．It   was restored by Parakkamabāhu I．Cv．lxxix．58．,9,1
199066,en,21,jayamahalekhaka,jayamahālekhaka,Jayamahālekhaka,Jayamahālekhaka：A rank conferred by Devānampiyatissa on Sumitta，  who accompanied the Sacred Bodhi-tree to Anurādhapura （Mbv．165）．The rank was   evidently held by his descendants in perpetuity．E．g．，Cv．lxix．12．,15,1
199099,en,21,jayampati,jayampati,Jayampati,Jayampati：Son of Okkāka，king of Kusāvatī，and of his wife   Sīlavati．He was the younger brother of Kusa．Whenever Kusa wished to see   Pabhāvatī Jayampati would represent him （J．v．282，286，287）．He is identified   with Ananda．For details see Kusa Jātaka．  J．v．312．,9,1
199152,en,21,jayankondana,jayankondāna,Jayankondāna,Jayankondāna：A locality in South India．Cv．1xxvi．274．,12,1
199232,en,21,jayasena,jayasena,Jayasena,Jayasena：<i>1．Jayasena</i>．-Father of Siddhattha Buddha （J．i．40； BuA．187）．The Buddhavamsa （xvii．13） calls him Udena．<br><br><i>2．Jayasena</i>．-Father of Phussa Buddha （Bu．xix．14； J．i．41）．The Buddha preached to him and he became an arahant （BuA．193）．He was king of Kāsī and his wife was Sirima （PVA．19）．See also Tirokuddapetavatthu．<br><br><i>3．Jayasena</i>．-King of Kapilavatthu．His son was Sīhahanu and his daughter Yasodharā．His grandson was Suddhodana．Mhv．ii．15．ff； Dpv．iii．44； MT．134； but see Mtu．i．352，where he is called Hastikasīrsa． <br><br>The Tibetan sources call him Dhanvadurga．（Rockhill，p．13．）<br><br><i>4．Jayasena</i><br><br>A prince who once visited the novice Aciravata at Veluvana in Rājagaha and asked him to teach the Doctrine．Reluctantly the novice did so，but at the end of the exposition Jayasena declared that he was unable to agree with it． <br><br>When this was reported to the Buddha he said that Jayasena，being given up to luxury，could not be expected to appreciate renunciation （M．iii．128）． <br><br>A discussion which Jayasena had with his uncle Bhūmiya Thera is recorded in theBhūmiya Sutta．In this case we are told that Jayasena was pleased with the discourse and entertained Bhūmiya to his own dish of rice （M．iii．138）．<br><br>Buddhaghosa （MA．ii．932） says that Jayasena was Bimbisāra’s own son （Bimbisārassa putto orasako）．<br><br><i>5．Jayasena</i>．-A king who built for Sobhita Buddha at Sudassana a vihāra one league in extent （Bu．vii．6； BuA．138）．Jayasena was one of the chief lay supporters of Sobhita．Ibid．，140； but see Bu．vii．23．<br><br><i>6．Jayasena</i>．-One of the theras present at the foundation of the Mahā Thūpa．Dpv．xix．8； MT．527．,8,1
199234,en,21,jayasenapabbata,jayasenapabbata,Jayasenapabbata,Jayasenapabbata：A monastery built by the queen of Udaya I．It was   probably given by her to the Damila bhikkhu community in Ceylon．Cv．xlix．24；   but see Cv．Trs．i．129，n．4．,15,1
199310,en,21,jayavaddhanapura,jayavaddhanapura,Jayavaddhanapura,Jayavaddhanapura：The Pāli name of the town usually known as Kotte   （the fort），built by Bhuvanekabāhu V．Cv．xci．7，16； xciii．1．,16,1
199312,en,21,jayavapi,jayavāpi,Jayavāpi,Jayavāpi：See Abhayavāpi．,8,1
199412,en,21,jegucchi sutta,jegucchi sutta,Jegucchi Sutta,Jegucchi Sutta：On the three kinds of persons - one is to be   shunned as loathsome，the second to be regarded with indifference，and the   third to be followed and honoured．A．i．126f．,14,1
199439,en,21,jenta,jenta,Jenta,Jenta：1．Jenta．-A village in Magadha，the birthplace of Jenta Thera．ThagA．i．219．<br><br> <br><br>2．Jenta．-A thera．He was born in the village of Jenta as the son of a chieftain．He was thoughtful when young，and one day，having heard the Buddha preach，he entered the Order and soon became an arahant （Thag．vs．111； ThagA．i．219f）．He was a devaputta in the time of Sikhī Buddha and offered him kinkirāta-flowers．Five kappas ago he was a king named Sattuttama．v．l．Sabbuttama．He is probably identical with Kakkārapupphiya of the Apadāna （Ap．i．177）．<br><br> <br><br>3．Jenta Purohitaputta．-A thera．He was the son of the chaplain of the Kosala king．（Was he Angulimāla’s brother? See Angulimāla）．He was intoxicated with pride over his own advantages，and one day，though visiting the Buddha，he decided not to speak unless the Buddha should address him first．The Buddha，reading his thoughts，preached a sermon，intended for him，on the evils of pride，and Jenta became a Sotāpanna．Later he entered the Order and became an arahant （Thag．vs．423-8； ThagA．i．455f）．Perhaps he is to be identified with Manàtthaddha of the Samyutta Nikāya （S．i．177； KS．i．224，n．1）．,5,1
199443,en,21,jenta,jentā,Jentā,Jentā，Jentī：The daughter of a princely family of Licchavis in   Vesāli．The rest of her story resembles that of Abhirūpa-Nandā （q．v．），and she   attained arahantship after hearing the Buddha preach．Thig．vs．21f； ThagA．27f．,5,1
199464,en,21,jeta,jeta,Jeta,Jeta：<i>1．Jeta．</i>-A prince．Owner of Jetavana，which he sold to Anāthapindika for eighteen crores．He then spent all that money on the erection of a gateway at the entrance，which he decorated with much grandeur （See Jetavana）．<br><br>Jeta is generally referred to as <i>Jeta-Kumāra</i>．According to the northern records he was the son of Pasenadi by the Ksatriya princess Varsikā （Rockhill：48，n．1）．<br><br>He was killed by his half-brother Vidudabha for refusing to help him in his slaughter of the Sākiyans （Ibid．，121）．<br><br>Several explanations （MA．i．50； UdA．56； KhpA．111，etc．） are given of his name：he was so-called either <br><br>  （1） because he conquered his enemies，or   （2） because he was born at a time when the king had overcome his enemies，  or   （3） because such a name was considered auspicious for him   （mangalakāmyatāya）．<i>2．Jeta．</i>-A Pacceka Buddha．M．iii．70．,4,1
199479,en,21,jetarama,jetārāma,Jetārāma,Jetārāma：See Jetavana．,8,1
199485,en,21,jetavana,jetavana,Jetavana,Jetavana：<i>1．Jetavana．</i>-A park in Sāvatthi，in which was built the Anāthapindikārāma．When the Buddha accepted Anāthapindika’s invitation to visit Sāvatthi the latter，seeking a suitable place for the Buddha’s residence，discovered this park belonging toJetakumāra （MA．i．471 says it was in the south of Sāvatthi）．When he asked to be allowed to buy it，Jeta’s reply was：”Not even if you could cover the whole place with money．” Anāthapindika said that he would buy it at that price，and when Jeta answered that he had had no intention of making a bargain，the matter was taken before the Lords of Justice，who decided that if the price mentioned were paid，Anāthapindika had the right of purchase．Anāthapindika had gold brought down in carts and covered Jetavana with pieces laid side by side．（This incident is illustrated in a bas-relief at the Bharhut Tope； see Cunningham - the Stūpa of Bharhut，Pl．lvii．，pp．84-6）．The money brought in the first journey was found insufficient to cover one small spot near the gateway．So Anāthapindika sent his servants back for more，but Jeta，inspired by Anāthapindika’s earnestness，asked to be allowed to give this spot．Anāthapindika agreed and Jeta erected there a gateway，with a room over it．Anāthapindika built in the grounds dwelling rooms，retiring rooms，store rooms and service halls，halls with fireplaces，closets，cloisters，halls for exercise，wells，bathrooms，ponds，open and roofed sheds，etc．（Vin．ii．158f）．<br><br>It is said （MA．i．50； UdA．56f） that Anāthapindika paid eighteen crores for the purchase of the site，all of which Jeta spent in the construction of the gateway gifted by him．（The gateway was evidently an imposing structure； see J．ii．216）．<br><br>Jeta gave，besides，many valuable trees for timber．Anāthapindika himself spent fifty-four crores in connection with the purchase of the park and the buildings erected in it．<br><br>The ceremony of dedication was one of great splendour．Not only Anāthapindika himself，but his whole family took part：his son with five hundred other youths，his wife with five hundred other noble women，and his daughtersMahā Subhaddā andCūla Subhaddā with five hundred other maidens．Anāthapindika was attended by five hundred bankers．The festivities in connection with the dedication lasted for nine months （J．i．92ff）．<br><br>Some of the chief buildings attached to the Jetavana are mentioned in the books by special names，viz．，Mahāgandhakuti，Kaverimandalamāla，Kosambakuti and Candanamāla．SNA．ii．403．Other buildings are also mentioned - e．g．，the Ambalakotthaka-āsanasālā （J．ii．246）．According to Tibetan sources the vihāra was built according to a plan sent by the devas of Tusita and contained sixty large halls and sixty small．The Dulva also gives details of the decorative scheme of the vihāra （Rockhill：op．cit．48 and n．2）．<br><br>All these were built by Anāthapindika； there was another large building erected by Pasenadi and called the Salalaghara （DA．ii．407）．Over the gateway lived a guardian deity to prevent all evildoers from entering （SA．i．239）．Just outside the monastery was a rājayatana-tree，the residence of the god Samiddhisumana （Mhv．i．52f； MT 105； but see DhA．i．41，where the guardian of the gateway is called Sumana）．<br><br>In the grounds there seems to have been a large pond which came to be called the Jetavanapokkharanī．（AA．i．264； here the Buddha often bathed （J．i．329ff．）．Is this the Pubbakotthaka referred to at A．iii．345? But see S．v．220； it was near this pond that Devadatta was swallowed up inAvīci （J．iv．158））．<br><br>The grounds themselves were thickly covered with trees，giving the appearance of a wooded grove （arañña） （Sp．iii．532）．On the outskirts of the monastery was a mango-grove （J．iii．137）．In front of the gateway was the Bodhi-tree planted by Anāthapindika，which came later to be called theAnandabodhi （J．iv．228f）．Not far from the gateway was a cave which became famous as the Kapallapūvapabbhāra on account of an incident connected withMacchariyakosiya （J．i．348）．<br><br>Near Jetavana was evidently a monastery of the heretics whereCiñcāmānavikā spent her nights while hatching her conspiracy against the Buddha．（DhA．iii．179； behind Jetavana was a spot where the Ajivakas practised their austerities （J．i．493）．Once the heretics bribed Pasenadi to let them make a rival settlement behind Jetavana，but the Buddha frustrated their plans （J．ii．170））．<br><br>There seems to have been a playground just outside Jetavana used by the children of the neighbourhood，who，when thirsty，would go into Jetavana to drink （DhA．iii．492）．The high road to Sāvatthi passed by the edge of Jetavana，and travellers would enter the park to rest and refresh themselves （J．ii．203，341； see also vi．70，where two roads are mentioned）．<br><br>According to the Divyāvadāna （Dvy．395f），the thūpas of Sāriputta and Moggallāna were in the grounds of Jetavana and existed until the time ofAsoka．Both Fa Hien （Giles：p．33ff） andHouien Thsang （Beal．ii．7ff） give descriptions of other incidents connected with the Buddha，which took place in the neighbourhood of Jetavana - e．g．，the murder of Sundarikā，the calumny of Ciñcā，Devadatta’s attempt to poison the Buddha，etc．<br><br>The space covered by the four bedposts of the Buddha’s Gandhakuti in Jetavana is one of the four avijahitatthānāni； all Buddhas possess the same，though the size of the actual vihāra differs in the case of the various Buddhas．For Vipassī Buddha，the setthi Punabbasumitta built a monastery extending for a whole league，while for Sikhī，the setthi Sirivaddha made one covering three gavutas．The Sanghārāma built by Sotthiya for Vessabhū was half a league in extent，while that erected by Accuta for Kakusandha covered only one gāvuta．Konagamana’s monastery，built by the setthi Ugga，extended for half a gāvuta，while Kassapa’s built by Sumangala covered sixteen karīsas．Anāthapindika’s monastery covered a space of eighteen karīsas （BuA．2，47； J．i．94； DA．ii．424）．<br><br>The Buddha spent nineteen rainy seasons in Jetavana （DhA．i．3； BuA．3； AA．i．314）．It is said that after the Migāramātupāsāda came into being，the Buddha would dwell alternately in Jetavana and Migāramātupāsāda，often spending the day in one and the night in the other （SNA．i．336）．<br><br>According to a description given by Fa Hien （Giles，pp．31，33），the vihāra was originally in seven sections （storeys?） and was filled with all kinds of offerings，embroidered banners，canopies，etc．，and the lamps burnt from dusk to dawn．<br><br>One day a rat，holding in its mouth a lamp wick，set fire to the banners and canopies，and all the seven sections were entirely destroyed．The vihāra was later rebuilt in two sections．There were two main entrances，one on the east，one on the west，and Fa Hsien found thūpas erected at all the places connected with the Buddha，each with its name inscribed．<br><br>The vihāra is almost always referred to as Jetavane Anāthapindikassa ārāma．The Commentaries （MA．ii．50； UdA．56f，etc．） say that this was deliberate （at the Buddha’s own suggestion pp．81-131； Beal：op．cit．，ii．5 and Rockhill：p．49），in order that the names of both earlier and later owners might be recorded and that people might be reminded of two men，both very generous in the cause of the Religion，so that others might follow their example．The vihāra is sometimes referred to as Jetārāma （E．g．，Ap．i．400）．<br><br>In the district of Saheth-Mabeth，with which the region of Sāvatthi is identified，Saheth is considered to be Jetavana （Arch．Survey of India，1907-8，pp．81-131）．<br><br><i>2．Jetavana．</i>-A monastery in Anurādhapura，situated in the Jotivana and founded by Mahāsena at the instigation of a monk named Tissa of theDakkhinārāma．The monks of the Mahāvihāra protested against this and Jetavana was later given to them （Mhv．xxxvii．32ff）．Attached to the vihāra is a large thūpa．The work was completed by Sirimeghavanna （Cv．xxxvii．65）．Dāthàpabhuti held in the vihāra the ceremony in honour of the Dhammadhātu （Cv．xli．40； also Cv．Trs．i．55，n．2），while Mahānāga gave to it the village of Vasabha in Uddhagāma and three hundred fields，to ensure a permanent supply of rice gruel to the monks （Cv．xli．97f）．Aggabodhi II．crowned the thūpa with a lightning conductor （cumbata） （Cv．xlii．66），Jetthatissa I．gave for its maintenance the village of Gondigāma （Cv．xliv．97），and Aggabodhi III．bestowed on it the Mahāmanikagāma （Cv．xliv．121）．Potthasāta，senāpati of Aggabodhi IV．，built in the vihāra the Aggabodhi-parivena （Cv．xlvi．22），and Aggabodhi IX．made a golden image to be placed in the shrine-room （Cv．xlix．77）．<br><br>Sena I．erected in the monastery grounds a mansion of several storeys （Cv．，l．65）．Kassapa V．gave a village for the maintenance of the refectory （Cv．lii．59），while four officials of Mahinda IV．built four parivenas attached to the vihāra （Cv．liv．49）．<br><br>The monks of Jetavana，though nominally forming part of the Mahāvihāra fraternity，held divergent views in regard to the teachings of the Buddha，and were considered as a separate sect （the Sāgaliyas） till Parakkamabāhu 1．united all the fraternities （Cv．lxxviii．22）．<br><br>The thūpa at Jetavana was restored by Parakkamabāhu I．to a height of two hundred and ten feet （Cv．lxxviii．98）．<br><br><i>3．Jetavana．</i>-A monastery in Pulatthipura，built by Parakkamabāhu I．It included the building which housed the Tivanka image （Cv．lxxviii．32，47）．The Nammadā Canal flowed through the grounds of Jetavana．Ibid．，lxxix．48．See also Cv．Trs．ii．105，n．5．,8,1
199583,en,21,jettha,jetthā,Jetthā,Jetthā：Chief queen of Aggabodhi IV．She built the  Jetthārāma．Cv．xlvi．27．,6,1
199782,en,21,jetthamula,jetthamūla,Jetthamūla,Jetthamūla：Name of a month （May-June）．It came in the hot season   （E．g．，J．v．412）．On the fifth day of the waxing moon in Jetthamūla the   Buddha&#39；s relics were divided （DA．i．6）．On the full-moon day of Jetthamūla the   Arunavatī Sutta was preached．AA．i．438．,10,1
199879,en,21,jettharama,jetthārāma,Jetthārāma,Jetthārāma：Built by Queen Jetthā as an abode for the nuns．The   villages of Pattapāsāna and Buddhabhelagāma were given for its maintenance and   one hundred attendants were provided for its service．Cv．xlvi．27f．,10,1
199891,en,21,jetthatissa,jetthatissa,Jetthatissa,Jetthatissa：1．Jetthatissa I．-King of Ceylon （323-33 A．C．），elder son of Gothābhaya，the younger being Mahāsena．He slew all the ministers who were disloyal to his father and earned the title of ”The Cruel．” He rebuilt the Lohapāsāda to a height of seven storeys and renamed it the Manipāsāda，from the costly jewels he offered in it．He also built the Pācīnatissapabbata-vihāra and the ālambagāma tank．Mhv．xxxvi．118ff； Dpv．xxii．61，66．<br><br> <br><br>2．Jetthatissa II．-King of Ceylon，brother （?） and successor of Sirimeghavanna．He ruled for nine years and was a very skilful carver in ivory．Cv．xxxvii．100-4； Cv．Trs．1．9，n．1．<br><br> <br><br>3．Jetthatissa．-Son of King Sanghatissa．When Moggallāna III．usurped the throne Jetthatissa fled to the Malaya country．From there he helped Asiggāhaka Silāmeghavanna in his fight with Moggallāna，but on discovering that Silāmeghavanna wished to kill him also，he fled once more to Malaya．Later，he made his headquarters at Aritthapabbata，and from there led an army against Aggabodhi III．，who was then on the throne．Aggabodhi fled to Jambudīpa，and Jetthatissa became king as Jetthatissa III．He reigned for only five months，during which time he did several meritorious works．Aggabodhi returned with an army，and in the battle which followed Jetthatissa slew himself at the sight of his army suffering defeat．His queen entered the Order and became proficient in the Abhidhamma．Cv．xliv．28，55，61，70，86-106．,11,1
199919,en,21,jetuttara,jetuttara,Jetuttara,Jetuttara：The capital of Sivirattha，where reigned Sivi and Sañjaya．<br><br>In the city was the Vessa Street where Vessantara was born （J．vi．480，48°，486，etc．）．<br><br>The Vessantara Jātaka （J．vi．514） gives the distances from Jetuttara to several places．,9,1
199957,en,21,jeyyapura,jeyyapura,Jeyyapura,Jeyyapura：The Pāli name for Sagaing．Bode：op．cit．，40，71．,9,1
199959,en,21,jeyyasena,jeyyasena,Jeyyasena,Jeyyasena：A thera．He and two others，  Bhūmija and   Abhirādhana，were friends of   Sambhūta，and they all left the world   together．ThagA．i．47．,9,1
199961,en,21,jeyyavaddhana,jeyyavaddhana,Jeyyavaddhana,Jeyyavaddhana：The Pàli name for Taungu in Burma．Bode：p．40．,13,1
200010,en,21,jhana sutta,jhāna sutta,Jhāna Sutta,Jhāna Sutta：1．Jhāna Sutta．-Anuruddha tells his colleagues of the advantages of cultivating trance．S．v．305．<br><br> <br><br>2．Jhāna Sutta．-Six things one must give up in order to develop jhāna．A．iii．428．<br><br> <br><br>3．Jhāna Sutta．-Six other things which must be abandoned in order that jhāna may be developed．A．iii．428．<br><br> <br><br>4．Jhāna Sutta．-The Buddha explains to the monks how the destruction of the āsavas is the result of every step taken in the sphere of contemplation．A．iv．422f．<br><br> <br><br>5．Jhāna Sutta．-The great benefit one derives from practising jhāna，even for the duration of a finger-snap，and the different methods of attaining to such practice．A．i．38ff．<br><br> <br><br>6．Jhāna Sutta．-On the advantages that result from the practice of mindfulness centred on the body．A．i．43f．,11,1
200011,en,21,jhana vagga,jhāna vagga,Jhāna Vagga,Jhāna Vagga：The last and twentieth chapter of the Eka Nipāta of   the Anguttara Nikāya．A．i．38-46．,11,1
200014,en,21,jhanabhinna sutta,jhānābhiñña sutta,Jhānābhiñña Sutta,Jhānābhiñña Sutta：The Buddha tells the monks that Mahā Kassapa is   able to do many of the things he himself can do．S．ii．210ff．,17,1
200054,en,21,jhanasodhana jataka,jhānasodhana jātaka,Jhānasodhana Jātaka,Jhānasodhana Jātaka：The Bodhisatta was once an ascetic who，at the moment of his death，said ”neither conscious nor unconscious．” His chief disciple interpreted these words，but the others would not believe him until the Bodhisatta descended from the Brahma-world in order to uphold his explanation．<br><br>The story was related in reference to an explanation given bySāriputta at Sankassa （J．i．473）．<br><br>This Jātaka is probably also called the Anangana Jātaka．,19,1
200139,en,21,jhatva sutta,jhatvā sutta,Jhatvā Sutta,Jhatvā Sutta：See Chetvā Sutta．,12,1
200625,en,21,jinabodhavali,jinabodhāvalī,Jinabodhāvalī,Jinabodhāvalī：A Pāli work composed by Dhammakitti，author of the   Bālāvatāra．P．L．C．243．,13,1
200634,en,21,jinacarita,jinacarita,Jinacarita,Jinacarita：A Pāli poem of four hundred and seventy-two stanzas   dealing with the life of the Buddha，written by Vanaratana Medhankara of the   Vijayabāhu-parivena．Gv．72； P．L．C．230f．,10,1
200645,en,21,jinadattiya,jinadattiya,Jinadattiya,Jinadattiya：A fellow celibate of Sudinna Kalandaputta．Sp．i．206．,11,1
200664,en,21,jinalankara,jinālañkāra,Jinālañkāra,Jinālañkāra：A Pāli poem of two hundred and fifty verses，containing a history of the Buddha’s life．<br><br> <br><br>Its authorship is uncertain； some attribute it to Buddhadatta，author of the Madhuratthavilāsinī，others to Buddharakkhita．<br><br> <br><br>There exists a Tīkā on it．Gv．69，72； see P．L．C．110f．,11,1
200880,en,21,jinna sutta,jinna sutta,Jinna Sutta,Jinna Sutta：1．Jinna Sutta．-Two very old brahmins visit the Buddha and ask him for a teaching to cheer and comfort them．He tells them to practise self-restraint in all things．A．i．155．<br><br> <br><br>2．Jinna Sutta．-Similar to the above．The Buddha tells them that the whole world is being burned by old age and death and that only what is saved will be useful．Meritorious deeds brings happiness after death．A．i．156．<br><br> <br><br>3．Jinna Sutta．-Mahā Kassapa visits the Buddha at Rājagaha．The Buddha suggests that now that he is very old he should give up wearing cast-off rag robes and dwelling in the forest，and should enjoy the gifts given to him by householders．Kassapa refuses to give up his long-established austere habits of life．Being asked the reason for this method of life，Kassapa answers that it is for his own happiness and out of compassion for those that come after （S．ii．202）．The Commentary （SA．ii．128） adds that the Buddha asked the question in order to give Kassapa an opportunity for his ”lion’s roar” （Kassapa-sīhanāda）．,11,1
201260,en,21,jita,jitā,Jitā,Jitā：One of the palaces occupied by Nārada Buddha before his   Renunciation．Bu x．19．,4,1
201262,en,21,jita ata,jita ata,Jita Ata,Jita Ata：A Pacceka Buddha．M．iii．70； ApA．i．107．,8,1
201263,en,21,jitabhirama,jitābhirāma,Jitābhirāma,Jitābhirāma：A palace occupied by Nārada Buddha in his last   lay-life．BuA．151； Bu．x．19．,11,1
201271,en,21,jitamitta,jitamitta,Jitamitta,Jitamitta：The chief disciple of Nārada Buddha （J．i．37）．See also   Vijitamitta．,9,1
201274,en,21,jitanjaya,jitañjaya,Jitañjaya,Jitañjaya：See Ajitañjaya．,9,1
201283,en,21,jitasena,jitasena,Jitasena,Jitasena：Seventy-seven kappas ago there were sixteen kings of this   name，all previous births of Khandaphulliya．Ap．i．198．,8,1
201285,en,21,jitasena,jitasenā,Jitasenā,Jitasenā：Wife of Nārada Buddha in his last lay-life．Bu．x．20； BuA   （151） calls her Vijitasenā．,8,1
201340,en,21,jiva,jīvā,Jīvā,Jīvā：Daughter of Ubbirī and the king of Kosala．When she died，it   was her death which made Ubbirī attain to arahantship．v．l．Jīvanti．  Thig．vs．51； ThigA．53f．,4,1
201366,en,21,jivahattha,jīvahattha,Jīvahattha,Jīvahattha：Son of Vijaya，king of Ceylon，and of the Yakkhinī   Kuvenī．MT．264．,10,1
201377,en,21,jivaka,jivaka,Jivaka,Jivaka：<i>1．Jīvaka-Komārabhacca．</i>-A celebrated physician．He was the son of Sālavatī，a courtesan of Rājagaha．（AA．（i．216） says that Abhayarājakumāra was his father）．Directly after birth the child was placed in a basket and thrown on a dust-heap，from where he was rescued by Abhayaràjakumāra．When questioned by Abhaya，people said ”he was alive” （jīvati），and therefore the child was called Jīvaka； because he was brought up by the prince （kumārena posāpito），he was called Komārabhacca．It has been suggested，however，that Komārabhacca meant master of the Kaumārabhrtya science （the treatment of infants）； VT．ii．174； in Dvy．（506-18） he is called Kumārabhūta．<br><br>When grown up，he learnt of his antecedents，and going to Takkasilā without Abhaya’s knowledge，studied medicine for seven years．His teacher then gave him a little money and sent him away as being fit to practise medicine．His first patient was the setthi’s wife at Sāketa，and for curing her he received sixteen thousand kahāpanas，a manservant，a maid-servant and a coach with horses．When he returned to Rājagaha，Abhaya established him in his own residence．There he cured Bimbisāra of a troublesome fistula and received as reward all the ornaments of Bimbisāra’s five hundred wives．He was appointed physician to the king and the king’s women and also to the fraternity of monks with the Buddha at its head．Other cures of Jīvaka’s included that of the setthi of Rājagaha on whom he performed the operation of trepanning，and of the son of the setthi of Benares who had suffered from chronic intestinal trouble due to misplacement，and for this case Jīvaka received sixteen thousand kahāpanas．<br><br>When Candappajjota，king of Ujjeni，was ill，Bimbisāra lent Jīvaka to him．Candappajjota hated ghee，which was，however，the only remedy．Jīvaka prepared the medicine，prescribed it for the king，then rode away on the king’s elephant Bhaddavatikā before the king discovered the nature of the medicine．Pajjota，in a rage，ordered his capture and sent his slave Kāka after him．Kāka discovered Jīvaka breakfasting at Kosambī and allowed himself to be persuaded to eat half a myrobalan，which purged him violently．Jīvaka explained to Kāka that he wished to delay his return； he told him why he had fled from the court and，having returned the elephant，proceeded to Rājagaha．Pajjota was cured and，as a token of his favour，sent Jīvaka a suit of Sīveyyaka cloth，which Jīvaka presented to the Buddha （Vin．i．268-81； AA．i．216）．Jīvaka was greatly attracted by the Buddha．Once when the Buddha was ill，Jīvaka found it necessary to administer a purge，and he had fat rubbed into the Buddha’s body and gave him a handful of lotuses to smell．Jīvaka was away when the purgative acted，and suddenly remembered that he had omitted to ask the Buddha to bathe in warm water to complete the cure．The Buddha read his thoughts and bathed as required．Vin．i．279f； DhA．（ii．164f），relates a like occurrence in another connection．When the Buddha’s foot was injured by the splinter from the rock hurled by Devadatta，he had to be carried fromMaddakucchi to Jīvaka’s Ambavana．There Jīvaka applied an astringent，and having bandaged the wound，left the city expecting to return in time to remove it．But by the time he did return，the city gates were closed and he could not enter．He was greatly worried because he knew that if the bandage remained on all night the Buddha would suffer intense pain．But the Buddha read his thoughts and removed the bandage．See also J．v．333．<br><br>After Jīvaka became a Sotāpanna，he was anxious to visit the Buddha twice a day，and finding Veluvana too far away，he built a monastery with all its adjuncts in his own Ambavana in Rājagaha，which he gave to the Buddha and his monks （DA．i．133； MA．ii．590）．When Bimbisāra died，Jīvaka continued to serve Ajātasattu，and was responsible for bringing him to the Buddha after his crime of parricide．（For details see the Sāmaññaphala Sutta； also J．i．508f； v．262，etc．）．<br><br>Jīvaka’s fame as a physician brought him more work than he could cope with，but he never neglected his duties to the Sangha．Many people，afflicted with disease and unable to pay for treatment by him，joined the Order in order that they might receive that treatment．On discovering that the Order was thus being made a convenience of，he asked the Buddha to lay down a rule that men afflicted with certain diseases should be refused entry into the Order （Vin．i．71ff）．Jīvaka was declared by the Buddha chief among his lay followers loved by the people （aggam puggalappasannānam） （A．i．26）．He is included in a list of good men who have been assured of the realisation of deathlessness （A．iii．451； DhA．i．244，247； J．i．116f）．<br><br>At a meal once given by Jīvaka，the Buddha refused to be served until Cūlapanthaka，who had been left out of the invitation，had been sent for．（For details see Cūlapanthaka）．It may have been the preaching of the Jīvaka Sutta which effected Jīvaka’s conversion．One discussion he had with the Buddha regarding the qualities of a pious lay disciple is recorded in the Anguttara Nikāya （A．iv．222f）．Sirimā was Jīvaka’s youngest sister （SNA．i．244； DhA．iii．106）．<br><br>At Jīvaka’s request，the Buddha enjoined upon monks to take exercise； Jīvaka had gone to Vesāli on business and had noticed their pale，unhealthy took （Vin．ii．119）．<br><br><i>2．Jīvaka．</i>-Given as an example of a name．J．i．402．<br><br><i>3．Jīvaka．</i>-A monk of the Mahāvihāra，at whose request Buddhaghosa wrote the Manorathapūranī．AA．i．874．,6,1
201391,en,21,jivaka sutta,jīvaka sutta,Jīvaka Sutta,Jīvaka Sutta：1．Jīvaka Sutta．-Jīvaka visits the Buddha who is staying in his Mangogrove，and asks if it is true that animals are slain expressly for the Buddha’s use．The Buddha replies that he forbids the eating of meat only when there is evidence of one’s eyes or ears as grounds for suspicion that the animal has been slain for one’s express use．Anyone who slays an animal for the use of a monk and gives it to him commits a great evil．Jīvaka is pleased with the reply and declares himself a follower of the Buddha．M．i．368f．<br><br> <br><br>2．Jīvaka Sutta．-Questioned by Jīvaka，the Buddha explains that an upāsaka is one who has taken the Three Refuges and the Five Precepts，and that such a man，by reason of his qualities，works the welfare both of himself and others．A．iv．222f．<br><br> <br><br>3．Jīvaka Sutta．-To those who practise concentration and give themselves up to solitude things appear as they really are．S．iv．143f．,12,1
201397,en,21,jivakambavana,jīvakambavana,Jīvakambavana,Jīvakambavana：A mango-grove in Rājagaha，belonging to Jīvaka，which he made over to the Buddha and his monks．He built a monastery in the grove，and there the Buddha stayed several times．On one such occasion Ajātasattu visited the Buddha and the Sāmaññaphala Sutta was preached （D．i．47ff）．The Jīvaka Suttas，mentioned above，were also preached there．The mango-grove was near Maddakucchi，so thither they carried the Buddha when his foot was injured by a splinter from the rock hurled by Devadatta （DhA．ii．164，etc．）．<br><br> <br><br>It was in this grove that Cūlapanthaka attained arahantship，and，at that time，there were five hundred monks there （J．i．114f．，etc．）．<br><br> <br><br>Nuns，too，appear to have gone there for their siesta．ThigA．245f．,13,1
201406,en,21,jivakambavanika,jīvakambavanikā,Jīvakambavanikā,Jīvakambavanikā：See Subhā   Jīvakambavanikā．,15,1
201408,en,21,jivakapanhavatthu,jīvakapañhavatthu,Jīvakapañhavatthu,Jīvakapañhavatthu：The story of the bandage which Jīvaka applied to   the Buddha&#39；s foot after his injury，and of the reading by the Buddha of   Jīvaka&#39；s thoughts．See Jīvaka．DhA．ii．164f．,17,1
202182,en,21,jivitapotthaki,jīvitapotthakī,Jīvitapotthakī,Jīvitapotthakī：See Kitti （7）．,14,1
202615,en,21,jotana,jotanā,Jotanā,Jotanā：A commentary by an unknown author．Gv．65，75．,6,1
202746,en,21,jotidasa thera,jotidāsa thera,Jotidāsa Thera,Jotidāsa Thera：A wealthy brahmin of Pādiyattha （Pāniyattha）．One day，seeing Mahā Kassapa going for alms，he entertained the Elder and requested him to preach．On a hill near the village Jotidāsa built a vihāra for Kassapa and provided him with the requisites．Moved by the Elder’s teaching，he left the world and soon after became an arahant．After ten years - during which he learnt the Three Pitakas，being specially proficient in the Vinaya - while on his way to Sāvatthi to see the Buddha，he entered a Paribbājakārāma，and there had a discussion with the Paribbājakas on how to burn away evil．At the end of the discussion，they were ordained under him．<br><br>In the time of Sikhī Buddha he was a householder and，seeing the Buddha，offered him a kāsumārika-fruit （Thag．143-4； ThagA．i．264f）．<br><br>He is probably identical with Kāsumāraphaladāyaka of the Apadāna ii．445．But see Sīvaka．,14,1
202757,en,21,jotika,jotika,Jotika,Jotika：<i>1．Jotika，Jotiya．</i>-A treasurer of Rājagaha who later became an arahant．In the past he had been a householder of Benares who，with his elder brother，owned a field of sugar-cane．One day，when returning from the field with some stalks of sugar-cane，he saw a Pacceka Buddha from Gandhamādana to whom he gave a bowl full of sugar-cane juice for him to drink，and when he had drunk it，gave him another bowlful which the Pacceka Buddha took to Gandhamādana to share with his colleagues．The householder，when proffering his gifts，wished for glory and for Nibbāna．His elder brother，hearing of this，was likewise filled with joy and he，too，wished for Nibbāna． <br><br>In the time of Vipassī Buddha they were again brothers in a rich family of Bandhumatī，the elder being called Sena and the younger Aparājita．Sena entered the Order and became an arahant．At his suggestion，Aparāijita （According to DhA．iii．364，both uncle and nephew were called Avaroja） built for the Buddha a very costly Gandhakuti，with the seven kinds of precious things．His nephew，also called Aparājita，built an elephant stable in front of the Gandhakuti and was reborn in this age as Mendaka．The Gandhakuti and its surroundings contained all kinds of luxuries and splendours beyond description．（For details see DhA．iv．203f）．Within and without the chamber he caused jewels，pounded and otherwise，to be strewn knee deep．Those who came to listen to the Buddha went away，their hands full of jewels．One day a brahmin tried to carry away a very costly jewel，which much annoyed Aparàjita．On mentioning it to the Buddha，the Buddha taught him to make a wish that his property should not be taken away by thieves or lost by fire or water．For nine months Aparājita held the ceremony of dedication of the Gandhakuti．<br><br>In this age he was born as the son of a setthi in Rājagaha．On the day of his birth the whole city became one blaze of light，hence his name，Jotika．The king，Bimbisāra，gave one thousand a day for his milk-money．When the time came for his marriage，Sakka provided for him a palace，seven storeys high，made entirely of precious minerals．Four urns of treasure stood at the four corners and four stalks of sugar-cane made of solid gold，each the size of a palmyra tree with leaves of precious stones，to remind Jotika of his good deed in the past．Seven Yakkhas guarded the seven gates - Yamakolī，Uppala，Vajira，Vajirabāhu，Kasakanda，Katattha and Disāpāmukha - each with numerous followers．Bimbisāra，hearing of his splendour，appointed Jotika to the rank of setthi．<br><br>The gods brought him a wife from Uttarakuru and lodged her in an apartment in Jotika’s palace．Her name was Satulakāyī （DhA．iv．223）．She brought with her a pint-pot of rice and three crystal fire-stones．Whenever they wished to eat，they would put rice over the boiler and set it over the crystals．The stones would immediately become alight and，when the meal was cooked，would extinguish themselves．The pot was inexhaustible．All who came to visit Jotika were provided with food and were allowed to take anything they wished from the treasure，the treasure never growing less．So great were the crowds which flocked to Jotika’s palace that for a long time Bimbisāra had no chance of seeing it．When Bimbisāra did in the end visit him with Ajātasattu，Jotika invited him to a meal which was the most dainty the king had ever tasted．After the meal Jotika presented his wife to Bimbisāra； so delicately was she nurtured that the perfume with which the king was scented hurt her eyes! There were no lamps in Jotika’s house； only the light of jewels was made use of，and as a memento of Bimbisāra’s visit Jotika gave him a huge jewel to be used as a lamp．（This account is taken from DhA．iv．199-213）．<br><br>Jotika was a very pious follower of the Buddha．Once，when he was away listening to the Buddha’s preaching，Ajātasattu - who even when visiting the palace as a boy with his father had coveted Jotika’s wealth - went with his soldiers to attack the palace in an attempt to take possession of it．But the Yakkha Yamakolī routed the army，and Ajātasattu fled for refuge to the vihāra where Jotika was listening to the Dhamma．On being charged by Ajātasattu with hypocrisy in that he was there listening to the Dhamma，after having charged his guards to set upon the king，Jotika’s answer was that he had no need of guards since nobody could take anything of his without his sanction．He then challenged the king to remove the rings from his （Jotika’s） fingers．Ajātasattu，trying with all his might，failed．Jotika then held out his hands and his rings all fell off．Agitated by the king’s desire to possess his wealth，Jotika asked for permission to become a monk．Ajātasattu agreed，hoping thus to get possession of his riches．Jotika entered the Order and soon became an arahant，but at the moment of his attainment of arahantship all his wealth and earthly glory vanished and his wife returned to Uttarakuru （DhA．iv．221-4）．<br><br>Jotika is included among the five persons who possessed great merit and had puññiddhi．<br><br>DhA．i．385； Vsm．383； PsA．502．These five persons are described as amitabhogā （AA．i．220）．<br><br><i>2．Jotika．</i>-A householder of Rājagaha and father of Dīghāvu．When Dīghāvu fell ill he sent Jotika to tell the Buddha （S．v．344f）．,6,1
202800,en,21,jotipala,jotipāla,Jotipāla,Jotipāla：<i>1．Jotipāla．</i>-The Bodhisatta born as the son of the chaplain of Brahmadatta，king of Benares．He was a great archer and became an ascetic．He is also referred to as Sarabhanga （J．v．127ff）．<br><br>For his story see the Sarabhanga Jātaka．He is evidently identical with Jotipāla of theIndriya Jātaka．He belonged to the Kondaññagotta．J．v．140，141，142．<br><br><i>2．Jotipāla．</i>-The Bodhisatta born as a brahmin of Vehalinga in the time of Kassapa Buddha．Ghatīkāra was his friend and invited Jotipāla to accompany him to the Buddha，but Jotipāla refused to go，saying that a ”shaveling recluse” could be of no use to him．But Ghatīkāra was very insistent，and one day，after they had bathed together in the river，seized Jotipāla by the hair and made a final appeal．This boldness on the part of an inferior （Ghatīkāra was a potter） caused Jotipāla to realise his extreme earnestness and he agreed to go．After hearing the Buddha preach，Jotipāla became a monk （M．ii．46ff； J．i．43； Bu．xxv．10； see also S．i．34f； Mil．221； Mtu．i．319ff）．<br><br>This insulting remark made by Jotipāla regarding Kassapa Buddha led to Gotama，in his last life，having to practise austerities for a longer period than did the other Buddhas （Ap．i．301； UdA．265； ApA．i．95）．The memory of what he did as Jotipāla was one of the things that made the Buddha smile．DhsA．294，496．<br><br><i>3．Jotipāla．</i>-A brahmin，son of Govinda，chaplain ofDisampati．Jotipāla was a friend of Disampati’s son，Renu，who had six other nobles as companions．On the death of Govinda，Jotipāla became chaplain to Disampati．He inspired Renu’s six companions to wait on Renu and make him promise to share the kingdom with them when he should come to the throne．This promise Renu kept when he succeeded his father and appointed Jotipāla to carry out the division of the kingdom，which the latter duly did．All the kings wished Jotipāla to be their chaplain，and he instructed them in the art of government，teaching the mantras also to seven eminent Brahmins and to seven hundred young graduates．Jotipāla himself came to be known as Mahā Govinda．<br><br>After some time，Jotipāla took leave of the seven kings，his disciples and his wives，and spent the four months of the rainy season in a retired spot outside the city，developing jhāna in order to see Brahmā face to face．At the end of the four months，Brahmā Sanankumāra appeared before him and gave him a boon．Jotipāla asked to be taught the way to reach the Brahma-world，and，having listened to Sanankumāra’s exposition，decided to leave the world．The kings and all the others did their best to make him desist from this course，but finding their efforts of no avail they went with him into the homeless life，where all of them profited thereby．<br><br>Jotipāla was the Bodhisatta （D．ii．232-51； Mtu．i．197ff）．He is twice mentioned in the Anguttara Nikāya （A．iii．372； iv．135； AA．ii．679） in a list of ancient teachers with very large followings．<br><br><i>4．Jotipāla．</i>-A monk at whose request Buddhaghosa wrote the Sāratthappakāsinī and the Manoratthapūranī．He seems to have been a colleague of Buddhaghosa and lived with him in several places，including Kañcīpura．Gv．68； SA．iii．235； AA．ii．874．<br><br><i>5．Jotipāla．</i>-A thera of Ceylon．He defeated in debate the adherents of the Vetulla school，and one of their angry followers，Dāthāpabhuti，raised his hand to strike the Thera．An ulcer immediately appeared on Dāthāpabhuti’s hand．Aggabodhi I．gave the Elder a dwelling in the vihāra （Abhayagiri?） - where the discussion took place - and charged his nephew with his care．The king also built for the Elder the Nīlagehapariccheda．Later the Kālinga king came with his family to Ceylon and was ordained under Jotipāla．Aggabodhi II．repaired the Thūpārāma at Jotipāla’s suggestion and deposited therein a relic of the Buddha from the Lohapāsāda （Cv．xlii．35，45，51，60）．,8,1
202824,en,21,jotipasana,jotipāsāna,Jotipāsāna,Jotipāsāna：The name given to the crystals brought from Uttarakuru   by Jotika&#39；s wife．When anything requiring cooking was placed on them they   gleamed hot，and went out of themselves when the cooking was complete．  DhA．iv．209； DA．iii．965．,10,1
202830,en,21,jotirasa,jotirasa,Jotirasa,Jotirasa：An ascetic living near Kañcanapabbata，and a friend of Vessavana．He lived in a hut called Kañcanapatti，and Vessavana daily sent him four mangoes from his tree （Abbhantaramba），some of which he gave to a parrot，as related in the Abbhantara Jātaka （q．v．）．<br><br> <br><br>He is identified with Sāriputta．J．ii．400．,8,1
202877,en,21,jotivana,jotivana,Jotivana,Jotivana：The name given to the Nandanavana in Anurādhapura after Mahinda had preached there，converting a large number of people （Sp．i．82：Mhv．xv．202）．It was situated immediately before the south gate of the city （Ibid．，1，7，8）．It was included in the boundaries of the Mahāvihāra and，later，Mahāsena built the Jetavana-vihāra in Jotivana （Mhv．xxxvii．33）．<br><br>It is said （DA．i．131； see also Cv．xxxvii．65； lii．59） that when Mahinda preached at Jotivana there was an earthquake．,8,1
202881,en,21,jotiya,jotiya,Jotiya,Jotiya：<i>1．Jotiya．</i>-See Jotika．<br><br><i>2．Jotiya．</i>-A king of seventy-three kappas ago，a previous birth of Mañjaripūjaka．Ap．i．228．<br><br><i>3．Jotiya．</i>-A Nigantha，for whom Pandukābhaya built a house to the east of the Nīcasusāna at Anurādhapura （Mhv．x．97）．The Mahāvamsa Tīkā （p．296） calls him a Nagaravaddhakī．The Abhayagiri-vihāra was later erected on the spot occupied by Jotiya’s residence．MT．620．,6,1
202952,en,21,jujaka,jūjaka,Jūjaka,Jūjaka：A brahmin of Dunnivittha in Kālinga．He was given a young maiden in repayment of a debt，but because she was praised for her virtues，the other wives in the village grew jealous of her and mocked her as an old man’s darling．Thereafter she refused to go to the village well，and suggested that Jūjaka should obtain as slaves the children of Vessantara，then living as an ascetic in Vankagiri． <br><br> <br><br>After many adventures Jūjaka found Vessantara，was allowed to have the two children，Jāli and Kanhajinā，and having tied their hands together，took them away．After he had travelled sixty leagues，the gods led him to Jetuttara，where the children’s grandfather reigned as king．The king bought the children back from Jūjaka at a very great price and gave him choice foods to eat．Jūjaka，having over-eaten and being unable to digest the food，died on the spot （J．vi．521-81）．He is identified with Devadatta （J．vi．593）．<br><br> <br><br>The wife of the brahmin who went for alms to Bāvarī was a descendant of Jūjaka．His descendants were still living in Dunnivittha，even in the Buddha’s day （AA．i．183）．,6,1
202980,en,21,junha,junha,Junha,Junha：<i>1．Junha</i>．-An Elder of Kosala．For his story see the Māluta Jātaka （J．i．165f）．<br><br><i>2．Junha．</i>-Son of Brahmadatta，king of Benares．He was the Bodhisatta．See the Junha Jātaka．J．iv．95ff．<br><br><i>3．Junha．</i>-A minister of Pasenadi．When Pasenadi held his Asadisadāna，Junha rejoiced in the king’s generosity，but his friendKāla was displeased at what he considered as waste．The king，hearing of this from the Buddha，asked Junha to use the royal revenue to give alms on his own account during seven days．This Junha did．He became a Sotāpanna after hearing the Buddha preach．DhA．iii．186ff．,5,1
202981,en,21,junha jataka,junha jātaka,Junha Jātaka,Junha Jātaka：Once the Bodhisatta was born as Junha，son of Brahmadatta，king of Benares．He studied in Takkasilā and，on one occasion，while walking in the dark，he ran up against a brahmin，knocking him down and breaking his bowl．Junha raised the brahmin to his feet and，on being asked for the price of a meal，told the brahmin who he was．He had no money with him，but requested the brahmin to remind him of the circumstance when he should become king．<br><br>In due time Junha was anointed，and the brahmin stood one day by the road when the king was passing on his elephant．The brahmin stretched out his hand，crying，”Victory to the king．” Junha took no notice，so the brahmin uttered a stanza to the effect that a king should not neglect a brahmin’s request．Junha then turned back，and the man explained who he was，asking Junha for five villages，one hundred slave girls，one thousand ornaments and two wives，all of which Junha gave him．<br><br>The story was related in reference to the eight boons granted by the Buddha to Ananda when the latter became his constant attendant．Ananda is identified with the brahmin （J．iv．95-100）．<br><br>See also the Nānacchanda Jātaka．,12,1
203097,en,21,jutideva,jutideva,Jutideva,Jutideva：A king of seventeen kappas ago，a previous birth of   Sappidāyaka．Ap．i．212．,8,1
203124,en,21,jutindhara,jutindhara,Jutindhara,Jutindhara：<i>1．Jutindhara．</i>A king of fifty-one kappas ago，a former birth of Salalamāliya （Ap．i．206） or Samiddhi （ThagA．i．117）．<br><br><i>2．Jutindhara．</i>-A king of ten kappas ago，a previous life of Mandāravapūjaka （Ap．i．178） or Usabha （ThagA．i．219）．<br><br><i>3．Jutindhara．</i>-A king of seventy-seven kappas ago，a former birth of Kilañjadāyaka．v．l．Jalandhara．Ap．i．219．<br><br><i>4．Jutindhara．</i>-A Yakkha of Udumbampabbata，husband of Cetiyā．He was killed in the fight in Sirisavatthu．MT．289．<br><br><i>5．Jutindhara．</i> A brother of Vedisadevī； he was one of the nobles who escorted the Bodhi-tree to Ceylon．Mbv．166．,10,1
203352,en,21,kabupelanda,kabupelanda,Kabupelanda,Kabupelanda：A village and monastery in Ceylon．In the monastery once lived a sāmanera，possessed of great iddhi powers，who，not heeding the advice of his teacher，fell in love with a weaver’s daughter and，as a result，lost all his powers．Later，the woman lost her sight through a blow from him，and he was reduced to abject poverty．The sāmanera’s teacher had warned him of just this，but the warning was of no avail （VibhA．294f．； but see MA．ii．699f．，where the names are spelt differently）．v．l．Kammupelanda，Kampupelanda，Kapupelanda．See also Kupuvena．,11,1
203418,en,21,kacangala,kacangala,Kacangala,Kacangala：See Kajangala．,9,1
203422,en,21,kacaragama,kācaragāma,Kācaragāma,Kācaragāma：A village in South Ceylon，on the Manigangā （Mānik-ganga），about ten miles to the north of Tissamahārāma，on the old road from Mahāgāma to Guttasāla．It was evidently an important centre even in the time of Devānampiya-Tissa，because we find that the nobles of Kājaragāma are mentioned among those taking part in the festival of the Bodhi-Tree when it was brought over by Sanghamittā （Mhv．xix．54）．In the village was planted one of the eight saplings produced from the Bodhi-Tree （Mhv．xix．62； Mbv．161f； Sp．i．100）．A vihāra was erected in Kācaragāma by Aggabodhi，ruler of Rohana （Cv．xlv．45），among the occupants of which is mentioned Milakkha-Tissa Thera （AA．i．22）．The place was of strategic importance，and was sometimes used as the seat of the government in Rohana．E．g．，by Loka （Cv．lvii．2），by Kassapa，the Kesadhātu （Cv．lvii．66ff）； see also Cv．lviii．6．<br><br>The village is now chiefly famous for the celebrated shrine of Skanda．,10,1
203489,en,21,kaccana,kaccāna,Kaccāna,Kaccāna：See <br><br>    Mahā-Kaccāna，      Pakudha-Kaccāna，      Pubba-Kaccāna，    Sambula-Kaccāna，    Sabhiya-Kaccāna，etc．See also Kaccāyana．<br><br>Kaccāna or Kaccāyana is the name of a family，the Kaccānagotta （AA．i．118，410）．<br><br>A monk named Kaccānagotta is mentioned in the Samyutta Nikāya （S．ii．18ff ） as visiting the Buddha at Sāvatthi and questioning him on right view．The Buddha’s discourse on this occasion is referred to by Ananda in a conversation with Channa （S．iii．134）．See also Kātiyānī．<br><br>Kañcana-mānava belonged to the Kaccānagotta （AA．i．116，410）．<br><br>The Kaccānagotta is mentioned among the higher castes，together with Moggallāna and Vāsittha （Vin．iv．6）．,7,1
203493,en,21,kaccana,kaccānā,Kaccānā,Kaccānā：<i>1．Kaccānā．</i>-A Sākiyan princess，daughter of Devadahasakka of Devadaha and sister of Añjanasakka．<br><br>She married Sīhahanu and had five sons and two daughters：<br><br>    Suddhodana，    Dhotodana，    Sakkodana，    Sukkodana，    Amitodana，    Amitā and   Pamitā．Mhv．ii．17-20．<i>2．Kaccānā．</i>-SeeBhaddakaccānā．,7,1
203495,en,21,kaccana peyyala,kaccāna peyyāla,Kaccāna Peyyāla,Kaccāna Peyyāla：<i>Kaccāna Peyyāla．</i>-Mentioned in the Anguttara Commentary （AA．i．118） together with the Madhupindika Sutta and the Pārāyana Sutta as an exposition of Mahā Kaccāna，in consequence of which the Buddha declared the Elder to be chief among those who could explain in detail what had been stated briefly．The reference is probably to the Kaccāna Sutta．<br><br><i>Kaccāna Sutta．</i>-A discourse to the monks by Mahā Kaccāna on the six topics of recollection - the Buddha，Dhamma and Sangha，one’s own virtues，generosity and the devas （A．iii．314ff）．It is quoted in the Visuddhi-magga （p．519），where it is stated that to speak of casual happenings as a mere arising is to contradict both the Padesa-vihāra Sutta and the Kaccāna Sutta．See also Kaccāna Peyyāla．,15,1
203510,en,21,kaccani jataka,kaccāni jātaka,Kaccāni Jātaka,Kaccāni Jātaka：A young man devoted himself，after his father’s death，entirely to his mother，till the latter，much against his will，brought him a wife．The wife plotted to estrange mother and son，and the old woman had to leave the house．The wife，having given birth to a son，went about saying that if the mother-in-law had been with her such a blessing would have been impossible．When the old woman heard of this，she felt that such things could only be said because Right （Dhamma） was dead and，going into the cemetery，she started to perform a sacrifice in memory of the dead Right．Sakka’s throne becoming heated，he came down and，hearing her story，reconciled the old woman with her son and daughter-in-law by means of his great power．In the stanza spoken by Sakka，the old woman is addressed as Kaccāni and Kātiyānī．The scholiast explains that she belonged to the Kaccānagotta．<br><br>The story was related to a young man of Sāvatthi who looked after his aged mother till his wife came； then the wife undertook to tend her and for some time did her duties well．Later，she grew jealous of her husband’s love for his mother，and contrived by various means to make the son angry with the old woman．Finally，she asked her husband to choose between herself and his mother．The young man，without hesitation，stood up for his mother，and the wife，realising her folly，mended her ways．J．iii．422-8．,14,1
203511,en,21,kaccani vagga,kaccāni vagga,Kaccāni Vagga,Kaccāni Vagga：The first section of the Atthaka Nipāta of the  Jātakattakathā．J．iii．422-28．,13,1
203519,en,21,kaccayana,kaccāyana,Kaccāyana,Kaccāyana：A treatise on Pāli grammar by Kaccāyana．The treatise is in eight divisions，each division comprising suttas or rules，expressed with great brevity； vutti or supplements，to render the suttas intelligible； payoga or grammatical analyses，with examples，and nyāsa or scholia，explanatory notes of the principal grammatical forms in the shape of questions and answers．The nyāsa often exists as a separate book，called the Mukhamattadīpanī．Orthodox tradition ascribes the whole work to Mahā Kaccāna，but another tradition，recorded in the Kaccāyanabheda，states that the aphorisms are by Kaccāyana，the vutti by Sanghānandī，the illustrations by Brahmadatta and the nyāsa by Vimalabuddhi - all perhaps belonging to the same school of Avanti （see above，Kaccāna）．<br><br> <br><br>Kaccāyana’s work shows clearly the influence of Sanskrit grammar，chiefly the Kātantra．Many later works were written about the Kaccāyana （as it is called） or were based on it，the chief among them being the Rūpasiddhi，the Kaccāyanabheda，the Kaccāyanasāra and the Kaccāyanavannanā （q．v．）．For details see P．L．C．179ff； Bode，21．,9,1
203520,en,21,kaccayana,kaccāyana,Kaccāyana,Kaccāyana：<i>1．Kaccāyana Thera</i>．-Author of the Kaccāyanavyākarana，the oldest of the Pāli grammars extant．Orthodox tradition identifies him with Mahā Kaccāna． <br><br>He was probably a South Indian and belonged to the Avanti school founded by Mahā Kaccāna （P．L．C．179ff； Gv．66； Svd．1233f）．He was，perhaps，also the author of the Nettippakarana．<br><br>Kaccāyana probably belongs to the fifth or sixth century A．D．<br><br>The Gandhavamsa （p．59） ascribes to Kaccāyana the authorship of the  <br><br>  Kaccāyanagandha，  Mahāniruttigandha，    Cūlaniruttigandha，  Petakopadesagandha，  Nettigandha and   Vannanītigandha．<i>2．Kaccāyana Thera．</i>-An arahant．He was a disciple of Padumuttara Buddha，and was declared by him to be chief among those who could expound in detail what the Buddha stated in brief．It was this declaration made in the presence of Mahā Kaccāna，which made the latter，in that birth an ascetic in Himavā，wish for a like proficiency for himself under a future Buddha．Ap．ii．464； ThagA．i．484．<br><br><i>3．Kaccāyana．</i>-In the Vidhurapandita Jātaka，the Yakkha Punnaka calls himself and is addressed as Kaccāyana （J．vi．273），Kaccāna （J．vi．283，286，301，327） and Kātiyāna （J．vi．299，306，308）．The scholiast seems to offer no explanation．<br><br><i>4．Kaccāyana．</i>-See also Kaccāna．,9,1
203525,en,21,kaccayanabheda,kaccāyanabheda,Kaccāyanabheda,Kaccāyanabheda：Also called Kaccāyanabhedadīpikā．A treatise on Kaccāyana’s grammar，written by Mahāyasa of Thaton，probably about the fourteenth century．A tika on it，called the Sāratthavikāsini，was written by Ariyālankāra．Svd．1250； Bode，op．cit．，36f，but see Gv．74，where the author is called Dhammānanda．,14,1
203526,en,21,kaccayanagandha,kaccāyanagandha,Kaccāyanagandha,Kaccāyanagandha：One of the six books ascribed to  Mahā Kaccāyana （Gv．59）； it probably   refers to the Kaccāyana-vyākarana．,15,1
203536,en,21,kaccayanasara,kaccāyanasāra,Kaccāyanasāra,Kaccāyanasāra：A resume of the Kaccāyana-vyākarana by Mahāyasa （But see Bode，36，n．3，and Gv．74），probably of the fourteenth century．It contains quotations from such treatises as the Bālavatāra，Rūpasiddhi，Cūlanirutti and Sambandhacintā．One tika on it was written by Mahāyasa himself，and another，called the Sammohavināsinī，by Saddhammavilāsa．Bode，37．,13,1
203538,en,21,kaccayanavannana,kaccāyanavannanā,Kaccāyanavannanā,Kaccāyanavannanā：A commentary on Kaccāyana&#39；s grammar by a thera of   Ceylon，named Vijitāvī （Svd．1242）．It deals with the sections on Sandhikappa．  Bode，46．,16,1
203541,en,21,kaccayanayoga,kaccāyanayoga,Kaccāyanayoga,Kaccāyanayoga：A name given to the aphorisms in  Kaccāyana-vyākarana．Bode，op．cit．，  p．21．,13,1
203586,en,21,kacchaka,kacchaka,Kacchaka,Kacchaka：A ford in the Mahāvāluka-ganā，near the Dhūmarakkha mountain．It was here that Pandukābhaya captured the Yakkhinī Cetiyā （Mhv．x．59）．This was a strategic point in the wars with the Tamils，and we find Kākavannatissa entrusting its protection to his son Dīghābhaya （Mhv．xxiii．17）．It is probable that，some time afterwards，the place fell into the hands of the Tamils，for we find Dutthagāmanī mentioned as having captured it from the Tamil general Kapisīsa （Mhv．xxv．12）．According to the Mahāvamsa Tīkā （322，366） the place was nine leagues from Anurādhapura，but Nimila journeyed there and back in one day．<br><br>The Anguttara Commentary （i．367） mentions that a man named Mahāvācakāla was once born there as a crocodile，a fathom in length，for having cast doubts on the efficacy of the Buddha’s religion．Once he swallowed sixty carts with the bulls attached to them，the carts being filled with stone．<br><br>The ford is now identified with Mahāgantota，the spot where the Ambanganga and the Mahaveliganga meet （Geiger，Mhv．Trs．，72，n．2）．The Ambanganga was probably called Kacchakanadī，and at the spot where it met the Mahaveliganga，King Subha built the Nandigāmaka-vihāra．See Mhv．xxxv．58，and MT．472； on this passage see also Geiger’s Trs．，p．250，n．2； MT．472．<br><br>See also Assamandala．,8,1
203589,en,21,kacchakadaha,kacchakadaha,Kacchakadaha,Kacchakadaha：A lake，evidently near the Kālavallimandapa．The thera Mahānāga of Kālavallimandapa filled his mouth with water from the lake before entering the village for alms，thus ensuring that his meditations should not be interrupted by needless conversation．VibhA．352．,12,1
203625,en,21,kacchapa jataka,kacchapa jātaka,Kacchapa Jātaka,Kacchapa Jātaka：<i>1．Kacchapa Jātaka （No．178）</i>．-The story of a tortoise who would not leave the lake where he lived even though all the other tortoises，knowing there would be a drought，swam in time to the neighbouring river．When the drought came，he buried himself in a hole．There he was dug up by the Bodhisatta who was digging for clay，having been born as a potter．The tortoise’s shell was cracked by the potter’s spade and he died，having uttered two verses on the folly of clinging too much to things．The Bodhisatta took his body to the village and preached to the villagers．<br><br>The story was told to a young man of Sāvatthi who，when the plague broke out in his house，listened to his parents’ advice and escaped through a hole in the wall．When the danger was past he returned and rescued the treasure hoarded in the house and，one day，visited the Buddha with many gifts．<br><br>Ananda is identified with the tortoise of the story．J．ii．79-81．<br><br><i>2．Kacchapa Jātaka （No．215）．</i>-The story of a tortoise who became friendly with two geese living in the Cittakūta mountain．One day the geese invited the tortoise to their abode，and when he agreed they made him hold a stick between his teeth，and seizing the two ends flew away with him．The children of the village，seeing them，started shouting，and the tortoise，being of a talkative nature，opened his mouth to reprimand them and fell near the palace of the king of Benares，crushing himself to death．The Bodhisatta，who was the king’s minister，seized the opportunity for admonishing his master，who was an inveterate talker，on the virtues of silence．<br><br>The tortoise is identified with Kokālika，in reference to whom the story was related （J．ii．175-8； repeated also in DhA．iv．91f）．<br><br>For details see the Mahātakkāri Jātaka．<br><br><i>3．Kacchapa Jātaka （No．273）</i>．-The story of how a monkey insulted a tortoise by introducing his private parts into the tortoise as the latter lay basking in the sun with his mouth open．The tortoise caught hold of the monkey and refused to release him．The monkey went for help，and the Bodhisatta，who was an ascetic in a hermitage near by，saw the monkey carrying the tortoise．The Bodhisatta persuaded the tortoise to release the monkey．<br><br>The story was related in reference to the quarrelsome ministers of the king of Kosala．J．ii．359-61．,15,1
203628,en,21,kacchapagiri,kacchapagiri,Kacchapagiri,Kacchapagiri：Another name，according to the Mahāvamsa Tika   （MT．652） for the Issarasamana-vihāra．It is perhaps a variation of  Kassapagiri．,12,1
203669,en,21,kacchavala,kacchavāla,Kacchavāla,Kacchavāla：A monastery built for the Pamsukalikas by Vajira，  general of Dappula II．Cv．xlix．80．,10,1
203765,en,21,kadakudda,kadakudda,Kadakudda,Kadakudda：A general of Gajabāhu，captured by the Senāpati Deva and sent to Parakkamabāhu I．（Cv．lxx．143） Later he seems to have been appointed general by Parakkamabāhu himself and given the title of Lankāpura，for we find him fighting on the side of the king and being entrusted with important campaigns．Cv．lxxii．39，222，272； lxxv．181．,9,1
203792,en,21,kadaligama,kadalīgāma,Kadalīgāma,Kadalīgāma：A village to the north of Samantakūta and on the road which led to it from the north．It is situated on a small river which joins the Maskeli river and ultimately flows into the Kelani river．Vijayabāhu I，built rest-houses at the village for the use of pilgrims coming to Samantakūta （Cv．lx．66）．<br><br> <br><br>Kadalī is to be identified with the modern Kehelgamuva （Cv．Trs．i．221，n．3）．<br><br> <br><br>Perhaps the Kadalisenagāma，where Devappatirāja built a bridge of one hundred staves，may be the same village，but this is questionable （Cv．lxxxvi．41）．This is more likely to be the modern Kehellenāva （Cv．Trs．ii．174，n．3）．,10,1
203849,en,21,kadalinivataka,kadalīnivātaka,Kadalīnivātaka,Kadalīnivātaka：A locality in Ceylon situated on the road from Dakkhinadesa （more exactly Mahāgalla） to Anurādhapura （Cv．Trs．i．114 n．3； i．74，n．2）．A battle took place there between King Sanghatissa and King Moggallāna （afterwards Moggallāna III．） （Cv．xliv．6）．A later battle was fought there between Aggabodhi VI．and Prince Aggabodhi of Dakkhinadesa （Cv．xlviii．50）．,14,1
203858,en,21,kadalipattagama,kadalīpattagāma,Kadalīpattagāma,Kadalīpattagāma：A village in Rohana near the ford called Nīlavalā，  and close to the modern Mātara．Cv．lxxv．49； Cv．Trs．ii．48，n．2．,15,1
203865,en,21,kadaliphaladayaka thera,kadalīphaladāyaka thera,Kadalīphaladāyaka Thera,Kadalīphaladāyaka Thera：An arahant．Thirty-one kappas ago he saw a   Buddha and gave him a banana fruit （Ap．i．297）．He is probably identical with   Cūlaka Thera （ThagA．i．334）．,23,1
203872,en,21,kadalipupphiya,kadalīpupphiya,Kadalīpupphiya,Kadalīpupphiya：See   Kandalīpupphiya．,14,1
203873,en,21,kadalisalagama,kadalisālagāma,Kadalisālagāma,Kadalisālagāma：A village in Ceylon，the residence of Vilasa   （q．v．）．,14,1
203880,en,21,kadalivata,kadalīvāta,Kadalīvāta,Kadalīvāta：One of the Vanni kings of Ceylon，head of the mercenary   soldiers who were driven out of Ceylon by Bhuvanekabāhu I．（Cv．xc．33）．,10,1
203894,en,21,kadamba,kadamba,Kadamba,Kadamba：1．Kadamba，Kadambaka．-The river that flows past Anurādhapura，on the eastern side，now called the Malvatu Oya （Mhv．vii．43； and Trs．58，n．3）．Near the river was the Nivatta-cetiya （Mhv．xv．10）．The river ford，the Gangalatittha （MT．361），formed the beginning of the boundary line of the sīmā of the Mahāvihāra，and this line also ended at the river bank （Mhv．xv．191）．The road from Anurādhapura to Cetiyagiri lay across the Kadamba-nadī，and pious kings，such as Mahā-Dāthika-Mahā-Nāga，spread carpets from the river up to the mountain so that pilgrims could wash their feet in the river and approach the mountain shrines with clean feet （Mhv．xxxiv．78）．<br><br>The road from the Kadamba river to Thūpārāma passed through the Rājamātudvāra （SA．i．173）．Moggallāna II．dammed up the river among the mountains and thus formed three tanks，the Pattapāsānavāpi，the Dhanavāpi，and the Garītara （Cv．xli．61），and Udaya II．built a weir for the overflow of the river （Cv．li．130）．<br><br>In the time of Kakusandha Buddha，the capital of Ceylon，Abhayanagara，lay to the east of Kadambanadī （Mhv．xv．59； Dpv．xv．39； xvii．12； see also Mbv．120，134f）．<br><br>See also Kalamba．<br><br> <br><br>2．Kadamba．-A mountain near Himavā．Seven Pacceka Buddhas once lived there．Ap．ii．382．,7,1
203908,en,21,kadambagona,kadambagona,Kadambagona,Kadambagona：A vihāra built by Aggabodhi V．in Mahāthala，and   probably presented to the Pamsukūlins．Cv．xlviii．3； Cv．Trs．i．110，n．1．,11,1
203930,en,21,kadambapupphiya thera,kadambapupphiya thera,Kadambapupphiya Thera,Kadambapupphiya Thera：1．Kadambapupphiya Thera．-An arahant．Ninety-four kappas ago he saw seven Pacceka Buddhas on a mountain named Kukkuta，near Himavā，and honoured them with Kadamba-flowers．Ninety-two kappas ago he became king seven times，under the name of Phulla （v．l．Puppha） （Ap．i．178）．He is probably identical with Sangharakkhita Thera．ThagA．i．216．<br><br> <br><br>2．Kadambapupphiya Thera．-An arahant．Ninety-one kappas ago he saw the Buddha Vipassī pass by his house and offered him a kadamba-flower （Ap．i．287）．,21,1
204124,en,21,kadduragama,kaddūragāma,Kaddūragāma,Kaddūragāma：A village near ālisāra； the village entrenchment was   captured by Māyāgeha，general of Parakkamabāhu I．Cv．lxx．165．,11,1
204125,en,21,kadduravaddhamana,kaddūravaddhamāna,Kaddūravaddhamāna,Kaddūravaddhamāna：A tank in Ceylon．<br><br>It was joined up to the Giritālaka tank by the Kāverī canal，and to the Arimaddavijayaggāma tank by the Somavatī canal．<br><br>It formed part of the irrigation schemes of Parakkamabāhu I．Cv．lxxix．55f．,17,1
204129,en,21,kadiliya,kadiliya,Kadiliya,Kadiliya：A Damila chief who was defeated by the forces of   Parakkamabāhu I．at Kundayankotta．Cv．lxxvi．177．,8,1
204136,en,21,kahallivapi,kāhallivāpi,Kāhallivāpi,Kāhallivāpi：A tank restored by Parakkamabāhu I．Cv．lxxix．37．,11,1
204288,en,21,kajagallaka,kājagallaka,Kājagallaka,Kājagallaka：A village in Ceylon，probably near modern Kurunegala．  An elephant-stable was there，from which Bhuvanekabāhu I．took an elephant．  Cv．xc．9．,11,1
204302,en,21,kajangala,kajangala,Kajangala,Kajangala：A township which formed the eastern boundary of theMajjhimadesa．<br><br>Beyond it was Mahāsālā （Vin．i．197； DA．i．173； MA．i．316，etc．； AA．i．55，etc．； J．i．49； Mbv．12）．<br><br>In the Buddha’s time it was a prosperous place where provisions could easily be obtained （dabbasambhārasulabhā） （J．iv．310）．Once when theBuddha was staying in theVeluvana at Kajangala，the lay followers there heard a sermon from the Buddha and went to the nun Kajangalā to have it explained in detail （A．v．54f）．<br><br>On another occasion the Buddha stayed in theMukheluvana and was visited there byUttara，the disciple of Pārāsariya．Their conversation is recorded in the Indriyabhāvānā Sutta （M．iii．298ff）．<br><br>In the Milindapañha （p．10），Kajangala is described as a brahmin village and is given as the place ofNāgasena’s birth．In theKapota Jātaka mention is made of Kajangala，and the scholiast （J．iii．226-7） explains that it may be the same asBenares．According to the scholiast of theBhisa Jātaka （J．iv．311），the tree-spirit mentioned in that story was the chief resident monk in an old monastery in Kajangala，which monastery he repaired with difficulty during the time ofKassapa Buddha．<br><br>Kajangala is identified with the Kie-chu-hoh-khi-lo ofHiouen Thsang，which he describes as a district about two thousand li in circumference．（Beal，Bud．Records，ii．193，and n．； see also Cunningham，A．G．I．723）．It may also be identical with the town Pundavardhana mentioned in the Divyāvadāna （p．21f）．The Avadānasataka （ii．41） calls it Kacangalā．,9,1
204303,en,21,kajangala,kajangalā,Kajangalā,Kajangalā：A nun who lived in Kajangala．Once when the Buddha was residing in the Veluvana there，the inhabitants of the village went to her and asked her to explain in detail what the Buddha had taught them in brief．This she did，and when the matter was reported to the Buddha，he praised her very highly （A．v．54ff）．The exposition given by her is quoted in the Khuddakapātha Commentary （pp．80，83，85）．Her story is given in detail in the Avadānasataka （ii．41ff）．,9,1
204339,en,21,kaka,kāka,Kāka,Kāka：Slave of King Canda-Pajjota． <br><br>His father was non-human，and he himself could travel sixty leagues a day．When Pajjota discovered that Jīvaka had fled，after administering to him some medicine containing ghee，he sent Kāka to overtake Jīvaka and bring him back，giving Kāka strict injunctions not to eat anything offered by Jīvaka． <br><br>Kāka came upon the physician at Kosambī having his breakfast．Jīvaka invited him to eat，but he refused．In the end，however，he consented to eat half a myrobalan，which he thought would be harmless，but into which Jīvaka had introduced some drug hidden in his finger nail．Kāka purged violently and was very alarmed．Jīvaka told him that all he desired was for him to be slightly delayed and left him，after having handed over to him the elephant Bhaddavatikā，which he had used in his flight．Vin．i．277f； DhA．i．196．,4,1
204343,en,21,kaka jataka,kāka jātaka,Kāka Jātaka,Kāka Jātaka：<i>1．Kāka Jātaka （No．140）．</i>-The Bodhisatta was once born as a crow．One day a crow dropped filth on the king’s chaplain as he was returning from the bath arrayed in all his splendour．He thereupon conceived hatred against all crows．Soon after that a woman slave，watching some rice spread out in the sun to dry，was angered by a goat who，as soon as she fell asleep，started to eat the rice．In exasperation she fetched a torch and struck the goat’s shaggy back，which caught fire．To ease its pain，the goat ran into the hayshed near the king’s elephant-stalls and rolled in the hay．In the conflagration that ensued many of the elephants were badly burnt，and when the chaplain was consulted，remembering his anger against crows，he said that the cure for burns was crows’ fat．Crows were accordingly being mercilessly slaughtered； the Bodhisatta，hearing of this sought the king and explained to him the chaplain’s motive．Crows had no fat，he said，because their life is passed in ceaseless dread．The king，being greatly pleased with the Bodhisatta’s act，granted immunity to all living beings，showing particular favour towards crows．<br><br>The circumstances which led to the recital of the story are described in theBhaddasāla Jātaka．The king in the story was Ananda．<br><br><i>2．Kāka Jātaka （No．146）．</i>-Once a crow came with his mate to the seashore and ate freely of the remnants of a sacrifice which had been offered by men to the Nāgas and drank freely of the strong drink which he found．Both crows became drunk，and，while trying to swim in the surf，the hen-crow was washed into the sea and eaten by a fish．Hearing the husband’s lamentations，many crows gathered together and started to empty the ocean，working away until ready to drop from weariness．Seeing their plight，the Bodhisatta，who was then a sea-sprite，caused a bogey to appear from the sea，frightening them away．<br><br>The story was told in reference to a number of monks who had joined the Order in their old age．They went for alms to their former wives’ and children’s houses，and gathering together at the house of the wife of one of them （she being particularly beautiful），placed together what each had received and ate it with sauces and curries prepared by the beautiful wife．The woman died，and the aged monks，returning to the monastery，wept aloud for their benefactress，the giver of sauces．The matter was reported to the Buddha，who identified the crows of the past with the foolish monks （J．i．497-9）．<br><br>According to the Dhammapada Commentary （iii．422），the name of the woman was Madhurapācikā．<br><br><i>3．Kāka Jātaka （No．395）．</i>-The Bodhisatta was once a pigeon and lived in a net basket in the kitchen of a Benares merchant．A greedy crow，becoming intimate with him，came to live there．The cook discovered the crow trying to steal some food，and，pulling out his feathers，sprinkled him with flour，hung a cowry round his neck and flung him into the basket．<br><br>The story closely resembles those of the Kapota Jātaka and the Lola Jātaka，and is related in reference to a greedy monk （J．iii．314-16； see also Cunningham：Bharhut Stūpa，xlv．Pl．7）．<br><br>The Kapota Jātaka （J．i．241） makes reference to a Kaka Jātaka of the Navani-pāta．There is no such story in the Ninth Book； perhaps it is a wrong reading for the Cakkavāka Jātaka （No．434），where the story is also related with reference to a greedy monk．,11,1
204344,en,21,kaka sutta,kāka sutta,Kāka Sutta,Kāka Sutta：The wicked monk is like a crow in that he possesses the   same ten qualities：offensiveness，recklessness，shamelessness，excessive   greed，cruelty，gruesomeness，want of strength，&quot；earthyness&quot； （? oravitā），  bewilderment and meanness．A．v．149； see also G．S．v．101．,10,1
204401,en,21,kakacupama sutta,kakacūpama sutta,Kakacūpama Sutta,Kakacūpama Sutta：The twenty-first sutta of the Majjhima Nikāya，preached to Moliya-Phagguna，who was reported to the Buddha for frequenting the society of nuns and losing his temper when reproached therefore．A monk should not give way to anger even though he be sawn limb from limb with a two-handed saw （ubhatodandakena kakacena）．The name of the sutta was given by the Buddha himself （M．i．122ff）．<br><br>The sutta contains the story of the lady of Sāvatthi，calledVedehikā，who had a reputation for gentleness until tested by her servant girl and found wanting．The saw is only one of numerous similes which occur in the discourse．It is quoted in the Mahāhatthipadopama Sutta （M．28），and is elsewhere （E．g．，DA．i．123） given as an example of a sutta preached on account of someone’s lack of patience．,16,1
204411,en,21,kakadipa,kākadīpa,Kākadīpa,Kākadīpa：An island to the east of Ceylon．A part of the expeditionary force sent by Parakkamabāhu I．to Rāmañña landed on this island，captured some of the inhabitants and brought them to Ceylon，where they were presented to the king （Cv．lxxvi．57）．Kākadīpa may have been the name of one of the Andaman Islands．,8,1
204434,en,21,kakalaya,kākālaya,Kākālaya,Kākālaya：A village in Ceylon where there was a Damila stronghold   captured by Parakkamabāhu II．Cv．lxxxiii．12．,8,1
204458,en,21,kakanda,kākanda,Kākanda,Kākanda，Kākandī：The commentaries speak of Kākanda as a sage of   yore and mention him in the company of Savattha and Kusumba．His residence   later came to be called Kākandī．SnA．i．300； cp．KhA．110； UdA．55．,7,1
204462,en,21,kakandaka,kākandaka,Kākandaka,Kākandaka：A brahmin，father of Yasa Thera，the latter being   generally referred to as Yasa Kākandakaputta （q．v．）．Mhv．iv．12，49，57，etc．；   Dpv．v．23； Mbv．96．,9,1
204469,en,21,kakaneru,kākaneru,Kākaneru,Kākaneru：One of the highest mountains in the world； mentioned   together with Mālāgiri，Himavā，Gijjha，Sudassana and Nisabha．J．vi．204，212．,8,1
204492,en,21,kakannadu,kākannādu,Kākannādu,Kākannādu：A district in South India subdued by the forces of   Parakkamabāhu I．Cv．lxxvi．262．,9,1
204505,en,21,kakantaka jataka,kakantaka jātaka,Kakantaka Jātaka,Kakantaka Jātaka：The same as the   Kakantaka-Pañha．,16,1
204506,en,21,kakantaka panha,kakantaka pañha,Kakantaka Pañha,Kakantaka Pañha：The story，mentioned in the Mahāummaga Jātaka （J．vi．346f），of the chameleon to whom the king gave one halfpenny’s worth of meat a day for having shown him deference．One fast-day there was no meat to be had，and the man who supplied it tied the money round the chameleon’s neck．The next time the animal saw the king it refused to salute him，because it felt itself to be his equal on account of the wealth round its neck．,15,1
204507,en,21,kakantaka vagga,kakantaka vagga,Kakantaka Vagga,Kakantaka Vagga：The fifteenth chapter of the Eka Nipāta of the   Jātakatthakathā．J．i．487-511．,15,1
204604,en,21,kakati jataka,kākātī jātaka,Kākātī Jātaka,Kākātī Jātaka：Kākātī was the chief queen of the King of Benares （the Bodhisatta）．A certainGaruda king came disguised as a man and played at dice with the king．Having fallen in love with Kākātī，the Garuda carried her off to his abode by the Simbalī-Lake and there lived with her．The king，missing his queen，sent his physician，Natakuvera，to look for her．The physician hid himself in the Garuda’s plumage and thus reached the palace where Kākātī was．There he enjoyed her favour and returned to Benares in the Garuda’s wing．While the Garuda and the king were playing at dice，Natakuvera sang a song telling of his experiences with Kākātī．The Garuda，realising what had happened，brought the queen back to Benares．<br><br>The story was related by the Buddha to a monk who was discontented on account of a woman．The monk is identified with Natakuvera （J．iii．90-2）．<br><br>The story is among those related by the bird Kunāla，in theKunāla Jātaka．There （J．v．428） we learn that the Garuda’s name was Venateyya，who is identified with Kunāla．<br><br>The Kākātī Jātaka very closely resembles theSussondī Jātaka．J．iii．187ff．,13,1
204614,en,21,kakavaliya,kākavaliya,Kākavaliya,Kākavaliya：One of the five bankers （setthi） of limitless wealth inBimbisāra’s kingdom，the others beingJotiya，Jatila，Mendaka，and Punnaka （DhA．i．385； AA．i．220）．<br><br>He was once very poor，and Mahā-Kassapa，having spent seven days in samādhi，stood at his door，wishing to do him a favour．Kākavaliya’s wife saw the Elder and poured into his bowl the saltless sour gruel she had cooked for her husband．The Elder took it and put it into the hands of the Buddha，who resolved that it should suffice for the large assembly of monks．On the seventh day after that，Kākavaliya was appointed setthi （Vsm．ii．403）．<br><br>He is quoted as an example of one who was able to give gifts which bore fruit in this very existence，because his gift contained the four purities：<br><br>  lawful acquisition，  greatness of volition，  virtue in the recipient and   consummate virtue in the giver．DhsA．161f； see also AA．i．48，364．,10,1
204621,en,21,kakavanna,kākavanna,Kākavanna,Kākavanna：A king of the Rohana dynasty in Ceylon．He was the great-grandson of Mahānāga，brother of Devānampiya-Tissa，and his father was Gothābhaya （Mhv．xv．170f； Mbv．132）．His capital was at Mahāgāma．He had as wife，Devī （better known as Vihāradevī），daughter of Tissa，king of Kalyāni，who had been cast into the sea to expiate her father’s crimes （Mhv．xxii．20ff）．Their children were Dutthagāmani Abhaya and Saddhā-Tissa．Kākavanna-Tissa gathered round him all the foremost Sinhalese warriors of the time so that they should be available for Gāmani，when the time came for his campaign against the Damilas （Mhv．xxiii．2）．<br><br> <br><br>But at the start Kākavanna-Tissa was very reluctant to allow his son to make preparations for such a campaign （Mhv．xxii．82f），so much so that，in exasperation，the young prince once sent his father some female ornaments to indicate that the king was no man （Mhv．xxiv．4）．Kākavanna-Tissa was very pious，and is said to have built sixty-four vihāras，sixty-four years being also the length of his reign （Mhv．xxiv．12； see also AA．i．279）．Among the religious edifices built by him were the Tissamahārāma，the Cittalapabbatavihāra （Mhv．xxii．23） and the Mahānuggala Cetiya．He was cremated at Tissamahārāma （xxiv．8，13）．He evidently received his name on account of his dark colour．The Dīpavamsa （Dpv．xviii．20； were their names Mahilā and Samantā?； see also xix．21f） speaks of Kākavanna-Tissa’s daughters as having been proficient in the history of the，Religion （saddhammavamsakovidā）．<br><br> <br><br>He was once a milakkka in India and looked after a Pacceka Buddha．One day he gave the Pacceka Buddha a meal of ripe jack-fruit．On another occasion，when the Pacceka Buddha visited his house in his absence，his wife tried to tempt him．Having failed，she complained to the husband that the Pacceka Buddha had assaulted her．The latter sought the Pacceka Buddha to kill him，but，seeing him in mid air putting on his robe，he was filled with wonder and asked the Pacceka Buddha’s forgiveness．Later he was born in a hunters’ village near Amaruppala-lena，his name being Amaruppala，and did various good deeds．<br><br> <br><br>He was called Kākavanna-Tissa because he knew the speech of crows．Ras．ii．53f； see also p．64，where a crow announces various things to him．,9,1
204695,en,21,kakkara jataka,kakkara jātaka,Kakkara Jātaka,Kakkara Jātaka：The story of a wise bird who，seeing a farmer trying to catch him，avoided him till the farmer was quite exasperated．In the end the farmer camouflaged himself like a tree，but the bird laughed in his face．<br><br>The story was related in reference to a monk，a fellow-celibate ofSāriputta．This monk was very careful about his body，and earned the reputation of a dandy．The bird is identified with the monk （J．ii．161f）．<br><br>This story bears some resemblance to the second Sakuntaka Jātaka in the Mahāvastu，particularly to the latter part of it．v．l．Kukkura．<br><br>Mtu．ii．250．,14,1
204697,en,21,kakkarapatta,kakkarapatta,Kakkarapatta,Kakkarapatta：A township of the Koliyans．It was while the Buddha   was staying there that the Koliyan Dīghajānu came to see him．A．iv．281．,12,1
204741,en,21,kakkaru jataka,kakkāru jātaka,Kakkāru Jātaka,Kakkāru Jātaka：Once a great festival was held in Benares，attended by both humans and non-humans．Among the latter were four gods from Tāvatimsa，wearing wreaths of kakkāru-flowers，the fragrance of which filled the town．When men wondered at the fragrance，the gods showed themselves and their wreaths．Men asked for these flowers，but the gods explained that they could only be worn by those possessed of certain virtues．The king’s chaplain，hoping to deceive the gods，claimed possession of these virtues．The wreath was put on his head and the gods disappeared．The chaplain was seized with great pain in his head，but on trying to remove the wreath he found it impossible to do so．When he had suffered for seven days，the king，hoping to save his life，held another similar festival at which the gods were again present．The chaplain confessed his guilt and obtained relief．<br><br>The story was told in reference to the vomiting of blood byDevadatta when his disciples left him．v．l．Kakkdru，Takkaru．J．iii．86-90．,14,1
204749,en,21,kakkarupujaka thera,kakkārupūjaka thera,Kakkārupūjaka Thera,Kakkārupūjaka Thera：An arahant．Thirty-one kappas ago he was a   deva and offered a kakkāru-flower to the Buddha Sikhī．Nine kappas ago he was   a king named Sattuttama （Ap．i．177）．He is evidently identical with Jenta   Thera．ThagA．i．219．,19,1
204758,en,21,kakkarupupphiya thera,kakkārupupphiya thera,Kakkārupupphiya Thera,Kakkārupupphiya Thera：An arahant．Ninety-two kappas ago he was a   deva in the Yāma-world and，approaching the Pacceka Buddha Gotama，offered him   a kakkāru-flower．v．l．Kekkāru°．Ap．i．286．,21,1
204792,en,21,kakkata,kakkata,Kakkata,Kakkata：<i>1．Kakkata．</i>-An eminent monk mentioned，withCāla，Upacāla，Kalimbha，Nikata andKatissaha，as staying with the Buddha at theKūtāgārasālā inVesāli．When the Licchavis started coming there to pay their respects to the Buddha，the monks，desiring solitude，went into the woodlands near by，such as theGosingasālavana．A．v．133f．<br><br><i>2．Kakkata．</i>-A lay disciple of Nādikā （Ñatikā） mentioned with several others （S．v．138）．He is evidently identical with Kakudha （1）．,7,1
204793,en,21,kakkata jataka,kakkata jātaka,Kakkata Jātaka,Kakkata Jātaka：Once a golden crab as large as a threshing floor lived in Kuliradaha in the Himālaya，catching and eating the elephants who went into the lake to drink．In terror they left the district．The Bodhisatta，being born among the elephants，took leave of his father，and went back into the lake with his friends．The Bodhisatta，being the last to leave the water，was caught by the crab’s claws； hearing his cries of pain，all the other elephants ran away except his mate，whom he entreated not to leave him．<br><br>Realizing her duty，the she-elephant spoke to the crab words of coaxing and of flattery； the crab，fascinated by the sound of a female voice，let go his hold．Whereupon the Bodhisatta trampled him to death．From the two claws of the crab were later made the ānaka and theālambara drums．<br><br> <br><br>The story was related in reference to the wife of a landowner of Sāvatthi．Husband and wife were on their way to collect some debts when they were waylaid by robbers．The robber chief，wishing to possess the wife for her beauty，planned to kill the husband．The wife expressed her determination to commit suicide if her husband were killed，and they were both released．The she-elephant of the Jātaka was the landowner’s wife （J．ii．341-5）．<br><br>This Jātaka is illustrated in the Barhut Stupa （Cunningham； Bharhut plate xxv．2）．<br><br> <br><br>The Kakkata Jātaka is mentioned （DhA．i．119） among those preached by the Buddha giving instances where Ananda offered his life for that of the Bodhisatta．The reference is evidently to theSuvannakakkata Jātaka．<br><br>The story is also found in the Samyutta Commentary （SA．ii．167），but there the Bodhisatta’s life is saved not by his mate but by his mother．,14,1
204828,en,21,kakkatarasadayaka,kakkatarasadāyaka,Kakkatarasadāyaka,Kakkatarasadāyaka：The story of a farmer in Magadhakhetta，who gave a meal consisting of broth made of crab to a monk suffering from earache，and cured him．The farmer was born after death in a palace in Tāvatimsa．At the entrance to the palace was the figure of a ten-clawed crab，finished in gold．Vv．54； VvA．243ff．,17,1
204836,en,21,kakkhala,kakkhala,Kakkhala,Kakkhala：A nickname given to Jetthatissa I．When certain of his ministers chewed reluctance to accompany his father’s funeral procession，he finally persuaded them； but when they were assembled he had the gates shut on them，put them to death，and had their bodies empaled on stakes round his father’s pyre．Hence his name．Mhv．xxxvi．118-22．,8,1
204931,en,21,kakkhalavitthi,kakkhalavitthi,Kakkhalavitthi,Kakkhalavitthi：A village given by Jetthatissa III．for the   maintenance of the Veluvana-vihāra （near Anurādhapura）．Cv．xliv．99．,14,1
204945,en,21,kakkola,kakkola,Kakkola,Kakkola：A district in South India which supplied soldiers to   Kulasekhara．Cv．lxxvii．2．,7,1
204967,en,21,kakola,kākola,Kākola,Kākola：A hell； beings born there are dragged about by flocks of   ravens，vultures and hawks，and eaten alive．J．vi．247．,6,1
205004,en,21,kakubandhagama,kakubandhagāma,Kakubandhagāma,Kakubandhagāma：A village in Rohana．Ras．ii．188．,14,1
205005,en,21,kakubandhakandara,kakubandhakandara,Kakubandhakandara,Kakubandhakandara：A stream，near Pāsānavāpigāma．Ras．i．103．,17,1
205023,en,21,kakudha,kakudha,Kakudha,Kakudha：<i>1．Kakudha （v．l．Kakkata）．</i>-A lay disciple of theBuddha who dwelt at Nādikā．When the Buddha arrived at Nādikā on his last journey，Ananda asked him what had happened to Kakudha，who was already dead．The Buddha replied that Kakudha had found birth in the highest heavens，there to pass away entirely （D．ii．92）．<br><br><i>2．Kakudha</i>．-A deva．He visited the Buddha at theAñjanavana in Sāketa，and asked him whether he experienced feelings of pleasure and sorrow．The Buddha replied that he had overcome such feelings and was utterly free，whereupon Kakudha uttered his praises （S．i．54f）．<br><br>The Commentary （SA．i．89） says that this Kakudha was a Brahma and that he was an attendant of Moggallāna，thus identifying him with Kakudha （3 below）．He lived with the Thera in his youth，died in a Jhāna-trance and was reborn in the Brahma-world．<br><br><i>3．Kakudha．</i>-Probably identical with Kakudha （2）．He was an inhabitant of Koliya and was an attendant of Moggallāna．Having died，he was reborn among the mind-born （Manomaya） devas and his form was so great that it was as extensive as ”two of three common rice-fields in aMagadha village，and yet so constituted that he was in the way neither of himself nor of others．” <br><br>Becoming aware of Devadatta’s plans for obtaining possession of the leadership of the Sangha，Kakudha reported the news to Moggallāna，who passed it on to the Buddha．The Buddha asked Moggallāna to keep the matter secret．Moggallāna informed the Buddha that he knew from experience that Kakudha’s predictions proved true （Vin．ii．185f）．<br><br><i>4．Kakudha．</i>-A Pacceka Buddha of thirty-one kappas ago，to whom Uddāladāyaka Thera，in a previous birth，gave a flower．Ap．i．225．<br><br><i>5．Kakudha</i>．-A bird in the time of Padumuttara Buddha and a previous birth of Malitavambha Thera．The bird gave the Buddha a lotus．v．l．Kukkuttha．ThagA．i．211； Ap．i．180．<br><br><i>6．Kakudha Kaccāna．</i>-See Pakudha Kaccāna．<br><br><i>7．Kakudha．</i>-A little pond in Mahāmeghavana between the site of the Mahā-Thūpa and the Thūpārāma．The Mahā-Thūpa was at the upper end of the pond，and the spot had been consecrated by the visit of the four Buddhas of the present kappa （Mhv．xv．53ff）．Lañjatissa appears to have filled up the pond at great expense，the land around having become waterlogged （Mhv．xxxiii．23f； MT．611）．The bund （pāli） of the pond formed part of the Sīmā at Anurādhapura．Mbv．135f．,7,1
205031,en,21,kakudha sutta,kakudha sutta,Kakudha Sutta,Kakudha Sutta：1．Kakudha Sutta．-Records the visit of the deva Kakudha Koliyaputta to Moggallāna，bringing him news of Devadatta’s intention to destroy the Order．The sutta also contains a description of the five kinds of teachers who are impure in their conduct，their mode of livelihood，their preaching of the Dhamma，their system of exposition and their insight，and who yet are protected by their disciples because of love of gain．A．iii．122ff．<br><br> <br><br>2．Kakudha Sutta．-Records the visit of the devaputta Kakudha to the Buddha at the Añjanavana in Sāketa．See Kakudha （2）．According to Tibetan sources （e．g．Rockhill，p．89），Kakudha was the son of Kaundinya （Kondañña）．Which Kondañña is referred to here it is impossible to say．,13,1
205032,en,21,kakudha vagga,kakudha vagga,Kakudha Vagga,Kakudha Vagga：The tenth chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．118-26．,13,1
205051,en,21,kakusandha,kakusandha,Kakusandha,Kakusandha：The twenty-second of the twenty-four Buddhas and the first of the five Buddhas of the present Bhaddakappa． <br><br>  He was the son of the brahmin Aggidatta，chaplain of Khemankara，king of Khemavatī，and Visākhā． <br><br>    He was born in the Khema pleasaunce，and lived for four thousand years in the household in three palaces - Ruci，Suruci and Vaddhana （or Rativaddhana）． <br><br>    His wife was Virocamānā （or Rocanī），and he had a son，Uttara． <br><br>    He left the world riding in a chariot，and practised austerities for only eight months． <br><br>    Before his Enlightenment，he was given a meal of milk-rice by the daughter of the brahmin Vajirindha of the village Sucirindha，and grass for his seat by the yavapālaka Subhadda． <br><br>    His bodhi was a Sirīsa-tree，and his first sermon was preached to eighty-four thousand monks in the park near the city of Makila． <br><br>    He performed the Twin-Miracle under a Sāla-tree at the gates of Kannakujja．Among his converts was a fierce yakkha named Naradeva． <br><br>    He held only one assembly of his monks．<br><br>    Kakusandha’s body was forty cubits in height，and he died at the age of forty thousand years in the Khema pleasaunce．<br><br>    The thūpa erected over his relics was one league high．<br><br>  The Bodhisatta was at that time a king named Khema．The Buddha’s chief disciples were Vidhura and Sañjīva among monks，and Sama and Campā among nuns．His personal attendant was Buddhija．Accuta and Samana，Nandā and Sunandā were his most eminent lay-supporters （D．ii．7； Bu．xxiii； J．i．42； BuA．209ff）．Kakusandha kept the fast-day （uposatha） every year （DhA．iii．236）．In Kakusandha’s time a Māra，named Dūsī （a previous birth of Moggallāna），gave a great deal of trouble to the Buddha and his followers，trying greatly the Buddha’s patience （M．i．333ff； Thag．1187）．The Samyutta Nikāya （S．ii．190f） mentions that during the time of Kakusandha，the Mount Vepulla of Rājagaha was named Pācīna-vamsa and the inhabitants were called Tivarā．<br><br> <br><br>The monastery built by Accuta on the site where，in the present age，Anāthapindika erected the Jetavanārāma，was half a league in extent，and the ground was bought by golden kacchapas sufficient in number to cover it （J．i．94）．<br><br>According to the Ceylonese chronicles （Dpv．ii．66； xv．25，34； xvii．9，16，etc．； Mhv．xv．57-90），Kakusandha paid a visit to Ceylon．The island was then known as Ojadīpa and its capital was Abhayanagara，where reigned King Abhaya．The Mahāmeghavana was called Mahātittha．The Buddha came，with forty thousand disciples，to rid the island of a pestilence caused by yakkhas and stood on the Devakūta mountain from where，by virtue of his own desire，all inhabitants of the country could see him．The Buddha and his disciples were invited to a meal by the king，and after the meal the Mahātittha garden was presented to the Order； there the Buddha sat，in meditation，in order to consecrate various spots connected with the religion．At the Buddha’s wish，the nun Rucānandā brought to the island a branch of the sacred bodhi-tree．The Buddha gave to the people his own drinking-vessel as an object of worship，and returned to Jambudīpa，leaving behind his disciples Mahādeva and Rucānandā to look after the spiritual welfare of the new converts to the faith．<br><br>In Buddhist Sanskrit texts the name of the Buddha is given as Krakucchanda （See especially Divy．254，418f； Mtu．iii．247，330）．<br><br>2．Kakusandha Thera．-Author of the Sinhalese Dhātuvamsa，probably a translation from the Pāli．He is generally assigned to the fifteenth century．P．L．C．255．,10,1
205054,en,21,kakusandha sutta,kakusandha sutta,Kakusandha Sutta,Kakusandha Sutta：To Kakusandha，as to the Buddha before he was   enlightened，came thoughts of the suffering in the world and of how it could   be stopped．S．ii．9．,16,1
205069,en,21,kakuttha,kakutthā,Kakutthā,Kakutthā：A river near Kusinārā in which the Buddha bathed and from which he drank water before entering Kusinārā for his parinibbāna．<br><br>On its bank was a mango-grove where the Buddha rested awhile on a robe spread for him by Cundaka； there he reassured Cunda，telling him that no blame attached to him for having provided the Buddha with the meal which was to be his last （D．ii．129，134f； Ud．viii．5； UdA．402f）．<br><br>It is said （DA．ii．571） that when the Buddha bathed in the river，its banks and all the fishes it contained became golden．,8,1
205109,en,21,kala,kāla,Kāla,Kāla：A Thera of Ceylon，an arahant．He belonged to a minister’s family and was born in a village near Dakkhinagiri-vihāra．When he came of age，he entered the Order，learned the whole of the Tipitaka，and，on going with a large concourse to see his teacher，was asked to give up his following and go into solitude to practise meditation．He went to the Vātakasitapabbata-vihāra，practised meditation and became an arahant．While living in the Cetiyapabbata-vihāra，he was once worshipping at the Kantaka-cetiya and was seated at the foot of a Kālatimabara tree．（Legend says on the night of the new moon，thus completing the circle of Kālas）．One of the monks asked him a question on the Kālakārāma Sutta and the Elder preached a sermon based on the sutta．King Tissa （probably Saddhā-Tissa），who was in the vicinity，came to listen to the sermon，which lasted throughout the night； the king remained standing the whole time．Greatly pleased，the king，at the end of the sermon，offered the sovereignty of Ceylon to the monk．<br><br>It is said that the Elder had been the Nigantha Mahā-Saccaka in the time of the Buddha，and that the Buddha had preached to him the Mahā-Saccaka Sutta，not because he could understand it then，but because the Buddha knew that it would help him to rise to eminence in this last life as Kāla-Buddharakkhita．MA．i．469f,4,1
205110,en,21,kala,kāla,Kāla,Kāla：<i>1．Kāla．</i>-Son of Anāthapindika．-As he showed no signs of piety his father，feeling very distressed，made a solemn promise to give him a thousand if he kept the fast-day．Kāla won the money，and the next day he was promised a thousand if he would listen to the Buddha preaching and learn a single verse of the Dhamma．He listened to the Buddha’s sermon，but by the will of the Buddha he could not keep in mind a single verse until the sermon came to an end．He then became asotāpanna and accompanied the Buddha and the monks to his father’s house．There，when in the presence of them all Anāthapindika gave Kāla the money，he refused to accept it，and the Buddha explained what had happened．DhA．iii．189ff<br><br><i>2．Kāla．</i>-An Elder．A certain woman ministered to him as though he were her son，but when she expressed her desire to see the Buddha，Kāla tried to dissuade her from doing so．One day she visited the Buddha without telling Kāla of her intention，and when he learnt where she had gone he hurried to the Buddha and tried to prevent him from preaching to her，in case she should stop caring for him．DhA．iii．155f<br><br><i>3．Kāla．</i>-Minister ofPasenadi．He was grieved when the king spent his fortune in giving alms to the Buddha and his monks at the Asadisa-dāna； the Buddha，knowing his thoughts，spoke but a single stanza by way of thank offering at the end of the dāna lest Kāla’s head should split in seven pieces in anger．When the king learnt，on inquiry，why the Buddha had so acted，he dismissed Kāla from his service．DA．ii．654f； DhA．iii．186-8； also ii．89．<br><br><i>4．Kāla</i>．-An Elder of Kosala．He joined the Order in his old age and lived in the forest with his friendJunha．Once the question arose between them as to which part of the month was cold，and being unable to decide the question，they sought the Buddha，who preached to them the Māluta Jātaka．（J．i．165）<br><br><i>5．Kāla．</i>The name given by his wife to the ājīvaka Upaka （ThigA．i．223） because he was dark in complexion （ThigA．i．226）．<br><br><i>6．Kāla．</i>-King of the Nāgas； see Mahākāla．<br><br><i>7．Kāla．</i>-A young stag，son of the Bodhisatta； a previous birth of Devadatta．The story is given in the Lakkhana Jātaka．J．i．142f<br><br><i>8．Kāla．</i>-See Kālahatthi．<br><br><i>9．Kāla．-</i>One of the Nirayas．J．vi．248．<br><br><i>10．Kāla．</i>-A Pacceka Buddha，mentioned in a list of Pacceka Buddhas．M．iii．70； ApA．i．107．<br><br><i>11．Kāla．</i>-Brother of Pasenadi，king of Kosala．Dvy．153．<br><br><i>12．Kāla．</i>-See also Cullakāla，Mahā-Kāla and Kāludāyī．,4,1
205138,en,21,kala-bhikkhu sutta,kāla-bhikkhu sutta,Kāla-bhikkhu Sutta,Kāla-bhikkhu Sutta：See Kālaka（-bhikkhu）   Sutta．,18,1
205139,en,21,kala sutta,kāla sutta,Kāla Sutta,Kāla Sutta：1．Kāla Sutta．-There are four seasons：one for hearing the Dhamma，one for discussing it，one for attaining calm，and the last for attaining insight．A．ii．140．<br><br> <br><br>2．Kāla Sutta．-The above explained with an illustration．A．ii．140．<br><br> <br><br>3．Kāla Sutta．-There are five gifts which，if given，are seasonable：gifts to a guest，a traveller，a sick person，one in scarcity，and first fruits to a holy man．A．iii．41．,10,1
205145,en,21,kalabahu,kālabāhu,Kālabāhu,Kālabāhu：A monkey，a previous birth of Devadatta．See the  Kālabāhu Jātaka．J．iii．97ff,8,1
205148,en,21,kalabahu jataka,kālabāhu jātaka,Kālabāhu Jātaka,Kālabāhu Jātaka：Once the Bodhisatta was a parrot named Rādha and his brother was Potthapāda．<br><br>They were captured by a fowler and brought to the court of Dhanañjaya，king of Benares，where they were paid great attention．Later，a monkey，Kālabāhu （a previous birth of Devadatta），was added to the collection of animals，and the people in the palace lost interest in the parrots，much to the annoyance of Potthapāda．Soon，however，the children became frightened of the monkey’s tricks and he was sent away，just as Rādha had prophesied to his brother．<br><br>Ananda was Potthapāda，and Devadatta，Kālabāhu．<br><br>The story was told in reference to Devadatta’s attempt to kill the Buddha by letting loose Nālāgiri．J．iii．97ff,15,1
205179,en,21,kalabu,kalābu,Kalābu,Kalābu：King of Kāsī．<br><br>He tortured the ascetic Khantivādī who was the Bodhisatta．<br><br>He was therefore swallowed up in Avīci．<br><br>He was a previous incarnation of Devadatta．<br><br>The story is given in the Khantivādī Jātaka （J．iii．39ff； he is often referred to，e．g．，J．v．135，143ff）．,6,1
205200,en,21,kalacampa,kālacampā,Kālacampā,Kālacampā：A city in Anga； it was sixty leagues from Mithilā，with which it was connected by a cart-road （J．vi．31f）．To Kālacampā came sages from the Himalaya to procure salt and sour condiments （J．vi．256）．There lived Punnaka’s relations （J．vi．274）．Varuna，the Nāga king，tells Vidhūra that he （Varuna） and his wife were once inhabitants of Kālacampā （J．vi．317）．Kālacampā is probably another name for Campā （q．v．）； in fact，the name Campā is used more than once in reference to Kālacampā （E．g．，J．vi．32）．According to the Anguttara Commentary （AA．i．131），Sona Kolivisa was born in Kālacampā； the Theragāthā Commentary （ThagA．i．544），however，speaks of his birthplace as Campā．,9,1
205221,en,21,kaladana sutta,kāladāna sutta,Kāladāna Sutta,Kāladāna Sutta：The name given in the Sutta Sangaha （No．1） for  Kāla Sutta （3）．,14,1
205235,en,21,kaladeva,kāladeva,Kāladeva,Kāladeva：<i>1．Kāladeva．-Thera</i>，incumbent of Vajagaragiri-vihāra．He is mentioned as having known the exact passage of time without the help of an ”hour-glass” （yāmayantanālika）．MA．i．100f<br><br><i>2．Kāladeva</i>，-A soothsayer who prophesied for King Panduvāsudeva the arrival of a wife from India．MT．272．,8,1
205236,en,21,kaladevala,kāladevala,Kāladevala,Kāladevala：<i>1．Kāladevala．</i>-A sage； see Asita-Devala （2）．<br><br><i>2．Kāladevala．</i>-An ascetic，friend and counsellor of Suddhodana （J．i．54，67，88； vi．479）．SeeAsita （1）．<br><br>He was a frequent visitor at the palace，and the Buddha’s mother always took the precepts from him until she conceived the Buddha．MA．ii．922．,10,1
205253,en,21,kaladighagama,kāladīghagāma,Kāladīghagāma,Kāladīghagāma：A village in Ceylon，evidently near Kalyāni Vihāra，for the monks of the vihāra are spoken of as visiting the village for alms．A girl of the village once met a young monk who went there，and fell in love so deeply that she died of her longing for him； when the monk realised what he had missed by not being aware of her love，he，too，died of a broken heart．SnA．i．70； ApA．i．128； the story is slightly different in AA．i．13f,13,1
205255,en,21,kaladighavapi,kāladīghavāpi,Kāladīghavāpi,Kāladīghavāpi：A lake，evidently in Ceylon．Cūlapintlapātika-Tissa saw an elephant’s corpse floating in the lake and made it his subject of meditation for arahantship．Vsm．i．191．<br><br> <br><br>There was evidently a vihāra attached to it．The Majjhima Commentary （Ma．i．353f） gives a story of a novice who lived there．,13,1
205264,en,21,kaladighavika,kāladīghāvika,Kāladīghāvika,Kāladīghāvika：A padhānaghara built by Hatthadātha．Cv．xlvi．46．,13,1
205273,en,21,kalagama,kālagāma,Kālagāma,Kālagāma：A village in Ceylon．A minister of this village is given   as an example of a man who committed suicide in remorse （vippatisārī）．  SnA．i．30．,8,1
205295,en,21,kalagiri,kālagiri,Kālagiri,Kālagiri，Kālāgiri：See Kālapabbata．,8,1
205298,en,21,kalagiri-khana,kālāgiri-khana,Kālāgiri-khana,Kālāgiri-khana：That section of the Vidhurapandita Jātaka which   ends with the bringing of Vidhura by Punnaka to the realm of the Nāgas．  J．vi．314．,14,1
205299,en,21,kalagiribhanda,kālagiribhanda,Kālagiribhanda,Kālagiribhanda：A district in Ceylon．The forces of Parakkamabāhu   I．fought there twenty battles before it could be brought under subjection   （Cv．lxxii．62）．It is identified with the modern Kalugalboda-rata．  Cv．Trs．i．325，n．1．,14,1
205348,en,21,kalahanagara,kalahanagara,Kalahanagara,Kalahanagara：A village built on the spot where Pandukābhaya   defeated the soldiers sent by the father of Suvannapālī to rescue her．  Mhv．x．42； see also Mhv．Trs．71，n．1，for its identification．,12,1
205365,en,21,kalahatthi,kālahatthi,Kālahatthi,Kālahatthi：Commander-in-chief of the Porisāda，the man-eating king，mentioned in the Sutasoma Jātaka．When Kālahatthi discovered the king’s wickedness，he persuaded him to leave the city，and gave over the sovereignty to the king’s son．Some time later，when Sutasoma had cured Porisāda of his cannibalistic tendencies，Kālahatthi agreed to restore him to the throne （J．v．460-70； 508ff）．<br><br>Kalahatthi is identified with Sāriputta （J．v．511）．In several places （E．g．，J．v．461，465，468） he is addressed as Kāla．,10,1
205382,en,21,kalahavivada sutta,kalahavivāda sutta,Kalahavivāda Sutta,Kalahavivāda Sutta：One of the six suttas preached at the Mahāsamaya held in the Mahāvana near Kapilavatthu．It deals with the origin of contentions and disputes．Disputes arise about objects which one holds dear； such affection is the result of desire，etc．It forms the eleventh sutta of the Atthakavagga of the Sutta Nipāta （Sn．vv．862ff； SnA．361，551ff）．<br><br>It is said that the discourse was specially meant for those in the Assembly，whose temperament was malicious （dosacaritānam） （MNidA．222）． <br><br>We are told that Mahā-Pajāpatī heard the sutta and renounced the world．ThigA．3，141．<br><br>Probably the Attadanda Sutta was also called by this name．See AA．i．186，where the story of the 500 Sākiyan youths is given．In other accounts the Sutta which led to their joining the Order is called Attadanda．See Rohinī．（3）．,18,1
205388,en,21,kalahayinadu,kalahayinādu,Kalahayinādu,Kalahayinādu：A district in South India．Cv．lxxvi．261．,12,1
205399,en,21,kalaka,kālaka,Kālaka,Kālaka：<i>1．Kālaka．</i>-A setthi of Sāketa．His son was the husband of Cūla-Subhaddā and therefore son-in-law of Anāthapindika．Kālaka was a follower of the Niganthas．When the Buddha visited Sāketa，at the request of Cūla-Subhaddā，Kālaka listened to his sermon and became a sotāpanna．He gave his park，the Kālakārāma，to the Buddha，and built a vihāra there after removing，by force，the Niganthas，who were in possession．<br><br>AA．ii．482f； but see DhA．iii．465f，where the setthi’s name is given as Ugga of Uggapura； see also Dvy．402，where the name of the city is Pundavardhana and that of Anāthapindika’s daughter Sumāgadhā．<br><br><i>2．Kālaka．</i> Senāpati of King Yasapāni of Benares，a previous birth of Devadatta．The story is given in the Dhammaddhaja Jātaka．J．ii．186ff<br><br><i>3．Kālaka．</i>-See Ayya-Kālaka．<br><br><i>4．Kālaka</i>．-See A．v．164，Sutta No．lxxxvii．Is Kālaka here a proper name or a generic name （Kālaka-bhikkhu） meaning a wicked monk?<br><br>I am inclined to take it as the latter．See Kālaka（-bhikkhu） Sutta．,6,1
205420,en,21,kalaka sutta,kālaka sutta,Kālaka Sutta,Kālaka Sutta：Preached by the Buddha at Kālakārāma inSāketa when he visited the city at the request ofCūla-Subhaddā （AA．ii．482f）．<br><br>The Tathāgata knows and comprehends whatsoever is seen，heard，comprised，attained，searched into，etc．，in the whole world，but he is not subject to it （A．ii．24f）．<br><br>This sutta is sometimes referred to as the <i>Kālakārāma Sutta</i> （E．g．，ThagA．i．284）．It is said that at the conclusion of the Kālakārāma Sutta the earth trembled，as though bearing witness to the Buddha’s statement （DA．i．130-1）．<br><br>It was this sutta which helped Mahārakkhita to convert the country of the Yonakas （Sp．i．67； Mhv．xii．39； Mbv．114； Dpv．viii．9）．<br><br>The sutta was also preached by Kāla Buddharakkhita at the Cetiyapabbata to a concourse of people，among whom King Tissa （probably Saddhā-Tissa） was also present．MA．i．470．<br><br><i>Kālaka（-bhikkhu） Sutta．</i>-A discourse delivered by the Buddha （Kālakam bhikkhum ārabbha - see Kālaka 4）．<br><br>It deals with ten dispositions which if present in a monk prevent his being loved or respected，and from being apt to meditate or to lead an ascetic and lonely life，and with the ten opposite dispositions．A．v．164ff．On the name see A．v．176，n．7； also GS．v．110，n．1．,12,1
205431,en,21,kalakacchagama,kalakacchagāma,Kalakacchagāma,Kalakacchagāma：A village in Ceylon，near Kalyānī．At the   Nāga-mahā-vihāra there the thera Maliyadeva preached the Cha-chakka Sutta；   sixty monks heard it and became arahants．MA．ii．1025．,14,1
205449,en,21,kalakagama,kālakagāma,Kālakagāma,Kālakagāma：A village in Ceylon in which was the Mandalārāma，the   residence of the Elder Mahāsona （q．v．）．VibhA．448．It was evidently the same   as Kallagama （q．v．）．,10,1
205475,en,21,kalakanjaka,kālakañjakā,Kālakañjakā,Kālakañjakā：A class of Asuras．They were present at theMahā Samaya，and are spoken of as being of a fearsome shape （D．ii．259； also DA．iii．789．820）．<br><br>They are the very lowest of the Asura groups，and the Buddha warnsSunakkhatta thatKorakkhattiya will，after his death from epilepsy，be born among them； and it did so happen （D．iii．7f； J．i．389）．<br><br>Bodhisattas are never born among the Kālakañjakas （J．i．44； BuA．224）．Sometimes （E．g．，J．v．187； PvA．272），when Asuras are mentioned，the Commentaries explain the word as meaning the Kālakañjakas．<br><br>Beings born among them suffer from excessive thirst，which they are unable to quench even by immersing themselves in the Ganges．（For a story of one of them see VibhA．5）．<br><br>The Kājakañjakas resemble the petas in shape，sex-life，diet and length of life，and they intermarry with them （Kvu．360）．,11,1
205484,en,21,kalakanni,kālakannī,Kālakannī,Kālakannī：<i>1．Kālakannī</i>．-A friend of Anāthapindika．They had made mud-pies together and had gone to the same school．Later，Kālakannī fell on evil days and sought the protection of his friend，who appointed him to look after his business．Anāthapindika’s friends and acquaintances remonstrated against the employment of a man with so inauspicious a name，but Anāthapindika heeded them not．One day，when Anāthapindika was away，a gang of robbers tried to enter his house，but Kālakannī，with great presence of mind，asked the few remaining servants to beat drums all over the house，thereby giving the impression that the house was fully occupied．The robbers fled leaving their weapons，and Kālakannī was greatly praised．When Anāthapindika reported the matter to the Buddha，the Buddha related the Kālakannī Jātaka，containing a similar story of the past．J．i．364f<br><br><i>2．Kālakannī</i>．-The name of the treasurer’s friend in the story of the past，as given in the Kālakannī Jātaka．<br><br><i>3．Kālakannī</i>．-Daughter of Virūpakkha．She had a dispute with Sirī，daughter of Dhatarattha，as to their order of precedence in bathing in Anotatta．The story is given in the Siri-Kālakanni Jātaka （J．iii．257ff）．In the story she is also addressed as Kālī （J．iii．261）．In another place she is referred to as Alakkhī．J．iv．378．,9,1
205488,en,21,kalakanni jataka,kālakannī jātaka,Kālakannī Jātaka,Kālakannī Jātaka：The story of a setthi of Benares who had a friend named Kālakannī．<br><br>The rest of the story resembles that given above，about Kālakannī，friend ofAnāthapindika （J．i．364f）．<br><br>In the same connection was preached the Kusanāli Jātaka （J．i．441f）．There the Kālakannī Jātaka is referred to as Kālakannī Vatthu．,16,1
205525,en,21,kalakarama,kālakārāma,Kālakārāma,Kālakārāma：The park presented to the Buddha by Kālaka，and the monastery he built therein for the Buddha．<br><br>The Buddha stayed there on his visit to Sāketa at Cūla-Subhaddā’s request．A．ii．24； AA．ii．482．,10,1
205528,en,21,kalakarama sutta,kālakārāma sutta,Kālakārāma Sutta,Kālakārāma Sutta：See Kālaka Sutta．,16,1
205563,en,21,kalakhemaka,kālakhemaka,Kālakhemaka,Kālakhemaka：A Sākyan．His name was Khemaka，but as he was dark he was called Kālakhemaka．He built a monastery in Nigrodhārāma，near Kapilavatthu，and once，during robe-making time，many monks lived there．On this occasion the Buddha preached the Mahā-Suññatā Sutta．M．iii．109； MA．ii．906．,11,1
205614,en,21,kalakuta,kālakūta,Kālakūta,Kālakūta：One of the five mountain ranges surrounding Anotatta．It   has the colour of añjana （collyrium）．SnA．ii．437； UdA．300； AA．ii．759；   MA．ii．585．,8,1
205641,en,21,kalalahallika,kalalahallika,Kalalahallika,Kalalahallika：A village and tank near ālisāra．There was a   fortification there．．The tank was restored by Parakkamabāhu I．Cv．lxviii．48；   lxx．73，163； also Cv．Trs．i．301，n．1．,13,1
205715,en,21,kalama,kālāma,Kālāma,Kālāma：1．Kālāma．-See Alāra-Kālāma．<br><br>2．Kālāma．-The name，probably，of a gotta or family．Mention is made of a nigama belonging to them in Kosala，which was called Kesaputta．The sermon preached by the Buddha on his visit to Kesaputta is justly famous （A．i．188ff）．<br><br>The Kālāmas were Khattiyas （AA．i．418）．Among members of this family specially mentioned by name are Bharandu-Kālāma，who was once a co-disciple of the Bodhisatta，and Alāra-Kālāma，the teacher of Gotama before his Enlightenment．,6,1
205725,en,21,kalamahi,kālamahī,Kālamahī,Kālamahī：A branch of the river Mahā-Mahī，which it later rejoins．  SnA．i．27．,8,1
205741,en,21,kalamattika,kālamattika,Kālamattika,Kālamattika：A tank given by Jetthatissa for the use of the   Cetiyapabbata-vihāra．Mhv．xxxvi．130．,11,1
205749,en,21,kalamattiya,kālamattiya,Kālamattiya,Kālamattiya，Kālamattika：A forest．Mutthika，after his death，was   born as a goblin in this forest，and when Baladeva reached the spot during his   flight，Mutthika challenged him to a wrestling match and ate him up &quot；like a   radish-bulb．&quot； J．iv．82，88．,11,1
205754,en,21,kalamba,kalamba,Kalamba,Kalamba：A river near Anurādhapura，probably identical with Kadamba   （Sp．ii．474） （q．v．）．The river was to the east of Anurādhapura．MA．ii．653．,7,1
205761,en,21,kalambadayaka thera,kalambadāyaka thera,Kalambadāyaka Thera,Kalambadāyaka Thera：An arahant．Ninety-four kappas ago he met a   Pacceka Buddha named Romasa and gave him a radish （kalamba）．Ap．ii．393．,19,1
205767,en,21,kalambaka-vihara,kalambaka-vihāra,Kalambaka-Vihāra,Kalambaka-Vihāra：A monastery built by King Saddhātissa．  Mhv．xxxvii．8．,16,1
205771,en,21,kalambatittha,kalambatittha,Kalambatittha,Kalambatittha：A vihāra in Ceylon．In it once lived fifty monks who agreed on the full-moon day of āsālha not to talk to each other until they became arahants．Their goal was reached within a month （DA．i．190； SA．iii．155； SnA．i．57； VibhA．353； MA．i．209f）．<br><br> <br><br>This vihāra is very probably identical with Galambatittha （q．v．）．,13,1
205813,en,21,kalanadi,kālanadī,Kālanadī,Kālanadī：A river in Ceylon，the present Kaluganga．Devapatirāja   built over the river a bridge of eighty-six cubits and laid out a garden of   coco palms from the river to Bhīmatittha-vihāra．Cv．xlvi．40，44．,8,1
205814,en,21,kalanaga,kālanāga,Kālanāga,Kālanāga：See Mahā-Kāla．,8,1
205815,en,21,kalanagara,kālanāgara,Kālanāgara,Kālanāgara：The family to which the general Parakkama belonged．  Cv．lxxx．49．,10,1
205829,en,21,kalanda,kalanda,Kalanda,Kalanda：A vihāra built in Kālāyana-Kannikā in Rohana，by King Mahādāthika-Mahānāga （Mhv．xxxiv．89； MT．635）．Aggabodhi VII．is also credited with having built a Kalanda-vihāra （Cv．xlviii．70），but he may have only renovated an already existing one．Near the vihāra was Brāhmanagāma  MT．685．,7,1
205833,en,21,kalandagama,kalandagāma,Kalandagāma,Kalandagāma：A brahmin village in Ceylon，where King Mahāsena built   a vihāra on the site of an old Hindu temple．Mhv．xxxvii．41．,11,1
205848,en,21,kalandakagama,kalandakagāma,Kalandakagāma,Kalandakagāma：A village near Vesāli； it was the birthplace of   Sudinna （Vin．iii．11）．Buddhaghosa （Sp．i．202） says the name was given because   of the squirrels who lived there．,13,1
205853,en,21,kalandakanivapa,kalandakanivāpa,Kalandakanivāpa,Kalandakanivāpa：A woodland in Veluvana．<br><br>Here food （nivāpa） was regularly placed for the squirrels．It is said that once a certain raja went there for a picnic and，having over-drunk，fell asleep．His retinue，seeing him sleeping，wandered away，looking for flowers and fruits．A snake，attracted by the smell of liquor，approached the king from a neighbouring tree-trunk，and would have bitten him had not a tree-sprite，assuming the form of a squirrel，awakened him by her chirping．In gratitude the rājā gave orders that thenceforth the squirrels in that locality should be fed regularly．UdA．60； SnA．ii．419．<br><br>According to some，it was the gift of a merchant named Kalandaka （Beal：Romantic Legend，p．315）； Tibetan sources identify the rājā withBimbisāra and say that the snake was a reincarnation of the owner whose land the king had confiscated．According to these same sources the name is Kalantaka and is described as the name of a bird （Rockhill：op．cit．，p．43）．<br><br>Kalandakanivāpa was evidently a favourite resort of theBuddha and his monks．,15,1
205856,en,21,kalandakaputta,kalandakaputta,Kalandakaputta,Kalandakaputta：See Sudinna．Kalanda or Kalandaka was the name，not   of his father，but of his village．Sp．i．202．,14,1
205873,en,21,kalanduka,kalanduka,Kalanduka,Kalanduka：A servant of the Treasurer of Benares （Bārānasī-setthi）．  See Kalanduka Jātaka．,9,1
205874,en,21,kalanduka jataka,kalanduka jātaka,Kalanduka Jātaka,Kalanduka Jātaka：Kalanduka was the servant of the Treasurer of Benares．He ran away，and with the help of a forged letter，just as did Katāhaka，married the daughter of a border merchant．<br><br>The Treasurer sent a parrot to seek for him．The parrot saw him hawking and spitting out milk at his wife’s head in order to assert his power，and，wishing to teach him a lesson，threatened to expose him．The Treasurer，hearing from the parrot of Kalanduka’s whereabouts，had him brought back and reduced again to slavedom．J．i．458．,16,1
206031,en,21,kalapabbata,kālapabbata,Kālapabbata,Kālapabbata：A mountain range in Himavā，sixty leagues in height．Here Irandatī sang her song，hearing which Punnaka，on his way to a meeting of theYakkhas，plighted his troth to her．<br><br>After Punnaka had won Vidhura，he took him to Kālapabbata，and there tried by various means to kill him．His attempts failed，and Vidhura，learning the motive for his act，preached to him，seated on the top of the mountain，and converted him （J．vi．255，264，302ff，309，326）．<br><br>In some places the mountain is called Kālagiri．E．g．，ibid．，302，304，309，326； see also Mtu．ii．300．,11,1
206151,en,21,kalapasana,kālapāsāna,Kālapāsāna,Kālapāsāna：A building attached to the Tissārāma in the Nandanavana in Anurādhapura，erected for the use of Mahinda．Devānampiyatissa was anxious that there should be no delay in erecting the building，and therefore had the necessary bricks dried with torches for the sake of speed．The building was dark in colour，hence its name （Mhv．xv．203f； MT．363）．There was once a pond near the gate of the parivena，called Marutta．MT．344f,10,1
206152,en,21,kalapasana,kālapāsāna,Kālapāsāna,Kālapāsāna：A tank in Ceylon； one of sixteen tanks built by King   Nabāsena．Mhv．xxxvii．49．,10,1
206180,en,21,kalapilla,kālapilla,Kālapilla,Kālapilla：A locality in Rohana in Ceylon．There the troops of   Parakkamabāhu I．defeated those of Gajabāhu．Cv．lxx．325．,9,1
206223,en,21,kalara sutta,kalāra sutta,Kalāra Sutta,Kalāra Sutta：Kalārakhattiya tells Sāriputta of Moliya-Phagguna’s secession．Sāriputta says that Moliya-Phagguna did not find satisfaction in the Dhamma，and assures Kalāra that he himself has no doubts whatever either about the past or about the future．Kalāra reports this conversation to the Buddha，who sends for Sāriputta and asks him a series of questions．The Buddha praises his answers，but Sāriputta confesses to his colleagues later that he felt nervous over the first question，but when the Buddha accepted his answer to that he recovered his confidence．S．ii．50ff．,12,1
206230,en,21,kalarajanaka,kālārajanaka,Kālārajanaka,Kālārajanaka：King of Mithilā．He was the son of Nimi and belonged to the Makhādeva dynasty．Whereas other kings of his race left the household at the approach of old age，he broke the tradition by not doing so．He was the last king of this dynasty．His son was called Samankara．M．ii．82； DA．iii．851； Mhv．ii．11； Dpv．iii．37； but see J．vi．129，where he，too，is said to have renounced the world and brought the family to an end．<br><br> <br><br>Kalārajanaka was so called because he had long，projecting teeth （MA．ii．738）．,12,1
206237,en,21,kalarakhattiya vagga,kalārakhattiya vagga,Kalārakhattiya Vagga,Kalārakhattiya Vagga：The fourth chapter of the Nidāna Samyutta．  S．ii．47-68．,20,1
206238,en,21,kalarakkhattiya,kalārakkhattiya,Kalārakkhattiya,Kalārakkhattiya：A monk．He visits Sāriputta and tells him of   Moliya-Phagguna&#39；s secession from the Order．The account of the incident is   included in the Kalāra Sutta （q．v．）．,15,1
206243,en,21,kalaramatthuka,kalāramatthuka,Kalāramatthuka,Kalāramatthuka：A naked ascetic of Vesāli，held in high repute by the Vajjians．<br><br>He had taken seven vows：<br><br>  to wear no garments，  to be chaste，  to maintain himself only by spirituous drinks and flesh，  eating no rice or gruel，  never to go beyond the Udena shrine，the Gotamaka shrine，the Sattamba   shrine，and the Bahuputta shrine．Sunakkhatta once visited him and asked him questions，but Kalāramatthuka would not listen，and showed resentment at being interrogated．When Sunakkhatta reported this to the Buddha，the Buddha predicted that the ascetic would，before long，wear garments，be married，eat rice and gruel，go beyond the limits he had until now observed，and fall in fame．And so it came to pass．<br><br>（D．iii．9ff）．v．l．Kandaramasuka，Kalāra，Kalāra-matthaka．,14,1
206328,en,21,kalasena,kālasena,Kālasena,Kālasena：1．Kālasena．-King of Ayojjhā．The Andhakavenhuputtā besieged his city and took the king prisoner．J．iv．82．<br><br> <br><br>2．Kālasena．-One of the leaders of the Yakkhas in Ceylon．He was ruler of the Yakkha-city of Sirīsavatthu．He married Polamittā，and it was at the wedding-feast of these two that Vijaya attacked the city with Kuveni’s help and destroyed the Yakkhas．v．l．Mahākālasena．Mhv．vii．32ff MT．259．,8,1
206341,en,21,kalasila,kālasilā,Kālasilā,Kālasilā：<i>1．Kālasilā．</i>-The black rock by the side of Isigili （Isigilipasse）． <br><br>It was there that Moggallāna was murdered （J．v．125f； DhA．iii．65f； ApA．i．206） and that Godhika （S．i．120f； DhA．i．431f ） and Vakkali （S．iii．124） committed suicide． <br><br>It was a lonely spot，and we are told that when monks came from afar to Rājagaha they would askDabba Mallaputta to find them lodgings there because they wished to see evidence of Dabba’s iddhi-powers （Vin．ii．76； iii．159）． <br><br>The Buddha is mentioned （S．i．194） as having stayed at Kālasilā with a great company of monks．On one such occasion the Buddha is said to have given Ananda an opportunity of asking him to continue to live for a whole aeon．But Ananda failed to do so （D．ii．116）．<br><br>The Buddha is elsewhere （ThagA．ii．209） described as residing at Kālasilā with five hundred monks，all of whom were arahants．Moggallāna discovered their powers，and thus earned the praise of Vangīsa．<br><br>The Samyutta Commentary （SA．ii．229） speaks of a Kālasilāvihāra． <br><br>In theCūladukkhakkhandha Sutta （M．i．92），it is said that Kālasilā was also the residence of some Niganthas，followers of Nāthaputta．<br><br><i>2．Kālasilā．</i>-See Kālasela．,8,1
206365,en,21,kalasoka,kālāsoka,Kālāsoka,Kālāsoka：Son of Susunāga and king of Magadha for twenty-eight years．The tenth year of his reign completed one hundred years from the date of the Buddha’s death． <br><br>During the reign of Kālāsoka the Vajjian heresy appeared among the Sangha，and at first the king took the side of the Vajjians．Later，his sister Nandā persuaded him to transfer his patronage to the orthodox monks，and a convocation was held，with his support，at the Vālikārāma in Vesāli，at which the Vajjians were proved in the wrong．（Mhv．iv．7，8，9，31，38，39，42，63； Dpv．iv．44，52； v．25，80，99； Sp i．33）． <br><br>Kālāsoka had ten sons，who carried on the government after him for twenty-two years （Mhv．v．14）．He and Pandukābhaya were contemporary kings for many years （Sp．i．72）．<br><br>The names of his ten sons were：Bhaddasena，Korandavanna，Mangura，Sabbañjaha，Jālika，Ubhaka，Sañjaya，Korabya，Nandivaddhana，and Pañcamaka．Mbv．p．98．<br><br>There is great difference of opinion as to the identity of Kālāsoka．Some hold that he is the same as Kākavanna of the Purānas and Udāyin of the Jaina traditions，and that these names are merely other appellations of Udayabhadda of the Pali sources．Kālāsoka is credited with having removed the capital of Magadha from Rājagaha to Pātaliputta．The whole question of Kālāsoka is discussed by Geiger in his Introd．to the Mhv．Trs．xliii．f．,8,1
206379,en,21,kalasutta,kālasutta,Kālasutta,Kālasutta：One of the principal hells （J．v．266，267，268）．Beings   born there are placed on a floor of heated iron，marked with a black thread   made red hot，and then cut into pieces along the markings （J．v．270）．,9,1
206426,en,21,kalatinduka vihara,kālatinduka vihāra,Kālatinduka Vihāra,Kālatinduka Vihāra：A monastery in Ceylon．Ras．ii．165．,18,1
206442,en,21,kalatittha,kālatittha,Kālatittha,Kālatittha：A locality in Rohana．There Vikkamapandu had his seat   of government （Cv．lvi．12）．It is identified with the modern Kalutara，at the   mouth of the Kaluganga．,10,1
206496,en,21,kalavaka,kālāvaka,Kālāvaka,Kālāvaka：The tribe of ordinary elephants，each one of which   possesses the strength of ten men．MA．i．263； UdA．403； VibhA．397； BuA．37，etc．,8,1
206518,en,21,kalavalli,kālavalli,Kālavalli,Kālavalli：A tank repaired by Parakkamabāhu I．Cv．lxxiz．36．,9,1
206524,en,21,kalavallimandapa,kālavallimandapa,Kālavallimandapa,Kālavallimandapa：A vihāra in Ceylon，the residence of the Elder   Mahānāga （DA．i．190，191； SnA．i．56； VbhA．352，353； J．iv．490； MT．606）．It was   near the village Nakulanagara （DhsA．339） and was situated in Rohana   （AA．i．384）．,16,1
206579,en,21,kalavela,kālavela,Kālavela,Kālavela：<i>1．Kālavela．</i>-A monastery in Ceylon，the residence of Mahā-Moliyadeva Thera （q．v．）．J．vi．30．<br><br><i>2．Kālavela．</i>-A servant of Dīghagāmani．．He refused to promise the brothers of Ummādacittā that he would kill her if she gave birth to a boy，and so he was killed by them and reborn as a yakkha （Mhv．ix．22f）．Later he saved the life of this boy，Pandukābhaya，who was being carried in a basket （Mhv．x．4），and when Pandukābhaya came to the throne，he founded a settlement for Kāladeva to the east of Anurādhapura （Mhv．vs．84）．It is said that on feast days the yakkha appeared in visible form in company with Pandukābhaya （Mhv．vs104）．<br><br>Mahāsena afterwards built a thūpa on the site of Kālavela’s shrine．Mhv．xxxvii．44．,8,1
206594,en,21,kalavilangika,kālavilangika,Kālavilangika,Kālavilangika：See Mahā   Kassapa．,13,1
206671,en,21,kalayamutthi jataka,kalāyamutthi jātaka,Kalāyamutthi Jātaka,Kalāyamutthi Jātaka：Brahmadatta，king ofBenares，once started off during the rainy season to quell a border rising．He stopped on the way，while his men steamed peas and put them into troughs for the horses to eat．A monkey came down from a tree hard by，filled his mouth and hands with peas，went back to his tree and started eating．One pea fell down，and he，letting all the other peas fall，clambered down to seek for the lost one．The Bodhisatta，who was the king’s counsellor，pointed out to the king how fools of little wit spend a pound to win a penny．On hearing this，the king went back to Benares．<br><br>The story was told to Pasenadi，who was going on a similar expedition during the rains，and on the way visited theBuddha at Jetavana．The king in the story is identified with Ananda．J．ii．74ff,19,1
206672,en,21,kalayanakannika,kālāyanakannika,Kālāyanakannika,Kālāyanakannika：A locality in Rohana．There Mahādāthika Mahānāga   built two vihāras，Manināgapabbata and Kalanda．Mhv．xxxiv．89； MT．637．,15,1
206758,en,21,kali,kāli,Kāli,Kāli：A tank in Ceylon，built by King Vasabha （Mhv．xxxv．95）．It was   among those repaired by Parakkamabāhu I．Cv．lxviii．45．,4,1
206760,en,21,kali,kālī,Kālī,Kālī：<i>1．Kālī</i>．-See Kālakannī （3）．<br><br><i>2．Kālī．</i>-Called <i>Kururagharikā</i>，described among laywomen as the best of those who believe even from hearsay （anussavappasannānam） （A．i．26）． <br><br>She was the mother of Sona Kutikanna，and her husband belonged to Kuraraghara in Avanti．When with child，she came to her parents in Rājagaha，and there，while enjoying the cool breeze on the balcony above her roof （sīhapañjare），she overheard the conversation which took place between Sātāgira and Hemavata on the excellences of the Buddha and of his teaching； as she listened，faith in the Buddha grew in her and she became a sotāpanna．That same night Sona was born．Later，Kālī returned to Kuraraghara and there waited on Mahā Kaccāna．When Sona entered the Order under Kaccāna and visited the Buddha，she gave him a costly rug to be spread in the Buddha’s chamber．When Sona returned home after this visit，Kālī asked him to preach to her in the same way as he had earlier preached to the Buddha，earning the applause of the Buddha himself and of the devas of the ten thousand worlds．<br><br>Kālī was considered most senior among the women who became sotāpannas （sabbamātugāmānam antare pathamakasotāpannā sabbajetthikā） （AA．i．133ff； SnA．i．208f）．She was the constant companion and staunch friend of Kātiyāni （AA．i．245）．Kālī’s wish to attain to the eminence which she reached in this life was made in the time of Padumuttara Buddha when she heard a laywoman declared pre-eminent among those who had begotten faith by hearsay （AA．i．247）．<br><br>A conversation between her and Mahā Kaccāna is related in the Kālī Sutta．<br><br><i>3．Kālī</i>．-Maidservant of Videhikā of Sāvatthi．Videhikā was reputed to be gentle and meek，but Kālī，who was a bright girl and a good worker，thought she would test her mistress．One day she rose late and，on being reproved，spoke very lightly of her fault．Finding that Videhikā lost her temper，Kālī repeated her offence several times，until one day her mistress struck her with a lynch-pin，drawing blood from her head．Kālī ran out and roused the neighbourhood with her shrieks．Videhikā’s reputation for meekness was no more．The story is related in the Kakacūpama Sutta．M．i．125f<br><br><i>4．Kālī</i>．-A Māra-woman，sister of Dūsī and mother of the Māra of the present age （Vasavatti?）．（M．i．333）<br><br><i>5．Kālī．</i>-A crematrix （chavadāhikā） of Sāvatthi．Seeing Mahākāla meditating in the cemetery，she cut off from a recently cremated body its thighs and arms，and making of them a sort of milk bowl，placed it near where the Thera sat．Thag．151； ThagA．i．271； more details are given in DhA．i．57ff．<br><br><i>6．Kālī．</i>-A <i>Yakkhinī</i>．A householder，having a barren wife，married another woman，a friend of the former．Every time a child was conceived，the first wife brought about a miscarriage； at last the second wife died through a miscarriage and，on her deathbed，vowed to take her revenge．After several births，in which each，alternately，devoured the children of the other，the second wife became an ogress named Kālī and the first wife was born in a good family．Twice the ogress ate the latter’s children； on the third occasion Kālī was occupied in Vessavana’s service and the child was left unhurt．On his naming day the parents took him to Jetavana，and there，as the mother was giving suck to her child，while her husband bathed in the monastery pool，she saw the ogress and，being terrified，dashed into the monastery where the Buddha was preaching．The guardian deity，Sumana，prevented Kālī’s entrance，but the Buddha，having heard the story，sent for Kālī and preached to her，whereupon she became a sotāpanna．The Buddha persuaded the two women to become friends，and Kālī lived in the house of the other； but being uncomfortable there and at various other lodgings provided for her，she ultimately lived outside the village．There her aid was invoked for the protection of the crops，and eight ticket-foods （salākabhatta） were established in her honour．DhA．i．37ff<br><br><i>7．Kālī．</i>-Wife of Kotūhalaka and mother of Kāpi （DhA．i．169）．When Kotūhalaka was born as Ghosaka，she became his wife after having saved his life （DhA．i．181）．See Ghosaka．<br><br><i>8．Kālī．</i>-A maidservant of the setthi of Kosambī．She it was who secured Ghosaka for the setthi，and when the setthi wished to get rid of him，the task was entrusted to her．Seven times she tried to have him killed，but all her attempts failed （DhA．i．174ff）．Later Kālī confessed her share in the setthi’s crime，and seems to have been forgiven by both Ghosaka and his wife （DhA．i．186f）．<br><br><i>9．Kālī．</i> -A courtesan of Benares，sister of Tundila．She earned one thousand a day．Tundila was a debauchee，and so wasted her money that she refused to give him any more and had him cast out．A merchant’s son，visiting Kālī，found Tundila in despair and gave him his own clothes．When the latter left the courtesan’s house the next day，the clothes with which he had been provided according to custom were taken away，and he had to walk the streets naked．<br><br>The story is included in the Takkāriya Jātaka （J．iv．248ff）．In the stanzas of the Jātaka Kālī is also called Kālikā．,4,1
206765,en,21,kali sutta,kāli sutta,Kāli Sutta,Kāli Sutta：The Buddha，while staying at the Nigrodhārāma，visits his kinswoman Kāligodhā ofKapilavatthu，and tells her of the four qualities to be found in the sotāpanna - <br><br>  unwavering loyalty to the Buddha， the Dhamma and  the Sangha，  freedom from all taint of stinginess，  delight in self-surrender and   in the dispensing of charitable gifts．Kāligodhā states that she possesses all these qualities．S．v．396．,10,1
206766,en,21,kali sutta,kālī sutta,Kālī Sutta,Kālī Sutta：Kālī Kururaghara visits Mahā-Kaccāna and asks him for a   detailed exposition of one of the stanzas in the Kumāripañhas．（The stanza   occurs at S．i．126）．Mahā-Kaccāna explains，and his explanation deals with the   ten kasinas．A．v．46f,10,1
206789,en,21,kaligodha,kāligodhā,Kāligodhā,Kāligodhā：A Sākiyan lady．She is declared to be asotāpanna，and a conversation between her and the Buddha，who visited her while staying at the Nigrodhārāma inKapilavatthu，is recorded in theKāli Sutta （S．v．396）．In the sutta she is addressed as Godhā； she may have belonged to the same family as Godha．She was the mother of Bhaddiya Thera，declared to be the best of the monks of aristocratic birth （Thag．v．864； A．i．23； ThagA．ii．55）．<br><br>The Anguttara Commentary （AA．i．109） states that her name was Godhā，and that she was called Kāli because of her dark colour．She was the most senior of the Sākiyan ladies of the time．Dhammapāla speaks of her as āgataphalā，viññātasāsanā．UdA．161．,9,1
206810,en,21,kalika,kālikā,Kālikā,Kālikā：See Kālī （9）．,6,1
206816,en,21,kalikala,kalikāla,Kalikāla,Kalikāla：A Damila chieftain，conquered by Lankāpura．  Cv．lxxvi．214f．,8,1
206817,en,21,kalikala-sahicca-sabbannupandita,kalikāla-sāhicca-sabbaññupandita,Kalikāla-sāhicca-sabbaññupandita,Kalikāla-sāhicca-sabbaññupandita：A honorific （&quot；all-knowing scholar   of the Dark Age&quot；） given to Parakkamabāhu II．on account of his vast erudition．  Cv．lxxxii．3．,32,1
206818,en,21,kalikarakkhiya,kālikarakkhiya,Kālikarakkhiya,Kālikarakkhiya：An ancient sage mentioned in a list of sages，  together with Samudda，Bharata，Angīrasa，Kassapa，Kisavaccha and Akitti．  J．vi．99．,14,1
206831,en,21,kalimbha thera,kalimbha thera,Kalimbha Thera,Kalimbha Thera：One of the monks who lived in the Kūtāgārasālā in Vesālī．<br><br>Finding that the peace of the Mahāvana was being disturbed by the Licchavis who came to see the Buddha，he，with the other monks，went to Gosingasālavana．A．v．133f．,14,1
206838,en,21,kalindi,kālindī,Kālindī,Kālindī：A channel in the irrigation system of Parakkamabāhu I．，  flowing southward from the Manihīra tank．Cv．lxxix．54．,7,1
206860,en,21,kalinga,kālinga,Kālinga,Kālinga：<i>1．Kālinga，Kalinga．</i>-An inhabitant of Ñātika．While staying in Ñātika，at the Giñjakāvasatha，the Buddha tells Ananda that Kālinga was reborn after death in the Suddhavāsā，and that there he would attain to nibbāna．D．ii．92； S．v．358f<br><br><i>2．Kālinga．</i>-A country：the Kālingarattha．It is one of the seven political divisions mentioned in the time of the mythical kingRenu and is given first in the list，its capital being Dantapura and its king Sattabhū．（D．ii．235f； see also Mtu．iii．208； the Mtu．also mentions a king Uggata of Dantapura，iii．364f）．<br><br>It is not，however，included in the list of sixteenJanapadas appearing in the Anguttara Nikāya （A．i．213，etc．），but is found in the extended list of the Niddesa （CNid．ii．37）．A later tradition （Bu．xviii．6） states that after the Buddha’s death，a Tooth was taken from among his relics and placed at Kālinga，where it was worshipped．From Kālinga the Tooth was brought to Ceylon，in the time of King Sirimeghavanna，by Hemamālā，daughter of Guhasīva，king of Kālinga，and her husband Dantakumāra，a prince of the Ujjeni royal family．In Ceylon the Tooth became the ”Palladium” of the Sinhalese kings．（Cv．xxxvii．92； see also Cv．Trs．i．7，n．4； the Dāthādhātuvamsa gives details，J．P．T．S．1884，pp．108ff）．<br><br>The Jātakas contain various references to Kālinga．There was once a great drought in Dantapura，and the king，acting on the advice of his ministers，sent brahmins to the king of Kuru to beg the loan of his state elephant，Añjanavasabha，credited with the power of producing rain．On this occasion，however，the elephant failed and the Kālinga king，hearing of the virtues practised by the king and people of Dantapura，offered them himself，upon which rain fell．See theKurudhamma Jātaka，J．ii．367ff，also DhA．iv．88f．A similar story is related in the Vessantara Jātaka，vi．487，where the Kālinga brahmins ask for and obtain Vessantara’s white elephant that he may stay the drought in Kālinga．<br><br>Another king of Kālinga was a contemporary of Aruna，the Assaka king of Potali．The Kālinga king，in his eagerness for a fight，picked a quarrel with Aruna，but was worsted in battle，and had to surrender his four daughters with their dowries to Aruna （J．iii．3f）．<br><br>The Kālingabodhi Jātaka relates the story of another ruler of Kālinga while，according to theSarabhanga Jātaka，a certain king of Kālinga （J．v．135f） went with two other kings，Atthaka and Bhīmaratta，to ask Sarabhanga questions referring to the fate of Dandakī．There they heard the sage preach，and all three kings became ascetics．Another king of Kālinga was Nālikīra，who，having ill-treated a holy man，was swallowed up in the Sunakha-niraya，while his country was laid waste by the gods and turned into a wilderness （Kālingārañña）．The Kālinga-arañña is referred to in the Upāli Sutta （M．i．378）； the story is related in J．v．144 and，in greater detail，in MA．ii．602ff．In theKumbhakāra Jātaka （J．iii．376） the Kālinga king’s name is Karandu．<br><br>From early times there seems to have been political intercourse between the peoples of Kālinga and Vanga；Susīmā，grandmother ofVijaya，founder of the Sinhalese race，was a Kālinga princess，married to the king of Vanga （Mhv．vi．1； Dpv．ix．2ff）．Friendly relations between Ceylon and Kālinga were evidently of long standing，for we find in the reign of Aggabodhi II．（601-11 A．C．） the king of Kālinga，together with his queen and his minister，coming over to Ceylon intent on leading the life of a recluse and joining the Order under Jotipāla．Aggabodhi and his queen treated them with great honour （Cv．xlii．44ff）．Later，the queen consort of Mahinda IV．came from Kālinga and Vijayabāhu I．married a Kālinga princess，Tilokasundarī （Cv．lix．30）．We are told that scions of the Kālinga dynasty had many times attained to the sovereignty of Ceylon and that there were many ties of relationship between the royal families of the two countries （Cv．lxiii．7，12f）．But it was Māgha，an offspring of the Kālinga kings，who did incomparable damage to Ceylon and to its religion and literature （Cv．lxxx．58ff）．<br><br>According to the inscriptions，Asoka，in the thirteenth year of his reign，conquered Kālinga and this was the turning-point in his career，causing him to abhor war （Mookerji：Asoka，pp．16，37，214）．Among the retinue sent by him to accompany the branch of the Sacred Bodhi Tree on its journey to Ceylon，were eight families of Kālinga （Sp．i．96）．<br><br>Asoka’s brother Tissa，later known as Ekavihāriya，spent his retirement in the Kālinga country with his instructor Dhammarakkhita，and there Asoka built for him the Bhojakagiri-vihāra （ThagA．i．506）．<br><br>According to the Vessantara Jātaka （J．vi．521），the brahmin village Dunnivittha，residence ofJūjaka，was in Kālinga．<br><br>Kālinga is generally identified with the modern Orissa．（CAGI．590ff； Law：Early Geography，64； see also Bhandarkar：Anct．Hist．of Deccan，p．12）．<br><br><i>3．Kālinga．</i>-Various kings of Kālinga are mentioned either as Kālingarājā or simply as Kālinga．For these see Kālinga （2）．We also hear of Culla Kālinga and Mahā Kālinga．Culla Kālinga is sometimes called Kālinga-kumāra （J．iv．230）．<br><br><i>4．Kālinga．</i>-Son of Culla-Kālinga．See theKālingabodhi Jātaka．<br><br><i>5．Kālinga．</i>-A Damila chief，ally of Kulasekhara （Cv．lxxvi．174，214，217，222）．He was a brother of the wife of Tondamāna．Cv．lxxvii．40．<br><br><i>6．Kālinga．</i>-Another Damila chief，conquered by Bhuvenakabāhu I．Cv．xc．32．<br><br><i>7．Kālinga</i>．-See Kālinga-bhāradvāja．,7,1
206864,en,21,kalingabodhi jataka,kālingabodhi jātaka,Kālingabodhi Jātaka,Kālingabodhi Jātaka：The Kālinga king of Dantapura had two sons，Mahā Kālinga and Culla Kālinga．Soothsayers foretold that the younger would be an ascetic，but that his son would be aCakka-vatti．Knowing of this prophecy，Culla Kālinga became so arrogant that Mahā Kālinga，on coming to the throne，ordered his arrest．But Culla Kālinga fled to Himavā and lived there as an ascetic．Near his hermitage lived the king and queen of Madda who had fled with their daughter from their city of Sāgala．Soothsayers had predicted that the princess’s son would be a Cakka-vatti，and all the kings of Jambudīpa sought her hand．Her parents，not wishing to incur the enmity of any of the kings，fled with her from the city．One day a wreath of mango-flowers which the princess dropped into the river was picked up by Culla Kālinga，who thereupon went in search of her．With her parents’ consent he married her，and to these two was born a son whom they called Kālinga．<br><br>When the stars revealed that Mahā Kālinga had died，Kālinga was sent to Dantapura，to a courtier who had been an ally of Culla Kālinga．The prince’s identity having been duly established，he was crowned king，and his chaplain，Kālinga-bhāradvāja，taught him the duties of a Cakka-vatti．On the fifteenth day after his coronation，the tokens of a Cakka-vatti king appeared before him．（For details see J．iv．232）．One day while riding through the air with his retinue，he came to the Bodhi-tree under which Buddhas attain Enlightenment，and though he prodded his elephant until it died the animal found it impossible to fly over the spot．The royal chaplain investigated matters and reported his finding to the king who，having learnt from the chaplain of a Buddha’s virtues，paid great honour to the tree for seven days．See also Samanakolañña．<br><br>Kālinga is identified with Ananda and Kālinga-bhāradvāja with the Bodhisatta．<br><br>The story was related in reference to the Bodhi-tree planted，at Ananda’s suggestion，by Anāthapindika，at the entrance to Jetavana，in order that people might worship it while the Buddha was away on tour．As soon as a seedling was planted from the great Bodhi-tree at Gayā，it grew into a tree fifty cubits high，and the Buddha consecrated it by spending one night under it，wrapt in meditation （J．iv．228-36）．<br><br>The Kālingabodhi Jātaka is found also in theMahābodhi-vamsa （Mbv．62ff ）； there it is given in much greater detail and differs in minor details from the Jātaka version，containing，among other things，a long description of dibba-cakkhu and the seven gems of a Cakka-vatti．,19,1
206883,en,21,kalingara sutta,kalingara sutta,Kalingara Sutta,Kalingara Sutta：Preached at the Kūtāgārasālā in Vesālī．As long as the Licchavis sleep on straw （kalingara） so long will they be able to protect themselves from their enemy，Ajātasattu； when they begin to sleep on soft couches they will suffer defeat．Thus it is also with monks and Māra．S．ii．267f．,15,1
206895,en,21,kalingaranna,kālingārañña,Kālingārañña,Kālingārañña：See Kālinga （2）．,12,1
207005,en,21,kallagama,kallagāma,Kallagāma,Kallagāma：A village in Ceylon．In the village was the   Mandālārāmaka-vihāra （q．v．）．AA．i．22，52．,9,1
207027,en,21,kallaka-vihara,kallaka-vihāra,Kallaka-vihāra,Kallaka-vihāra：A monastery in Ceylon，near Bhokkantagāma．There   Sumanā，wife of Lakuntaka Atimbam，heard the preaching of the āsīvisopama   Sutta and became an arahant．DhA．iv．51．,14,1
207028,en,21,kallakalena,kallakālena,Kallakālena,Kallakālena：A monastery in Ceylon，built by Saddhātissa．  Mhv．xxxiii．7．,11,1
207029,en,21,kallakavelara,kallakavelāra,Kallakavelāra,Kallakavelāra：A Damila chief，brother of Tondamāna&#39；s wife．He was   slain by Lankāpura．Cv．lxxvii．40，50．,13,1
207040,en,21,kallara,kallara,Kallara,Kallara：A district in South India．Cv．lxxvi．246，259．,7,1
207055,en,21,kallava sutta,kallavā sutta,Kallavā Sutta,Kallavā Sutta：Of those who meditate some are clever in   concentration but are not fully expert in meditation，some are the reverse，  some have neither quality，while others have both．S．iii．265．,13,1
207056,en,21,kallavala,kallavāla,Kallavāla,Kallavāla：A village in Magadha．<br><br>Mahā-Moggallāna lived there immediately after his ordination，and on the seventh day，while meditating there，he became an arahant，being admonished by the Buddha，who warned him against sloth．A．iv．85； ThagA．ii．94； DhA．i．79； AA．i．91．,9,1
207066,en,21,kallita sutta,kallita sutta,Kallita Sutta,Kallita Sutta：A man may be skilled in ease in concentration，but   not in the range thereof，nor in resolve，zeal，perseverance，or profit．  S．iii．275．,13,1
207104,en,21,kaludayi thera,kāludāyī thera,Kāludāyī Thera,Kāludāyī Thera：Son of one of Suddhodana’s ministers atKapilavatthu； he was born on the same day as theBuddha and grew up as his playfellow．AfterGotama left the world，Suddhodana made Kāludāyī one of his most trusted counsellors．When the king heard of his son’s Enlightenment he sent several of his ministers with large retinues to bring the Buddha to Kapilavatthu，but they all became arahants as soon as they heard the Buddha’s preaching and then forgot their mission．In the end the king sent Kāludāyī，on the understanding that he should first be allowed to join the Order．（According to Mtu．iii．233，he was accompanied byChanna in this mission）．He went to the Buddha and，having listened to him，himself became an arahant．When the rains fell，covering the earth with the glory of leaves and flowers，Kāludāyī felt that it was time for the Buddha to visit his kinsmen，and gave him their invitation，singing the season’s beauties in a series of verses．The Buddha took sixty days in covering the sixty leagues from Rājagaha to Kapilavatthu，and each day Kāludāyī went by air to the king’s palace to tell him of the progress made in the journey and to bring back to the Buddha from the palace a bowl full of excellent food．By the time the Buddha reached his home his kinsmen were already full of faith in him．Because Kāludāyī accomplished this feat，he was declared pre-eminent among those who gladdened the clans （kulappasādakānam aggo） （A．i．25； Thag．527-36； J．i．54，86f； AA．i．107，117； ThagA．i．497ff； UdA．168； DA．ii．425）．<br><br>It is said that he was called Udāyī because he was born on a day on which the citizens were full of joy （udaggacittadivase jātattā）； and called Kāla because of his slightly dark colour．AA．i．167； ThagA．i．498．<br><br>According to the Apadāna （ii．500f； see also Ap．i．86f，where another set of verses is attributed to Kāludāyī），Kāludāyī had been the son of a minister of Hamsavatī during the time of Padumuttara Buddha，and having heard the Buddha utter the praises of a monk skilled in converting families，had wished for the same eminence．<br><br>The Anguttara Nikāya （A．iv．449f） records a conversation between Udāyī （who，according to Buddhaghosa （AA．ii．815），is to be identified with Kāludāyī） and Ananda．Udāyī asks Ananda to explain in detail a question which is recorded in the Samyutta Nikāya （S．i．48） as having been asked of the Buddha by Pañcālacanda-devaputta （see Pañcāla Sutta）．<br><br>The Dhammapada Commentary （iv．143） refers to an assembly at which Kāludāyī was present，his body of golden hue，sitting near Pasenadi，at sunset，with the moon rising in the eastern sky．Ananda looks at them and declares how the Buddha suffuses them all with his glory．<br><br>Kāludāyī is identified with Sakka in theBhisa Jātaka （J．iv．314）．,14,1
207108,en,21,kalula,kālūla,Kālūla,Kālūla：A monastery in Ceylon．Aggabodhi VIII，gave a village for   its maintenance．Cv．xlix．47．,6,1
207114,en,21,kalupakala,kālūpakāla,Kālūpakāla,Kālūpakāla：The name of the warders in charge of a hell bearing the   same name．They smite their victims with arrows and spears．,10,1
207141,en,21,kalussa,kālussa,Kālussa,Kālussa：A village given by Udaya I，to the Nīlārāma （Cv．xlix．16）．,7,1
207171,en,21,kalyana,kalyāna,Kalyāna,Kalyāna：The Bodhisatta was once a rich merchant in Benares．One day，when he had gone to pay his respects to the king，his mother-in-law visited his wife．The former was deaf，and on asking her daughter if they were happy，and receiving the reply that the husband was a very good man，like a hermit，she heard only the word ”hermit，” and she raised a great uproar thinking that her son-in-law had turned hermit．The news spread like wildfire，and as the merchant was on his way home he was told by someone that all the members of his household were weeping because he had become a hermit．Thinking that auspicious words should not be trifled with，the merchant went to the king，took his leave，and became an ascetic in the Himālaya．<br><br>The story was told in reference to a merchant of Sāvatthi to whom the same thing happened when he went to pay his respects to the Buddha （J．ii．63-5）．<br><br>The story is also given in the Jātakamālā，where it is called the Sresthi Jātaka （No．20）．,7,1
207172,en,21,kalyana,kalyāna,Kalyāna,Kalyāna：A king of the Mahāsammata race．<br><br>He was the son of Vararoja and one of the ancestors of the Sākyans．<br><br>His son was Varakalyāna．<br><br>DA．i．258； SnA．i．352； J．ii．311； iii．464； Mhv．ii．2； Dpv．iii．4； Mtu．i．345．,7,1
207174,en,21,kalyana-dhamma vagga,kalyāna-dhamma vagga,Kalyāna-dhamma Vagga,Kalyāna-dhamma Vagga：The third chapter of the Duka Nipāta of the   Jātaka．J．ii．63-86．,20,1
207177,en,21,kalyanabhatta-tissa,kalyānabhatta-tissa,Kalyānabhatta-tissa,Kalyānabhatta-tissa：See   Ariyagāla-tissa．,19,1
207283,en,21,kalyanamitta sutta,kalyānamitta sutta,Kalyānamitta Sutta,Kalyānamitta Sutta：1．Kalyānamitta Sutta．-Just as the dawn is the harbinger of the rising sun，so is friendship with the good the forerunner of the Noble Eightfold Way．S．v．29．<br><br> <br><br>2．Kalyānamitta Sutta．-Friendship with the good is the most useful condition for the arising of the Noble Eightfold Way．S．v．31．<br><br> <br><br>3．Kalyānamitta Sutta．-There is no better means of perfecting the Noble Eightfold Way than friendship with the good．S．v．32．,18,1
207284,en,21,kalyanamitta vagga,kalyānamitta vagga,Kalyānamitta Vagga,Kalyānamitta Vagga：The eighth chapter of the Eka Nipāta of the   Anguttara Nikāya．A．i．14f．,18,1
207424,en,21,kalyanavati,kalyānavatī,Kalyānavatī,Kalyānavatī：The first queen-consort of Kittinissanka．<br><br> <br><br>After the death of Sāhasamalla she carried on the government of Ceylon for six months （according to some six years，1202-1208 A．C．） with the help of her general，Ayasmanta．<br><br> <br><br>She built a vihāra called the Kalyānavatī-vihāra in the village of Pannasālaka．Cv．lxxx．34ff； also Cv．Trs．ii．130，n．3．,11,1
207437,en,21,kalyani,kalyāni,Kalyāni,Kalyāni：A monastery attached to the Kalyāni-cetiya．It was from the earliest times the residence of eminent monks，such as Dhammagutta （the Earth-shaker） and his five hundred colleagues （Mhv．xxxii．51） and of Godattatthera （MA．i．100）．Here a thera，called Pindapātiya，once recited the Brahmajāla Sutta，and the earth trembled as he finished his recital （DA．i．131）．Near the vihāra was the village of Kāladīghavāpigāma，where monks who lived in the monastery went for alms （SnA．i．70； AA．i．13）．<br><br>King Kanittha-Tissa built in this monastery an uposatha-hall （Mhv．xxxvi．17）．Vijayabāhu III．restored the vihāra，which had been damaged by the Damilas，and reconstructed the cetiya，crowning it with a golden finial．He also built a gate-tower on the eastern side （Cv．lxxxi．59f）．<br><br>In the fourteenth century Alagakkonāra seems to have bestowed great patronage on the monastery，and to have done many things for its improvement （See Ceylon Antiquary and Literary Register i．152； ii．149，182）．<br><br>Even in the fifteenth century the monastery was evidently considered one of the chief centres of the Sangha in Ceylon，for we find that the monks，sent by Dhammaceti from Rāmañña to Ceylon，received their ordination in the sīmā of Kalyāni-vihāra，and that on their return they consecrated a sīmā in Pegu known as the Kalyāni-sīmā （Bode，op．cit．，38）．,7,1
207438,en,21,kalyani,kalyāni,Kalyāni,Kalyāni：The cetiya built on the spot where the Buddha preached to Maniakkhika and his followers （Mhv．i．75f）．According to tradition it enshrined the throne on which the Buddha sat，and has been a place of pilgrimage from that day to this （See，e．g．，VibbA．295； MA．ii．701）．<br><br>Vohārika-Tissa erected a parasol on the cetiya （Mhv．xxxvi．34）．（See also Kalyāni-vihāra．）,7,1
207439,en,21,kalyani,kalyānī,Kalyānī,Kalyānī：The name of a river and of the district near its mouth in Ceylon．The Buddha visited the Kalyāni country in the eighth year after the Enlightenment，in company with five hundred monks，on the second day after the full-moon of Vesākha and，seated on the spot where the Kalyāni-Cetiya was later built，he preached to the Nāgas and their king Maniakkhika，at whose invitation he had come （Sp．i．89； Mhv．i．63，75ff； Dpv．ii．42，53； J．ii．128）． <br><br>Once a king reigned in Kalyānī named Kalyani-Tissa，who had a daughter Vihāramahādevī．According to the legends connected with her，Kalyānī was at one time much further from the sea than it is now．The sea swallowed up several leagues of land （Mhv．xxii．12ff）．King Yatthāla-Tissa built a five-storied pāsāda in the town，which was later restored by Parakkamabāhu II （Cv．lxxxv．64）．<br><br>The Kalyāni district formed the fighting base of several campaigns．E．g．，Cv．lxi．35，39； lxxii．151．,7,1
207441,en,21,kalyani sutta,kalyānī sutta,Kalyānī Sutta,Kalyānī Sutta：No beautiful woman （janapadakalyānī） can   persistently possess the heart of a man who is fond of gain，favours，and   flattery．S．ii．235．,13,1
207442,en,21,kalyani-tissa,kalyāni-tissa,Kalyāni-Tissa,Kalyāni-Tissa：A king of Kalyānī，father of  Vihāramahādevī （Mhv．xxii．12ff）．He was   great-grandson of Mutasīva and grandson of Uttiya．His younger brother was   called Ayya-Uttiya （MT．431）．,13,1
207443,en,21,kalyanigama,kalyanigāma,Kalyanigāma,Kalyanigāma：A village，probably in or near Kalyānī； it was the   residence of Mahātissa Thera．SnA．i．6．,11,1
207457,en,21,kalyanippakarana,kalyānippakarana,Kalyānippakarana,Kalyānippakarana：A record of the famous Kalyāni inscriptions set   up near Pegu by Dhammaceti，giving details of the consecration of the   Kalyānisīmā in Pegu by the monks who received their ordination at the   Kalyāni-vihāra in Ceylon．Bode，23，38f．； P．L．C．257f．,16,1
207526,en,21,kama jataka,kāma jātaka,Kāma Jātaka,Kāma Jātaka：Brahmadatta，king of Benares，had two sons．When he died the elder refused the crown and retired into a frontier village．The people there，discovering his identity，offered to pay their taxes to him instead of to the king，and the king，at his request，agreed．<br><br>As his power increased，the prince became more covetous and demanded the kingdom，which the younger brother gladly renounced．But the elder’s greed was insatiable，and Sakka，to teach him a lesson，came in the guise of a young man and offered to capture for him three cities．The king made up his mind to accept the offer； but，then the young man could not be found，and the king fell ill of greed．<br><br>The Bodhisatta，just returned from Takkasilā，heard of this，and having obtained the king’s leave to treat him，cured him of this disease by showing him the futility of his wishes．Thereafter the king became a righteous ruler （J．iv．167ff）．<br><br>The story was told in reference to the brahmin to whom theKāma Sutta was preached．TheKāmanīta Jātaka was also preached in this connection．,11,1
207530,en,21,kama sutta,kāma sutta,Kāma Sutta,Kāma Sutta：1．Kāma Sutta-The first of the Atthakavagga of the Sutta Nipāta．The Buddha，seeing a brahmin felling trees on the banks of the Aciravatī and preparing a field for corn，spoke to him．He spoke again to the brahmin on several other occasions，when the latter was engaged in various operations in the field．The brahmin，pleased by the Buddha’s courtesy，resolved to invite him to a meal when the harvest should be gathered．But the day before the reaping of the corn heavy rains fell，the river was flooded and the corn all washed away．The Buddha had foreseen that this would happen and visited the brahmin to console him．It was on this last occasion that this sutta was preached．At the end of the sermon the brahmin became a sotāpanna （Sn．vv．766-71； SnA．ii．511ff； J．iv．167f； cp．DhA．iii．284f； see also MNid．i．1ff）．In the Kāmanīta Jātaka he is referred to as Kāmanīta-brāhmana．J．ii．212．<br><br> <br><br>2．Kāma Sutta．-Contains questions asked by a deva and the Buddha’s answers thereto．A man should not become a slave or surrender himself as prey to others and speech should always be gentle．S．i．44．<br><br> <br><br>3．Kāma or Kāmaguna Sutta．-On the five kinds of pleasures of the senses．A．iv．458； S．v．60．,10,1
207606,en,21,kamabhogi sutta,kāmabhogī sutta,Kāmabhogī Sutta,Kāmabhogī Sutta：Preached at Jetavana to Anāthapindika on the ten classes of wealthy men （kāmabhogī），so far as they deserve praise or blame．Some of them obtain their wealth by evil means，enjoy it in evil ways，and do not share it with others； others are different in different degrees．A．v．176-82．,15,1
207614,en,21,kamabhu,kāmabhū,Kāmabhū,Kāmabhū：A monk，evidently held in high esteem by his colleagues．<br><br>He is mentioned as staying in Kosambī，inGhosita Park，and as askingAnanda certain questions，recorded in theKāmabhū Sutta （1） （S．iv．165）．Two other suttas bearing the same name record visits paid to Kāmabhū by Cittagahapati at Ambātakavana inMacchikāsanda．S．iv．291，293．,7,1
207616,en,21,kamabhu sutta,kāmabhū sutta,Kāmabhū Sutta,Kāmabhū Sutta：1．Kāmabhū Sutta．-Kāmabhū visits Ananda at Ghositārāma in Kosambī and asks him whether the senses are the bonds of objects or objects the bonds of senses．Ananda answers that neither is true； the bond is the desire and lust that arise owing to the senses and the objects with which they come in contact．The Buddha，for instance，is free from such bondage （S．iv．165）．<br><br>The same question is asked of Sāriputta by Kotthita，who receives the same reply （S．iv．162f）．<br><br>2．Kāmabhū Sutta．-Cittagahapati visits Kāmabhū at Ambātakavana in Macchikāsanda and is asked to solve a riddle：<br><br>    Nelango setapacchādo ekāro vattatī ratho    Anīgham passa āyantam chinnasotam abandhanam．Citta explains this as referring to the Arahant and points out the significance of each term （S．iv．291f）．In the Udāna （p．76； UdA．370f； cf．DhsA．398） the words of the riddle are mentioned as having been used by the Buddha in reference to Lakuntaka-Bhaddiya．<br><br>3．Kāmabhū Sutta．-Records another visit of Citta to Kāmabhū．Citta asks a series of questions about the activities of the body，speech and mind and their cessation．Kāmabhū explains them to Citta’s satisfaction．S．iv．293．,13,1
207664,en,21,kamada,kāmada,Kāmada,Kāmada：A devaputta who visited the Buddha and told him that the path of the Ariyan disciples was hard to follow and their goal hard to win．The Buddha pointed out to him that the difficult thing had been and was being accomplished （S．i．48）．<br><br> <br><br>The Commentary （SA．i．83） explains that Kāmada had been a yogāvacara on earth，but had died before he could attain to any Fruits of the Path and that here he laments his disappointment．,6,1
207668,en,21,kamada sutta,kāmada sutta,Kāmada Sutta,Kāmada Sutta：Contains the account of Kāmada&#39；s visit to the Buddha   （S．i．48）．It is quoted in the Nettippakarana p．148．,12,1
208128,en,21,kamanakkotta,kāmānākkotta,Kāmānākkotta,Kāmānākkotta：A fortress in South India，which was occupied by the   Damila chiefs Pandimandala，Vīraganga and Kangakonda．Cv．lxxvi．180．,12,1
208144,en,21,kamanda,kāmandā,Kāmandā,Kāmandā：A village in which was the mango-grove of Todeyya．<br><br>Udāyī once stayed there and was visited by a resident pupil of the brahmin lady of the Verahaccāni clan．<br><br>S．iv．121f,7,1
208201,en,21,kamanita,kāmanīta,Kāmanīta,Kāmanīta：The name by which the brahmin，mentioned in connection   with the Kāma Jātaka，the Kāma Sutta and the   Kāmanīta Jātaka，is referred to．J．ii．212．,8,1
208203,en,21,kamanita jataka,kāmanīta jātaka,Kāmanīta Jātaka,Kāmanīta Jātaka：The king of Benares had two sons； the elder became king，but was full of greed for wealth．The rest of the story resembles that of theKāma Jātaka； the three cities which Sakka proposes to win for the king are given as Uttarapañcāla，Indapatta andKekaka．<br><br>In this case the physician who cures the king is Sakka himself，who is identified with the Bodhisatta （J．ii．212-16）．The story was related in the same circumstances as the Kāma Jātaka．,15,1
208626,en,21,kamasettha,kāmasettha,Kāmasettha,Kāmasettha：One of the greater yakkhas who should be invoked if any follower of the Buddha be molested by an evil spirit （D．iii．204）．<br><br> <br><br>In the Mahāsamaya Sutta （D．ii．258） he is mentioned among the vassals of the Four Great Kings-versed in craft，hoodwinking wizards，clever in feigning．,10,1
208977,en,21,kamavilapa jataka,kāmavilāpa jātaka,Kāmavilāpa Jātaka,Kāmavilāpa Jātaka：The story is similar to that of the Puppharatta Jātaka．<br><br>As the man stood impaled he looked up，and seeing a crow flying through the air，hailed him and sent a message to his wife，informing her where his possessions lay concealed and asking her to enjoy them （J．ii．443f； cp．Nos．34 and 216）．<br><br>In the introduction to the Jātaka it is said that the paccuppannavatthu is given in the Puppharatta Jātaka and the atītavatthu in the Indriya Jātaka．There seems to be an error here，for the first story of theIndriya Jātaka （J．iii．461ff） （unless another story is meant） bears no resemblance to the Kāmavilāpa Jātaka．,17,1
209107,en,21,kambala,kambala,Kambala,Kambala：A tribe of Nāgas．They were present at the Mahāsamaya   （D．ii．258），and are mentioned with the Assataras as living at the foot of   Sineru （J．vi．165）．,7,1
209117,en,21,kambaladayaka,kambaladāyaka,Kambaladāyaka,Kambaladāyaka：A name given to the monk who was later known as Vanavāsī-Tissa （q．v．）．Though only seven years old，he was of great merit，and when he saw monks suffering from the cold he under took to find them blankets．One thousand monks went to Sāvatthi with him，and in a very short while he obtained for them more than the requisite number of blankets．Thenceforth he was called by the name of Kambaladāyaka．DhA．ii．89f．,13,1
209180,en,21,kamboja,kamboja,Kamboja,Kamboja：One of the sixteen Mahājanapadas which，with Gandhāra，belonged，not to theMajjhimadesa but，evidently，to the Uttarāpatha （A．i．213； iv．252，256，260）．It is often mentioned as the famous birthplace of horses （assānam āyatanam） （E．g．，DA．i．124； AA．i．399； Vsm．332； also J．iv．464）．In the Kunāla Jātaka （J．v．445） we are told that the Kambojas caught their horses by means of moss （jalajāta），and the scholiast （J．v．446） explains at length how this was done．They sprinkled the moss with honey and left it in the horses’ drinking place； from there，by means of honey sprinkled on the grass，the horses were led to an enclosure．<br><br>In the Assalāyana Sutta （M．ii．149） it is stated that in Yona and in Kamboja，and also in the neighbouring countries，there were，in the Buddha’s time，only two classes of people，masters and slaves，and that a master could become a slave or vice versa．The Commentary （MA．ii．784） explains that a brahmin would go there with his wife for purposes of trade and would die there．His wife would then be compelled to work for her living and her children would become slaves．<br><br>The Jātakas （E．g．，J．vi．208，210； see also Manu．x．44） would lead us to believe that the people of Kamboja had lost their original customs and had become barbarous．Elsewhere’ Kamboja is mentioned as a place not visited by women of other countries．A．ii．82； on the reading of this passage，however，see GS．ii．92，n．2．The Commentary （AA．ii．523） distinctly supports the reading Kamboja．<br><br>The country was evidently on one of the great caravan routes，and there was a road direct from Dvāraka to Kamboja （Pv．p．23）．<br><br>According to Asoka’s Rock Edict，No．XIII．（Shābhāzgarhi Text），Kamboja was among the countries visited by Asoka’s missionaries．The country referred to is probably on the banks of the Kabul river （Mookerji：Asoka，168，n．1）．<br><br>In later literature （E．g．，Cv．lxxvi．21，55） Kamboja is the name given to Western Siam．,7,1
209186,en,21,kamboja,kāmboja,Kāmboja,Kāmboja：See Kamboja．,7,1
209218,en,21,kambugallaka,kambugallaka,Kambugallaka,Kambugallaka：See Hambugallaka．,12,1
209378,en,21,kamma sutta,kamma sutta,Kamma Sutta,Kamma Sutta：1．Kamma Sutta．-Blameworthy action of body，speech and mind，and wrong views，bring about much demerit．A．ii．252．<br><br> <br><br>2．Kamma Sutta．-Seven qualities which lead monks away from ruin （aparihāniyā dhammā）：abstention from delight in （1） worldly activity，（2） disputation，（3） sleep，（4） society，（3） evil desires，（6） evil friends，（7） being easily satisfied with regard to attainments．A．iv．22．<br><br> <br><br>3．Kamma Sutta．-Preached at Gijjhakūta．The Buddha sees Sāriputta walking with several other eminent monks，including Moggallāna，Mahā Kassapa，Anuruddha，Punna Mantānīputta，Upāli，Ananda，and Devadatta，and praises each for some particular quality．He ends this discourse by saying that beings of similar disposition come together．S．ii．155．<br><br> <br><br>4．Kamma Sutta．-On action - new and old - the ceasing of action and the way leading to such cessation，which is the Noble Eightfold Path．S．iv．132．,11,1
209379,en,21,kamma vagga,kamma vagga,Kamma Vagga,Kamma Vagga：The twenty-fourth chapter of the Catukka Nipāta of the   Anguttara Nikāya．It contains ten suttas on various kinds of deeds，the four   classes of ascetics and the blessings of a good man （A．ii．230-9）．The   Commentary calls it Magga-vagga．,11,1
209553,en,21,kammaharattaka,kammahārattaka,Kammahārattaka,Kammahārattaka：General of King Khallātanāga．He led a revolution   against the king and killed him in the capital．The king&#39；s brother   Vattagāmani，however，killed the general and took over the government   （Mhv．xxxiii．33； see also MT．612）．,14,1
209677,en,21,kammakarana vagga,kammakārana vagga,Kammakārana Vagga,Kammakārana Vagga：A group of ten suttas，forming the first section   of the Duka Nipāta，on various subjects，such as faults and their punishment，  worldly and spiritual striving，the two things （fear and shame） which guard   the world，etc．A．ii．47ff,17,1
209740,en,21,kammakatha,kammakathā,Kammakathā,Kammakathā：The seventh chapter of the Mahāvagga of the   Patisambhidāmagga．Ps．ii．78-80．,10,1
209768,en,21,kammakkhandha,kammakkhandha,Kammakkhandha,Kammakkhandha：The first section of the Cullavagga of the Vinaya   Pitaka （Vin．ii．1-28）．,13,1
210133,en,21,kammapatha vagga,kammapatha vagga,Kammapatha Vagga,Kammapatha Vagga：The third chapter of the Dhātu Samyutta．  S．ii．111f．,16,1
210318,en,21,kammaradeva,kammāradeva,Kammāradeva,Kammāradeva：A locality in Anurādhapura，included in the sīmā   marked out by Devānampiya-Tissa．On its left was the cemetery for the lower   castes （Mbv．135； also Mhv．xv．13，see Geiger&#39；s edition，p．332）．,11,1
210325,en,21,kammaragama,kammāragāma,Kammāragāma,Kammāragāma：A village in Rohana，identified with modern   Kamburugamuva．It was one of the places passed by the Kañcukināyaka of   Parakkamabāhu I，in his victorious progress （Cv．lxxv．47； Cv．Trs．ii．48，n．2）．,11,1
210425,en,21,kammasa,kammāsa,Kammāsa,Kammāsa：See Kammāsapada．,7,1
210439,en,21,kammasadamma,kammāsadamma,Kammāsadamma,Kammāsadamma：A township of the Kurūs．TheBuddha，during the course of his wanderings，stayed there several times； the exact place of his residence is，however，mentioned only once，namely the fire-hut of a brahmin of theBhāradvāja-gotta，where a grass mat was spread for him by the brahmin．It was on this occasion，according to theMāgandiya Sutta （M．i．501），that，after a long discussion，Māgandiya was converted．<br><br>Several important discourses were preached at Kammāsadamma，among them being：<br><br>  the Mahānidāna Sutta （D．ii．55；   S．ii．92）  the Mahāsatipatthāna Sutta   （D．ii．290； M．i．55）  the ānañjasappāya Sutta （M．ii．26）The Samyutta Nikāya （S．ii．107f） contains a discourse on handling experiences by way of casual relations，and the Anguttara （A．v．29f ） a discourse on the ten noble states （ariyavāsā），both preached at Kammāsadhamma．<br><br>Buddhaghosa （SA．ii．89） says that the people there were full of wisdom and their food was nutritious； it was therefore a compliment to their intellectual calibre that the Buddha should have preached these suttas to them．<br><br>Even in Buddhaghosa’s day the name of the township had two different spellings，and two etymologies are suggested for the names （DA．ii．483）．The place was called Kammāsadamma because it was here that the man-eating ogre，Kammāsapāda was tamed and civilized by the Bodhisatta．（Kammāso ettha damito ti，Kammāsadamam-Kammāso ti Kammāsapādo porisādo vuccati．） <br><br>The spelling Kammāsadhamma is explained on the ground that the people of theKuru country had a code of honour called the Kuruvattadhamma； it was here that Kammāsa （already referred to） was converted and made to accept this code，hence the name of the township．（Kururatthavāsīnam kira kuruvattadhammo，tasmim Kanamāso jāto，tasmā tam thānam ”Kammāso ettha dhamme jāto” ti Kammāsadhammam ti vuccati．）<br><br>According to the Jātakas，there are two places of the same name，called Cūlakammāsadamma and Mahākammāsadamma respectively，to distinguish one from the other．Mahākammāsadamma，which was evidently the original place，was founded on the spot where the porisāda of the Mahāsutasoma Jātaka was tamed （J．v．411），while Cūlakammāsadamma was the name given to the place where Jayaddisa showed his prowess by his spiritual victory over the ogre in theJayaddisa Jātaka （J．v．35f）．<br><br>In the Divyāvadāna （pp．515f），the place is called Kammāsadamya．It was the residence of the nuns Nanduttarā andMittākālikā （ThigA．87，89）．,12,1
210581,en,21,kammasapada,kammāsapāda,Kammāsapāda,Kammāsapāda：The name given to the porisāda （cannibal） in the Mahāsutasoma Jātaka．Before becoming man-eater he was the king of Benares，and was later weaned from his evil habit by the Bodhisatta Sutasoma．He is identified with Angulimāla （J．v．pp．503f，511）．<br><br>Buddhaghosa （DA．ii．483） explains the name （”Spot=foot”） as being given because of a wound he once received，which healed，leaving a scar like a piece of well-grained timber （cittadārusadiso）．This refers to the flight of the porisāda from his pursuers，when he trod on an acacia stake （khānu） which pierced his foot （J．v．472）．<br><br>According to Buddhaghosa，the cannibal in the Jayaddisa Jātaka was also called Kammāsa or Kammāsapāda．（DA．ii．483．See also Watanabe’s article，”The Story of Kalmāsapāda and its Evolution in Indian Literature．” J．P．T．S．1909，pp．236ff）．<br><br>The place where the porisāda was tamed was called Kammāsadamma．,11,1
210620,en,21,kammassadhamma,kammassadhamma,Kammassadhamma,Kammassadhamma：See Kammāsadamma   ,14,1
210920,en,21,kammavaca,kammavācā,Kammavācā,Kammavācā：A compilation of the rules and the ritual regarding   admission into the Sangha （Bode：op．cit．，6f）．,9,1
211032,en,21,kammavibhanga sutta,kammavibhanga sutta,Kammavibhanga Sutta,Kammavibhanga Sutta：See   Cūla Kammavibhanga Sutta and  Mahā Kammavibhanga Sutta．,19,1
211210,en,21,kammupelanda,kammupelanda,Kammupelanda,Kammupelanda：See Kabupelanda．,12,1
211392,en,21,kampilla,kampilla,Kampilla,Kampilla：A city in Uttarapañcāla，and probably its capital．Dummukha was once its king （J．iii．379； J．ii．214； also Mtu．i．283）．<br><br>Sometimes （E．g．，J．iii．79； iv．396； v．21； vi．391； 464） Kampilla is spoken of as being a kingdom，of which Uttarapañcala was a city．<br><br>Once Alīnasattu is spoken of as Kampilla because he was the king of the city of the same name．J．v．34； see also Rāmāyana i．34．,8,1
211419,en,21,kamsa,kamsa,Kamsa,Kamsa：<i>1．Kamsa．</i>-Another name，according to the scholiast，for Brahmadatta，king of Benares and father of Samuddajā．J．vi．198 （25）．<br><br><i>2．Kamsa．</i>-King of Benares，and called Bārānasiggaha because he was ruler of Benares．According to the Seyya Jātaka （J．ii．403），he was the king who was seized by the monarch of Kosala，owing to the treachery of a disloyal courtier，and who was later set free on account of his great piety．In the Ekarāja Jātaka，which purports to relate the same story，and again in the Mahāsīlava Jātaka，the king is referred to by other names．We probably have here a confusion of legends due to an effort to make three similar stories into one and the same．<br><br>It is probably this same Kamsa Bārānasiggaha who is referred to in the Tesakuna Jātaka，by the owl Vessantara （J．v．112）．There the scholiast explains Bārānasiggaha as catūhi sangahavatthūhi Bārānasim gahetvā vattanto．<br><br><i>3．Kamsa．</i>-Son of Mahākamsa and brother of Upakamsa and Devagabbhā． <br><br>Later he became king of Asitañjana in Kamsabhoga in the Uttarāpatha． <br><br>He was killed by Vasudeva，one of the Andhakavenhudā-saputtā （J．iv．79f）．,5,1
211440,en,21,kamsabhoga,kamsabhoga,Kamsabhoga,Kamsabhoga：A division of Uttarāpatha，its capital being   Asitañjana，where Mahākamsa and his successors ruled．J．iv．79； PvA．111．,10,1
211527,en,21,kamsavamsa,kamsavamsa,Kamsavamsa,Kamsavamsa：The race of Mahākamsa； this race was destroyed by the   sons of Devagabbhā．J．iv．79．,10,1
211660,en,21,kana,kānā,Kānā,Kānā：Daughter of Kānamātā．After she married she visited her mother，and one day，while she was there，her husband sent for her．Her mother，not wishing her to return empty-handed，asked her to wait till she had made some cakes．When the cakes were ready，a monk came to the door and Kānā gave him some．Four other monks came，and the cakes were finished．Four times Kānā’s husband sent for her and four times the same thing happened．So，in anger，the husband took another wife．Kānā，learning this，was so greatly annoyed that she reviled and abused every monk she saw until no monk dared go into her street．The Buddha，hearing of this，visited Kānā’s mother，and having finished his meal there，sent for Kānā，argued with her，and convinced her that the monks were not to blame inasmuch as they had only taken what was given them．At the end of the Buddha’s discourse Kānā became a sotāpanna．The king saw the Buddha returning from Kānā’s home and，on learning what had happened，sent for her，adopted her as his daughter，and arranged for her marriage with a rich nobleman．Thenceforward Kānā’s generosity to the monks became proverbial．Vin．iv．78f； DhA．ii．149ff； the Samantapāsādikā （iv．819） gives a somewhat different account； there，when Kānā’s husband heard that the Buddha had been to see her，he sent for her and she returned．<br><br>It was on Kānā’s account that the Babbu Jātaka （J．i．477f） was preached．Kānā is identified with the mouse of the story．<br><br>She was called Kānā because she was so beautiful that those who saw her became blind with passion for her （ye ye tam passanti，te te rāgena kānā honti） （Sp．loc．cit．）．<br><br>Both Kānā and her mother are mentioned among those who kept the eightfold fast．A．iv．349； AA．ii．791．,4,1
211668,en,21,kanada,kanāda,Kanāda,Kanāda：A teacher of philosophy，mentioned with Kapila，as teaching   that the soul was limitless （na antavā）．UdA．339．,6,1
211677,en,21,kanagama,kānagāma,Kānagāma,Kānagāma：A village and tank in Rohana．There Aggabodhi of Rohana   built three hospitals for the blind and the sick and a large image house in   the Patimā-vihāra （Cv．xlv．43）．Parakkamabāhu I．repaired the tank．  Cv．lxxix．35．,8,1
211742,en,21,kanakagamana,kanakāgamana,Kanakāgamana,Kanakāgamana：See Konāgamana．,12,1
211743,en,21,kanakagamana,kanakāgamana,Kanakāgamana,Kanakāgamana：See Konāgamana．,12,1
211770,en,21,kanakamuni,kanakamuni,Kanakamuni,Kanakamuni：See Konāgamana． ,10,1
211772,en,21,kanakapabbata,kanakapabbata,Kanakapabbata,Kanakapabbata：A mountain near Sankassa．There King Arindama questioned the Buddha Sumangala about nirodha，and eighty crores of beings realised the Truth．<br><br> <br><br>The mountain came into existence as a result of Arindama’s good fortune．v．l．Kañcanapabbata．Bu．v．13； BuA．129．,13,1
211823,en,21,kanamata,kānamātā,Kānamātā,Kānamātā：A pious lay woman of   Sāvatthi，mother of Kānā．,8,1
211828,en,21,kanamula,kānamūla,Kānamūla,Kānamūla：A locality in Ceylon，near the Kālavāpi．Cv．lxxii．183．,8,1
211844,en,21,kanapaddavuda,kānapaddāvuda,Kānapaddāvuda,Kānapaddāvuda：A locality in Ceylon．There a she-bear attacked   Parakkamabāhu I．（then the ādipāda），but was killed by him．Cv．1xvii．40．,13,1
211849,en,21,kanarittha,kānārittha,Kānārittha,Kānārittha：One of the four sons of the Nāga-king Dhatarattha and his queen Samuddajā，the others being Sudassana，Bhūridatta and Subhaga．When Kānārittha heard that his mother was a human，wishing to test her one day while drinking her milk，he assumed a serpent’s form and struck her foot with his tail．Samuddajā threw him on to the ground with a shriek and accidentally struck his eye with her nail，thereby blinding him．Henceforth he，whose name had been Arittha，was known as Kānārittha （J．vi．168）．When，after Bhūridatta’s disappearance （see Bhūridatta Jātaka） from the Nāga-world，his brothers set out to search for him，Kānārittha was sent to the world of the gods，for he was so cruel by nature that they knew that if he went to the world of men he would destroy it by fire （J．vi．190）．When，after his search，he returned to the Nāga-world，he was appointed doorkeeper of Bhūridatta’s sick-room； there，seeing Subhaga dragging a brahmin roughly into the Nāga-world，he prevented him from ill-treating the man and told him of the greatness of all brahmins，illustrating his words with various stories （J．vi．197； details see pp．200ff）．It is said that in his immediately preceding birth，he had been a brahmin，well-versed in sacrificial lore．Bhūridatta heard （from his bed） Arittha’s undue praise of brahmins and refuted his statements （J．vi．205ff）．<br><br>Kānārittha is identified with Sunakkhatta （J．vi．219）．,10,1
211850,en,21,kanasiya,kanasiya,Kanasiya,Kanasiya：A Damila．chief，conquered by Lankāpura at Tirivekambama   （Cv．lxxvi．238）．,8,1
211851,en,21,kanatalavana-tittha,kānatālavana-tittha,Kānatālavana-tittha,Kānatālavana-tittha：A ford in the Mahāvāluka-gangā，a point of   strategic importance．Cv．lxxii．19．,19,1
211861,en,21,kanavapi,kānavāpī,Kānavāpī,Kānavāpī：A tank near the Cetiyagiri，given by Sena I．for the use   of the monks there （Cv．l．72）．Sena II．built a dam across it at   Katthantanagara （Cv．li．73），and both Vijayabāhu I （Cv．lx．50） and Parakkamabāhu   I （Cv．lxxix．34） restored it．,8,1
211870,en,21,kanavera jataka,kanavera jātaka,Kanavera Jātaka,Kanavera Jātaka：Once the Bodhisatta was born as a robber in a village in Kāsi and became notorious for his banditry．When the people complained of him to the king，the latter had him arrested by the governor of the province and condemned to death．While being led to execution with a wreath of red kanavera-flowers on his head，he was seen by Sāmā，the chief courtesan of the city，and she immediately fell in love with him for his comely and striking appearance．Sāmā，sending word to the governor that the robber was her brother，persuaded him，by means of a bribe of one thousand pieces of money，to set him free and send him to her for a little while．Then，using all her guile，she substituted for the robber a youth who was enamoured of her and who had happened to visit her that day．This youth was killed in the place of the robber，who was brought to Sāmā，and she showered on him all her favours．Fearing that when Sāmā grew tired of him she might betray him，the robber went with her one day into the park and，on the pretence of embracing her，squeezed her till she swooned，then taking all her ornaments，made good his escape．Sāmā，all unsuspecting，imagined him to have run away from fear of having killed her by his too violent embraces，and she used all her ingenuity in searching for him，such as bribing some wandering minstrels to sing，wherever they went，a set of stanzas declaring that she was still alive and loved none but him，her lover．One day the robber heard the stanzas and learned from the minstrels that Sāmā still longed for him，but he refused to return，sending her word that he doubted her constancy．In despair，Sāmā returned to her former means of livelihood．J．iii．58-63．<br><br>The occasion for the telling of this story is given in theIndriya Jātaka．<br><br>The story is referred to in the Sulasā Jātaka （J．iii．436） and in the scholiast to theKunāla Jātaka （J．v．446）．,15,1
211875,en,21,kanaverapupphiya thera,kanaverapupphiya thera,Kanaverapupphiya Thera,Kanaverapupphiya Thera：An arahant．Ninety-four kappas ago he was a king named Gopaka （?），and seeing the Buddha Siddhattha，accompanied by his monks，walking in the city，the king，from his balcony，scattered kanavera-flowers over them．Eighty-seven kappas ago he became king four times （Ap．i．182）．He is probably identical with Bandhura Thera．ThagA．i．208．,22,1
211923,en,21,kancamba,kañcamba,Kañcamba,Kañcamba：A Damila chieftain who fought against Lankāpura．  Cv．lxxvii．17．,8,1
211930,en,21,kancana,kañcana,Kañcana,Kañcana：1．Kañcana．-One of the three palaces used by Sumedha Buddha in his last lay life （Bu．xii．19）．The Commentary （BuA．163） calls it Koñca．<br><br> <br><br>2．Kañcana．-See Kañcanavela．<br><br> <br><br>3．Kañcana．-See Mahā Kañcana and Upakañcana．<br><br> <br><br>4．Kañcana．-See Kañcanamānava．,7,1
211965,en,21,kancanadevi,kañcanadevī,Kañcanadevī,Kañcanadevī：<i>1．Kañcanadevī </i><br><br>Daughter of the king of Benares and sister of the Bodhisatta，Mahākadeana．<br><br> <br><br>With her brothers she renounced the world and lived in a hermitage after her parents’ death．<br><br> <br><br>Her story is told in the Bhisa Jātaka （J．iv．305ff）．<br><br> <br><br>She was a previous birth of Uppalavannā （J．iv．314）．<br><br><i>2．Kañcanadevī</i><br><br>Daughter of the king of Devaputta <br><br> <br><br>On the day of her birth jewels fell from the sky and her body was so bright that no lamps were needed when she was by．She entered the Order when she grew up and became an arahant．<br><br> <br><br>In her past birth，when she was listening to a sermon at the end of celebrations held at Devaputta in honour of the Bowl Relic，a Nāga king fell in love with her．When she refused his attentions，the Nāga wrapt her body with his coils，but she continued to listen unmoved．By power of her virtue the Nāga was subdued，and he paid her great honour by means of an Udakapūjā．Ras．i．34f．,11,1
211975,en,21,kancanagiri,kañcanagiri,Kañcanagiri,Kañcanagiri：See Kañcanapabbata．,11,1
211979,en,21,kancanaguha,kañcanaguhā,Kañcanaguhā,Kañcanaguhā：A cave in the region of the Himālaya，according to one description （J．ii．176； but see J．v．357，where it is said to be near Cittakūta） in the face of the Cittakūapabbata．This cave was the abode of the Bodhisatta when he was born as a lion，as described in the Virocana Jātaka （J．i．491f），and again in the Sigāla Jātaka （J．ii．6）．Near by was the Rajatapabbata．This cave was also the dwelling-place of the geese mentioned in the Kacchapa Jātaka （J．ii．176），and in the cave grew the Abbhanta-ramba （J．ii．396），the property of Vessavana．In the scholiast to the Hatthipāla Jātaka （J．iv．484），the Kañcanagūha is mentioned as the abode of the spider Unnābhi and the ninety-six thousand geese who took shelter in it，waiting for the rains to clear．Near the cave was the Chaddantadaha and the Buddha，when he was born as the elephant Chaddanta，made the cave his headquarters （J．v．37f）．In this context the cave is described as being in the Suvannapabbata （probably another name for Kañcanapabbata） to the west of the Chaddanta lake，and is said to be twelve leagues in extent．There lived the elephant king with eight thousand companions．Nandatāpasa once lived for seven days at the entrance to the cave，going to Uttarakuru for his food （J．v．316，392）．<br><br> <br><br>The Pākahamsas of great power also lived in the cave （J．v．357，368），once as many in number as ninety thousand （J．v．381）．<br><br>In the Sudhābhojana Jātaka （J．v．392），the cave is stated to have been on the top of Manosilātala．<br><br>The Kañcanagūha is mentioned in literature as the dwelling-place of maned lions （kesarasīhā） （E．g．，UdA．71，105）．,11,1
212006,en,21,kancanakkhandha jataka,kañcanakkhandha jātaka,Kañcanakkhandha Jātaka,Kañcanakkhandha Jātaka：The Bodhisatta was once born as a farmer and，while ploughing his field，came upon a nugget of gold，four cubits long and as thick as a man’s thigh，which had been buried by a merchant in bygone days．Finding it impossible to remove the gold as a whole，he cut it into four and carried it home easily．<br><br>The story was related in reference to a monk who wished to leave the Order because he was frightened by all the rules his teachers asked him to learn and obey．The Buddha gave him three rules - to guard voice，body and mind - and the monk won arahantship．Even a heavy burden becomes light if carried piece by piece．J．i．276-8．,22,1
212020,en,21,kancanamala,kañcanamālā,Kañcanamālā,Kañcanamālā：Probably the name of Sakka&#39；s white parasol．It was   five leagues in circumference．J．v．386．,11,1
212031,en,21,kancanamanava,kañcanamānava,Kañcanamānava,Kañcanamānava：The name given to Mahā Kaccāna by his parents，  Kaccāna being the family name．He was called Kañcana because his body was of a   golden colour．ThagA．483； AA．i．116．,13,1
212054,en,21,kancanapabbata,kañcanapabbata,Kañcanapabbata,Kañcanapabbata：1．Kañcanapabbata．-A mountain in Himavā （J．ii．396ff）．It was near Kañcana-guhā，and on it grew the Abbhantaramba of Vessavana．On the mountain，in a hut，lived the ascetic Jotirasa，tending the sacred fire．The mountain formed one of the salient features of the Himālaya region （J．v．415）．It is in the northern quarter of Himavā，and from its slopes flows the Sīdānadī （J．vi．101）．In the Nimi Jātaka （J．vi．100） mention is made of two Kañcanapabbatā between which the Sīdānadī flows．The mountain is sometimes referred to as Kañcanagiri （E．g．，UdA．411） and sometimes as Suvannapabbata （J．vi．100）．The Buddha Sumana held his second assembly of disciples on the Kañcanapabbata，when ninety thousand crores of people were present （J．i．34）．<br><br> <br><br>2．Kañcanapabbata．-See Kanakapabbata．,14,1
212094,en,21,kancanapatti,kañcanapattī,Kañcanapattī,Kañcanapattī：The hut in the Kañcanapabbata，where lived the   ascetic Jotirasa，friend of Vessavana．J．ii．399．,12,1
212155,en,21,kancanavana,kañcanavana,Kañcanavana,Kañcanavana：A pleasance near Ujjeni，where Mahā Kaccāna lived on   his return to Ujjeni after his ordination．AA．i．118．,11,1
212170,en,21,kancanavela,kañcanavela,Kañcanavela,Kañcanavela：Son of Piyadassī Buddha，his mother being Vimalā   （Bu．xiv．17）．The Buddhavamsa Commentary （p．172） calls him Kañcana．,11,1
212183,en,21,kancanavelu,kañcanavelu,Kañcanavelu,Kañcanavelu：The city in which Siddattha Buddha died，in the park   Anoma （BuA．188）．,11,1
212211,en,21,kancipura,kañcīpura,Kañcīpura,Kañcīpura：See Kāñcipura．,9,1
212213,en,21,kancipura,kāñcipura,Kāñcipura,Kāñcipura：A city in Southern India on the Coromandel coast，capital of the Pallavas，and one of the seven sacred towns of India； it is the modern Conjevaram．It was once the centre of Buddhism in South India and was one of the places of pilgrimage visited by Hiouien Thsang．He mentions that during his stay there three hundred monks came to Kāñcipura from Ceylon，fleeing from the political disturbances in that country （Beal，op．cit．，ii．228f； CAGI．627）．In Pali Literature the locality is noteworthy as the birthplace of the Commentator Dhammapāla and perhaps also of Anuruddha，author of the Abhidhammattha-Sangaha （P．L．C．113，169）．Some identify Kāñcipura with Satiyaputta of Asoka’s Rock Edict II．E．g．，J．R．A．S．，1918，541f； see also Bhandarkar，Anct．Hist．of Deccan pp．47，52．,9,1
212268,en,21,kandadevamalava,kandadevamālava,Kandadevamālava,Kandadevamālava：A Damila chief who fought against Parakkamabāhu&#39；s   general Lankāpura，and was defeated at Mundikkāra．Later，when Kandadevamālava   owned allegiance to Parakkamabāhu，Lankāpura restored Mundikkāra to him and   appointed him chief of the two districts of Mangala．Cv．lxxvi．187，208，210．,15,1
212274,en,21,kandagalaka,kandagalaka,Kandagalaka,Kandagalaka：A bird，a former birth of Devadatta．See the  Kandagalaka Jātaka．,11,1
212276,en,21,kandagalaka jataka,kandagalaka jātaka,Kandagalaka Jātaka,Kandagalaka Jātaka：The Bodihsatta was once a woodpecker named Khadiravaniya，and be had a friend named Kandagalaka．One day Khadiravaniya took Kandagalaka with him into the acacia wood （khadiravana） and gave him insects from the acacia trees．As Kandagalaka ate them，pride rose in his heart and，feeling he could get food without his friend’s assistance，he told him so．In spite of the warning of Khadiravaniya，Kandagalaka pecked at an acacia trunk，broke his beak，and fell down dead．<br><br>The story was related in connection with Devadatta’s attempts to imitate the Buddha，these attempts ending in his own ruin．<br><br>Kandagalaka is identified with Devadatta．J．ii．162-4．,18,1
212289,en,21,kandaka,kandaka,Kandaka,Kandaka：See Kantaka．,7,1
212290,en,21,kandaka,kandakā,Kandakā,Kandakā：See Kantakā．,7,1
212311,en,21,kandaki,kandakī,Kandakī,Kandakī：See Kantakī．,7,1
212339,en,21,kandamba,kandamba,Kandamba,Kandamba：A Damila chief，ally of Kulasekhara．Cv．lxxvii．55，80，  90．,8,1
212369,en,21,kandanagara,kandanagara,Kandanagara,Kandanagara：A locality in Ceylon； to the north of it was the   Girinelavāhanaka Vihāra，built by Sūratissa．Mhv．xxi．8．,11,1
212375,en,21,kandananda,kandanandā,Kandanandā,Kandanandā：See Kanakadattā．,10,1
212414,en,21,kandara vihara,kandara vihāra,Kandara Vihāra,Kandara Vihāra：A monastery in Ceylon，built by Thūlanātha，younger   son of Saddhātissa （Mhv．xxxiii．15）．According to the Mahāvamsa Tika （p．442），  the vihāra was in Rohana．,14,1
212422,en,21,kandaraggisama,kandaraggisāma,Kandaraggisāma,Kandaraggisāma：A celebrated physician，mentioned in a list of   such．Mil．272．,14,1
212423,en,21,kandarajika,kandarājika,Kandarājika,Kandarājika：A village in Rājarattha in Ceylon．See  Tambasumana．,11,1
212425,en,21,kandaraka,kandaraka,Kandaraka,Kandaraka：A wandering ascetic who visited the Buddha atCampā．<br><br>See Kandaraka Sutta．<br><br>Buddhaghosa （MA．ii．565） describes him as a channaparibbājaka （a clothed ascetic）．,9,1
212427,en,21,kandaraka sutta,kandaraka sutta,Kandaraka Sutta,Kandaraka Sutta：Once，when the Buddha was at Campā，on the banks of Lake Gaggarā，he was visited byPessa，the elephant trainer’s son，andKandaraka，the Wanderer．Pessa saluted the Buddha and sat down，while Kandaraka，after his salutation，remained standing．Surveying the assembly of monks gathered round the Buddha and observing their great silence，Kandaraka expressed his admiration of the Buddha’s training．The Buddha explained that all Buddhas school their disciples in the foursatipatthānas．Pessa stated that it was far more difficult to train men than animals．The Buddha agreed and enumerated the four kinds of people in the world：those who torment themselves，torment others，torment both themselves and others，and，lastly，those who torment neither，dwelling beyond appetites，in bliss and holiness．Pessa stated that he respected only the fourth class，and having given his reasons went away．The Buddha expressed his regret that Pessa could not wait to hear the differences between these four kinds of people； and at the request of the monks the Buddha proceeded to describe them （M．i．339ff）．,15,1
212431,en,21,kandaramasuka,kandaramasuka,Kandaramasuka,Kandaramasuka：See Kalāramatthuka．,13,1
212436,en,21,kandarasala,kandarasāla,Kandarasāla,Kandarasāla：See Katthaka．,11,1
212442,en,21,kandarayana,kandarāyana,Kandarāyana,Kandarāyana：A brahmin． <br><br>He visited Mahā Kaccāna at the Gundavana near Madhurā and accused him of not paying due respect to elderly brahmins，but when Mahā Kaccāna preached to him he expressed delight and offered himself as the Thera’s disciple．v．l．Kundarāyana．<br><br>A．i．67f．,11,1
212444,en,21,kandari,kandari,Kandari,Kandari：King of Benares； his story is given in the  Kandari Jātaka．,7,1
212446,en,21,kandari jataka,kandari jātaka,Kandari Jātaka,Kandari Jātaka：Kandari，a king of Benares，was very handsome； each day he received one thousand boxes of perfume for his use，and his food was cooked with scented wood．His wife，Kinnarā，was very beautiful； his chaplain wasPañcālacanda．One day，Kinnarā，on looking out，saw a loathsome cripple in the shade of a jambu-tree near her window，and conceived a passion for the man．Thereafter she would wait for the king to fall asleep and would then，nightly，visit the cripple，taking him dainty foods and having her pleasure with him．One day the king，returning from a procession，saw the misshapen creature，and asked the chaplain if such a man could ever win the love of a woman．The cripple，hearing the question，proudly boasted of his intimacy with the queen．At the chaplain’s suggestion the king watched the queen’s movements that same night，and saw the cripple abuse her and strike her for being late in coming．The blow fell on her ear breaking off her ear ornament，which the king picked up．<br><br>The next day he ordered the queen to appear before him in all her ornaments，and having proved that he knew of her infidelity，handed her over to the chaplain to be executed．Pañcālacanda，pitying the woman，begged that she should be pardoned，because in being unchaste she had but obeyed the instincts common to all women．To prove his contention，Pañcālacanda took the king with him and，in disguise，they wandered through Jambudīpa，testing the virtue of various women，including that of a young bride who was being taken to her husband’s house．Convinced that all women were alike，the king spared Kinnarā’s life，but drove her out of the palace together with the cripple，and caused the jambu-tree to be cut down．<br><br>The story was among those related by the bird Kunāla to his friend Punnamukha，testifying to the unfaithfulness of women．Kunāla is identified with Pañcālacanda．J．v．437-40； J．iii．132．,14,1
212495,en,21,kandina jataka,kandina jātaka,Kandina Jātaka,Kandina Jātaka：A mountain stag fell in love with a doe who had gone into the forest from the village during the time of the ripening of the corn．When the time came for the doe to return to the village，the stag，in his love，accompanied her．The people of the village，knowing of the deer’s return，lay in ambush for them．The doe，seeing a huntsman，sent the stag on ahead，and he was killed and eaten．The doe escaped．The Bodhisatta，who was a forest-deva，seeing the incident，preached to the other forest-dwellers on the three infamies：<br><br>  it is infamy to cause another’s death；   infamous is the land ruled by a woman：  infamous are the men who yield themselves to women’s dominance   （J．i．153-6）．The circumstances in which the story was related are given in theIndriya Jātaka．,14,1
212515,en,21,kandiyuru,kandiyūru,Kandiyūru,Kandiyūru：A Damila chieftain and ally of Kulasekhara．  Cv．lxxvi．140．,9,1
212560,en,21,kandula,kandula,Kandula,Kandula：1．Kandula．-The state-elephant of Dutthagāminī．He was of the Chaddanta race，and was left by his mother and discovered by a fisherman，Kandula，after whom he was named．Mhv．xxii．62f．<br><br>He grew up to be of great strength．When Dutthagāminī’s father died，his younger son，Tissa，took possession of the queen-mother and of Kandula，the state-elephant，and fled，but in the battle between the brothers，Kandula shook himself free from Tissa and went over to Dutthagāminī，whom he served to the end of his life．Kandula took a prominent part in the campaign against the Damilas，distinguishing himself particularly in the siege of Vijitapura （Mhv．xxiv．15，89）．In the single combat between Elāra and Dutthagāminī．Kandula attacked Elāra’s elephant，Mahāpabbata，and disabled him （Mhv．xxv．5-83）．It is said that once the warrior Nandhimitta seized Kandula by his tusks and forced him on to his haunches，and Kandula nursed a grudge against him until Nandhimitta rescued him from being crushed under a gate-tower which fell on him during his attack on Vijitapura．Mhv．xxv．22，39f．； see also Dpv．xviii．53； Mbv．133．<br><br> <br><br>2．Kandula．-The fisherman who found the elephant Kandula and reported the matter to the king Mhv．xxii．62f．,7,1
212561,en,21,kandula,kandula,Kandula,Kandula：The Rasavāhinī contains a story of how he once looked   after the monks of Mahānijjhara Vihāra．Ras．ii．29．,7,1
212643,en,21,kanduvethi,kanduvethi,Kanduvethi,Kanduvethi：A city in India，the capital of Narasīha； perhaps a   variant reading of Kanduvetti （Cv．xlvii．7）．Hultszch says （J．R．A．S．1913，  p．527） that both names are synonyms with Kādavarū，a designation of the   Pallava kings．,10,1
212644,en,21,kanduvetti,kanduvetti,Kanduvetti,Kanduvetti：A Damila chief and vassal prince of South India，ally   of Kulasekhera．Cv．lxxvii．79．,10,1
212694,en,21,kangakondakalappa,kangakondakalappa,Kangakondakalappa,Kangakondakalappa：A Damila chief，ally of Kulasekhara．  Cv．lxxvii．75．,17,1
212695,en,21,kangakondana,kangakondāna,Kangakondāna,Kangakondāna：A fortress in South India．Cv．lxxvi．183．,12,1
212696,en,21,kangakondapperayara,kangakondapperayara,Kangakondapperayara,Kangakondapperayara：A Damila chief，subdued by Parakkamabāhu I．  Cv．lxxvi．179．,19,1
212697,en,21,kangayara,kangayara,Kangayara,Kangayara：A Damila chief，ally of Kulasekhara； he was vanquished   by Lankāpura，general of Parakkamabāhu I．Cv．lxxvi．140，280，318； lxxvii．15．,9,1
212749,en,21,kanha,kanha,Kanha,Kanha：<i>1．Kanhā</i>．-Daughter of the king of Kosala．Before she was born，Brahmadatta，king of Benares，killed her father and carried off her mother．When the child was born，Brahmadatta adopted her as his own daughter； she is，therefore，called dvepitikā （=having two fathers）．The king promised to grant her a boon，and she held a svayamvara，at which she chose as her husbands all the five sons of King Pandu； Ajjuna，Bhīma，Nakula，Yuddhitthila，and Sahadeva．According to the Mahābhārata，Draupadī，daughter of the Pañcāla king，was the wife of these five princes．<br><br>By her strong passions she won the love of them all．Not satisfied with them，she also made love to a hump-backed slave who was in her service．One day，when she was sick，all her husbands were gathered round her，and she made signs to each of them to show that she loved him best．Ajjuna，however，was suspicious，and by questioning the hump-back，learnt the truth．The five brothers left her and retired to the Himalaya，where they became ascetics．The story was related by Kunāla，who is identified with Ajjuna．<br><br>J．v．424，426f．<br><br><i>2．Kanhā</i>．-See Kanhājinā．,5,1
212750,en,21,kanha,kanha,Kanha,Kanha：<i>1．Kanha</i>．-A name for Māra．E．g．，Sn．v．355； M．i．377； D．ii．262； Thag．v．1189．<br><br><i>2．Kanha</i>．-The name of the Bodhisatta； he was born in a brahmin family and later became a sage．He is also called Kanha-tāpasa，and is mentioned among those the memory of whose lives caused the Buddha to smile．See Kanha Jātaka （2）．DhsA．294，426．<br><br><i>3．Kanha．</i>-Another name of Vāsudeva （J．iv．84，86； vi．421； PvA．94ff ）； the scholiast explains that he belonged to the Kanhāyanagotta．<br><br><i>4．Kanha．</i>-Son of Disā，a slave girl of Okkāka．He was called Kanha because he was black and，like a devil （kanha），spoke as soon as he was born．He was the ancestor of theKanhāyanagotta （D．i．93）．Later he went into the Dekkhan and，having learnt mystic verses，became a mighty seer．Coming back to Okkāka，Kanha demanded the hand of the king’s daughter Maddarūpī．At first the request was indignantly refused，but when Kanha displayed his supernatural powers he gained the princess．D．i．96f．； DA．i．266．<br><br><i>5．Kanha．</i>-A Pacceka Buddha，mentioned in the Isigili Sutta．M．iii．71．<br><br><i>6．Kanha．</i>-A dog．See Mahā-Kanha．<br><br><i>7．Kanha．</i>-See Kanhadīpāyana．,5,1
212751,en,21,kanha jataka,kanha jātaka,Kanha Jātaka,Kanha Jātaka：<i>1．Kanha Jātaka （No．29）．</i>-The story ofAyya-kālaka．The story was related by the Buddha to the monks，who expressed great wonder at the miracles performed by him at Sankassa．It was not only in his last birth that he performed wonders．<br><br>The old woman in the story is identified with Uppalavanā （J．i．193ff）．<br><br>The story is also given in the Anguttara Commentary （i．415），with a few additional details．<br><br>The Dhammapada Commentary （iii．213） refers to it as the Kanhausabha Jātaka．<br><br><i>2．Kanha Jātaka （No．440）．</i>-The story ofKanha-tāpasa．He was the only son of a brahmin in Benares and inherited great wealth； he was educated atTakkasilā．When his parents died he gave away all his wealth and retired to the Himalaya，where he practised rigid asceticism，never entering a village，eating the produce of only one tree，and living not even in a hut．He acquired great mystic powers，and Sakka’s throne was heated by his virtue．Sakka visited him and，having tested him and asked him various questions，granted him six boons．The ascetic chose only such things as pertained to the life of renunciation．Sakka decreed that the tree under which the ascetic lived should bear fruit perennially．<br><br>The Sakka of the story was Anuruddha．It is said that the acetic was called Kanha on account of his dark complexion．<br><br>The story was related to Ananda in explanation of the Buddha’s smile as he was passing a certain spot in theNigrodhārāma in Kapilavatthu； it was the spot where the ascetic Kanha practised his meditations．J．iv．6ff,12,1
212775,en,21,kanhadasa,kanhadāsa,Kanhadāsa,Kanhadāsa：The donor of the vihāra in Kāveripattana，where lived   Buddhadatta，author of Madhuratthavilāsinī，the commentary on the Buddhavamsa．  BuA．249．,9,1
212776,en,21,kanhadevala,kanhadevala,Kanhadevala,Kanhadevala：Another name for Asita．  SnA．ii．487．,11,1
212788,en,21,kanhadinna thera,kanhadinna thera,Kanhadinna Thera,Kanhadinna Thera：An arahant．He belonged to a brahmin family in Rājagaha．Having heard Sāriputta preach，he entered the Order and became an arahant．In the past he met the Buddha Sobhita and offered him a punnāga-flower （Thag．v．179； ThagA．i．304）．<br><br>He is evidently the same as Kanhadinna，son of Bhāradvāja Thera （ThagA．i．303），and is probably identical with Giripunnāgiya of the Apadāna （ii．416）．,16,1
212793,en,21,kanhadipayana,kanhadīpāyana,Kanhadīpāyana,Kanhadīpāyana：<i>1．Kanhadīpāyana．</i>-An ascetic of great power．When the Andhakavenhudāsaputtā found themselves unable to capture Dvāravatī，because the city rose into the air when attacked，they sought the ascetic’s help．He told them that an ass wandered round the city and brayed at the sight of an enemy，when the city immediately rose up into the sky．The Andhakavenhus sought the ass and begged for his help．Acting on the ass’s advice，they tied eight great iron posts to the gates，thus preventing the city from rising．In this way they captured it （J．iv．83）．<br><br>Later，their sons，wishing to test Kanhadipānyana’s powers of clairvoyance，played a practical joke on him．They tied a pillow to the belly of a young lad，and dressing him up as a woman，took him to the ascetic and asked when the baby would be born．The ascetic replied that on the seventh day the person before him would give birth to a knot of acacia wood which would destroy the race of Vāsudeva．The youths thereupon fell on him and killed him，but his prophecy came true （J．iv．87）．This ascetic is evidently not the one mentioned in the Jātaka bearing his name，for there he is identified with the Bodhisatta，while in the story given above the Bodhisatta was the ascetic’s contemporary and was calledGhatapandita．<br><br>The immolation of Kanhadīpāyana and its consequences are often referred to．E．g．，J．v．114； 267，273．<br><br><i>2．Kanhadīpāyana．</i>-An ascetic； his story is given in theKanhadīpāyana Jātaka．,13,1
212794,en,21,kanhadipayana jataka,kanhadīpāyana jātaka,Kanhadīpāyana Jātaka,Kanhadīpāyana Jātaka：During the reign of Kosambika in Kosambī，two brahmins，Dīpāyana and Mandavya，gave away their vast wealth and lived for fifty years as ascetics in Himavā．After that，while on a pilgrimage to Benares，they were entertained by a householder who was also named Mandavya．Dīpāyana journeyed on while the ascetic Mandavya remained in a cemetery near Benares．There some robbers left some stolen goods outside his hut，and Mandavya，being charged before the king，was impaled，but by virtue of his great powers he continued to live．Dīpāyana came to see his friend，and finding him thus and learning that he bore no ill-will towards anyone，took up his abode under his impaled body．Gouts of gore fell from Mandavya’s wound on to Dīpāyana’s golden body and there dried，forming black spots； so he came to be called Kanha-Dīpāyana．When the king heard of this，he had Mandavya released with a piece of the stake still inside him，on account of which he came to be called āni-Mandavya．Dīpāyana returned to the householder Mandavya，whose sonYaññadatta he helped to heal by an Act of Truth，the child having been bitten by a snake while playing ball．The lad’s parents then performed acts of Truth．In this declaration of Truth it was disclosed that Dīpāyana had no desire for the ascetic life，that the father did not believe in the fruits of generosity，and that the mother had no love for her husband．They thereupon admonished each other and agreed to mend their ways．<br><br>The Mandavya of the story was Ananda，his wife Visākhā，the son Rāhula，āni-Mandavya Sāriputta and Kanha-Dīpāyana the Bodhisatta （J．iv．27ff）．The occasion for the story is the same as that for theKusa Jātaka．In one verse Kanha-Dīpāyana is addressed merely as Kanha （Ibid．，p．33）．<br><br>The story is also given in the Cariyāpitaka （p．99f）．,20,1
212801,en,21,kanhaganga,kanhagangā,Kanhagangā,Kanhagangā：The name of one part of the river which flows from  Anotatta．This part is sixty leagues long and   flows over a rocky bed．SnA．ii．439； AA．ii．760； UdA．302； MA．ii．586，etc．,10,1
212807,en,21,kanhagotamaka,kanhāgotamakā,Kanhāgotamakā,Kanhāgotamakā，Kanhāgotamikā：A royal family of Nāgas．A．ii．72；   J．ii．145．,13,1
212812,en,21,kanhagundavana,kanhagundāvana,Kanhagundāvana,Kanhagundāvana：See Gundāvana．,14,1
212826,en,21,kanhajina,kanhājinā,Kanhājinā,Kanhājinā：Daughter of Vessantara and Maddī．She was so called because，at birth，she was laid on a black skin （J．vi．487）．When Vessantara retired to the forest，his wife and children accompanied him to Vankagiri．Later，both Kanhājinā and her brother Jāli were given to Jūjaka as slaves and were ill-treated by him．For sixty leagues they travelled with him，led and guarded by the gods，till they came to the court of their grandfather Sañjaya，king of Sivi，and there they were released，Kanhājinā’s price being one hundred elephants，one hundred male and female slaves，etc．The children afterwards rejoined their parents and lived happily at the court （J．vi．513ff）．<br><br>Kanhājinā is identified with Uppalavannā （J．vi．593）．In the verses she is sometimes called Kanhā （E．g．，546，548，553）．<br><br>Vessantara’s gift of his children is considered the greatest of his gifts．E．g．，Milinda，117，275，284； Cyp．p．80； DhA．i．406； AA．i．64．,9,1
212858,en,21,kanhanadi,kanhanadī,Kanhanadī,Kanhanadī：Another name for Kālanadī，the river forming the   boundary of Rohana．（Cv．liii．20； Cv．Trs．i．173，n．5）,9,1
212868,en,21,kanhapakka vagga,kanhapakka vagga,Kanhapakka Vagga,Kanhapakka Vagga：The first chapter of the Mātugāma Samyutta．  S．iv．238-43．,16,1
212919,en,21,kanhasiri,kanhasiri,Kanhasiri,Kanhasiri：Another name for Asita．Sn．v．689．,9,1
212951,en,21,kanhausabha jataka,kanhausabha jātaka,Kanhausabha Jātaka,Kanhausabha Jātaka：See Kanha Jātaka   （1）．,18,1
212964,en,21,kanhavata,kanhavāta,Kanhavāta,Kanhavāta：A locality in Rohana．Cv．lxxv．174．,9,1
212982,en,21,kanhayana,kanhayāna,Kanhayāna,Kanhayāna：The name of the family to which belonged Vāsudeva （J．iv．84； vi．421） and Ambattha （D．i．93）．<br><br>The family was descended from a sage named Kanha．（See Kanha （4）．）,9,1
213019,en,21,kanikara-vimana,kanikāra-vimāna,Kanikāra-Vimāna,Kanikāra-Vimāna：A palace in Tāvatimsa，sixty leagues high and   thirty broad，which Uttara Thera occupied as a result of having，in a previous   birth，offered a kanikāra-flower to Sumedha Buddha．ThagA．i．241．,15,1
213022,en,21,kanikaracchadaniya thera,kanikāracchadaniya thera,Kanikāracchadaniya Thera,Kanikāracchadaniya Thera：An arahant．He once met the Buddha Vessabhū enjoying his siesta in the forest，and being pleased with his appearance，made a canopy of kanikāra-flowers over the Buddha’s head．<br><br> <br><br>Twenty kappas ago he became king eight times under the name of Sonnābha．Ap．i．183．,24,1
213040,en,21,kanikarapadhanaghara,kanikārapadhānaghara,Kanikārapadhānaghara,Kanikārapadhānaghara：A meditation-hall in Khandacela Vihāra，where   lived Padhāniya Thera．MA．i．65．,20,1
213051,en,21,kanikarapupphiya thera,kanikārapupphiya thera,Kanikārapupphiya Thera,Kanikārapupphiya Thera：An arahant．Ninety-two kappas ago he saw   the Buddha Tissa and offered him a kanikāra-flower．Thirty-five kappas ago he   was a king named Arunapāla （v．l．Arunabala） （Ap．i．203）．He is probably   identical with Ujjaya Thera．ThagA．i．118f．,22,1
213056,en,21,kanikaravalikasamudda vihara,kanikāravālikasamudda vihāra,Kanikāravālikasamudda Vihāra,Kanikāravālikasamudda Vihāra：The residence of the Thera   Sāketa-Tissa，during a whole rainy season．AA．i．44； MA．i．350； DA．iii．1061．,28,1
213077,en,21,kanira-pabbhara,kanira-pabbhāra,Kanira-pabbhāra,Kanira-pabbhāra：A cave，probably in the side of the Cetiyagiri，  into which King Kanirajānu Tissa ordered sixty monks to be flung，they having   been found guilty of high treason （Mhv．xxxv．11）．,15,1
213078,en,21,kanirajanu tissa,kanirajānu tissa,Kanirajānu Tissa,Kanirajānu Tissa：King of Ceylon （A．D．89-92）．He slew his elder brother āmandagāmani Abhaya and occupied the throne．He once gave judgment in a lawsuit concerning the uposatha-house in the Cetiyagiri vihāra，and sixty monks who were found guilty of treason against him were captured by his orders and flung into a cave called Kanira．Hence，probably，his name．Mhv．xxxv．9ff； MT．640； Dpv．xx．38．,16,1
213080,en,21,kaniska,kaniska,Kaniska,Kaniska：Kaniska  The great Kusāna king of India，a renowned patron of Buddhism．His name is spelt as Kāniska in inscriptions．On coins it appears，in Greek script，as Kanérki，or in the genitive Kanerkou which some scholars read as Kanéshki and Kanéshkou．Kasmir tradition gives the variant Kanistha which become Kanit’a in Chinese．Alberuni refers to him as Kanik[1]．<br><br>There are different theories regarding the nationality of Kaniska．It is widely accepted that he is of Yuch-chi origin．It is said that during the 2nd century B．C．the Yuch-chi，a Mongoloid nomadic tribe of Central Asia，was forced out of their pasture lands by their more powerful neighbours，the Hiung-nu．Being thus driven out they migrated westwards and in the course of their migration conquered the Wu sun tribe and settled down in the basin of the lli river．Here they were divided into two branches of which the minor branch （Siao-yueh-chi） deflected southwards and settled down along the Tibetan border while the major branch （Ta-yueh-chi） proceeded forwards，defeated the Sakas and settled down in the conquered territory．From there they were again expelled by the son of the dead Wu sun chieftain．Resuming their march，they finally occupied Bactria and Sogdiana and by about the 1st century B．C．gave up their nomadic habits and adopted a more settled life，Here they were divided into five groups of whom the Kusānas （Kueishuang） overpowered the rest and united the whole tribe under Kadphises I （i．e．，Kujula Kadphises） who captured some regions of North West India．He was succeeded by his son Kadphises II （i．e．，Wima Kadphises） who annexed further Indian territory．Kaniska，whos connection with Kadphises II is not known[2]，is said to have succeeded him[3]．<br><br> <br><br>Sten Konow and Fleet consider that Kaniska belonged to a separate clan of the Kusānas which originated from Khotan[4]．B．N．Puri[5] says that the Kusāna and the Yueh-chi are two different racial groups and that the former is of Iranian Saka stock while the latter is of Mongoloid origin．<br><br>  There is no consensus among scholars regarding the date of Kaniska．The  earliest and the latest dates assigned to his accession are 5 B．C．and 278  A．C．S Levi suggested 5 B．C．[6]  Fleet who places it in 58 B．C．also considers him to be the founder of the  Vikrama Samvat[7]．According to  Professor Van Lohuizen de Leeuw Kaniska acceded to the throne between 71-86  A．C．[8]     Cunningham places him in 80 A．C．[9]     Fergusson，Oldenberg，Rapson，Thomas，Banerji，Jayaswal，and later，even  Marshal and Levi place Kaniska in 78 A．C．and some of them regard him also  as the founder of the Saka era[10]． Vincent Smith，Sten Konow favours one of the two dates 120 or 128-29 A．C．[11]     Ghirshman suggests the date 144 A．C．which is endorsed by Benjamin Rowland  and B．N Puri[12]．The date put  forward by R．C．Majumdar is 248 A．C．[13]     D．R．Bhandarkar first suggested 278 A．C．but later adopted 128 A．C．[14]<br><br>   <br><br>  Of these numerous dates the most widely accepted is 78 A．C．though some   modern scholars like Benjamin Rowland and B．N．Puri prefer the date 144 on the   ground that the latest archaeological discoveries made at Begram in   Afghanistan by Ghrishman add more weight to it．<br><br>   <br><br>  The view put forward by Fleet，and supported by R．Otto Franke and J．  Kennedy，that Kaniska preceded the two Kadphises，is no longer held as valid[15]．  The excavation done at Taxila has shown that the coins of the Kaniska group of   the Kusāna kings were found in the upper （i．e．later） strata of earth while   those of the Kadphises group were in the lower （i．e．，earlier） strata．The   connection between Kadphises II and Kaniska is not known．However，the   evidence provided by the coin finds in which the coins of Kadphises II and   Kaniska were found together proves that they were close to each other in time．  It is plausible to hold that Kaniska succeeded Kadphises II after a short   interregnum[16]．<br><br>   <br><br>  It is quite certain that Kaniska succeeded to a fairly large kingdom of   Kadphises II．He expanded this kingdom by annexing more territory both in   India and in Central Asia．Inscriptions of Kaniska found at Kosam （Allahabad）[17]，   Sarnath[18]，Mathura[19]，  Sui-vihar （Bhavalpur）[20]，Zeda   （Und）[21]，Manikiala （Rawalpindj）[22]   and his coins，found in Bihar and Pātaliputta，suggest that he ruled over a   vast Indian territory[23]．  Chinese and Tibetan tradition record that he conquered Sāketa and Magadha and   carried off the eminent Buddhist scholar Asvaghosa[24]．  He also conquered Kashmir，Punjab and Sind．In Kashmir he erected numerous   monuments and founded a city called Kaniskapura，now represented by the   village Kanispor．Outside India his rule extended to Afghanistan，Bactria，  Kashgar，Khotan and Yarkand．<br><br>  Though he seems to have cherished a marked preference for Kashmir he had   his capital at Purusapura，the modern Peshawar which lay in the main route   from Afghanistan to the Indus plain．<br><br>  Kaniska was a renowned warrior．His most daring military feat is his   conquest of Kashgar，Yarkand and Khotan，which were dependencies of China，  Kadphises II is also said to have tried to accomplish this feat without   success and consequently had to pay tribute to China．Kaniska not only freed   his kingdom from this obligation，but also took away hostages from a   dependency of China[25]．Some   scholars are of opinion that on a previous occasion Kaniska，too，tasted   defeat at the hands of the Chinese general Pan-chao．[26]<br><br>  <br><br>  Kaniska treated his hostages with utmost consideration，providing them with   places of residence suitable for each season．These hostages are said to have   resided in the Sha lo ka monastery probably situated in the hills of Kapisa   （modern Kafiristan） and in monasteries at Gandhāra and Eastern Punjab   （Cinabhukti）．[27]<br><br>  Buddhist tradition describes Kaniska as a great patron of Buddhism   comparable to Asoka：Legends about his conversion closely resemble those of   Asoka，and it is probable that these legends were based on stories detailing   Asoka’s conversion．Tradition represents Kaniska，before his conversion to   Buddhism，as one who had no faith either in right or wrong and as a person who   did not pay any attention to Buddhism．It is also said that the immediate   cause of his conversion was the deep remorse he felt over the bloodshed in his   numerous wars．[28] Though this   tradition is based on facts it could be surmised that it was built up by the   Buddhists making Kaniska to emulate Asoka and show the ennobling influence of   Buddhism on him．<br><br>   <br><br>  Epigraphical and numismatic records do not provide clear testimony   regarding his conversion and religion．Vincent Smith surmises[29]   that his coins show that his conversion to Buddhism did not take place until   he had been on the throne for some time．The finest and presumably the   earliest coins bear legends，Greek in both script and language，with images of   the sun and moon under the names Helios and Selene （spelt Saléné on the   coins）．On later issues，the Greek script is retained but the language is   Knotanese，while the reverse of the coins represents gods worshipped by   Greeks，Persians and Indians．[30]   The coins that bear the images of Sākyamuni are considered to be the latest．  Some Indian scholars think that if numismatic evidence proves anything，it is   only his eclecticism，or that his coins only depict the various forms of faith   prevailing in his vast empire．[31]   Despite attempts to adduce evidence to prove that he was not a Buddhist，the   testimony provided by the numerous monuments he has built，as well as his   association with the Buddhist Council held during his reign show that，even if   he was not a Buddhist，he was more bent towards Buddhism than towards any   other religion．An inscription found on a relic casket，too，is taken by some   scholars as evidence to establish that he favoured the Sarvāstivāda school of   Buddhism．[32]<br><br>  Tradition records that Kaniska studied Buddhism in his leisure hours under   the guidance of Pārsva．Tradition also states that he carried off Asvaghosa   from Pātaliputra．[33] Even if   this story is not accepted it is plausible to hold that Kaniska and Asvaghosa   were contemporaries and that these two were associates．<br><br>   <br><br>  Two eminent Buddhist scholars Vasumitra and Nāgārjuna too，are said to be   his contemporaries．[34] Buddhism   at that time was a force to reckon with，and despite the possibility that   Kaniska was doing his best to consolidate big vast empire； he adopted Buddhism   to keep abreast of the trends prevalent at the time．<br><br>   <br><br>  According to the Buddhist tradition the greatest service rendered to   Buddhism by Kaniska is his convening of the Buddhist Council during his reign．  There are different accounts of this council．The best known is that of  Hsuan-tsang．[35]   Paramārtha in his Life of Vasubandhu gives another version which，though   generally considered to be the same as that of Hsuan-tsang，contains different   information．[36] Tārānātha also   records an account，which，though confused，contains important information．It   is not relevant at present，to extract facts from these legendary accounts   which are confused and often discrepant．<br><br>   <br><br>  It is said that Kaniska，greatly puzzled by the conflicting teachings found   in different schools，suggested to Pārsva to summon a council of eminent monks   to obtain an authoritative disposition of the doctrine．There was some   difference of opinion among them as to the venue of the council and they   finally decided to hold it at the Kundalavana vihāra in Kashmir．[37]   Vasumitra was elected president with Asvaghosa as the Vice president．The   members，five hundred in all composed 100，000 stanzas of Upadesa Sāstra   explanatory of the canonical sutras，100，000 stanzas of Vinaya vibhāsā sastra   explanatory of the vinaya and 100，000 of Abhidharma vibhāsā sastra explanatory   of the Abhidharma．Kaniska is said to have caused these treatises to be   written on copper plates and enclosed them in stone boxes which he deposited   in a stūpa specially constructed for that purpose．<br><br>   <br><br>  It is not possible to form a clear idea about the work accomplished at the   Council．Some scholars think that the chief business of the Council was to   collect canonical texts，and to prepare commentaries of different schools of   Buddhism．[38]<br><br>   <br><br>  Tradition seems to connect the rise of Māhānānana with Kaniska and with the   Buddhist Council held during his reign．[39]   The fact that this Council is recognised by the Mahānānists[40]   is also taken as evidence on this point．But a close scrutiny of the available   information regarding the Council as well as the Buddhist activities carried   out by Kaniska shows that this tradition cannot be relied upon．It is a fact   that Tārānātha observes that all kinds of Mahāyānist writing appeared at this   time and that the Theravādins raised no objection．But he neither clearly   states nor implies that Kaniska personally took any interest in promoting   Mahāyāna teachings，or that any Mahāyāna treatises were composed at that   Council．On the other hand，it is generally regarded that this Council was   exclusively a council of the Sarvāstivādins of northern India and that the   Mahāyānists did not take part in it．[41]   It is apparent that after holding this Council the Sarvāstivādin school of   Buddhism gained more importance than before．<br><br>   <br><br>  Whatever the tradition is there is no reasonable ground to hold that   Kaniska was responsible for the rise and rapid spread of Mahāyānism and that   the Council held during his reign was a Mahāyāna Buddhist[42]   Council．It is plausible to hold that he was more bent towards Sarvāstivāda   teachings and this is established by the inscription on the relic casket．<br><br>   <br><br>  Of the numerous stūpas he is said to have built，the most famous is the one   at Shah-ji-ki-Dheri near Peshawar．From the accounts of the Chinese travellers   of the fifth and seventh centuries it appears that it was one of the wonders   at the time．This stūpa is said to have been 130 metres in height，resting   upon a stone substructure 50 metres high，topped by an iron mast 10 metres   high with gilded metal discs．It is assumed that the original form of the   stūpa as it appeared in the days of Kaniska，looked quite different from the   form that could be reconstructed from the ruins．It is also believed that it   was rebuilt many times．[43]<br><br>   <br><br>  The reliquary enshrined in the Kaniska cetiya is also worthy of note．The   object is a round pyxis，made of an amalgum of precious metals．The lower hand   of the drum consists of representation in relief of garland bearing erotes and   Kusāna sovereign，identified by scholars as Kaniska，between the divinities of   the sun and moon； on the side of the lid is a flock of geese （hamsa）．To the   top of the cover are fastened free standing statuettes of the Buddha，flanked   by Indra and Brahmā．The most interesting feature of the object is the Greek   name of the maker，agesilas，the overseer of works at the Kaniska-caitya．The   inscription found on the reliquary also states that it was made ”for   acceptance of the teachers of the Sarvāstivādin school” and this is cited as   evidence to prove that Kaniska was an adherent of this school of Buddhism．[44]<br><br>   <br><br>  During Kaniska’s reign his empire was enriched through trade carried on   with countries outside India，especially with Rome and Asia Minor，and as such   he had the necessary resources to patronise the arts．Many scholars believe   that Gandhāra art attained its peak during his reign．[45]   Tradition which credits Kaniska with having built many stūpas，also seems to   support this contention．According to Benjamin Rowland ”The Art of Gandhāra   is，properly speaking； the official art of the Kushān emperor Kaniska and his   successors[46] （see also，  GANDHāRA）．<br><br>   <br><br>  Like Asoka，Kaniska also helped missionary activities．It was during his   reign that Buddhism spread and became firmly established in central and   eastern Asia．There are no records of any missionaries sent by him．But it is   accepted that under his patronage Buddhism greatly flourished and spread   throughout his vast empire．One writer has observed that ”there was ceaseless   missionary activity throughout his vast empire which extended from Madhyadesa   in India to Central Asia．A truly integrated Asian culture came into existence   at this time．．，”[47] Vincent   Smith[48] observes that the   legend regarding his death possibly may be founded on fact．<br><br>   <br><br>  A statue of Kaniska was discovered by Tokritila，in the village of Māt．In   this headless statue the king is represented with his right hand resting on a   mace and the left clamping the hilt of the sword．He is dressed in a tunic   reaching down to the knees，and held round the loins by a girdle．He wears   heavy boots with straps round the ankles．Though headless，an inscription   found on it proves conclusively that it represents Kaniska．[49] <br><br>   <br><br>     <br><br>  BIBLIOGRAPHY<br><br>      Bapat，P．V．（ed．） 2500 years of Buddhism，India 1956；     Beal，S．Buddhist Records of the Western World，I，London；     Cunningham，A．Books of Indian Eras，Calcutta，1883；     Dutt，S．K．，The Buddha and Five After Centuries；     Eliot，C．Hinduism and Buddhism，London，1921；     Franke，O．； Beiträge aus Chinesischen Quellen zur Kenntnis der  Türkvölker und Skythen Zentralasien； Berlin，1904；    Johnston，R．F．，Buddhist China，London，1913；     Lohuizen de Lecuw，The Scythian Period - An approach to History，Art， Epigraphy and Paleography of North India from the first century B．C．to the  third century A．C，Law，B．C．（ed．） Buddhistic Studies，India 1931；     Majumdar，R．C．（ed．） The Age of Imperial Unity；     Puri，B．N．India Under the Kushānas，pub．Bharatiya Vidhya Bhavan，1965；        Rowland，B．The Art and Architecture of India，Buddhist Hindu Jain，pub． Pelican Books，2nd edition；     Rawlinson，H．G．，India   A Short Cultural History，London 1954；     Smith，V．A．； The Early History of India，Oxford，4th edition．    Tripathi，R．S．History of Ancient India，pub．Motilal Banarsidas，1960；        Watters，On Yuan Chwang’s Travels in India，（ed．T．W．Rhys Davids and  B．W．Bushell），London，1904．   S．K．Nanayakkara  <br><br>                <br><br>        [1] ERE．VII，p．652．     [2] Kaniska was the son of    Kadphises II，JRORS．V，p．5 11； V1，pp．12-22      [3] See Vincent Smith，The Early    History of India，Oxford，4th ed，ch．x； R．S．Tripathi，History of Ancient    India，pub．Motilal Banarsidas，1960，11．221ff．     [4] CII．p．lxxvi．     [5] See B．M．Puri，India Under    the Kushānas，pub．Bhāratiya Vidhyā Bhavan，1965，p．36； for a detailed    discussion see chs．i and iii of the same work．     [6]       JA．Nov．Dec．1896，pp．444 ff．：Jan．Rb．1897，p．5ff．     [7] ．JRAS．1913，pp．911ff．     [8] The Scythian Period An    Approach to History，Art，Epigraphy and Paleography of North India from    the first century B．C to the Third century A．C p．64 （an quoted by B．N．   Puri，op．cit．）．     [9] Book of Indian Eras．   Calcutta．1983．p．42．     [10] IA．X，pp．213ff．JRAS    1879 80．pp．259 ff．； JBORS 1937，pp．113ff．     [11] CII．p．lxxv； JA．IX，   1897，pp．26ff．，Vincent Smith，cp．cit．，p．271； cp．Marshal’s earlier    view in ASIAR．1929 30，pp．56ff．     [12] Cashier’s D historic    Mandiale Journal of world History II，No．3，1957，p．698 （as quoted by B．   N．Puri，cp．cit．）； Benjamin Rowland，The Art and Architecture of India，   Buddhist Hindu Jain，1st ed．1936，p．71； B．N．Puri，cp．cit．p．49．     [13] JRAS．1905； pp．566ff．     [14] JBRAS．1900，pp．269ff；    IC．VII，p．140 n．     [15] JRAS．1903，pp．325ff．，   1905，pp．357f，1906，pp．979ff．1913，pp．911ff．O．Franke，Beiträge Aus    Chinesischen Quellen zur Kenntnis der Türkvölker und Skythen    Zentralasiens，Berlin，1904 （an quoted by Vincent Smith，cp．cit．p．274    it．i）．     [16] R．S．Tripathi，op．cit．，   p．224； Vincent Smith，cp．cit．p．274； see also The Age of Imperial    Unity，（p．141） ’Kaniska may have originally been one of the several    Kusāna chieftains who tried to make their fortune in India and may have    come out successful in the struggle for supremacy that seems to have    followed the death of Wema” （i．e．，Kadphises，II）．     [17] Calcutta Review，July    1934，pp．83ff．     [18] EI．VIII，pp．196ff．Nos．   III a，Ill b，III d．     [19] Appendix，El．X，Nos．16，   17，18 etc．     [20] CII．II，pt．I，pp．138ff．     [21] ibid．pp．142 ff．     [22] ibid； pp．143 ff．     [23] ASIAR．1911 12，pp．34，   63； 1912 13，pp．79，84      [24] See B．N．Puri，op．cit．   ch．iii，n．96； Vincent Smith，cp．cit．p．276 and n．1 on the same page．     [25] Much weight cannot be    attached to the tradition which says that there was a son of the Hun    Emperor among the hostages．He may have adopted the titles，Mahārāja，   Rajātirāja and Devaputra after these successful campaigns．     [26] R．S．Tripathi，op，cit．p．   255：The Age of Imperial Unity，142f：but cp．Vincent Smith，（op．cit，p．   269，who regards this as an event connected with Kadphises II．     [27] Buddhist Records of the    Western World，trsl．S．Beat，London，I．pp．57ff．     [28] Watters，On Yuan Chwang’s    Travels in India，ed，T．W Rhys Davids and S．W．Bushell，London，1904，I．   203      [29] op．cit．p．281．Charles    Elliot，too，thinks that Kaniska embraced Buddhism late in his life    （Hinduism and Buddhism） London，1921，II，p．77）．     [30] Some of the deities    represented are Oesho （Siva），Oado （Persian Yādo； Indian Vāta），Atsho    （Persian Atash） Sun god Miiro，Summerian Mother goddess Nana and others．     [31] B．N．Puri，cp．cit．p．   136； R．S．Tripathi，op．cit．p．228      [32] S．K．Dutt，The Buddha and    Five after Centuries，London，1957，p，247．     [33] There are different    traditions regarding this．     [34] Besides them he had a    chaplain called Sangharaksa，a minister called Māthara； Caraka an eminent    physician，too，is said to have been a member in Kaniska’s court．     [35] Watters op．cit．pp．270    f．     [36] Quoted by C．Eliot，   op．cit．p．78，n．4      [37] There is yet another    tradition which gives the venue of the council as Jalandhara．     [38] See Buddhistic Studies，   1931 ed．B．C．Law，p．71 cp．C．Eliot，op．cit．p．80．     [39] Ibid．pp．71，76； M G．   Rawlinson，India A Short Cultural History，London 1954，p．96      [40] The Buddhist tradition of    Ceylon does not recognise this council．     [41] Buddhistic Studies p．72      [42] R．F．Johnston，Buddhist    China，London，1953，p．32．     [43] ASIAR，1908 9，pp．38ff．     [44] Ibid．loc．cit．； Benjamin    Rowland，op．cit．p．JRAS．1909，p．1058．     [45] But cp．JRAS．1913，pp．   943 ff．     [46] Benjamin Rowland，up．cit．   p．72．     [47] 2500 Years of Buddhism，   ed．P．V．Bapat，pp．199f．     [48] Vincent Smith，up．cit．   p．285．     [49] ASIAR．1911-12，p．122，   Marg XV，March 1912．,7,1
213103,en,21,kanittha,kanittha,Kanittha,Kanittha：King of Ceylon （227-245 A．D．）．He was the younger brother of Bhātika-Tissa．He built the Ratanapāsāda at Abhayagiri for Mahānāga of Bhūtārama，and he also built at Abhayagiri a wall，a great parivena，and the Manisoma-vihāra．He built a cetiya at Ambatthala，restored the temple at Nāgadipa，and made the Kukkutagiri cells．Among his other works were fourteen pāsādas at the Mahāvihāra，a road to the Dakkhina-vihāra，the Bhūtārāma-vihāra，the Rāmagonaka，the Nandatissa monastery，the Anulatissapabbata-vihāra，the Niyelatissārāma，the Pīlapitthi-vihāra，and the Rājamahā-vihāra．<br><br>He had two sons，Khujjanāga and Kuñcanāga （q．v．）．Mhv．xxxvi．6ff,8,1
213293,en,21,kankha,kankhā,Kankhā,Kankhā：He belonged to a very wealthy family in Sāvatthi．One day，after his midday meal，he went with others to hear the Buddha preach and，accepting the word of the Buddha，he entered the Order．According to the Apadāna （ii．491），he heard the Buddha preach at Kapilavatthu．<br><br>He attained arahantship by way of practising jhāna，and so proficient in jhāna did he become that the Buddha declared him chief of the monks who practised it （A．i．24； Ud．v．9； AA．i．129f； Thag．3； ThagA．33f）．Before he became an arahant he was greatly troubled in mind as to what was permissible for him to use and what was not （akappiyā muggā，na kappanti muggā paribhuñjitum，etc．）．This characteristic of his became well known，hence his name （UdA．314）．<br><br>In the time of Padumuttara he was a brahmin of Hamsavatī，well versed in the Vedas．One day，while listening to the Buddha’s preaching，he heard him declare a monk in the assembly as chief among those who practised jhāna，and himself wished for the same honour under a future Buddha （Ap．ii．419f）．He is often mentioned in company with other very eminent disciples - e．g．，Anuruddha，Nandiya，Kimbila，Kundadhāna and Ananda - at the preaching of the Nalakapāna Sutta （M．i．462）．The Mahāgosinga Sutta （M．i．212ff） records a discussion between Moggallāna，Mahā Kassapa，Anuruddha，Revata and Ananda，and there we find Revata praising，as the highest type of monk，one who delights in meditation and has his habitation in the abodes of solitude．<br><br>Kankhā-Revata appears to have survived the Buddha．<br><br>In the Uttaramātu-peta Vatthu （PvA．141ff），Uttara’s mother having been born as a peta，and having wandered about for fifty-five years without water，came upon Revata enjoying the siesta on the banks of the Ganges and begged him for succor．Having learnt her story，Revata gave various gifts to the Sangha in her name，and so brought her happiness．,6,1
213439,en,21,kankhavitarani,kankhāvitaranī,Kankhāvitaranī,Kankhāvitaranī：A commentary，also called Mātikatthakathā，by Buddhaghosa on the Pātimokkha of the Vinaya Pitaka．The colophon also contains a summary，a kind of uddāna，of the contents．It is stated that the work was written at the request of a thera named Sona，and Buddhaghosa declares most emphatically that there is not even a single word in the book which is not in conformity with the Canon or the Commentaries of the Mahāvihāra （p．204，ed．Hewavitarane Bequest Series； Gv．59，69．）．The Gandhavamsa （61f，71； also Svd．1212） mentions a tīkā on the Kankhāvitaranī named Vinayatthamañjūsā，written by Buddhanāga at the request of Sumedha．,14,1
213458,en,21,kankheyya sutta,kankheyya sutta,Kankheyya Sutta,Kankheyya Sutta：The Sākyan Mahānāma visits Lomasavangīsa at the Nigrodhārāma in Kapilavatthu and asks him if the learner’s way of life is the same as that of a Tathāgata．No，says the Elder； a learner strives to abandon the five hindrances （nīvarana）； the arahants have already completely destroyed them．S．v．327f．,15,1
213593,en,21,kannagoccha,kannagoccha,Kannagoccha,Kannagoccha，Kannagotta：See Kannakujja．,11,1
213626,en,21,kannakatthala,kannakatthala,Kannakatthala,Kannakatthala：A deer-park in Ujuññā．There the Buddha sometimes   stayed； he was once visited there by Acela Kassapa，to whom he preached the   Kassapasīhanāda Sutta （D．i．161），and again by Pasenadi，king of Kosala； to him   he preached the Kannakatthala Sutta．M．ii．125．,13,1
213627,en,21,kannakatthala sutta,kannakatthala sutta,Kannakatthala Sutta,Kannakatthala Sutta：Pasenadi visits the Buddha at the Deer Park in Kannakatthala and conveys to him the greetings of his two queens Somā and Sakulā． <br><br>He then enquired of the Buddha if it were true that，according to him，no recluse or brahmin could claim absolute knowledge and insight．The Buddha explains that his teaching is that no one can know and see everything at one and the same time． <br><br>The king proceeds to ask whether there is any distinction of caste in the matter of deliverance and whether there are any gods． <br><br>Vidūdabha and Ananda join in the discussion，and thenSañjaya ākāsagotta，charged with having spread a wrong interpretation of the Buddha’s teaching，is announced and lays the blame on Vidūdabha．The arrival of the king’s chariot puts an end to the dispute （M．ii．125ff）．,19,1
213640,en,21,kannakujja,kannakujja,Kannakujja,Kannakujja：A district in Jambudīpa； it is mentioned in a list of places passed by the Buddha on his way from Verañjā toBārānasī，across the Ganges，the route passing through Verañjā，Soreyya，Sankassa，Kannakujja，Payāgatittha，here crossing the river to Benares （Vin．iii．11）．<br><br>It may have been the very road followed by Revata when going from Sankassa to Sahajāti，this road passing through Kannakujja，Udumbara，and Aggalapura （Vin．ii．299）．<br><br>In the Dīpavamsa （iii．26； MT．（82） calls it Kannagotta） the city is called Kannagoccha，and is said to have been the capital of nine kings of the Mahāsammata race，the last king being Naradeva．<br><br>According to Hiouen Thsang，the distance from Sankassa to Kannakujja was two hundred li，or thirty-three miles，in a north-west direction．Fa Hsien gives the distance as forty-nine miles．（Buddhist Records，p．205； Giles，p．47．For a descriptive account see CAGI．433ff； see also Mtu．ii．442f．； 459f．； 485 and iii．16，34）．<br><br>According to the Buddhavamsa Commentary （p．193），it was at Kannakujja that Phussa Buddha first preached to his two chief disciples．Again （BuA．210），it was at the gates of Kannakujja that the Buddha Kakusandha showed the Twin Miracle．,10,1
213667,en,21,kannamunda,kannamunda,Kannamunda,Kannamunda：One of the seven great lakes of Himavā．（A．iv．101； DA．i．164； J．v．415； AA．ii．759； MA．ii．692，etc．）．Its waters never grew hot （SnA．ii．407）．Once a mango from a tree growing on the banks of this lake came into the possession of King Dadhivāhana，and from its stone grew a tree which bore very sweet fruit （J．ii．104）．,10,1
213668,en,21,kannamunda,kannamunda,Kannamunda,Kannamunda，Kannakatthala：See Kannnamunda，  etc．,10,1
213706,en,21,kannapenna,kannapennā,Kannapennā,Kannapennā：A river in the Mahimsaka country，running out of Lake Sankhapāla．At the bend of the river and near its source was the mountain Candaka，near which the king of Magadha lived in a hut of leaves，and where he was visited by the Nāga Sankhapāla （J．v．162f）．The river must have formed a lake at this bend，the lake being referred to as Kannpennā-daha （J．v．168）．,10,1
213791,en,21,kannata,kannāta,Kannāta,Kannāta：The name given in the Cūlavamsa to the Kanarese of South   India．They are often mentioned as mercenary soldiers in Ceylon．E．g．，  Cv．lv．12； lx．24，26； lxx．230．,7,1
213797,en,21,kannavadhamana,kannāvadhamāna,Kannāvadhamāna,Kannāvadhamāna：A mountain in Ceylon，the residence of the   Nāga-king，father of Cūlodara and brother-in-law of Mahodara．Mhv．i．49； but   see my edition of the Mahāvamsa-Tīkā，where I take the name of the mountain to   be Vaddhamāna．,14,1
213901,en,21,kannikaragalla,kannikāragalla,Kannikāragalla,Kannikāragalla：A tank in Ceylon，restored by Gajabāhu．  Cv．lxviii．45．,14,1
213981,en,21,kantaka,kantaka,Kantaka,Kantaka：A novice ordained by Upananda．<br><br>Kantaka committed an offence with another novice，Mahaka．When this became known，a rule was passed that no monk should ordain two novices （Vin．i．79）； this rule was，however，later rescinded （Vin．i．83）．<br><br>Elsewhere （Vin．i．85），Kantaka is mentioned as being expelled from the Order for having had sexual intercourse with a nun，Kantakā by name．<br><br>According to the Pacittiya （Vin．iv．138f），Kantaka held the same false views as Arittha （q．v．），and for that reason he was expelled from the Sangha．<br><br>The Chabbaggiya monks，however，received him into their ranks and gave him every encouragement．<br><br>In the Samantapāsadikā （iv．874） Kantakasāmanera is mentioned with Arittha and the Vajjiputtakas，as having been an enemy of the Buddha’s religion．,7,1
213982,en,21,kantaka-cetiya,kantaka-cetiya,Kantaka-cetiya,Kantaka-cetiya：A building on the Cetiyapabbata．Near it were many   rock cells，sixty-eight of which were built by Devānampiya-Tissa （Mhv．xvi．12）．  Can this be the same as Kantaka-cetiya （q．v．）? See also Katthaka．,14,1
213983,en,21,kantakacetiya,kantakacetiya,Kantakacetiya,Kantakacetiya：A cetiya on Cetiyapabbata．Here Kāla-Buddharakkhita   Thera （q．v．） preached the Kālakārāma Sutta （MA．i．469f）．See also  Katthaka and Kantaka．,13,1
213995,en,21,kantakadvaravata,kantakadvāravāta,Kantakadvāravāta,Kantakadvāravāta：A village in Rohana where the forces of   Parakkamabāhu I．inflicted a severe defeat on their enemies （Cv．lxxiv．85）．It   is identified with the modern Katupelella．Cv．Trs．ii．29，n．3．,16,1
214016,en,21,kantakananda,kantakānandā,Kantakānandā,Kantakānandā：See Kanakadattā．,12,1
214036,en,21,kantakapetaka,kantakapetaka,Kantakapetaka,Kantakapetaka：A district on the frontier of the Dakkhinadesa of   Ceylon，probably to the east or north-east of Matale （Cv．lxix．10； Cv．Trs．283，  n．2）．,13,1
214077,en,21,kantakavana,kantakavana,Kantakavana,Kantakavana：A locality in Rohana where the general Rakkha built a   stronghold and attacked the enemy forces．Cv．lxxiv．56．,11,1
214102,en,21,kantaki sutta,kantakī sutta,Kantakī Sutta,Kantakī Sutta：A group of three suttas．Sāriputta and Moggallāna go to Anuruddha and ask him various questions．Anuruddha says that the four satipatthānas should be attained both by the sekha and the asekha （the learner and the adept），and declares that he himself came to understand the thousand-fold world-system by developing these four．S．v．298f．,13,1
214112,en,21,kantakivana,kantakīvana,Kantakīvana,Kantakīvana：A grove near Sāketa．<br><br>The conversation which took place there betweenSāriputta andMoggallāna is recorded in thePadesa Sutta （S．v．174f）．<br><br>A discussion which took place there on another occasion between these two andAnuruddha，is given in theKantakī Sutta （S．v．298f）．<br><br>The grove was evidently also called Tikantakī and the Commentary describes it as mahā-karamadda-vana，karamadda being a shrub （carissa carandas）．<br><br>The Buddha also stayed in this grove，and a sermon preached by him to the monks is recorded in the Tikantakī Sutta （A．v．169）．,11,1
214277,en,21,kanthaka,kanthaka,Kanthaka,Kanthaka：The horse on which Gotama left his father’s palace，accompanied by his attendant Channa．It is said that when Kanthaka was saddled for the journey，he realised the importance of the hour and neighed loudly for joy，but the gods muffled the sound of his neighing as also that of his footsteps as he galloped through the streets； ordinarily the sound of his neighing and galloping could be heard throughout Kapilavatthu．He was eighteen cubits long from neck to tail and proportionately broad，quite white in colour，like a clean conch-shell．<br><br> <br><br>In this journey of Gotama，Channa held on to Kanthaka’s tail．The horse had the strength，had it been necessary，to clear the ramparts of the city，eighteen hands high，at one bound，with the prince and Channa on his back．Just outside Kapilavatthu the prince stopped the horse，in order to take a last look at the city．A cetiya was later erected on this spot and called Kanthakanivatta-cetiya．The horse travelled thirty leagues between midnight and the following morning，as far as the river Anomā．It is said that Kanthaka could travel round the whole cakka-vāla in one night．With one leap the horse cleared the river，which was eight fathoms wide．On arriving on the opposite bank，the Bodhisatta gave orders that Kanthaka should be taken back to Kapilavatthu，but Kanthaka kept looking back at his master，and when the Bodhisatta disappeared from view the horse died of a broken heart，and was reborn in Tāvatimsa under the name of Kanthaka-devaputta．（J．i．62-5； Mtu．ii．159f．，165，189，190； VibhA．34，etc．； Buddhacarita，v．3，68； vi．53ff）．<br><br> <br><br>Kanthaka was born on the same day as the Bodhisatta （J．i．54； BuA．106，234，etc．）．In heaven he had a magnificent palace of veluriya gems，which Moggallāna visited on one of his tours in Tāvatimsa．（Vv．73f；-VVA．311-18； see also DhA．i．70； iii．195）．,8,1
214278,en,21,kanthaka,kanthaka,Kanthaka,Kanthaka：See Kanthaka．,8,1
214279,en,21,kanthakanivatta-cetiya,kanthakanivatta-cetiya,Kanthakanivatta-cetiya,Kanthakanivatta-cetiya：See Kanthaka．,22,1
214282,en,21,kanthakasala-parivena,kanthakasāla-parivena,Kanthakasāla-parivena,Kanthakasāla-parivena：See Kanthaka．,21,1
214299,en,21,kanthapitthi,kanthapitthi,Kanthapitthi,Kanthapitthi：An important village，among those given by Aggabodhi   IX．to a number of small vihāras in order that the monks of these vihāras   could obtain rice-gruel without going，as formerly，to the Mahāvihāra．  Cv．xlix．89．,12,1
214411,en,21,kapalanaga,kapālanāga,Kapālanāga,Kapālanāga：A vihāra built by Dāthā，wife of Aggabodhi II．  Cv．xlii．65．,10,1
214439,en,21,kapallakkhanda,kapallakkhanda,Kapallakkhanda,Kapallakkhanda：A locality in Ceylon on the field of Hankārapitthi．  Here was fought a fierce battle between Ilanāga and the Lambakannas，in which   the latter were slain in large numbers （Mhv．xxxv．34）．,14,1
214450,en,21,kapallapuva,kapallapūva,Kapallapūva,Kapallapūva：A cave near the gateway of Jetavana，into which Macchariyakosiya and his wife threw away the cakes which were left over after they had fed the Buddha and five hundred monks．<br><br>From this act the spot took its name Kapallapūva （Crock-cake）．J．i．348； DhA．i．373．,11,1
214520,en,21,kapathika,kāpathika,Kāpathika,Kāpathika：A young brahmin，sixteen years old，well versed in the Vedas，and with his head shaven．He was ”of good stock，well informed，a good speaker and a scholar of ability．” He visited the Buddha atOpasāda，where he interrupted a conversation which the Buddha was holding with some aged brahmins； they rebuked him for interrupting his elders，but Cankī，who happened to arrive at that moment，interceded on his behalf．The Buddha，knowing that Kāpathika had questions to ask of him，gave him an opportunity for so doing，and there followed a discussion on various points，detailed in theCankī Sutta．At the end of the discussion the youth declared himself a disciple of the Buddha （M．ii．168ff）．<br><br>In the Sutta the Buddha addresses Kāpathika as Bhāradvāja，perhaps because he belonged to that gotta．,9,1
214545,en,21,kapi,kāpi,Kāpi,Kāpi：Son of Kotūhalaka and his wife Kālī．  When his parents fled from Ajītarattha to Kosambī from fear of the plague，  they，being starved，found it very difficult to carry the child．Seven times   the father tried to abandon the child，but the mother prevented him．  DhA．i．169f,4,1
214546,en,21,kapi jataka,kapi jātaka,Kapi Jātaka,Kapi Jātaka：1．Kapi Jātaka （No．250）．-Once when the Bodhisatta was living the ascetic life in the Himalaya，his wife having died，a monkey came in the rainy weather to the hermitage clad in an anchorite’s robe which he had found in the forest．The Bodhisatta recognised the monkey and drove him away．<br><br>The story was told in reference to a hypocritical brother．J．ii．268ff<br><br> <br><br>2．Kapi Jātaka （No．404）．-Once the Bodhisatta and Devadatta were both born as monkeys．One day a mischievous monkey took his seat on the arch which was over the gateway to the park and，when the king’s chaplain passed under the arch，he let excrement fall on his head，and，on the chaplain looking up，even into his mouth．The chaplain swore vengeance on the monkeys，and the Bodhisatta，hearing of it，counseled them to seek residence elsewhere．His advice was followed by all except the monkey，who was Devadatta，and a few of his followers．Sometime after，the king’s elephants were burnt through a fire breaking out in their stalls．A goat had eaten some rice put out to dry and was beaten with a torch； his hair caught fire and the fire spread to the stalls．The chaplain，seizing his opportunity，told the elephant-doctors that the best remedy for burns was monkey-fat，and five hundred monkeys in the royal gardens were slain by archers for the sake of their fat．<br><br>The story was told in reference to Devadatta being swallowed up by the earth．J．iii．355f； cp．Kāka Jātaka．<br><br> <br><br>3．Kapi Jātaka．-See the Mahā-kapi Jātaka．,11,1
214570,en,21,kapila,kapila,Kapila,Kapila：<i>1．Kapila</i>．-Father of Pippali-mānava，who is better known as Mahā-Kassapa．ThagA．ii．142； but see ThagA．，p．73，verses 56，57．<br><br><i>2．Kapila</i>．-A brahmin，the Bodhisatta born as the chaplain of Upacara，king of Cetiya．The king had promised the post of chaplain to his friend Korakalamba，Kapila’s younger brother，and when reminded of his promise，undertook to recover it from Kapila’s son who had been given the appointment at Kapila’s request．The king，in spite of Kapila’s warning，attempted to fulfil his promise by lying，and，as a result，he was swallowed up in Avīci．The king’s five sons thereupon sought Kapila’s protection，and at his advice they left Ceti and founded five cities：Hatthipura，Assapura，Sīhapura，Uttarapañcāla，and Daddarapura （J．iii．454ff）．<br><br>Kapila is sometimes called Kapilatāpasa （J．v．273） and Kapila-isi （J．v．267）．His encounter with the Cetiya king is evidently a famous legend，and is often referred to．E．g．，in the Sankicca Jātaka （J．v．267）．<br><br><i>3．Kapila</i>．-A brahmin，the Bodhisatta．When the sons of Okkāka went into voluntary exile and were looking for a spot on which to found a city，they came upon Kapila in his hermitage in Himavā by the side of a lake．He was versed in the science of Bhūmicāla，and was，therefore，acquainted with the qualities associated with various sites．He knew that any city built on the site of his hermitage would become the capital of Jambudīpa and that its inhabitants would be invincible．He therefore advised them to found a settlement there．They followed his advice and named the settlement Kapilavatthu after him．A hermitage was built near it for the use of Kapila．DA．i．259f； MT．132f； SnA．ii．353； see also Mtu．i．348ff<br><br><i>4．Kapila</i>．-A monk．He was the younger brother of Sodhana，his mother being Sādhinī and his sister Tāpanā．The whole family entered the Order of Kassapa Buddha； Sodhana learnt meditation and became an arahant．Kapila learnt the three Pitakas and，intoxicated with his learning，disagreed with everybody，right or wrong．He would heed no admonition，and followed a life of evil conduct in which he was followed by his mother and sister．One day，when Kapila was reciting the Pātimokkha，none of the other monks gave the responses，and in anger he declared that there was neither Dhamma nor Vinaya．Thus he put obstacles in the way of religion，and was reborn in Avīci． <br><br>Later he was born in Aciravatī as a fish，Kapilamaccha．Some fishermen，having caught him，took him to the king of Kosala．At the fish was of golden hue，the king took him to the Buddha，desiring an explanation of his colour．When the fish opened his mouth the whole of Jetavana stank．The Buddha questioned the fish and made him confess his sins．Struck with remorse，the fish died and was reborn once more in hell．DhA．iv．37ff； SnA．ii．305f； SA．ii．152； see also UdA．179f； ThagA．i．356．<br><br><i>5．Kapila</i>．-A sinful monk who lived in a village near Kosambī．He was the friend of Pandaka （q．v．）．Vin．iii．67．<br><br><i>6．Kapila</i>．-The Majjhima Commentary （i．75） has a reference to a monk named Kapila，who，because of his greed for possessions，is described as having been reborn with a flaming sanghāti-robe （sanghātī pi ādittā hoti）．This probably refers to a monk mentioned in the Pārājikā （Vin．iii．107），who was reborn as a peta and who could be seen going through the air with his robe aflame．<br><br><i>7．Kapila</i>．-A city，called Kapilanagara，capital of Pañcālarattha．This city once had Cūlani-Brahmadatta as its king （PvA．161； Netti．142）．Perhaps it is this city that is mentioned in the Dīpavamsa （iii．17； MT．127） as having been the capital of Abhītatta （v．l．Ajitajina） and his eighty-four thousand descendants．<br><br><i>8．Kapila</i>．-A brahmin of Sāgala，in the Madda Country，father of Bhaddā-kapilānī．Kapila’s wife was Sucīmatī （ThagA．73； Ap．ii．583）．The word Kapilāni is probably derived from his name．<br><br><i>9．Kapila</i>．-A great physician，mentioned in a list of eminent physicians of old．Mil．272．<br><br><i>10．Kapila</i>．-A minister of King Vohārika-Tissa．He was appointed by the king to suppress the Vetulya doctrine and hold the heretics in check．Mhv．xxxvi．41； Dpv．xxii．44．<br><br><i>11．Kapila</i>．-An ancient teacher of philosophy，mentioned together with Kanāda as having taught that the soul was limitless （na antavā） （UdA．339； see also Svetasvatara Upanisad v．2，and Rāmāyana i．40）．He is probably identical with the founder of the Sānkhya system．<br><br><i>12．Kapila</i>．-An ancient seer，probably of Ceylon，in whose honour Parakkamabāhu I．built the Kapila-vihāra near Pulatthipura，with many-storied buildings，frescoes，and other ornamentations．Cv．lxxviii．92ff,6,1
214580,en,21,kapila-maccha,kapila-maccha,Kapila-maccha,Kapila-maccha：See Kapila （4）．,13,1
214581,en,21,kapila-maccha vatthu,kapila-maccha vatthu,Kapila-maccha Vatthu,Kapila-maccha Vatthu：The story of Kapila-maccha．DhA．iv．37ff,20,1
214582,en,21,kapila-nagara,kapila-nagara,Kapila-nagara,Kapila-nagara：See Kapila （6）．,13,1
214583,en,21,kapila-vihara,kapila-vihāra,Kapila-vihāra,Kapila-vihāra：See Kapila 12．,13,1
214603,en,21,kapilapura,kapilapura,Kapilapura,Kapilapura：See Kapilavatthu．,10,1
214642,en,21,kapilavatthu,kapilavatthu,Kapilavatthu,Kapilavatthu：A city near the Himalaya，capital of the Sākiyans．It was founded by the sons ofOkkāka，on the site of the hermitage of the sage Kapila - see Kapila （3） （J．i．15，49，50，54，64，etc．； see also Divy 548，and Buddhacarita I．v．2）．Near the city was the Lumbinīvana where the Buddha was born，and which became one of the four places of pilgrimage for the Buddhists．Close to Kapilavatthu flowed the river Rohinī，which formed the boundary between the kingdoms of the Sākyans and the Koliyans （DhA．iii．254）．In the sixth century B．C．Kapilavatthu was the centre of a republic，at the head of which was Suddhodana．The administration and judicial business of the city and all other matters of importance were discussed and decided in the Santhāgārasālā （D．i．91； J．iv．145）．It was here that Vidūdabha was received by the Sākyans （J．iv．146f）．<br><br>The walls of the city were eighteen cubits high （J．i．63； according to Mtu．ii．75 it had seven walls）．From Kapilavatthu to the river Anomā，along the road taken by Gotama，when he left his home，was a distance of thirty yojanas （J．i．64）．The city was sixty leagues from Rājagaha，and the Buddha took two months covering this distance when he visited his ancestral home，in the first year after his Enlightenment．On this journey the Buddha was accompanied by twenty thousand monks，and Kāludāyī went on ahead as harbinger．The Buddha and his company lived in the Nigrodhārāma near the city and，in the midst of his kinsmen，as he did at the foot of the Gandamba，the Buddha performed the Yamakapātihāriya to convince them of his powers．（J．i．87ff； this journey to Kapilavatthu was one of the scenes depicted in the relic-chamber of the Mahā-Thūpa，Mhv．xxx．81）．<br><br>On this occasion he preached the Vessantara Jātaka．The next day the Buddha went begging in the city to the great horror of his father，who，on being explained that such was the custom of all Buddhas，became a sotāpanna and invited the Buddha and his monks to the palace．After the meal the Buddha preached to the women of the palace who，with the exception of Rāhulamātā，had all come to hear him．At the end of the sermon，Suddhodana became a sakadāgāmī and Mahā-Pajāpatī a sotāpanna．The Buddha visited Rāhulamātā in her dwelling and preached to her the Candakinnara Jātaka．The next day Nanda was ordained，and seven days laterRāhula （also Vin．i．82）．As a result of the latter’s ordination，a rule was passed by the Buddha，at Suddhodana’s request，that no one should be ordained without the sanction of his parents，if they were alive．On the eighth day was preached the Mahādhammapāla Jātaka，and the king became an anāgāmī．The Buddha returned soon after to Rājagaha，stopping on the way at Anupiyā，where the conversions of Ananda，Devadatta，Bhagu，Anuruddha，and Kimbila took place．<br><br>During the visit to Kapilavatthu，eighty thousand Sākyans from eighty thousand families had joined the Buddhist Order （Vin．ii．180； DhA．i．112； iv．124，etc．）．<br><br>According to the Buddhavamsa Commentary （BuA．4； Bu．p．5f），it was during this visit that，at the request of Sāriputta，the Buddha preached the Buddhavamsa．It is not possible to ascertain how many visits in all were paid by the Buddha to his native city，but it may be gathered from various references that he went there several times； two visits，in addition to the first already mentioned，were considered particularly memorable．On one of these he arrived in Kapilavatthu to prevent the Sākyans and the Koliyans，both his kinsmen，from fighting each other over the question of their sharing the water of the Rohinī； he appeared before them as they were preparing to slay each other，and convinced them of the futility of their wrath．On this occasion were preached the following Jātakas：the Phandana，the Daddabha，the Latukika，the Rukkhadhamma，and the Vattaka - also the Attadanda Sutta．<br><br>Delighted by the intervention of the Buddha，the two tribes each gave him two hundred and fifty youths to enter his Order and，with these，he went on his alms rounds alternately to Kapilavatthu and to the capital of the Koliyans （J．v．412ff； the Sammodamāna Jātaka also seems to have been preached in reference to this quarrel，J．i．208）．On this occasion he seems to have resided，not at the Nigrodhārāma，but in the Mahāvana．<br><br>The second visit of note was that paid by the Buddha when Vidūdabha，chagrined by the insult of the Sākyans，invaded Kapilavatthu in order to take his revenge．Three times Vidūdabha came with his forces，and three times he found the Buddha seated on the outskirts of Kapilavatthu，under a tree which gave him scarcely any shade； near by was a shady banyan-tree，in Vidūdabha’s realm； on being invited by Vidūdabha to partake of its shade，the Buddha replied，”Let be，O king； the shade of my kindred keeps me cool．” Thus three times Vidūdabha had to retire，his purpose unaccomplished； but the fourth time the Buddha，seeing the fate of the Sākyans，did not interfere （J．iv．152）．<br><br>The Buddha certainly paid other visits besides these to Kapilavatthu．On one such visit he preached the Kanha Jātaka （J．iv．6ff）．Various Sākyans went to see him both at the Nigrodhārāma and at the Mahāvana，among them being Mahānāma （S．v．369f； A．iii．284f； iv．220f； v．320f），Nandiya （S．v．403f； 397f； A．v．334f），Vappa （A．ii．196； M．i．91），and perhaps Sārakāni （S．v．372）．<br><br>During one visit the Buddha was entrusted with the consecration of a new mote-hall，built by the Sākyans； he preached far into the night in the new building，and，when weary，asked Moggallāna to carry on while he slept．We are told that the Sākyans decorated the town with lights for a yojana round，and stopped all noise while the Buddha was in the mote-hall （MA．ii．575）．On this occasion was preached the Sekha Sutta （M．i．353ff）．<br><br>The books record a visit paid by the Brahmā Sahampati to the Buddha in the Mahāvana at Kapilavatthu．（This appears，from the context，to have been quite close to the Nigrodhārāma．）<br><br>The Buddha，worried by the noisy behavior of some monks who had recently been admitted into the Order，was wondering how he could impress on them the nature of their calling．Sahampati visited him and，being thus encouraged，the Buddha returned to Nigrodhārāma and there performed a miracle before the monks； seeing them impressed，he talked to them on the holy life （S．iii．91f； Ud．25）．<br><br>A curious incident is related in connection with a visit paid by the Buddha to Kapilavatthu，when he went there after his rounds among the Kosalans．Mahānāma was asked to find a place of lodging for the night； he searched all through the town without success，and at length the Buddha was compelled to spend the night in the hermitage of Bharandu，the Kālāman （A．i．276f）．On another occasion we hear of the Buddha convalescing at Kapilavatthu after an illness （A．i．219）．<br><br>Not all the Sākyans of Kapilavatthu believed in their kinsman’s great powers，even after the Buddha’s performance of various miracles．We find，for instance，Dandapānī meeting the Buddha in the Mahāvana and，leaning on his staff，questioning him as to his tenets and his gospel．We are told that in answer to the Buddha’s explanations，Dandapānī shook his head，waggled his tongue，and went away，still leaning on his staff，his brow puckered into three wrinkles （M．i．108f．； this was the occasion for the preaching of the Madhupindika Sutta）．<br><br>Others were more convinced and patronized the Order - e．g．，Kāla-Khemaka and Ghatāya，who built cells for monks in the Nigrodhārāma （M．iii．109．As a result of noticing these cells，the Buddha preached the Mahasuññāta Sutta）．<br><br>It is said that the Buddha ordained ten thousand householders of Kapilavatthu with the ”ehi-bhikkhu-pabbajā．” （Sp．i．241）<br><br>Mahānāma was the Buddha’s most frequent visitor； to him was preached theCūladukkhakkhandha Sutta （M．i．91f）．<br><br>The Dakkhinā-vibhanga Sutta was preached as the result of a visit to the Buddha by Mahā-Pajāpatī-Gotamī．Apart from those already mentioned，another Sākyan lady lived in Kapilavatthu，Kāligodhā by name，and she was the only kinsman，with the exception of the Buddha’s father and wife，to be specially visited by the Buddha （S．v．396）．<br><br>The inhabitants of Kapilavatthu are called Kapilavatthavā （E．g．，S．iv．182）．<br><br>From Kapilavatthu lay a direct road to Vesālī （Vin．ii．253），and through Kapilavatthu passed the road taken by Bāvarī’s disciples from Alaka to Sāvatthi （Sn．p．194）．<br><br>From the Mahāvana，outside Kapilavatthu，the forest extended up to the Himalaya，and on the other side of the city it reached as far as the sea （MA．i．449，UdA．184； Sp．ii．393）．<br><br>It is significant that，in spite of the accounts given of the greatness of Kapilavatthu，it was not mentioned by Ananda among the great cities，in one of which，in his opinion，the Buddha could more fittingly have died than in Kusinārā （D．ii．146）．After the Buddha’s death，a portion of the relics was claimed by the Sākyans of Kapilavatthu，and a shrine to hold them was erected in the city （D．ii．167； Bu．xxviii．2）．Here was deposited the rug （paccattharana） used by the Buddha （Bu．xxviii．8）．<br><br>In the northern books the city was called Kapilavastu，Kapilapura，and Kapilāvhayapura （E．g．Lal．p．243，28； The Buddha-carita，I．v．2 calls it Kapilasyavastu）．According to the Dulva （Rockhill，p．11），the city was on the banks of the Bhagīrathī．<br><br>The identification of Kapilavatthu is not yet beyond the realm of conjecture．Hiouen Thsang （Beal ii．，p．13f） visited the city and found it like a wilderness．The Asoka inscriptions of the Lumbinī pillar and the Niglīva pillar are helpful in determining the site．Some identify the modern village of Piprāwā - famous for the vases found there - with Kapilavatthu （E．g．，Fleet，J．R．A．S．1906，p．180； CAGI．711f）．Others，including Rhys Davids，say there were two cities，one ancient and the other modern，founded after Vidūdabha’s conquest，and the ancient one they call Tilaura Kot．But the theory of two Kapilavatthu is rejected by some scholars．J．R．A．S．1906，pp．453，563．See also the article by Mukherji on Kapilavastu in ERE．,12,1
214690,en,21,kapinaccana,kapinaccanā,Kapinaccanā,Kapinaccanā：A locality，probably near Vesāli，where lived the thera Kappitaka，teacher of Upāli （Pv．50）．<br><br>It was so called because monkeys and men used to dance there （PvA．231）．<br><br>Kapinaccanā may have been a name for the cemetery near Vesāli where Kappitaka lived （Vin．iv．306）．,11,1
214718,en,21,kapisisa,kapisīsa,Kapisīsa,Kapisīsa：1．Kapisīsa．-A Tamil general subdued by Dutthagāmanī at Kacchatittha after a siege of four months．v．l．Kavisīsa．Mhv．xxv．12<br><br> <br><br>2．Kapisīsa．-A minister of King Vatthagāmanī．One day when the king，accompanied by his queen，was going up the steps of the ākāsa-cetiya at Acchagalla-vihāra，he saw the minister，who had come down after the sweeping of the cetiya，sitting by the roadside．Because Kapisīsa failed to prostrate himself before the king，the latter slew him （Mhv．xxxiii．68f）．,8,1
214750,en,21,kapittha,kapittha,Kapittha,Kapittha：A village near Cittalapabbata-vihāra，the residence of   Phussadeva （v．l．Gavita）．Mhv．xxiii．82．,8,1
214772,en,21,kapitthaphaladayaka thera,kapitthaphaladāyaka thera,Kapitthaphaladāyaka Thera,Kapitthaphaladāyaka Thera：An arahant．Ninety-one kappas ago he saw the Buddha Vipassī walking along the street and，pleased with his demeanour，offered him a kapittha-fruit （Ap．ii．449）．<br><br> <br><br>He is probably identical with either Nisabha （ThagA．i．318） or Ajita （ThagA．i．73）．,25,1
214776,en,21,kapitthavana,kapitthavana,Kapitthavana,Kapitthavana：A park on the banks of the Godhāvarī and the residence of Bāvarī （ThagA．i．73）．<br><br>According to Buddhaghosa （SnA．ii．581） it was an island （antaradīpa） in the fork of the river，and was three leagues in extent．It lay between the kingdoms of Assaka and Alaka，and was purchased from these two kings for two thousand pieces．The kings gave another two leagues to Bāvarī as a gift．<br><br>The park had been the residence of holy men of old，such asSarabhahga （J．v．132） and Sālissara （J．iii．463； see also Mtu．iii．363），and it was called Kapitthavana from being covered with kapittha-trees （elephant apple） - v．l．Kavitthavana，Kapitthakavana．,12,1
214783,en,21,kapivanta,kapīvantā,Kapīvantā,Kapīvantā：A city to the north of   Uttarakuru．D．iii．201．,9,1
214823,en,21,kapota jataka,kapota jātaka,Kapota Jātaka,Kapota Jātaka：1．Kapota Jātaka （No．42）．-Once the Bodhisatta was born as a pigeon and lived in a straw basket hung in the kitchen of the setthi of Benares．A crow，sniffing the savour of the food being cooked in the kitchen and longing to taste it，struck up a friendship with the pigeon in order to gain admission．In the evening，having searched for his food in the pigeon’s company，he accompanied him home，and the setthi’s cook，on seeing him，provided a basket for him．One day，seeing some fish being prepared，the crow feigned illness and stayed behind in his basket，in spite of the warnings of the pigeon，who suspected his real reason．The cook caught the crow stealing a piece of fish and，in order to punish him，plucked his feathers and soused him in a pickle of ginger and salt and cumin mixed with sour butter-milk．The pigeon，on his return，found him in this state and，having learnt his story，flew away，not wishing to live there any more．The crow died and was flung on the dust heap．<br><br>The story was related in reference to a greedy monk who was identified with the crow．J．i．241ff<br><br>2．Kapota Jātaka （No．375）．-The same as above，except for a few details．When the theft was discovered，the cook made a mixture of moist ginger and white mustard，pounded with a rotten date，and after wounding the crow with a potsherd，rubbed the stuff into the wound and fastened the potsherd round its neck．J．iii．224ff,13,1
214843,en,21,kapotakandara,kapotakandara,Kapotakandara,Kapotakandara：A grotto，probably near Rājagaha，where，later，a vihāra，called the Kapotakondara-vihāra，was built．The grotto was at one time the residence of a large number of pigeons （kapotā），hence the name （UdA．244）．<br><br>On one occasion Sāriputta，having recently shaved his head，was seated there wrapt in samādhi，and a yakkha，passing overhead with his friend to an assembly of yakkhas，yielded，despite the warning of his friend，to the temptation to give a knock on the monk’s shining head．The yakkha immediately fell down and was swallowed up in the fires of hell．Sāriputta had but a slight headache after the blow，which was，it is said，heavy enough to crush an elephant （Ud．39f； Thag．vs．998f； PsA．494）．<br><br>According to the Visuddhi-magga （p．380），Sāriputta entered into a trance at the very moment the blow was dealt him．,13,1
214889,en,21,kappa,kappa,Kappa,Kappa：<i>1．Kappa．</i>-One of Bāvarī’s disciples．The questions he asked of the Buddha are recorded in the Kappamānavapucchā （q．v．）．He became an arahant．Sn．vv．1007，1092-5； SnA．ii．597．<br><br><i>2．Kappa Thera．</i>-An arahant．He was the son of a provincial governor in Magadha and was addicted to self-indulgence．The Buddha，seeing him in his net of wisdom，visited him and admonished him，speaking to him of the filthy nature of the body，illustrating his sermon with a wealth of simile and metaphor．Kappa was greatly impressed and joined the Order．He became an arahant，as his head was being shaved．In the time of the Buddha Siddhattha he was a rich householder，and offered at the Buddha’s shrine a kapparukkha containing objects of great value．Wherever he was born celestial trees grew outside his door．Seven kappas ago he was eight times king under the name of Sucela （Thag．567-76； ThagA．i．521ff）．He is probably identical with Kapparukkhiya of the Apadāna．Ap．i．91．<br><br><i>3．Kappa．</i>-In the Samyutta Nikāya （S．iii．169f） two suttas are connected with a monk called Kappa，who is probably identical with Kappa （2）．In both suttas he asks the Buddha how it is possible to cultivate knowledge and thought so as to be free from thoughts of ”I” and ”mine” with regard to the body．The same questions，receiving the same answers，are elsewhere attributed to Rāhula．S．ii．253f．<br><br><i>4．Kappa．</i>-A young brahmin （Kappakamāra） who was the Bodhisatta．He later became a sage and the disciple and friend of Kesava．For his story see the Kesava Jātaka （J．iii．142ff）．The story is also referred to in the Bakabrahma Jātaka （J．iii．361； DhA．i．342f），and mentioned in the Samyutta Nikaya （S．i．144； SA．i．164； MA．i．555），where Bakabrahma is identified with Kappa’s teacher，Kesava．v．l．Kappaka．<br><br><i>5．Kappa．</i>-See Nigrodha-Kappa．,5,1
214899,en,21,kappa sutta,kappa sutta,Kappa Sutta,Kappa Sutta：1．Kappa Sutta．-Two suttas where Kappa Thera - see Kappa （3） - asks the Buddha how it is possible to get rid of thoughts of ”I” and ”mine，” and to have conceit regarding the body utterly destroyed．S．iii．169f．； see also S．ii．253f．<br><br> <br><br>2．Kappa Sutta．-On the four incalculable periods of the aeon （kappa）：when it rolls up，stands still，rolls out，and remains in that condition．A．ii．142； cf．D．i．14； 109； Mil．232．,11,1
214921,en,21,kappagallaka,kappagallaka,Kappagallaka,Kappagallaka：A village in Rohana where Mahinda V．founded a town   which，for some time，was the seat of his government （Cv．lv．11）．,12,1
214934,en,21,kappaka,kappaka,Kappaka,Kappaka：See Kappa （4）．,7,1
215096,en,21,kapparukkhiya thera,kapparukkhiya thera,Kapparukkhiya Thera,Kapparukkhiya Thera：An arahant．Ninety-four kappas ago he placed a kappa-rukkha made of cloth of various colours in front of the thūpa of the Buddha Siddhattha．<br><br> <br><br>Seven kappas ago he was king eight times under the name of Sucela （Ap．i．90f）．<br><br> <br><br>He is probably identical with Kappa Thera．ThagA．i．521f．,19,1
215116,en,21,kappasagama,kappāsagāma,Kappāsagāma,Kappāsagāma：A village in Ceylon．There Kittī，queen consort of   Mahinda IV．，built a bathing tank for the monks．Cv．liv．51．,11,1
215223,en,21,kappasika,kappāsika,Kappāsika,Kappāsika：A grove near Uruvelā．<br><br>There the Bhaddavaggiyā came across the Buddha while seeking for a woman who had run away with certain of their belongings．<br><br>The Buddha preached to them and they entered the Order，obtaining various Fruits of the Path，from the first to the third．Vin．i．23f； J．i．82； DhA．i．72； Dpv．i．34； AA．i．57，84； ThigA．3．,9,1
215261,en,21,kappata,kappata,Kappata,Kappata：A merchant of Benares，the Bodhisatta． <br><br>He was a potter and owned a donkey who carried loads of pots and could travel seven leagues a day．Once Kappata took the donkey to Takkasilā，where the latter became so enamoured of a female donkey that he refused to go home until the merchant promised to find him a mate equally beautiful．On reaching home the merchant offered to fulfil his promise，but refused to supply any extra food for the animal’s mate or for the foals if any were born．This opened the donkey’s eyes，and he renounced his desire for a mate．The donkey is identified withNanda，and the female donkey with Janapadakalyānī Nandā （DhA．i．103f）．,7,1
215266,en,21,kappatakura thera,kappatakura thera,Kappatakura Thera,Kappatakura Thera：An arahant．He belonged to a poor family of Sāvatthi，where he went about in rags，pan in hand，seeking for rice grains （kura），hence his name （”Rags and Rice”）．Later he sold grass for a living．One day，having heard a monk preach，he entered the Order，leaving his rags in a certain place； seven times disaffection grew within him，and each time he took up his rags and put them on．When the Buddha heard of this he admonished the monk severely，and the latter，greatly disturbed，developed insight and became an arahant．<br><br> <br><br>In the time of Vipassī Buddha he was a householder，and offered the Buddha a few ketakī-flowers on the banks of the river Vinatā （Thag．199f．； ThagA．i．320ff）．He is probably identical with Ketakapupphiya of the Apadāna．Ap．ii．449．,17,1
215384,en,21,kappayana,kappāyana,Kappāyana,Kappāyana：A name of Nigrodha-Kappa （Sn．v．354）； given out of   respect for him，says the Commentary．SnA．i．350．,9,1
215446,en,21,kappina,kappina,Kappina,Kappina：See Mahā-Kappina．,7,1
215449,en,21,kappina sutta,kappina sutta,Kappina Sutta,Kappina Sutta：1．Kappina Sutta．-Mahā-Kappina visits the Buddha who，seeing him from afar，tells the monks that Mahā-Kappina is highly gifted and of wondrous power，a gifted preacher and radiant； one of those who bad gained the object of renunciation．The Buddha proceeds to say how one，clothed in wisdom and virtue，is best among beings，and how the Noble One is best of shining objects in that he shines always （S．ii．284）．The verses of this sutta are also quoted elsewhere．E．g．，D．iii．98； Dh．vs．387．<br><br> <br><br>2．Kappina Sutta．-The Buddha sees Mahā-Kappina sitting cross-legged，with body erect，and mindful．He points him out to the monks，telling them that he can sit thus without shaking or wavering of his body because he has developed concentration on breathing．S．v．315f．,13,1
215454,en,21,kappincimpekula,kappiñcimpekula,Kappiñcimpekula,Kappiñcimpekula：A Damila chieftain，ally of Kulasekhara．  Cv．lxxvii．79．,15,1
215470,en,21,kappitaka thera,kappitaka thera,Kappitaka Thera,Kappitaka Thera：He was upajjhāya to Upāli，and once lived in a cemetery near Vesāli．In the cemetery theChabbaggiya-nuns buried the ashes of one of their leaders and erected a thūpa near Kappitaka’s cell．The Elder，disturbed by the sound of their lamentations，broke the thūpa and scattered the materials．The nuns，greatly angered，plotted to kill him，but he was warned by Upāli，and lay hidden elsewhere until the nuns had destroyed his cell and gone away under the impression that he was dead．The nuns blamed Upāli for upsetting their arrangements （Vin．iv．308）． <br><br>According to the Peta-vatthu and its Commentary （Pv．50； PvA．229ff），Kappitaka lived in Kapinaccāna （near Vesāli），and there the Licchavi Ambasakkhara offered him alms on behalf of a peta．He was evidently at one time a Jatila，with a large following of Jatilas，for he is described as ”jatilasahassassa abbhantaro thero．” Sp．iv．937； PvA．230．,15,1
215710,en,21,kappura-parivena,kappūra-parivena,Kappūra-parivena,Kappūra-parivena：A building in the Abhayagiri-vihāra，erected by   Dāthopatissa II．（Cv．xlv．29）．Later，Aggabodhi II．built a pāsāda there   （Cv．xlvi．21），and Sena I．erected a pariccheda （probably rows of single   cells）．（Cv．l．77） （See also Kappfirar muliyatana）．,16,1
215712,en,21,kappuramulayatana,kappūramūlāyatana,Kappūramūlāyatana,Kappūramūlāyatana：This probably refers to the Kappūra-parivena   （Geiger：Cv．Trs．i．222，n．7）．Yasodharā，daughter of Vijayabāhu I．，built there   a large and beautiful image house．Cv．lx．83．,17,1
215722,en,21,kapulpelanda,kapulpelanda,Kapulpelanda,Kapulpelanda：See Kabupelanda．,12,1
215809,en,21,karadipa,kāradīpa,Kāradīpa,Kāradīpa：An island in the Damila country，near Nāgadīpa．Its   original name was Ahidīpa．Akitti took up his residence there and lived on the   leaves and fruits of the kāra-tree which grew there．On account of this the   island came by its new name．J．iv．238．,8,1
215813,en,21,karaganga,kāragangā,Kāragangā,Kāragangā：A river in Ceylon．It was dammed between the hills with a great barrier by Parakkamabāhu I．，and its waters were conveyed by a canal，the Akāsagangā，to form the Parakkamasamudda （q．v．） （Cv．lxxix．24）．Another canal，the Godāvarī，is mentioned as branching off from the Kāragangā and flowing into the Parakkamasagara （Cv．v．57）．,9,1
215859,en,21,karajakaya vagga,karajakāya vagga,Karajakāya Vagga,Karajakāya Vagga：The twenty-first chapter of the Dasaka Nipāta of   the Anguttara Nikāya．It contains suttas on ten conditions which lead beings   to hell，the ten conditions which give a lay-woman confidence in her house，  etc．（A．v．283-303）,16,1
215903,en,21,karaka,kāraka,Kāraka,Kāraka：A village in Ceylon，near Serisara．Ras．ii．183．,6,1
215929,en,21,karakanda,karakanda,Karakanda,Karakanda：1．Karakanda，Karakandaka．-Son of the head of the third Okkāka dynasty and of his queen Hatthā （SnA．ii．352； DA．i．258； Mtu．i．348）．<br><br>He is also called Karandaka （Mtu．i．352）．<br><br> <br><br>2．Karakanda．-See Karandu．,9,1
215950,en,21,karakapupphamanjari,kārakapupphamañjarī,Kārakapupphamañjarī,Kārakapupphamañjarī：A work on Pāli grammar，written by Attaragama   Bandāra-Rājaguru in the eighteenth century，dealing with kāraka or   case-relations - i．e．，syntax．P．L．C．283．,19,1
216009,en,21,karaliyagiri,kāraliyagiri,Kāraliyagiri,Kāraliyagiri：A monastery in Ceylon，the residence of a thera named   Nāga，who taught the monks the Dhātukathā after having given up the study of   the scriptures for eighteen years．Vsm．i．96．,12,1
216054,en,21,karamba,karamba,Karamba,Karamba：A Damila chief，ally of Kulasekhara．Cv．lxxvi．139．,7,1
216070,en,21,karambiya,karambiya,Karambiya,Karambiya：A seaport．Thither came a man，saved from a wreck，without any clothes，who set up as a naked ascetic and became known by the name of Karambiya （v．l．Karamhiya）．Among his followers was a Nāga-king，Pandara，and also a Garuda-king．At the latter’s request，he persuaded Pandara to tell him how the Nāgas escaped destruction by the Garudas，and later he divulged the secret to the Garuda-king．The ascetic’s treachery was discovered，and when he swore his innocence his head split in seven and he was dragged to Avīci．<br><br> <br><br>The story is given in the Pandara Jātaka （J．v．75ff），and is referred to in the Milindapañha （p．201）．,9,1
216342,en,21,karanapali,kāranapālī,Kāranapālī,Kāranapālī：A brahmin employed as superintendent of works by the Licchavis of Vesālī．One morning early he saw Pingiyānī evidently returning from somewhere，and on inquiry learnt that he had been to see the Buddha．Kāranapālī asked him what he thought of the Buddha，and Pingiyānī sang his praises，illustrating his meaning with various figures of speech．Convinced by Pingiyānī’s earnestness，Kāranapālī knelt on the ground and expressed his homage to the Buddha （A．iii．236ff）．<br><br>The Commentary （AA．ii．636） says that the man’s name was Pāla （or Pālī），and he was called Kāranapālī because he supervised the business of various chieftains’ families．,10,1
216343,en,21,karanapali sutta,kāranapālī sutta,Kāranapālī Sutta,Kāranapālī Sutta：Records the meeting mentioned above of Kāranapālī   with Pingiyānī．A．iii．236-9．,16,1
216616,en,21,karandaka,karandaka,Karandaka,Karandaka：1．Karandaka．-A hermitage （assamapada） near the Himalaya．The Bodhisatta，when born as an elephant as related in the Mātiposaka Jātaka （q．v．），returned to Karandaka after the death of his mother．The hermitage was the residence of five hundred ascetics，and the king，out of regard for the Bodhisatta，looked after them．J．iv．95．<br><br> <br><br>2．Karandaka．-See Karakanda．<br><br> <br><br>3．Karandaka．-See Karandu．,9,1
216617,en,21,karandaka jataka,karandaka jātaka,Karandaka Jātaka,Karandaka Jātaka：See Samugga   Jātaka．,16,1
216649,en,21,karandava sutta,kārandava sutta,Kārandava Sutta,Kārandava Sutta：Once，while the Buddha was at Campā on the banks of the Gaggarā Lake，a monk，charged by his colleagues with an offence，reviled them； the Buddha，hearing of it，insisted that the man should be expelled，lest the rest of the community should suffer by his presence．He illustrated his argument with various similes，among them that of the owner of a barley-field who，seeing among his corn a diseased plant （yava-kārandava） which failed to ripen，would uproot it and throw it away lest the other plants should be affected．A．iv．168-72．,15,1
216651,en,21,karandiya jataka,kārandiya jātaka,Kārandiya Jātaka,Kārandiya Jātaka：Once the Bodhisatta was a brahmin youth named Kārandiya，inBenares．He became the chief pupil of a world-famed teacher in Takkasilā，who was in the habit of preaching the moral law to whomever he met regardless of their fitness to receive it．One day Kārandiya was sent with his colleagues by his teacher to accept some cakes offered by the inhabitants of a village and to bring the teacher’s share．On the way back Kārandiya saw a cave and started throwing stones into it．Told of this by the other boys，the teacher questioned Kārandiya，who replied that it was his ambition to make the whole world level．If his teacher thought he could make the whole world moral，why should he himself not make it level? The teacher understood and accepted the lesson．<br><br>The story was told in reference to Sāriputta who preached to all who came to him，including even hunters and fishermen．They listened to him with respect，but failed to follow his teaching．On the remonstrance of his colleagues Sāriputta was offended，and the matter came to the Buddha’s knowledge．<br><br>Sāriputta is identified with the teacher of old．J．iii．170-4．,16,1
216653,en,21,karandu,karandu,Karandu,Karandu：King of Dantapura in the Kālinga kingdom．One day in his park he ate mangoes from a tree laden with fruit； his retinue doing likewise，the tree was soon stripped bare．Returning home，the king noticed the state of the tree and compared it with another tree which，having no fruit，was spared such ravages．Reflecting on this topic，he became a Pacceka Buddha and went to the Nandamūla-pabbhāra with three others - Naggaji，Nimi，and Dummukha．The story of these four is given in the Kumbhakāra Jātaka．J．iii．376ff．,7,1
216687,en,21,karaniyametta sutta,karanīyametta sutta,Karanīyametta Sutta,Karanīyametta Sutta：See Metta   Sutta．,19,1
216702,en,21,karaniyavimana,karanīyavimāna,Karanīyavimāna,Karanīyavimāna：A certain layman of Sāvatthi bathed in the Aciravatī，and on his return，seeing the Buddha，invited him to a meal．The Buddha accepted and was waited on with great devotion．As a result the layman was born in Tāvatimsa，in a palace which came to be called Karanīyavimāna．<br><br> <br><br>A further story is told similar to the above，except that the person fed is a monk and not the Buddha （Vv．55； VvA．248f）．,14,1
216760,en,21,karanvi,kāranvī,Kāranvī,Kāranvī：A wood in which the Elder Cittaka sojourned for some time   （Thag．v．22）．The Commentary suggests （ThagA．i．78） that kāram is the name of a   tree and that from this tree the wood was named．v．l．Kārambhiya．,7,1
216865,en,21,karapitthi,kārapitthi,Kārapitthi,Kārapitthi：A village in Ceylon．Moggallāna III．built there the   Mogallāna-vihāra．Cv．xliv．50．,10,1
216909,en,21,karatiya,karatiya,Karatiya,Karatiya：A Yakkha，mentioned in the ātānātiya Sutta as being one   of the chief Yakkhas who should be invoked by followers of the Buddha when   they need protection．D．iii．204．,8,1
216913,en,21,karavalagiri,karavālagiri,Karavālagiri,Karavālagiri：A locality in Ceylon where once Parakkamabāhu I．set   up his camp．Cv．lxxii．134．,12,1
216936,en,21,karavika,karavīka,Karavīka,Karavīka：One of the seven mountains surrounding Sineru   （SnA．ii．443； Sp．i．119； Vsm．206； DhsA．298）．<br><br>Between Karavīka and Isādhara lay a   Sīdantarasamudda．J．vi．125； <br><br>see also Mtu．ii．300，where it is called Khadiraka，and Divy．217，450．,8,1
217012,en,21,karavitthavilatta,karavitthavilatta,Karavitthavilatta,Karavitthavilatta：A tank in Ceylon．It was restored by   Parakkamabāhu I．Cv．lxviii．48．,17,1
217022,en,21,karayana,kārāyana,Kārāyana,Kārāyana：See Dīgha-kārāyana．,8,1
217112,en,21,karerikutika,karerikutikā,Karerikutikā,Karerikutikā：One of the four principal buildings of Jetavana，the others being Kosambakuti，Gandhakuti，and Salalaghara，each being erected at a cost of one hundred thousand．Karerikutikā was built by Anāthapindika and was raised on pillars．A mandapa of Kareri （varuna） trees stood at the entrance to the kutikā，hence its name．DA．ii．407．The Bharhut bas-relief，however，makes of it a one-roomed cottage，Dial．ii．4，n．1．SnA．ii．403 has Candanamālā for Salalaghara．<br><br>Here was preached the Mahāpadāna Sutta （D．ii．1ff）．,12,1
217117,en,21,karerimandalamala,karerimandalamālā,Karerimandalamālā,Karerimandalamālā：A pavilion near the Karerikutikā，evidently a hall with a thatched roof supported by wooden pillars，but with no walls （D．ii．1； Dial．ii．5，n．2）．Buddhaghosa calls it a nisīdanasālā （sitting-hall）．Between this hall and the Gandhakuti was the Karerimandapa．Probably the term Karerimandalamālā was used to denote all the grounds within the Gandhakuti，the Karerikutikā and this hall （Gandhakuti pi Karerikutikā pi sālā pi Karerimandalamālo ti vuccati） （DA．ii．407）．Dhammapāla，however，says that only the mandapa and the sālā were called Karerimandalamālā．He explains mandalamālā thus：tinapannacchadanam anovassakam mandalamālo； atimuttakādi latāmandapo ti apare （UdA．203）．The monks seem to have been in the habit of sitting out here and talking on various topics at the close of the day．One such topic is recorded in the Udāna （Ud．，p．30f），for discussing which the monks drew on themselves the Buddha’s stern rebuke．,17,1
217226,en,21,karika,kārikā,Kārikā,Kārikā：A grammatical work in Pall，written by the Elder   Dhammasenāpati at the Ananda-vihāra in Pagan．A tika on the work is ascribed   to the same author．Gv．p．63，73； Bode，op．cit．，16 and n．1．,6,1
217239,en,21,karindaka,karindaka,Karindaka,Karindaka：A mountain，headquarters of Dāthāpabhuti in his fight   against Moggallāna．Cv．xli．45．,9,1
217459,en,21,karoti,karoti,Karoti,Karoti：A class of spirits，associated with the Nāgas and forming one of the five defences of the Devas against the Asuras．The Jātaka scholiast says that Karoti is a name for the Supannas （a species of Garuda），and that they were so called because of their food and drink which were called Karoti （tesam karoti nāma pānabhojanam）．J．i．204； cp．Karotapānayah，given as the name of a class of Yaksas （Mtu．i．30，394）； also Dvy．218．,6,1
217474,en,21,karoto sutta,karoto sutta,Karoto Sutta,Karoto Sutta：Discussion of the view that there is neither merit   nor demerit in any kind of action whatsoever，whether good or bad （S．iii．208）．  The reference is evidently to the heresy of Pūrana Kassapa （C．p．D．i．52）．,12,1
217488,en,21,karumbulatta,karumbūlatta,Karumbūlatta,Karumbūlatta，Kurummalatta：A Damila chief，ally of Kulasekhara．He   was subdued by Lankāpura．Cv．lxxvi．139，216．,12,1
217490,en,21,karumha,karumhā,Karumhā,Karumhā：A class of spirits，present at the Mahāsamaya．D．ii．260．,7,1
217505,en,21,karuna sutta,karunā sutta,Karunā Sutta,Karunā Sutta：The idea of karunā （pity），if cultivated，is very   fruitful．S．v．131．,12,1
217784,en,21,karusa,kārusā,Kārusā,Kārusā：Mentioned with the Bhaggas in a list of tribes．Ap．ii．359．,6,1
217827,en,21,kasagalla,kāsagalla,Kāsagalla,Kāsagalla：A monastery which was repaired by Vijayabāhu I．v．l．  Kāyagalla．Cv．lx．61．,9,1
217828,en,21,kasagama,kasagāma,Kasagāma,Kasagāma：A village in Ceylon，given to the Moraparivena by   Dāthopatissa II．Cv．xlv．28．,8,1
217843,en,21,kasalla,kasālla,Kasālla,Kasālla：A tank in South Ceylon repaired by Parakkamabāhu I．  （Cv．lxviii．48） A fortress of this name is also mentioned，where Gokanna was   defeated （Cv．lxx．72）．,7,1
217928,en,21,kasapabbata,kāsapabbata,Kāsapabbata,Kāsapabbata：A mountain in Ceylon，once the headquarters of   Pandukābhaya （Mhv．x．27）．It lay on the way from Vijitapura to Anurādhapura．  Dutthagāmanī encamped there and constructed a tank near by．Mhv．xxv．50； see   also Mhv．Trs．70 n．,11,1
218003,en,21,kasava jataka,kāsāva jātaka,Kāsāva Jātaka,Kāsāva Jātaka：A poor man of Benares，having entered into a contract with ivory workers to supply elephants’ tusks，went into the forest clad in a Pacceka Buddha’s yellow robe，and standing in the path of the elephants，slew the last one of the herd each day．The Bodhisatta，being the leader of the elephants，on discovering what was happening，threatened to kill the man； but receiving his promise never to visit the forest again，he let him go free on account of his robe．<br><br>A trader，coming to Rājagaha on business，contributed a magnificent yellow robe to an almsgiving organised by the townspeople．There was some dispute as to whether Sāriputta or Devadatta should receive the robe； but the majority favouring Devadatta，he cut the robe into strips and wore it in great style．<br><br>When the matter was reported to the Buddha，he related the above Jātaka story，in which Devadatta is identified with the huntsman．J．ii．196ff,13,1
218004,en,21,kasava vagga,kāsāva vagga,Kāsāva Vagga,Kāsāva Vagga：The eighth section of the Duka Nipāta of the Jātaka   Commentary．J．ii．196-221．,12,1
218114,en,21,kasaya,kāsaya,Kāsaya,Kāsaya：Inhabitant of Kāsi （J．ii．402）．Cf．Kāsiyo．,6,1
218209,en,21,kasi,kasī,Kasī,Kasī：A brahmin of the Bhāradvāja clan，living at Ekanālā，inDakkhināgiri．The Buddha visited him in the eleventh year after the Enlightenment （Thomas，op．cit．，p．117）．The brahmin was so called on account of his profession of agriculture．On the day of his festive sowing （mangalavappa），the Buddha visited him alone （having seen his upanissaya for arahantship），and stood near the place where food was being distributed to a very large number of people engaged in the festival．The brahmin，seeing the Buddha begging for alms，suggests that the Buddha should work for his living - plough and sow just as he does．（The Sūtrālankāra says the brahmin threw water on the Buddha in order to drive him away； Sylvain Levy，JA．1908，xii．99）．<br><br>The Buddha answers that he，too，is a farmer，and explains his meaning to the bewildered brahmin，who，greatly pleased，offers him a large bowl filled with milk-rice．The Buddha refuses the gift on the plea that Buddhas never accept wages for their sermons．At the Buddha’s own suggestion the food is cast into the river because no one is capable of digesting food once offered to a Tathāgata．（The food had become too rich because the gods had added ojā to it； see also Mil．231）．When the rice touches the water it crackles and smokes and the brahmin，greatly marvelling，falls at the Buddha’s feet and professes himself henceforth the Buddha’s follower．Soon after，he enters the Order，and in due course becomes an arahant．Sn．12ff； SnA．131ff； the Samyutta does not mention his arahantship （S．i．171ff），though the Commentary does so （SA．i．188ff）．,4,1
218219,en,21,kasi,kāsi,Kāsi,Kāsi：<i>1．Kāsi （Kāsika）．</i>-One of the sixteenMahājanapadas （A．i．213，etc．），its capital being Bārānasī．<br><br>At the time of the Buddha，it had been absorbed into the kingdom of Kosala，andPasenadi was king of both countries （D．i．288； M．ii．111）．The Mahāvagga （Vin．i．28l），however，mentions a Kāsika-rājā （king of Kāsi?） who sent a robe to Jīvaka．Buddhaghosa （see Vinaya Texts ii．195，n．2） says that this was a brother of Pasenadi and son of the same father．He was probably a sub-king of Pasenadi．Pasenadi’s father，Mahākosala，on giving his daughter in marriage to Bimbisāra，allotted her a village of Kāsi （Kāsigāma） as bath money （J．iv．342； J．ii．403； SA．i．110，120f，etc．）．<br><br>Even at this time，however，the memory of Kāsi as an independent kingdom seems to have been still fresh in men’s minds．It is very frequently mentioned as such in the Jātakas and elsewhere．Kāsi was once ruled by theBhāratas，one of whom，Dhatarattha，was its king in the time ofRenu （D．ii．235f）．There seem to have been frequent wars between the countries of Kāsi and Kosala，victory belonging now to one，now to the other．In one such war，Dīghāti，the Kosala king，was defeated by the king of Kāsi，but Dīghīti’s son Dīghāvu won back the kingdom （Vin．i．334； J．iii．487； DhA．i．46）．In another war the Kāsi king，Mahāsīlava，was taken captive by the ruler of Kosala，but his kingdom was later restored to him （J．i．262，etc．； see also i．409； UdA．123）．<br><br>The traditional name of the king of Kāsi from time immemorial was evidentlyBrahmadatta，and references to kings of that name abound in the Jātakas．Sometimes the king is referred to merely as Kāsi-rājā．Among other kings of Kāsi mentioned are Kikī （M．ii．49） and Kalābu （J．iii．39）．The extent of the Kāsi kingdom is given as three hundred leagues （J．v．41； also iii．304，391）．<br><br>The capital of Kāsi is generally given as Bārānasī，but it is said that when Asoka was king of Kāsi his capital was in Potali （J．iii．155），and another king，Udaya-bhadda，had his seat of government in Surundha （J．iv．104ff）．It is possible that these cities did not form part of the regular kingdom of Kāsi，but became annexed to it during the reigns of some of the more powerful kings．<br><br>Kāsi was evidently a great centre of trade and a most populous and prosperous country．Frequent mention is made of caravans leaving Kāsi to travel for trade．One highway went through Kāsi to Rājagaha （Vin．i．212） and another to Sāvatthi （Vin．ii．10； Mhv．v．114）．Kāsi was famed for her silks，and Kāsi-robes were most highly esteemed as gifts，each robe being valued at one hundred thousand．（See，e．g．，J．vi．151，450； see also Addhakāsi）．Mention is also made of the perfumes of Kāsi （Kāsi-vilepana （J．i．355） and Kāsi-candana （A．iii．391； UdA．332））．<br><br>Besides those already referred to，other names of places mentioned in literature as belonging to Kāsi，are Vāsabhagāma，Macchikāsanda （the kammantagāma of Anāthapindika），Kītāgiri and Dhammapālagāma．<br><br>Kāsi and Kosala are frequently mentioned together．（E．g．，A．v．59）．<br><br><i>2．Kāsi，or Kāsika．</i>-A city，the birthplace of Phussa Buddha （Bu．xix．14； J．i．41）．There he preached the Buddhavamsa （BuA．193）．The city is probably to be identified with Benares，which is sometimes referred to as Kāsipura （E．g．，DhA．i．71； J．v．54； vi．165； M．i．171； DhsA．35； Cv．xli．37）．It is also called Kāsipurī （PvA．19）．,4,1
218226,en,21,kasi bharadvaja sutta,kasī bhāradvāja sutta,Kasī Bhāradvāja Sutta,Kasī Bhāradvāja Sutta：The Buddhist Parable of the Sower，forming the fourth sutta of the Uraga Vagga of the Sutta Nipāta．（Pp．12ff； also found in the Samyutta i．171ff under the name of Kasī-Sutta and included in the Paritta）．It contains the story of the Buddha’s visit to Kasī-Bhāradvāja given above．The Buddha tells him that in his work as a Teacher are to be found all the elements of a farmer’s duties：faith is the seed，insight the plough，mindfulness the ploughshare and goad，energy the burden-bearing team．The harvest produced by the sowing is nibbāna and the food ambrosia，free from suffering and sorrow．,21,1
218227,en,21,kasi sutta,kasī sutta,Kasī Sutta,Kasī Sutta：See Kasī-Bhāradvāja．,10,1
218235,en,21,kasigama,kāsigāma,Kāsigāma,Kāsigāma：Probably the actual name of the village in Kāsi which was given by Mahākosala to his daughter when she married Bimbisāra．<br><br>The village produced a revenue of one hundred thousand，and was given to the queen for her bath and perfume money．<br><br>After Bimbisāra’s death，Pasenadi withdrew the gift from Ajātasattu，which act was the cause of a war between the two．<br><br>Later，when Pasenadi’s daughter Vajirā was married to Ajātasattu，the village was given back as part of her dowry．<br><br>J．ii．403； iv．342； S．i．82ff； SA．i．110，120f； AA．ii．833； DhA．iii．259．,8,1
218250,en,21,kasika,kāsika,Kāsika,Kāsika：The name of a tribe； probably the inhabitants of Kāsi．  Ap．ii．359．,6,1
218251,en,21,kasika,kāsika,Kāsika,Kāsika：A city．Sixty-five kappas ago the Thera Bodhighariya lived   there as cakkavatti．The city was built by Vissakamma and was ten leagues in   length and eight in width．It was built entirely of precious metals．The   king&#39；s palace was called Mangala．Ap．ii．401．,6,1
218306,en,21,kasikhanda,kāsikhanda,Kāsikhanda,Kāsikhanda：A district in Ceylon； in it was the   Mahādevarattakurara-vihāra．Cv．xli．101．,10,1
218346,en,21,kasina sutta,kasina sutta,Kasina Sutta,Kasina Sutta：The ten spheres of kasina （kasināyatanāni） - e．g．，  pathavi，āpo，tejo，etc．（A．v．46）,12,1
218555,en,21,kasipura,kāsipura,Kāsipura,Kāsipura：See Kāsi （2）．,8,1
218668,en,21,kasiyo,kāsiyo,Kāsiyo,Kāsiyo：The inhabitants of Kāsi．J．v．377，  etc．,6,1
218686,en,21,kasmira,kasmīra,Kasmīra,Kasmīra：A district in Northern India，the modern Kashmir．In the Pali texts it is always mentioned with Gandhāra and probably once formed part of that kingdom．（See also PHAI．，p．93．The Jātakas mention the countries separately as comprising two kingdoms ruled by a single king，e．g．，J．iii．364，378）．At the end of the Third Council，Moggaliputta sent the thera Majjhantika to propagate the religion in Kasmīra-Gandhāra．Majjhantika quelled the power of the Nāga-king Aravāla （q．v．），who was a menace to the inhabitants，and converted him to the faith，while the yakkha Pandaka and his wife Hāritā，with their five hundred sons，became sotāpannas．The thera preached the āsīvisūpama Sutta to the assembled multitude and won eighty thousand converts，while one hundred thousand persons entered the Order．We are told that from that time onwards the yellow robe was held in great esteem in Kasmīra．（Mhv．xii．3，9 ff； Dpv．viii．4； Sp．i．64ff； see also Beal，op．cit．，i．134，n．39）．There was evidently a large community of monks at Kasmīra，till long after the coming of Majjhantika，for we are told that two hundred and eighty thousand monks，led by Uttinna，came from Kasmīra to Anurādhapura on the occasion of the foundation ceremony of the Mahā Thupa （Mhv．xxix．37）．<br><br>In Hiouien Thsang’s time Kasmīra seems to have been an independent kingdom whose king was given to serpent-worship while his queen was a follower of the Buddha．Near the capital was a stūpa which enshrined a tooth of the Buddha．This tooth was soon after taken away by Harsavardhana of Kanoj．（CAGI．104ff； Beal，i．116f，etc．）<br><br>Sāgala is mentioned as being twelve leagues from Kasmīra （Mil．82）．,7,1
218690,en,21,kasmira,kāsmīra,Kāsmīra,Kāsmīra：See Kasmīra．,7,1
218725,en,21,kassaka sutta,kassaka sutta,Kassaka Sutta,Kassaka Sutta：Once the Buddha was at Sāvatthi preaching to the monks on nibbāna．Māra appears in the guise of a peasant，dishevelled，wearing hempen garments，with a mighty plough on his shoulder，and asks the Buddha if he has seen his oxen．The Buddha declares，unequivocally，that he has no eyes for things owned； having escaped completely from worldly desires，possessions and ownership，his mind furnishes no gateway for Māra．S．i．114．,13,1
218728,en,21,kassakagiri,kassakagiri,Kassakagiri,Kassakagiri：See Kassapagiri．,11,1
218733,en,21,kassakalena,kassakalena,Kassakalena,Kassakalena：A cave （probably in Ceylon），which was the residence   of the Elder Mahāmitta （q．v．）．VibhA．279f．； SA．iii．136f．,11,1
218765,en,21,kassapa,kassapa,Kassapa,Kassapa：<i>1．Kassapa Buddha．</i>-Also called Kassapa Dasabala to distinguish him from other Kassapas． <br><br>The twenty-fourth Buddha，the third of the present neon （the Bhaddakappa） and one of the seven Buddhas mentioned in the Canon （D．ii．7）． <br><br>  He was born in Benares，in the Deer Park at Isipatana， <br><br>    of brahmin parents，Brahmadatta and Dhanavatī，belonging to the Kassapagotta． <br><br>    For two thousand years he lived in the household，in three different palaces，Hamsa，Yasa and Sirinanda．（The BuA．217 calls the first two palaces Hamsavā and Yasavā）． <br><br>    He had as chief wife Sunandā，by whom he begot a son，Vijitasena． <br><br>    Kassapa left the world，traveling in his palace （pāsāda），and practiced austerities for only seven days． <br><br>    Just before his Enlightenment his wife gave him a meal of milk-rice，and a yavapāla named Soma gave him grass for his seat． <br><br>    His bodhi was a banyan-tree，and  <br><br>    he preached his first sermon at Isipatana to a crore of monks who had renounced the world in his company． <br><br>    He performed the Twin-Miracle at the foot of an asana-tree outside Sundaranagara． <br><br>    He held only one assembly of his disciples； among his most famous conversions was that of a yakkha，Naradeva （q．v．）． <br><br>    His chief disciples were Tissa and Bhāradvāja among monks，and Anulā and Uruvelā among nuns，his constant attendant being Sabbamitta． <br><br>    Among his patrons，the most eminent were Sumangala and Ghattīkāra，Vijitasenā and Bhaddā． <br><br>    His body was twenty cubits high，and， <br><br>    after having lived for twenty thousand years，he died in the Setavya pleasance at Setavyā in Kāsī． <br><br>    Over his relics was raised a thūpa one league in height，each brick of which was worth one crore． <br><br>  It is said （MA．i．336ff ） that there was a great difference of opinion as to what should be the size of the thūpa and of what material it should be constructed； when these points were finally settled and the work of building had started，the citizens found they had not enough money to complete it．Then an anāgāmī devotee，named Sorata，went all over Jambudīpa，enlisting the help of the people for the building of the thūpa．He sent the money as he received it，and on hearing that the work was completed，he set out to go and worship the thūpa； but he was seized by robbers and killed in the forest，which later came to be known as the Andhavana．<br><br>Upavāna，in a previous birth，became the guardian deity of the cetiya，hence his great majesty in his last life （DA．ii．580； for another story of the building of the shrine see DhA．iii．29）．<br><br>Among the thirty-seven goddesses noticed by Guttila，when he visited heaven，was one who had offered a scented five-spray at the cetiya （J．ii．256）．So did Alāta offer āneja-flowers and obtain a happy rebirth （J．vi．227）．<br><br>The cause of Mahā-Kaccāna’s golden complexion was his gift of a golden brick to the building of Kassapa’s shrine （AA．i．116）．<br><br>At the same cetiya，Anuruddha，who was then a householder in Benares，offered butter and molasses in bowls of brass，which were placed without any interval around the cetiya （AA．i．105）．<br><br>Among those who attained arahantship under Kassapa is mentioned Gavesī，who，with his five hundred followers，strove always to excel themselves until they attained their goal （A．iii．214ff）．<br><br>Mahākappina，then a clansman，built，for Kassapa’s monks，a parivena with one thousand cells （AA．i．175）．<br><br>Bakkula’s admirable health and great longevity were due to the fact that he had given the first fruits of his harvest to Kassapa’s monks （MA．iii．932）．<br><br>During the time of Kassapa Buddha，the Bodhisatta was a brahmin youth named Jotipāla who，afterwards，coming under the influence of Ghatīkāra，became a monk．（Bu．xxv．； BuA．217ff； D．ii．7； J．i．43，94； D．iii．196； Mtu．i．303ff，319）．This Ghatīkāra was later born in the Brahma-world and visited Gotama，after his Enlightenment．Gotama then reminded him of this past friendship，which Ghatīkāra seemed too modest to mention （S．i．34f）．<br><br>The Majjhima Nikāya （M．ii．45f ） gives details of the earnestness with which Ghatīkāra worked for Jotipāla’s conversion when Kassapa was living at Vehalinga．The same sutta bears evidence of the great regard Kassapa had for Ghatīkāra．<br><br>The king of Benares at the time of Kassapa was Kikī，and the four gateways of Kassapa’s cetiya were built，one by Kikī，one by his son Pathavindhara，one by his ministers led by his general，and the last by his subjects with the treasurer at their head （SnA．i．194）．<br><br>It is said that the Buddha’s chief disciple，Tissa，was born on the same day as Kassapa and that they were friends from birth．Tissa left the world earlier and became an ascetic．When he visited the Buddha after his Enlightenment，he was greatly grieved to learn that the Buddha ate meat （āmagandha），and the Buddha preached to him the āmagandha Sutta，by which he was converted （SnA．i．280ff）．<br><br>The Ceylon Chronicles （Mhv．xv．128ff； Sp．i．87； Dpv．xv．55ff； Mbv．129） mention a visit paid by Kassapa to Ceylon in order to stop a war between King Jayanta and his younger brother．The island was then known as Mandadīpa，with Visāla as capital．The Buddha came with twenty thousand disciples and stood on Subhakūta，and the armies seeing him stopped the fight．In gratitude，Jayanta presented to the Buddha the Mahāsāgara garden，in which was afterwards planted a branch of the Bodhi-tree brought over by Sudhammā，in accordance with the Buddha’s wish．The Buddha preached at the Asokamālaka，the Sudassanamālaka and the Somanassamālaka，and gave his rain-cloak as a relic to the new converts，for whose spiritual guidance he left behind his disciples Sabbananda and Sudhammā and their followers．In Kassapa’s time Mt．Vepulla at Rājagaha was known as Supassa and its inhabitants as the Suppiyas （S．ii．192）．<br><br>But many other places had the same names in the time of Kassapa as they had in the present age - e．g．，Videha （J．vi．122），Sāvatthi （J．vi．123），Kimbila （J．vi．121） and Bārānasī．（J．vi．120）．<br><br>Besides the āmagandha Sutta mentioned above，various other teachings are mentioned as having been first promulgated by Kassapa and handed on down to the time of Gotama and re-taught by him．Such，for instance，are the questions （pucchā） of ālavaka and Sabhiya and the stanzas taught to Sutasoma by the brahmin Nanda of Takkasilā （J．v．476f； 453）．The Mittavinda Jātaka （No．104） is mentioned as belonging to the days of Kassapa Buddha （J．i．413）．<br><br>Mention is also made of doctrines which had been taught by Kassapa but forgotten later，and Gotama is asked by those who had heard faint echoes of them to revive them （E．g．，MA，i．107，528； AA．i．423）．A sermon attributed to Kassapa，when he once visited Benares with twenty thousand monks，is included in the story of Pandita-Sāmanera （DhA．ii．127ff）．It was on this occasion that Kassapa accepted alms from the beggar Mahāduggata in preference to those offered by the king and the nobles．<br><br>Kassapa held the uposatha only once in six months （DhA．iii．236）．<br><br>Between the times of Kassapa and Gotama the surface of the earth grew enough to cover Sūkarakata-lena （MA．ii．677）．<br><br>The records of Chinese pilgrims contain numerous references to places connected with Kassapa．Hiouien Thsang speaks of a stūpa containing the relics of the whole body of the Buddha，to the north of the town，near Srāvasti，where，according to him，Kassapa was born （Beal，op．cit．，ii．13）．Mention is also made of a footprint of Kassapa （Ibid．i．，Introd．ciii）．Stories of Kassapa are also found in the Divyāvadāna （E．g．，pp．22f； 344f； 346f； see also Mtu．，e．g．，i．59，303f）． <br><br>The Dhammapada Commentary （iii．250f ） contains a story，which seems to indicate that，near the village of Todeyya，there was a shrine thought to be that of Kassapa and held in high honour by the inhabitants of the village．After the disappearance of Kassapa’s Sāsana，a class of monks called Setavattha-samanavamsa （”white-robed recluses”） tried to resuscitate it，but without success （VibhA．432）．<br><br><i>2．Kassapa Thera．</i>-The son of an Udicca-brahmin of Sāvatthi，who died when Kassapa was still young．Having heard the Buddha preach at Jetavana，he entered the First Fruit of the Path and，with his mother’s leave，became a monk．Some time later，wishing to accompany the Buddha on a tour after the rains，he went to bid his mother farewell，and her admonition to him on that occasion helped him to win insight and become an arahant （Thag．v．82）．<br><br>In the time of Padumuttara Buddha he had been a brahmin versed in the Vedas．One day，seeing the Buddha and wishing to pay homage，he cast a handful of sumana-flowers into the air over the Buddha’s head，and the flowers formed a canopy in the sky．In later births he was twenty-five times king，under the name of Cinnamāla （v．l．Cittamāla）．（ThagA．i．177f ）．<br><br>He is probably identical with Sereyyaka Thera of the Apadāna．<br><br><i>3．Kassapa．</i>-A devaputta．He visited the Buddha late one night at Jetavana and uttered several stanzas，admonishing monks to train themselves in their tasks，laying particular stress on the cultivation of Jhāna （S．i．46）．<br><br>Buddhaghosa says （SA．i．82） that Kassapa had heard the Buddha preach the Abhidhamma in Tāvatimsa．Having heard only a portion of the doctrine and not being sure of the admonition given by the Buddha to the monks regarding the practice of Jhāna-vibhanga，Kassapa thought he could supply the omission．The Buddha，knowing his capabilities，allowed him to give his views，and expressed his approval at the end of Kassapa’s speech．<br><br><i>4．Kassapa．</i>-A sage （isi）； one of the famous sages of yore，of whom ten are several times mentioned in the books （E．g．，D．i．104，238； M．ii．169，200； A．iii．224； iv．61； J．vi．99） as having been brahmin sages，who composed and promulgated the mantras and whose compositions are chanted and repeated and rehearsed by the brahmins of the present day．For details see Atthaka．<br><br><i>5．Kassapa </i>（called Kassapa-mānava）．-The Bodhisatta in the time of Piyadassī Buddha．He was a brahmin versed in the Vedas，and having heard the Buddha preach，built a monastery costing one thousand crores．J．i．38； Bu．xiv．9f； BuA．176．<br><br><i>6．Kassapa．</i>-Another name for Akitti （q．v．）．J．iv．240，241； see also Jātakamālā vii．13．<br><br><i>7．Kassapa</i>．-A brahmin ascetic，the Bodhisatta，father of Nārada，whose story is given in the Cūla-Nārada Jātaka （q．v．）．J．iv．221f．<br><br><i>8．Kassapa</i>．-A brahmin ascetic，father of the Bodhisatta in the story of the Kassapamandiya Jātaka．J．iii．38．<br><br><i>9．Kassapa</i>．-A great sage，the Bodhisatta，father of Isisinga （J．v．157，159）．The scholiast explains that Kassapa was the gotta or family name．<br><br><i>10．Kassapa</i>．-An ascetic，also called Nārada，who lived in a hermitage near Mt．Kosika in Himavā．He saw the Buddha Padumuttara in the forest，invited him into the hermitage，provided a seat and asked for words of advice．He was a former birth of Ekāsanadāyaka Thera．Ap．ii．381．<br><br><i>11．Kassapa．-</i>A setthi，probably of Rājagaha，who built the Kassapakārāma，named after him．SA．ii．230．<br><br><i>12．Kassapa．</i>-Son of Dhātusena by a morganatic marriage．He slew his father and became king of Ceylon as Kassapa I．（478-96 A．C．）．Fearing the revenge of his brother Moggallāna，he erected the fortress at Sīhagiri and dwelt there．Later，repenting of his patricide，he did many meritorious deeds by way of amends （for details see Cv．xxxix．8ff），chief of which was the restoration of the Issarasamanārāma，to which he added buildings named after his daughters，Bodhī and Uppalavannā．In a fight with his brother’s forces his army fled in disorder，and Kassapa cut his throat with a dagger．Cv．xxxviii．80ff．； xxxix．1ff．<br><br><i>13．Kassapa．</i>-Son of Upatissa III．of Ceylon．He had sixteen companions as brave as himself and，with their help，several times repulsed the attacks of Silākāla，when the latter revolted against the king．He became known as Girikassapa on account of his prowess．In the last campaign Silākāla was victorious，and Kassapa，with his parents and his loyal followers，fled to Merukandara，but they lost their way and were surrounded by Silākāla．When the royal elephant fell Kassapa cut his own throat．Cv．xli．8-25．<br><br><i>14．Kassapa．</i>-Younger brother of Aggabodhi III．； he was made viceroy when Māna was killed （Cv．xliv．123f）．When Aggabodhi had recovered the kingdom from the usurper Dāthopatissa，which he did only after various reverses in his fortunes，Kassapa abused his influence and plundered various sacred edifices to provide for his army （Cv．xliv．137f）．On Aggabodhi’s death in exile in Rohana，Kassapa defeated Dāthopatissa，who claimed the throne，and became king in his place （Kassapa II．641-50）．He did not，however，wear a crown，the regalia having probably been stolen．As king he repented of his former misdeeds and did various acts of merit （Cv．xliv．147ff； xlv．1ff）．He paid special honour to Mahādhammakathī Thera of Nāgasālā and to the Thera of Katandhakāra．<br><br>His children all being young at the time of his death，he entrusted the government to his sister’s son，Māna （Cv．xlv．8）．According to the chronicles，Mānavamma was the son of Kassapa （Cv．xlvii．2）．He also had a son named Mana （Cv．lvii．4）．<br><br><i>15．Kassapa</i> （Kassapa III．，717-24 A．C．）．-A younger brother of Aggabodhi V．（?）； Kassapa’s younger brother was Mahinda I （Cv．xlviii．20-26） and his son Aggabodhi （Cv．xlviii．32）．<br><br><i>16．Kassapa．</i>-One of the three younger brothers of Sena I．，the others being Mahinda and Udaya （Cv．l．6）．Kassapa was appointed ādipāda and fought valiantly against the forces of the Pandu king，who was then invading Ceylon，but，finding his efforts of no avail，he fled to Kondivāta （Cv．vv．25ff）．He was later killed at Pulatthipura by the orders of the Pandu king （Cv．vv．46）．He had four sons，the eldest of whom was named Sena （Cv．vv．47）．<br><br><i>17．Kassapa</i>．-Son of Kittaggabodhi，ruler of Rohana．When his eldest brother was murdered by his paternal aunt，Kassapa fled to the court of King Sena I．，but，later，with Sena’s help，he won his father’s inheritance （Cv．l．54ff）．He was probably killed by the Adipāda Kittaggabodhi．Cv．li．96； and Cv．Trs．i．157，n．2．<br><br><i>18．Kassapa．</i>-Younger brother of Sena II．and Udaya II．He was Mahādipāda or Yuvarāja under Udaya （Cv．li．91），and later became king as Kassapa IV．（896-913 A．C．） （Cv．lii．1ff）．His daughter Sena married Kassapa V．（Cv．li．93）<br><br><i>19．Kassapa．</i>-Son of Sena II．The king gave him a special share of his own revenues and a share of the extraordinary revenues of the island （Cv．li．18，20）．Two wives of his are mentioned：Sanghā and Senā （Cv．li．18，92）．He became Yuvarāja under Kassapa IV．and ruled over Dakkhinadesa （Cv．lii．1），and，at the death of the king，he became ruler of Ceylon as Kassapa V．（probably 913-23 A．C．） （Cv．lii．37ff）．He is sometimes referred to as the son of the twice-consecrated queen （dvayābhisekajāta），his mother being Sanghā，daughter of Kittaggabodhi （1） and Devā．In inscriptions Kassapa is referred to as Abhaya-Silāmegha-vanna （Cv．Trs．i．165，n．3）．He was evidently a learned man，and a Sinhalese Commentary to the Dhammapadatthakathā is attributed to him （Edited by D．B．Jayatilaka，Colombo 1933）．He had one wife，Vajirā （Cv．lii．62），a second，Devā （Cv．lii．64），and a third，Rājinī （Cv．lii．67）．He had a son，Siddhattha，who died young，and another，who was given the title of Sakkasenāpati．The latter led an expedition to help the Pandu king against the King of Cola，but he died of plague in Cola （Cv．lii．72-8）．<br><br><i>20．Kassapa．</i>-Son of Sena V．（Cv．liv．69）<br><br><i>21．Kassapa．</i>-Son of Mahinda V．（Cv．lv．10）．When Mahinda was captured and taken away by the Colas，the people took charge of the young Kassapa and brought him up．When the boy was twelve years old the Cola king sent an army over to Ceylon to seize him； but this plan was frustrated by the official Kitti，of Makkhakudrūsa，and the minister Buddha，of Māragallaka （Cv．lv．24-9）．Kassapa ascended the throne as Vikkamabāhu，but refused to be crowned until he should have conquered the Damilas in his kingdom．While preparations were afoot towards this end，he died of a vātaroga．He reigned twelve years （1029-1041 A．C．）．（Cv．lvi．1-6； Cv．Trs．i．190，n．3）．He is perhaps to be identified with the prince Kassapa who married Lokitā，cousin of Mahinda V．，and by whom he had two sons，Moggallāna and Loka．Cv．lvii．28f； Cv．Trs．i．195，n．3．<br><br><i>22．Kassapa．</i>-Chief of the Kesadhātus （q．v．）．For some time he carried on the government at Rohana，where he defeated the Damilas．He refused to own allegiance to Kitti （afterwards Vijayabāhu I．），and after six months of rule in Khadirangani，full of resentment that his services against the Damilas had not been recognised，he marched against Kitti and was slain in a battle near Kājaragāma．Cv．lvii．65-75．<br><br><i>23．Kassapa</i>．-A prince of Jambudīpa who，during the reign of Parakkamabāhu I．of Ceylon，sent costly gifts to the king of Rāmañña； the Rāmañña king forbade the envoys to land and insulted them．This is mentioned as one of the acts which led Parakkamabāhu to send an expedition against Rāmañña．Cv．lxxvi．28f<br><br><i>24．Kassapa Thera</i>．-According to the Gandhavamsa （p．61） he was the author of the Anāgatavamsa and also of the Mohavicchedanī，the Vimaticchedanī and the Buddhavamsa．This Buddhavamsa is evidently not the canonical work of the same name．The Sāsanavamsadīpa （Verse 1204，see also 1221） says that a Kassapa，an inhabitant of Cola，was the author of a Vimativinodanī．The Sāsanavamsa （p．33； see also P．L．C．160） calls this a Vinayatīkā and the author an inhabitant of the Damila country．The Mohavicchedanī is there described as a lakkhanagandha （a treatise on grammar?） and is ascribed to another Kassapa．<br><br><i>25．Kassapa．</i>-A Kassapa Thera is mentioned in the Sāsanavamsa （p．50） as having been among those responsible for the establishment of the religion in Yonakarattha．He was an inhabitant of Majjhimadesa．<br><br><i>26．Kassapa．</i>-The Sāsanavamsa （p．71） mentions a Kassapa Thera of Arimaddana，in the time of King Narapati．While on tour he reached a country called Pollanka，where the people grew very fond of him and where he became known as Pollanka Thera．Some time later he was crossing to Ceylon and the vessel in which he was refused to move．Lots were drawn，as it was necessary to discover who aboard the vessel was the sinner．The lot fell repeatedly on Kassapa，because，in a former life，he had harassed a dog in the water．He was accordingly thrown overboard，but was rescued by Sakka，in the form of a crocodile．The thera reached Yakkhadīpa （q．v．） and there，as a result of practising compassion，the blind yakkhas gained their sight．Kassapa went later to Sīhaladīpa，whence he returned home with relics and seeds of the Bodhi-tree and models of the Mahācetiya and Lohapāsāda．<br><br><i>27．Kassapa</i>．-The name is sometimes used as a shortened form of Kassapagotta （q．v．）．（E．g．，J．vi．224，225，etc．，in reference to the ājīvaka Guna）．Nārada-tāpasa is also once addressed as Kassapa （J．vi．58）．<br><br><i>28．Kassapa．</i>-See also Acela Kassapa，Uruvela Kassapa，Kumāra°，Gayā°，Dasabala°，Nadī°，Nārada°，Pūrana°，Mahā° and Lomasa°． <br><br>Kassapa was evidently a well-known gotta name （e．g．，MA．i．584） and people born in a family bearing that name were often addressed as Kassapa - e．g．，Uruvela-Kassapa （AA．i．165） and，again，Nāgita Thera （D．i．151）．,7,1
218768,en,21,kassapa samyutta,kassapa samyutta,Kassapa Samyutta,Kassapa Samyutta：The sixteenth section of the Samyutta Nikāya （S．ii．192-225）．It contains various suttas connected with Mahā-Kassapa （q．v．for details）．Mahā-Kassapa’s verses in the Theragāthā reflect the sentiments contained in these suttas．The discussion on the lokiya-aspect of the sammappadhānā，as given in the Kassapa Samyutta，is referred to in the commentaries．E．g．，VibhA．291．,16,1
218769,en,21,kassapa sutta,kassapa sutta,Kassapa Sutta,Kassapa Sutta：1．Kassapa Sutta．-Two suttas containing an account of the visit paid to the Buddha by Kassapa，the devaputta （q．v．）．S．i．46f<br><br> <br><br>2．Kassapa Sutta．-Contains the thoughts that came to Kassapa Buddha，before his Enlightenment，on the nature of becoming，of cessation，etc．（S．ii．9； cf．D．ii．30f ）．The same thoughts are also attributed to the other Buddhas，from Vipassī downwards．For details see Gotama Sutta．,13,1
218770,en,21,kassapa-vihara,kassapa-vihāra,Kassapa-vihāra,Kassapa-vihāra：A monastery to which Dāthopatissa II．gave the   village of Senāmagāma （Cv．xlv．27）．This monastery is probably to be identified   with Kassapagiri-vihāra．,14,1
218790,en,21,kassapagiri,kassapagiri,Kassapagiri,Kassapagiri：A monastery in Ceylon．Jetthatissa III．gave the village of Ambilāpika for the supply of food to the monks of Kassapagiri （Cv．xliv．98），and Kassapa III．showed this monastery his special favour （Cv．xlviii．24）．<br><br>The monastery probably formed part of what - in an inscription of Mahinda IV．found at Vessagiris – is called the ”Isuramenu-Bo-Upulvan-Kasubgiri-Vihāra．” It would appear that Kassapa I．founded a great monastic establishment out of the Vessagiri and Issarasamana Vihāras and that this enlarged monastery was named after his two daughters Bodhi and Uppalavannā and also after Kassapa himself．This establishment was evidently referred to briefly as Kassapagiri．（Ep．Zey．i．31ff； i．216； and Cv．Trs．i．43，n．7）．<br><br> <br><br>The name Kacchapa giri （q．v．） found in the Mahāvamsa Tika （p．652； see also 407，which has Kassapagiri） is apparently a wrong reading for Kassapagiri，in which case the identification is important，for here we have ”Issarasamanasankhāte Kacchapagirivihāre．” See also Kassapavihāra．,11,1
218793,en,21,kassapagotta,kassapagotta,Kassapagotta,Kassapagotta：<i>1．Kassapagotta．</i>-Apparently the general name given to those belonging to the family of Kassapas．Thus the ājīvaka Guna is addressed as Kassapagotta （J．vi．222） and again as Kassapa （J．vi．224，229，235）．See also Kassapa （28）．<br><br><i>2．Kassapagotta</i>．-A monk living in Vāsabhagāma in the Kāsi kingdom．He was in the habit of showing extreme hospitality to the monks who came there from other parts．Once some monks who visited him enjoyed his hospitality and stayed on．After some time，feeling that they had outstayed their welcome，Kassapagotta grew tired of looking after them and was blamed by them for his neglect．He therefore went to Campā，where he laid his case before the Buddha，who declared that no blame attached to him．Vin．i．312ff．<br><br><i>3．Kassapagotta．</i>-A monk living in Pankadhā in the Kosala country．He heard the Buddha preach a sermon，but was not satisfied with it and kept on thinking：”This recluse” （meaning the Buddha） ”is much too scrupulous” （adhisallikhat’evāyam）．Later，he was filled with remorse and，having sought the Buddha atRājagaha，begged forgiveness for his thoughtlessness．<br><br>The Buddha praised him for having seen his transgression，and for his confession thereof and determination to practise self-restraint．A．i．236f<br><br><i>4．Kassapagotta</i>．-A monk，perhaps to be identified with one of the foregoing．He was once staying in a forest tract in Kosala and，seeing a trapper pursuing deer，intervened and protested against the man’s earning his living by such cruel means．The trapper was too preoccupied with his quarry to pay much attention to what was said．A deva of the forest drew near the monk and instructed him not to waste his time in preaching to a man who heard but did not understand what was being said．Kassapa was agitated and，according to the Commentary，gave himself up to much striving and became an arahant．S．i．198f； SA．i．223．<br><br><i>5．Kassapagotta．</i>-One of the monks who accompanied theThera Majjhima on his journey to the country of the Himālaya for the purpose of converting it to Buddhism （Dpv．viii．10； Sp．i．68； Mbv．115； MT．317）．<br><br>In a relic-urn，found in Tope No．2 of Sāñchi group，were the ashes of this monk，where he is described as ”Hemavatācariya．” Cunningham：Bhilsā Topes，287．,12,1
218796,en,21,kassapagotta or cheta sutta,kassapagotta or cheta sutta,Kassapagotta or Cheta Sutta,Kassapagotta or Cheta Sutta：Relates the story of the attempt made   by Kassapagotta （4） to convert a huntsman．S．i．198f,27,1
218804,en,21,kassapakarama,kassapakārāma,Kassapakārāma,Kassapakārāma：A monastery in Rājagaha，probably nearVeluvana．<br><br>It was here that Assaji stayed during his last illness，when the Buddha visited him to comfort him （S．iii．125）．<br><br>The monastery was built by a banker called Kassapa．<br><br>SA．ii．230．,13,1
218806,en,21,kassapamandiya jataka,kassapamandiya jātaka,Kassapamandiya Jātaka,Kassapamandiya Jātaka：Once the Bodhisatta，on the death of his mother，gave away all the wealth in the house and，together with his father and younger brother，lived as an ascetic in the Himālaya．During the rains the three came down to the haunts of men and at the end of the rainy season returned to the hermitage．The Bodhisatta went on ahead to prepare the hermitage，leaving the father and the younger brother to follow．The lad，finding the father’s progress very slow，tried to hurry him，much to the latter’s annoyance．The two quarrelled，and thus were so late that the Bodhisatta came to look for them．On hearing what had happened，he told the father，who is called Kassapa，that the old should have patience with the young．<br><br>The story was told in reference to a nobleman of Sāvatthi，who became a monk and who，on his mother’s death，was joined by his father and younger brother．All three went to a village retreat to fetch robes，and things happened as in the past．As a result，it was not till the next day that they could pay their respects to the Buddha，who，hearing what had occurred，related the Jātaka．J．iii．36-9．,21,1
218809,en,21,kassapapasada,kassapapāsāda,Kassapapāsāda,Kassapapāsāda：A building attached to the Abhayagiri-vihāra and   erected by Kassapa IV．A village was made over for its maintenance   （Cv．lii．13）．It is identified with the &quot；Kasub-vad-mahapahā&quot； mentioned in an   inscription of Mahinda IV．in the Jetavanārāma．Ep．Zey．i．216．,13,1
218810,en,21,kassaparajaka,kassaparājaka,Kassaparājaka,Kassaparājaka：A monastery begun by a young prince，called Kassapa，  in the time of King Dappula and finished by Sena I （Cv．l．81）．An inscription   （Ep．Zey．i．42ff） mentions that a &quot；Kasubraja-vehara&quot； （probably the same as the   above），was restored by Kassapa V．,13,1
218823,en,21,kassapasena,kassapasena,Kassapasena,Kassapasena：A monastery built by the Senāpati of Kassapa IV．It   was given to the Sāgalikas （Cv．lii．17）．It was restored by Kassapa V．  （Ep．Zey．ii．40）．,11,1
218826,en,21,kassapasihanada sutta,kassapasīhanāda sutta,Kassapasīhanāda Sutta,Kassapasīhanāda Sutta：The eighth sutta of the Digha Nikāya．It consists of a dialogue between the Buddha and Acela-Kassapa on self-mortification，and contains an account of some of the practices prevalent among the ājīvakas．<br><br>The Buddha claims that the insight and self-control and self-mastery of the arahant are much harder of attainment than the merely physical practices of the ascetics，which are far more evident to the vulgar．The Buddha states that self-mortification is an actual hindrance to spiritual development，for it turns a man’s mind from more essential matters．<br><br>It is said that at the conclusion of the Sutta，Kassapa entered the Order and，in due course，became an arahant．D．i．161-77．,21,1
218834,en,21,kassapiya,kassapiyā,Kassapiyā,Kassapiyā：A division of the Sabbatthivādī sect．<br><br>The Sankantikas were an offshoot of the Kassapiyā （Mhv．v．9； Dpv．v．48； Mbv．96）．<br><br>The Kathāvatthu Commentary （Points of Controversy，p．101） states that the Kassapiyā held that the past survives，as presently existing，in part．,9,1
218850,en,21,kassipitthika-vihara,kassipitthika-vihāra,Kassipitthika-vihāra,Kassipitthika-vihāra：A monastery in Ceylon，built by King   Dhātusena．Cv．xxxviii．49．,20,1
218879,en,21,kasumariphalakadayaka thera,kāsumāriphalakadāyaka thera,Kāsumāriphalakadāyaka Thera,Kāsumāriphalakadāyaka Thera：An arahant．Thirty-one kappas ago he   gave a kāsumāri-fruit to the Buddha （Ap．i．294）．He is probably to be   identified with Sīvaka Sāmanera （ThagA．i．61）．,27,1
218880,en,21,kasumariphaliya thera,kāsumāriphaliya thera,Kāsumāriphaliya Thera,Kāsumāriphaliya Thera：An arahant．The verses attributed to him are   the same as those of Kāsumāriphaladāyaka．He is probably to be identified with   Jotidāsa Thera （Ap．ii．445）．,21,1
219125,en,21,katacchubhikkhadayika theri,katacchubhikkhadāyikā therī,Katacchubhikkhadāyikā Therī,Katacchubhikkhadāyikā Therī：An arahant．Ninety-two kappas ago she gave a ladleful of food to the Buddha Tissa．As a result，she was thirty-six times chief queen of the king of heaven and wife of fifty kings of men （Ap．ii．516f）．<br><br> <br><br>She is evidently to be identified with Abhayamātā．ThigA．39f．,27,1
219221,en,21,katagama,katagāma,Katagāma,Katagāma：A village in which the ādipāda Vikkamabāhu defeated   Jayabāhu and his brothers．Cv．lxi．16．,8,1
219267,en,21,katahaka jataka,katāhaka jātaka,Katāhaka Jātaka,Katāhaka Jātaka：Once when the Bodhisatta was a rich treasurer in Benares a son was born to him．A female slave in the house gave birth to a son on the same day．The boys grew up together，the slave’s son being called Katāhaka．Katāhaka acquired various arts in the company of his master．When he grew up he was appointed as the Treasurer’s private secretary．One day he visited a merchant on the frontier，carrying a letter purporting to be from the Treasurer （in which he was stated to be the son of the latter），asking for the hand of the merchant’s daughter in marriage．The merchant was overjoyed，and the marriage took place．Katāhaka gave himself great airs and spoke contemptuously of everything ”provincial．” The Treasurer，discovering what had happened，decided to visit the merchant，but Katāhaka went to meet him on the way，and paying him all the honour due from a slave，begged him not to expose him．Meanwhile，he had misled his wife’s relations into the belief that the homage，paid by him to the Treasurer，was but the regard due from a son to his father．He was not like the sons of other parents，but knew what was due to his father．The Bodhisatta，being pleased，did not expose the slave，but on learning from Katāhaka’s wife that Katāhaka always complained of his food，he taught her a stanza which contained the threat - not intelligible to her，though clear to Katāhaka - that if Katāhaka continued to make a nuisance of himself，the Treasurer would return and expose him．Thenceforth Katāhaka held his peace．<br><br>The story was related in reference to a monk who used to boast of his high lineage and the wealth of his family until his pretensions were exposed （J．i．451ff）．<br><br>According to the Dhammapada Commentary （DhA．iii．357ff），the story was told in reference to a monk named Tissa who would complain，no matter what attentions were paid to him．,15,1
219300,en,21,kataka,kataka,Kataka,Kataka：A village in Ceylon granted by Aggabodhi IV．for the   maintenance of the padhanāghara，which he built for the Elder Dāthāsiva．  Cv．xlvi．12．,6,1
219342,en,21,katakandhakara,katakandhakāra,Katakandhakāra,Katakandhakāra：A monastery or a village where lived the thera Phussadeva，mentioned in the scholiast to the Hatthipāla Jātaka （J．iv．490） and in the Mūgapakkha Jātaka （J．vi．30； see also Vsm．i．228）．Perhaps this residence was identical with the Katandhakāra mentioned in the Cūlavamsa （Cv．xlv．3）．Kassapa II．paid much respect to an Elder of unknown name who lived there．It is said that the king had the sacred texts written down with a short summary in honour of this Elder．Geiger thinks （Cv．Trs．i．89，n．4） that the Padhānaghara called Mahallarāja，which had been erected by Aggabodhi III．，brother of Kassapa II．，in company with the Yuvarāja Māna，was attached to the Katandhakāra monastery．,14,1
219537,en,21,katamorakatissa,katamorakatissa,Katamorakatissa,Katamorakatissa：One of the monks whom Devadatta incited to join him in stirring up discord among the Sangha，the others beingKokālika，Khandadevīputta and Samuddadatta （Vin．ii．196； iii．171）．<br><br>Katamorakatissa was held in high esteem by Thullanandā，for we are told that one day，on arriving at a house where she was a constant visitor，and on being told that several of the Buddha’s eminent disciples，such as Sāriputta，Moggallāna，Mahā Kaccāna，had also been invited，as they happened to be at Veluvana near by，she expressed great disappointment that these had been invited，when such most eminent disciples （mahānāgā） as Devadatta，Katamorakatissa，etc．，were available．Vin．iv．66．<br><br>On another occasion，wishing to ordain a nun who was going through a probationary course，she summoned the monks，but seeing a great quantity of food and wishing to let only her favourites enjoy it，she dismissed the monks on a false pretext，keeping with her only Devadatta，Katamorakatissa and their colleagues （Vin．iv．335）．<br><br>Katamorakatissaka was one of the monks about whom dissatisfaction was expressed to the Buddha，by the two Pacceka-brahma，Subrahmā and Suddhāvāsa．S．i．148．,15,1
219571,en,21,katandhakara,katandhakāra,Katandhakāra,Katandhakāra：See Katakandhakāra．,12,1
220092,en,21,katattha,katattha,Katattha,Katattha：One of the Yakkhas who guarded Jotika&#39；s palace．He was at   the sixth gate and had six thousand Yakkhas with him．DhA．iv．209．,8,1
220270,en,21,katha sutta,kathā sutta,Kathā Sutta,Kathā Sutta：1．Kathā Sutta．-A monk should not indulge in childish talk - e．g．，about kings，robbers，ministers，etc．- but should speak only of Ill and things connected therewith．S．v．419f．<br><br> <br><br>2．Kathā Sutta．-On the five qualities which help a monk who practises ānāpānasati to attain to the immovable state （akuppam）．These qualities include conversation which enlarges the mind．A．iii．120f．,11,1
220620,en,21,kathavatthu,kathāvatthu,Kathāvatthu,Kathāvatthu：The fifth of the seven books of the Abhidhamma Pitaka．（Sometimes called the third，e．g．，in Mbv．94）．It seems to have been compiled when the contents of at least the Dhammasanganī，the Vibhanga and Patthāna were already accepted as orthodox．Tradition ascribes its compilation to Moggaliputta-Tissa at the end of the Third Council，held under Asoka’s patronage； at Pātaliputta （Mhv．v．278； Dpv．vii．41，56-8）．It was rejected by some on the ground that it was set forth two hundred and eighteen years after the Buddha’s death，and was hence only a disciple’s utterance； but the Commentaries take the view that the mātikā，the principles taught therein，were laid down by the Teacher himself，and that the whole work should be regarded as the utterance of the Buddha，just as the Madhu-pindika Sutta，preached really by Mahā-Kaccāna，is considered as the Buddha’s teaching．The book consists of twenty-three chapters，and is a collection of discussions （kathā） and refutations of the heretical views of various sects on matters connected with theology and philosophy．The Buddha’s authority is accepted as final．See the very valuable Preface to the Points of Controversy，by Mrs．Rhys Davids，vii ff See also Rhys Davids on ”Questions discussed in the Kathā-Vatthu，” J．R．A．S．1892．<br><br> <br><br>It has sometimes been suggested （E．g．，J．R．A．S．1915，805ff ） that Asoka’s Rock Edict IX．has been influenced by the Kathā-Vatthu．The Therī Khemā，chief of the Buddha’s women disciples，describes herself as being ”Kathāvatthuvisāradā，” （ThigA．135） thus strengthening the theory that the Kathā-Vatthu was known already in the Buddha’s time．<br><br>The Udāna Commentary （UdA．94） refers to a Kathāvatthupakarana-Tika for details of certain points raised．,11,1
220624,en,21,kathavatthu sutta,kathavatthu sutta,Kathavatthu Sutta,Kathavatthu Sutta：1．Kathā-Vatthu Sutta．-A group of seven suttas on the topics of discourse-past，future，and present-and the qualities which show whether a person is competent or incompetent to discuss．The profit of talk is the release of the mind from grasping．A．i．197f．； cf．D．iii．220 （Kathāvatthūni）．<br><br> <br><br>2．Kathā-Vatthu Sutta．-Monks should not indulge in idle talk，as of kings，robbers，great ministers，etc．There are，for monks，ten suitable topics of conversation，such as contentment，virtue，energy，wisdom，etc．A．v．128f．,17,1
220660,en,21,kathavivarana,kathāvivarana,Kathāvivarana,Kathāvivarana：A book mentioned in the  Gandhavamsa （p．65）．,13,1
220748,en,21,kathika sutta,kathika sutta,Kathika Sutta,Kathika Sutta：The true preacher is one who preaches revulsion from   the body，its fading away and its cessation．S．iii．163．,13,1
220824,en,21,kathinakkhandha,kathinakkhandha,Kathinakkhandha,Kathinakkhandha：The seventh chapter of the Mahāvagga of the Vinaya   Pitaka．Vin．i．253-67．,15,1
221089,en,21,kati chinde sutta,kati chinde sutta,Kati chinde Sutta,Kati chinde Sutta：Preached in answer to a deva&#39；s question as to   how many bonds an arahant should cut．Five，says the Buddha．S．i．3．,17,1
221296,en,21,katissabha,katissabha,Katissabha,Katissabha：A lay disciple of the Buddha at Nādikā，one of those，who，after their death，were declared by the Buddha，in answer to a question by Ananda，to have destroyed the five orambhāgiya fetters and to have become inheritors of the highest heaven，thence never to return．v．l．Katissaha．D．ii．92； S．v．358f．,10,1
221299,en,21,katissaha thera,katissaha thera,Katissaha Thera,Katissaha Thera：<i>1．Katissaha Thera．</i>-An arahant．He was one of those who were staying with the Buddha at theKūtāgārasālā inVesāli．When the Licchavis began to visit the Buddha in large numbers，they left the monastery and retired to places of solitude，such asGosingasālavana．A．v．133．<br><br><i>2．Katissaha．</i>-One of the chief supporters ofDhammadassī Buddha．Bu．xvi．20．,15,1
221319,en,21,kativapi,kativāpi,Kativāpi,Kativāpi：One of the tanks repaired by Parakkamabāhu I．  Cv．lxxix．34．,8,1
221335,en,21,katiyagama,katiyāgāma,Katiyāgāma,Katiyāgāma：A village in Ceylon where Gajabāhu&#39；s officers slew   large numbers of his enemies （Cv．lxx．67）．,10,1
221337,en,21,katiyana,kātiyāna,Kātiyāna,Kātiyāna：1．Kātiyāna．-A name by which the yakkha Punnaka （q．v．） is addressed （J．vi．299，306，308）．It is a variant of Kaccāna．（J．vi．283，286，301，327）．<br><br> <br><br>2．Kātiyāna．-The name of a gotta，probably a variant of Kaccāyana，Kaccāna （q．v．）．<br><br> <br><br>3．Kātiyāna Thera．-The son of a．brahmin of the Kosiya-gotta in Sāvatthi，he was called Kātiyāna after his mother’s family．When his friend Sāmaññakāni joined the Order，he followed his example and exerted himself in meditation，sleeping but little．One night，overcome by sleep，he fell on the terrace where he was pacing to and fro，and the Buddha，seeing him，went himself to help him and urged him not to give up his efforts but to concentrate and contemplate．Aided by this admonition，Kātiyāna soon became an arahant．The Buddha’s sermon is included in the Theragāthā （Thag．vv．411-16； ThagA．i．450f）．<br><br>From the story of Sāmaññakāni，given in the Theragāthā Commentary （i，p．99f），it would appear that Kātiyāna was，for some time，a Paribbājaka．He was destitute，having，since the appearance of the Buddha，lost all his support from the laity．He therefore sought Sāmaññakāni and asked his advice，which he followed by joining the Order．<br><br> <br><br>4．Kātiyāna．-See Pakudha．,8,1
221342,en,21,katiyani,kātiyānī,Kātiyānī,Kātiyānī：<i>1．Kātiyānī （v．l．Kaccānī）．</i>-A lay devotee，declared by the Buddha to be most eminent among women for unwavering loyalty （aveccappasāda） （A．i．26）． <br><br>She resolved to win this eminence in the time of Padumuttara Buddha．In this age she was born in the city ofKuraraghara and she had a devoted friend called Kālī．One day she went with Kālī to hear the thera Sona Kutikanna preach to his mother，and while she was there thieves entered her house．The servant girl，who was sent to fetch oil for lighting the lamps，brought news of the presence of the thieves，but Kātiyāni refused to leave until the thera’s sermon should be finished．The leader of the thieves，who had watched the incident，was so pleased with her that he gave orders that all the goods stolen from her house should be restored．At the end of the sermon Kātiyāni became a sotāpanna．The next day the thieves came and asked her forgiveness．She took them to the Elder，who ordained them，and there they all became arahants．AA．i．245f<br><br><i>2．Kātiyānī．</i>-See Kaccāna Jātaka．,8,1
221485,en,21,kattala,kattala,Kattala,Kattala：A village in South India belonging to Tondamāna．  Cv．lxxvii．51．,7,1
221595,en,21,kattha sutta,kattha sutta,Kattha Sutta,Kattha Sutta：On the five evil results of not using a toothbrush，  and the five advantages of using one．A．iii．250．,12,1
221618,en,21,katthahala-parivena,katthahāla-parivena,Katthahāla-parivena,Katthahāla-parivena：A monastic residence in or near Anurādhapura．  A monk from Piyangalla，who was asked to participate in the building of the   Mahā Thūpa，stayed in the parivena during his visit to Anurādhapura．  Mhv．xxx．34．,19,1
221621,en,21,katthahara sutta,katthahāra sutta,Katthahāra Sutta,Katthahāra Sutta：Some pupils of a Bhāradvāja brahmin； faggot-gatherers （katthahārakā），came across the Buddha engaged in meditation in a forest in Kosala and informed their teacher of it．He went to the Buddha and questioned him as to his purpose in dwelling in the forest．The brahmin expressed himself as being pleased with the information （S．i．180）．,16,1
221628,en,21,katthahari jataka,katthahāri jātaka,Katthahāri Jātaka,Katthahāri Jātaka：Brahmadatta，king of Benares，while wandering about in a grove，seeking for fruits and flowers，came upon a woman merrily singing as she gathered sticks．He became intimate with her，and the Bodhisatta was conceived then and there．The king gave the woman his signet ring，with instructions that if the child was a boy，he should be brought to the court with the ring．When the Bodhisatta grew up his playmates nicknamed him ”No-father．” Feeling ashamed，he asked his mother about it and，on hearing the truth，insisted on being taken to the king．When confronted with the child，the king was too shy to acknowledge his parentage，and the mother，having no witness，threw the child into the air with the prayer that he should remain there if her words were true．The boy，sitting cross-legged in the air，requested the king to adopt him，which request was accepted，his mother being made queen consort．On his father’s death he became king under the name of Katthavāhana．<br><br> <br><br>The story was told to Pasenadi on his refusal to recognize the claim to the throne of Vidūdabha，his son by Vāsabha-Khattiyā （J．i．133ff； iv．148； DhA．i．349）． <br><br> <br><br>Perhaps the story has some connection with that of Dusyanta and Sakuntalā，as given in the Mahābhārata and later amplified by Kālidāsa in his drama．,17,1
221652,en,21,katthaka cetiya,katthaka cetiya,Katthaka Cetiya,Katthaka Cetiya：A structure built by the queen consort of Udaya I．（Cv．xlix．23）．Can this be identical with Kantaka Cetiya （q．v．）? （See also Cv．Trs．i．129，n．3）．<br><br>The Sumangalavilāsinī （DA．i．291） mentions a Katthakasāla-parivena （v．l．Kanthakasāla，Kandarasālā），the abode of a monk named Mahāsatthivassa （q．v．） who lived in the time of King Vasabha．Kanthakasāla （? Katthakasāla）-parivena was also the residence of a young novice who won the esteem of Tissa，a minister of King Saddhā-Tissā （AA．i．262）．,15,1
221665,en,21,katthakasala,katthakasāla,Katthakasāla,Katthakasāla：See Katthaka Cetiya．,12,1
221709,en,21,katthantanagara,katthantanagara,Katthantanagara,Katthantanagara：A town near the Kānavāpi tank．It was here that   King Sena II．had the dam of the tank repaired．Cv．li．73．,15,1
221801,en,21,katthavahana,katthavāhana,Katthavāhana,Katthavāhana：<i>1．Katthavāhana．</i>-A king．A previous birth of Bāvarī．Katthavāhana had been a very clever carpenter of Benares，having under him sixteen thousand and sixteen assistants．They paid periodical visits to the Himalaya forests，felled trees，and having prepared the timber which was suitable for building purposes，brought it down the Ganges and erected houses for the king and for the people．<br><br>Growing tired of this work，these carpenters made flying machines of light wood，and going northwards from Benares to Himavā，established by conquest a kingdom，the chief carpenter becoming the king．He came to be called Katthavāhana，the capital was named Katthavāhananagara and the country Katthavāhanarattha．The king was righteous and the people very happy and the country prospered greatly．Later Katthavāhana and the king of Benares became sincere friends，and free trade，exempt from all taxes，was established between the two countries．The kings sent each other very costly and magnificent gifts．<br><br>Once Katthavāhana sent to the king of Benares eight priceless rugs in eight caskets of lacquered ivory，each rug being sixteen cubits long and eight cubits wide and of unsurpassed splendour．The Benares king，wondering how he could adequately return the courtesy，decided to let his friend learn the great news of the appearance in the world of the Buddha （Kassapa），the Dhamma and the Sangha．This message was written on a gold leaf and the leaf enclosed in many caskets，one inside the other，the innermost casket being made of the seven kinds of jewels and the outermost of costly wood．The caskets were placed on a splendid palanquin and sent on the back of a royal elephant，accompanied by all the insignia of royalty．All along the route the honours due to a king were paid to the casket，and Katthavāhana himself escorted the elephant from the frontiers of his kingdom to the capital．When Katthavāhana discovered the message，he was overjoyed，and sent his nephew with sixteen of his ministers and sixteen thousand followers to investigate the matter and convey his greetings to the Buddha．<br><br>The envoys arrived at Benares only after the Buddha’s death，but hearing from the Buddha’s disciples of the Doctrine he had proclaimed to the world，the ministers and their followers entered the Order，while Katthavāhana’s nephew was sent back to report the news to the king，taking with him the Buddha’s water-pot，a branch of the Bodhi tree and a monk versed in the Doctrine．The king，having learnt the Doctrine，engaged in various works of piety till his death，after which he was born among the Kāmāvacara devas．SnA．ii．675ff<br><br><i>2．Katthavāhana．</i>-King of Benares．He was the Bodhisatta，son of Brahmadatta，king of Benares，and of a faggot-gatherer，whom the king met in a grove，singing as she picked up the sticks．His story is related in the Katthahāri Jātaka．J．i．133ff； DhA．i．349； J．iv．148．<br><br><i>3．Katthavāhana．</i>-A king．He had been a master builder and built forBodhirājakumāra，a palace calledKokanadā，unrivalled in its splendour．In order to prevent the building of a similar palace for anyone else，the prince decided to make away with the master builder at the conclusion of his work，and confided his plan to his friend Sañjikāputta．The latter，being most distressed at this suggestion of wanton cruelty，warned the builder who，procuring seasoned timber with sap well dried，under pretence that it was needed for the palace，shut himself up and fashioned a wooden Garuda-bird，large enough to hold himself and his family．When his preparations were complete，the builder with his family mounted the bird and rode away through the air to the Himalaya，where he founded a kingdom and became known as King Katthavāhana （DhA．iii．135f）．<br><br>The story of the building of the palace is mentioned in the introduction to the Dhonasākha Jātaka （J．iii．157），but there we are told that the prince put out the builder’s eyes，and no mention is made of the wooden bird and the subsequent story．,12,1
221806,en,21,katthavahananagara,katthavāhananagara,Katthavāhananagara,Katthavāhananagara：The city of king   Katthavāhana （1） （SnA．ii．576）．It was one whole day&#39；s journey from   Benares and twenty yojanas from Sāvatthi （SnA．ii．579）．,18,1
221825,en,21,katthi sutta,katthī sutta,Katthī Sutta,Katthī Sutta：Preached to the monks at Sahajātī by Mahā-Cunda．It   deals with ten qualities of which a monk should rid himself if he is to   increase and prosper in the dhammavinaya．A．v．157ff,12,1
221873,en,21,kattika,kattikā,Kattikā,Kattikā：Name of a constellation and also of a month （October to November），during which the full moon is near the constellation of Pleiades （kattikā）．<br><br> <br><br>It is the last month of the rainy season （See，e．g．，Netti．143．For details see N．P．D．s．v．）．<br><br> <br><br>The full moon day of the month was observed as a festival and great rejoicings were held，particularly at night．E．g．，J．i．433； 499，508．,7,1
221912,en,21,kattikapabbata,kattikapabbata,Kattikapabbata,Kattikapabbata：A village in Rohana given by Dappula I．to the   Tissavihāra．Cv．xlv．59．,14,1
222192,en,21,katunnaru,katunnarū,Katunnarū,Katunnarū：A tank in South Ceylon repaired by Vijayabāhu I．  （Cv．lx．48） and again by Parakkamabāhu I．before his ascent to the throne．  Cv．lxviii．46．,9,1
222250,en,21,katuvandu,katuvandu,Katuvandu,Katuvandu：A locality near Anurādhapura （Cv．lxxii．188）．,9,1
222258,en,21,katuviya sutta,katuviya sutta,Katuviya Sutta,Katuviya Sutta：Once when the Buddha was going about for alms near the fig-tree at the cattle tethering in the neighbourhood of Isipatana，he saw a monk，whose delight was in the empty outer joys of sense，and admonished him，saying that flies will settle on and attack him who is corrupt and reeks with the stench of carrion．Hearing this，the monk was greatly stirred．Later the Buddha repeated the admonition to the assembled monks and explained that greed was corruption，malice the stench of carrion and evil ways of thought the flies．A．i．280f．,14,1
222357,en,21,kaveri,kāveri,Kāveri,Kāveri：A channel flowing from the Giritalāka tank toKaddūravadhamāna．<br><br>This channel formed part of the irrigation system ofParakkamabāhu I．Cv．lxxix．55．,6,1
222392,en,21,kavi sutta,kavi sutta,Kavi Sutta,Kavi Sutta：1．Kavi Sutta．-Contains a question asked by a deva about poets，and the Buddha’s reply thereto．S．i．38．<br><br> <br><br>2．Kavi Sutta．-On the four kinds of poets：the imaginative （cintā-kavi），the traditional （suta-kavi），the didactic （attha-kavi），and the extempore （patibhāna）．A．ii．230．,10,1
222401,en,21,kavinda,kāvinda,Kāvinda,Kāvinda：One of the legal ministers （dhammānusāsaka） of King Vedeha of Mithilā （J．vi．330ff）．On the fast-day of the dark fortnight a Yakkha named Naradeva took possession of him and he barked like a mad dog．His son，knowing this，shut him up indoors on these occasions．When the king discovered this，Kāvinda was cast into prison and ordered to be flogged for plotting against Mahosadha，but at the latter’s request he was pardoned．<br><br>In the present age he was Ambattha （J．vi．478）．,7,1
222403,en,21,kavira,kāvīra,Kāvīra,Kāvīra：A seaport in the Damila country．Akitti lived in a park   near by （J．iv．238）．Sumanā，wife of Lakuntaka Atimbara，was once born in   Kāvīra in a mariner&#39；s family．DhA．iv．50．,6,1
222414,en,21,kavisisa,kavisīsa,Kavisīsa,Kavisīsa：See Kapisīsa．,8,1
222477,en,21,kaya sutta,kāya sutta,Kāya Sutta,Kāya Sutta：1．Kāya Sutta．-Mindfulness relating to the body is the path to the Uncompounded （asankhata）．This the Buddha has taught his disciples．S．iv．359．<br><br> <br><br>2．Kāya Sutta．-Just as the body is sustained by material food so are the five hindrances maintained by their own foods．The sutta explains what these foods are．S．v．64f<br><br> <br><br>3．Kāya Sutta．-Same as above，but in reference to the seven bojjhangas．S．v．65f<br><br> <br><br>4．Kāya Sutta．-There are certain things that should be got rid of by action，others by speech，yet others by mind．The sutta explains what these things are and how to get rid of them．A．v．39f,10,1
222705,en,21,kayaduccarita sutta,kāyaduccarita sutta,Kāyaduccarita Sutta,Kāyaduccarita Sutta：On the five evil results of wickedness in   bodily action．A．iii．267．,19,1
222800,en,21,kayagalla,kāyagalla,Kāyagalla,Kāyagalla：See Kāsagalla above．,9,1
222823,en,21,kayagatasati sutta,kāyagatāsati sutta,Kāyagatāsati Sutta,Kāyagatāsati Sutta：Preached at Jetavana，on how to cultivate mindfulness of body so that it may produce abundant fruit and the ten blessings that result there from （M．iii．88ff）．<br><br> <br><br>This sutta，like the ānāpāpa，is really only a sectional presentation of the Satipatthāna Sutta．<br><br> <br><br>For the special nature of this sutta see the Vibhanga Commentary （p．226）．,18,1
223056,en,21,kayanibbinda jataka,kayanibbinda jātaka,Kayanibbinda Jātaka,Kayanibbinda Jātaka：See   Kāyavicchinda．,19,1
223357,en,21,kayasakkhi sutta,kāyasakkhi sutta,Kāyasakkhi Sutta,Kāyasakkhi Sutta：<i>1．Kāyasakkhi Sutta．</i>-Savittha and Mahā-Kotthita once visitSāriputta．Sāriputta asks them：Which is the most excellent - one who has testified to the truth with body，one who has won view，or one released by faith? Savittha prefers the one released by faith，Mahā-Kotthita the one who has testified to the truth with body，while Sāriputta’s preference is for the one who has won view，for in him insight is most developed．<br><br>Together they go to the Buddha and put the case before him； the Buddha tells them that it is not an easy matter to decide．A．i．118f<br><br><i>2．Kāyasakkhi Sutta．</i>-A description of thekāyasakkkī - one who has attained and experienced the four jhānas．A．iv．451f,16,1
223567,en,21,kayasatti,kāyasatti,Kāyasatti,Kāyasatti：A Thera，incumbent of the Vijayabāhu-parivena．King   Parakkamabāhu IV．built for him a two-storied pasāda of great splendour and   gave him the village of Sālaggāma．Cv．xc．91f,9,1
223760,en,21,kayavicchinda jataka,kāyavicchinda jātaka,Kāyavicchinda Jātaka,Kāyavicchinda Jātaka：The Bodhisatta was once a brahmin of Benares and fell sick of jaundice．The physicians failed to cure him，and his family were in despair．He resolved that if he recovered he would embrace the religious life； soon afterwards he was cured，became an ascetic and cultivated theabhiññā and thesamāpatti．<br><br>The story was told in reference to a man in Sāvatthi who had a like experience．He entered the Order and became an arahant （J．ii．436-8）．v．l．Kayanibbinda．,20,1
223783,en,21,kayavikkaya sutta,kayavikkaya sutta,Kayavikkaya Sutta,Kayavikkaya Sutta：Few are they who abstain from buying and   selling，more numerous they who do not （S．v．473）．,17,1
223876,en,21,kayaviratigatha,kāyaviratigāthā,Kāyaviratigāthā,Kāyaviratigāthā：A beautiful Pāli poem，of two hundred and seventy-four verses，on the subjection of sensuality，written in Ceylon，probably in the seventeenth century．A tika on the poem is ascribed to a monk of Pakudhanagara （Pegu）．（Gv．65，75； Bode，op．cit．，44，n．7）．<br><br>The work is in two sections，the first describing the formation of the body，its foulness and its worthlessness，and the second dealing with the mind and the advantages of developing the same regardless of the body．There is a Sinhalese translation probably by the author himself．P．L．C．285．,15,1
224248,en,21,kebuka,kebukā,Kebukā,Kebukā：A river．It had to be crossed in order to reach the territory of the Garuda king who carried away the queen Kākātī （J．iii．91，92）．<br><br> <br><br>The scholiast says it was beyond the Jambudīpasamudda．<br><br> <br><br>Elsewhere，in the Jātaka Commentary （J．vi．42），Kekuba is a name for water．,6,1
224303,en,21,kehala,kehāla,Kehāla,Kehāla：See Kohāla．,6,1
224305,en,21,kehella,kehella,Kehella,Kehella：A village in Ceylon，the revenue from which Aggabodhi III．  gave to the padhānaghara called Mahallarāja．Cv．xliv．120．,7,1
224306,en,21,keheta,keheta,Keheta,Keheta：A village in Ceylon，given by Jetthatissa III．for the   maintenance of the Gangāmāti-vihāra．Cv．xliv．99．,6,1
224315,en,21,keka,keka,Keka,Keka：A kingdom in Mahimsakarattha．Ajjuna Sahassabāhu once ruled   there．v．l．Kekaka （J．v．145）．,4,1
224329,en,21,kekaka,kekakā,Kekakā,Kekakā：The people of Kekaka．J．ii．214； v．267，273； vi．280，281．,6,1
224347,en,21,kekaraja,kekarājā,Kekarājā,Kekarājā：The king of Kekaka．J．vi．280，281．,8,1
224355,en,21,kekaya,kekaya,Kekaya,Kekaya：Another name for Keka and Kekaka．J．ii．214．,6,1
224360,en,21,kekkharupupphiya,kekkhārupupphiya,Kekkhārupupphiya,Kekkhārupupphiya：See Kakkāru．,16,1
224380,en,21,kelasa,kelāsa,Kelāsa,Kelāsa：1．Kelāsa．-A mountain range in Himavā．It is one of the five ranges which stand round Anotatta and is of silver colour，two hundred leagues high，bent inwards ”like a crow’s beak．” （SNA．ii．437f； MA．ii．585； UdA．300； AA．ii．759）．It is sixty leagues in breadth，and ālavaka，on his way to his house，having heard to his great anger that the Buddha was there，placed his left foot on Manosilātala and his right on Kelāsakūta．The touch of his foot sent pieces of the rock flying，and his shout ”I am ālavaka” was heard throughout Jambudīpa （SNA．i．223； SA．i．248）．<br><br>Kelāsa is often used in similes to describe an object that is perfectly white （E．g．，J．iv．232； vi．490，515； the horse Kanthaka，Mbv．26； DhA．i．192； Cv．lxxiii．114），very stately （E．g．，an elephant’s head or a big building，J．i．321； v．52，53； Cv．lxxviii．77），or difficult to destroy （E．g．，J．v．39）．<br><br>In the Mahāvastu （ii．97，109； see also iii．309，438），Kailāsa is mentioned as the abode of the Kinnaras．<br><br>In Sanskrit mythology，Kailāsa is given as the abode of the gods，chiefly Siva and Kubera．See，e．g．，Epic Mythology passim and Ved．Ind．s．v．The mountain range has been identified as belonging to the trans-Himālayan system and consisting of a group of mountains over twenty thousand feet in height （see Cv．Trs．i．280，n．4）．<br><br>2．Kelāsa．-A vihāra in Ceylon，probably in the district of Malagana．At one time sixty thousand monks dwelt there with Khuddatissa at their head （M．xxxii．53）．This is probably not the Kelāsa vihāra （in Jambudīpa?） whence，we are told，Suriyagotta came with ninety thousand monks to the foundation of the Mahā Thūpa．M．xxix．43．,6,1
224400,en,21,kelavaha,kelavāhā,Kelavāhā,Kelavāhā：See Telavāhā．,8,1
224473,en,21,kelisila jataka,kelisīla jātaka,Kelisīla Jātaka,Kelisīla Jātaka：Brahmadatta，king of Benares，could not look upon anyone old or decrepit without playing jokes on them．He made old men roll about on the ground and played practical jokes on old women．His friends behaved likewise．All old people left his country； no parents or aged persons remained to be tended by the young，and newcomers among the gods were few in number．Sakka （the Bodhisatta），wishing to teach the king a lesson，once appeared before him in the guise of an old man，with two jars of butter milk in a crazy old cart，having willed that only the king should be able to see him．The king was riding his state elephant，and when he asked the old tarter to move the latter dashed the two jars on the king’s head and the onlookers laughed to see the milk dripping down his face．Resuming Sakka’s form，the Bodhisatta admonished the king．<br><br> <br><br>The story was related to account for Lakuntaka Bhaddiya’s deformity．J．ii．142-4．,15,1
224476,en,21,kelivata,kelivāta,Kelivāta,Kelivāta：A district or village in Ceylon．Aggabodhi I．built there   the Sumanapabbata-vihāra．Cv．xlii．19．,8,1
224479,en,21,keliya-tissa,keliya-tissa,Keliya-tissa,Keliya-tissa：See   Ariyagāla-tissa．,12,1
224519,en,21,keniya,keniya,Keniya,Keniya：<i>1．Keniya （v．l．Kenniya）．</i>-A Jatila．He lived in āpana，and when the Buddha once stayed there with one thousand three hundred and fifty monks，Keniya visited the Buddha，bringing various kinds of drinks，which he gave to him and to the monks．The following day he invited the whole company to a meal and showed great hospitality．It was as a result of the drinks offered by Keniya that the Buddha laid down a rule as to which drinks were permissible for monks and which were not （Vin．i．245f）．<br><br>According to the Sutta Nipāta （p．104； M．ii．146f； see also ThagA．ii．47），it was owing to the elaborate preparations made by Keniya for the meal to the Buddha and the Sangha that the brahmin Sela，friend and counsellor of Keniya，came to discover the Buddha’s presence in āpana．The result was the conversion and ordination of Sela and his three hundred pupils．<br><br>Buddhaghosa says （SNA．ii．440； MA．ii．779； Ap．i．318） that Keniya was a mahāsāla-brahmin，and that he became a Jatila with the object of protecting his wealth．He bought some land from the king and built his hermitage there，and became the protector （nissaya） of one thousand families．In his hermitage was a palm tree which yielded a golden nut each day．Keniya was a yellow-robed ascetic by day； by night he enjoyed the pleasures of the senses．On his first visit to the Buddha he took five hundred pingo-loads of badarapāna （SNA．ii．446） （? grape juice）．<br><br>Keniya is mentioned （E．g．，DA．i．270； see also DhA．i．323； UdA．241） as an example of one of the eight classes of ascetics - those who maintain wife and children （sa-puttabhariya）．<br><br><i>2．Keniya．</i>-In the Apadāna （ii．469，v．16） Mahā Kappina is mentioned as having belonged to the Keniya-jāti．Perhaps this is a wrong reading； the corresponding verse in ThagA．i．510 gives Koliya．,6,1
224532,en,21,kerala,kerala,Kerala,Kerala：A country in South India，along the Malabar coast．See  Keralā．,6,1
224533,en,21,kerala,keralā,Keralā,Keralā：The people of Kerala．The Keralas served as mercenary soldiers to the kings of Ceylon．They rebelled against Mahinda V．and governed certain parts of the country （Cv．iv．5，12）．They fought in the army of Parakkamabāhu I．against Gajabāhu （Cv．lxix．18； lxx．230）．Later，when Parakkamabāhu’s forces were employed in Rohana，the Kerala mercenaries in Kotthasāra conspired with others to capture Rājarattha，but their attempt was foiled （Cv．lxxiv．44f）．The Keralas formed the largest part of Māgha’s army which devastated Ceylon，and Māgha gave over to them，for their use，whatever they coveted in the conquered territory．They overran the country，carrying destruction wherever they went （Cv．lxxx．61，76； lxxi．4）．Later，however，they suffered severe defeat at the hands of Parakkamabāhu II （Cv．lxxxiii．20）．Once a Pandu king fled from the Cola king and took refuge among the Keralas （Cv．liii．9； Cv．Trs．i．172，n．3）．,6,1
224536,en,21,keralasihamuttara,keralasīhamuttara,Keralasīhamuttara,Keralasīhamuttara：A Damila chief，an ally of Kulasekhara   （Cv．lxxvi．141）．He later formed a friendship with Lankāpura．Cv．lxxvii．7．,17,1
224584,en,21,kesa,kesa,Kesa,Kesa：See Kesi．,4,1
224604,en,21,kesadhatu,kesadhātu,Kesadhātu,Kesadhātu：A very high rank bestowed by the Sinhalese kings．It appears to have corresponded to the modern Orders．It may have originated in the members of the Order being entrusted with the care of the Hair Relic （Kesadhātu），which was brought to Ceylon in the reign of Moggallāna I （Cv．xxxix．49）．This duty afterwards evidently became a mere formality．The word Kesadhātu may be an abbreviation of the fuller Kesadhātunāyaka．<br><br> <br><br>We first come across the term in the time of Vijayabāhu I．，when a Kesadhātu，Kassapa by name，became governor of Rohana （Cv．lvii．65f）．Parakkamabāhu I．conferred the title on his general，the Dandādhināyaka Rakkha．Cv．lxx．19．,9,1
224607,en,21,kesadhatuvamsa,kesadhātuvamsa,Kesadhātuvamsa,Kesadhātuvamsa：A book containing the history of the Buddha’s Hair Relic．The Relic was brought to Ceylon from India by Silākāla in the reign of Moggallāna I．The king placed it in a crystal casket in a beautiful building with a picture of Dīpankara’s city （?） and established a festival in its honour．Silākāla was appointed custodian of the Relic （Cv．xxxix．49ff）．<br><br>The Kesadhātuvamsa is not now available．It was evidently easily obtainable at the time of the writing of the first part of the Cūlavamsa （See，e．g．，Cv．xxxix．56）．It seems to have been quite distinct from the Chakesadhātuvamsa （q．v．）．,14,1
224642,en,21,kesakambala,kesakambala,Kesakambala,Kesakambala：See Ajita   Kesakambala．,11,1
224648,en,21,kesakambala sutta,kesakambala sutta,Kesakambala Sutta,Kesakambala Sutta：Just as the hair blanket is reckoned the meanest and lowest of all woven garments，even so，of all theories advanced by recluses，that of Makkhali is the meanest．<br><br> <br><br>Makkhali proclaims that there is no doing of a deed，there is nothing done and no energy to do．A．i．286f．,17,1
224655,en,21,kesakari,kesakārī,Kesakārī,Kesakārī：A brahmin maiden of Bārānasī．Having seen a young monk begging alms，she asked her mother why men in the prime of life should renounce the world．Her mother told her of the appearance of the Buddha in the world．An upāsaka who heard the conversation told her more of the Buddha and taught her the saranas and the sīlas．Later he told her of the nature of the body，and she，reflecting thereon，became a sotāpanna．<br><br> <br><br>After death she became one of Sakka’s women-attendants，and her story was related to Moggallāna by Sakka．Vv．i．17； VvA．86f．,8,1
224752,en,21,kesaputtiya,kesaputtiyā,Kesaputtiyā,Kesaputtiyā：The people of Kesaputta - the Kālāmas （A．i．188）．It is   suggested that they may be identical with the Kesins of the Satapatha Brāhman．  Law：Geog．p．30 n．； PHAI．118．,11,1
224753,en,21,kesaputtiya sutta,kesaputtiya sutta,Kesaputtiya Sutta,Kesaputtiya Sutta：A group of suttas preached to the Kālāmas of Kesaputta．There need be no official tradition，no authority，no subtle reasoning or the like，in order to ascertain the true doctrine and distinguish it from the false．The noble disciple whose mind is pure has four consolations．He knows that whether there be a next world or not his happiness is secure．A．i．188f．,17,1
224779,en,21,kesarama,kesārāma,Kesārāma,Kesārāma：A park in the city of Sīlavatī．The Buddha Dhammadassī   died there．Bu．xvi．25； BuA．185．,8,1
224793,en,21,kesarapupphiya thera,kesarapupphiya thera,Kesarapupphiya Thera,Kesarapupphiya Thera：An arahant．Ninety-one kappas ago he was a   vijjādhara in Himavā，and having seen the Buddha Vessabhū，gave him three   kesara-flowers．Ap．i．187．,20,1
224838,en,21,kesava,kesava,Kesava,Kesava：<i>1．Kesava</i>．-An ascetic in Himavā．His story is given in the Kesava Jātaka．He is identified with Baka Brahmā （J．iii．145； S．i．144； SA．i．165； MA．i．555）．He is sometimes addressed as Kesi．E．g．，J．iii．144，362．<br><br><i>2．Kesava</i>．-An Ascetic，also called Nārada．He saw the Buddha Atthadassī and paid him homage．He was a previous birth of Pavittha Thera，who is evidently identical with Ekadamsaniya．Ap．i．168； ThagA．i．185．<br><br><i>3．Kesava</i>．-Another name for Vāsudeva （q．v．）．It is said that he was so called on account of his beautiful hair （kesasobhanatāya）．J．iv．84； PvA．94．,6,1
224844,en,21,kesava jataka,kesava jātaka,Kesava Jātaka,Kesava Jātaka：The ascetic Kesava lived in Himavā with five hundred pupils．The Bodhisatta，having been born as Kappa，a brahmin of Kāsī，joined him and became his senior pupil．When the ascetics went to Benares for salt and vinegar，the king lodged them in his park and fed them，and when they returned to Himavā，persuaded Kesava to stay behind．Kesava fell ill of loneliness，and the five physicians of the king could not cure him．At his own request he was taken to the Himālaya by the king’s minister，Nārada，and there，on seeing again his familiar haunts and his pupil Kappa，he immediately recovered，though his medicine was but the broth of wild rice．<br><br> <br><br>The king of the Jātaka is Ananda，Nārada is Sāriputta，and Kesava，Baka Brahmā．<br><br>The story was related to Pasenadi．Having discovered that Anāthapindika daily fed five hundred monks in his house，the king gave orders that the same should be done in his palace．One day he discovered that the monks would take the food from the palace，but would eat that which was given to them elsewhere by those who served them because they loved them．When the king reported this to the Buddha，the Buddha pointed out to him that the best food was that which was given in love； love was the best flavouring for food （J．iii．142-5； iii．362； S．i．144； SA．i．165）．<br><br> <br><br>According to the Dhammapada Commentary （DhA．i．342ff），the king personally looked after the monks for seven days，after which he forgot about them and they were uncared for．Thereupon they omitted to go to the palace．<br><br>The story of the past as given in this Commentary differs considerably from the Jātaka-version．Here Kesava is described as a king who had left the world and become an ascetic．The ascetics left the royal park，disliking the noise there，but they left Kappa with Kesava．Soon after，Kappa went away，and it was then that Kesava fell ill．<br><br>Kesava is identified with the Bodhisatta，Kappa with Ananda，the king of Benares with Moggallāna，and Nārada with Sāriputta．<br><br> <br><br>It was this reluctance of the Sākyan monks to accept Pasenadi’s hospitality which led him to seek marriage with a Sākyan maiden； but the Sākyans gave him Vāsabhakhattiyā （q．v．）．,13,1
224869,en,21,kesi,kesi,Kesi,Kesi：1．Kesi．-A horse-trainer．He came to see the Buddha and became his follower as a result of the interview （A．ii．112f）．For details see Kesi Sutta．<br><br> <br><br>2．Kesi．-Buddhaghosa’s father．He lived in Ghosagāma．v．l．Kesa．Gv．66； Buddhaghosuppatti，p．38； Sās．29．<br><br> <br><br>3．Kesi．-A noble steed belonging to Ekarāja （J．vi．135）．<br><br> <br><br>4．Kesi．-See Kesava．<br><br> <br><br>Kesi Vagga．-The twelfth chapter of the Catukka Nipāta of the Anguttara Nikāya （A．ii．112-21）．The first sutta is that of Kesi，the horse-trainer，and most of the suttas deal with the idea of ”training．” The Commentary calls it Kosiya Vagga．<br><br> <br><br>Kesi Sutta．-The horse-trainer．Kesi visits the Buddlia，and in answer to a question says that he trains some horses by mildness，some by harshness，and others by both； those which do not submit to his training he destroys．The Buddha says that just so does he deal with men．Some he tames by mildness - telling them what is good and showing them the way to heaven； others by harshness - condemning the evils in them； yet others by both．Those who do not submit to this discipline he destroys，by refusing to admonish them （A．ii．112f）．<br><br>Buddhaghosa says （Sp．i．120） that the Kesi Sutta should be one of those used to explain the term purisadamma-sārathī in reference to the Buddha．,4,1
224872,en,21,kesi,kesī,Kesī,Kesī：See Kesinī below．,4,1
224943,en,21,ketakapupphiya thera,ketakapupphiya thera,Ketakapupphiya Thera,Ketakapupphiya Thera：An arahant．Ninety-one kappas ago he saw the   Buddha Vipassī （?） on the banks of the Vinatā and gave him a ketaka-flower   （Ap．ii．449f）．His stanzas are given in the Theragāthā Commentary under two   names：Abhaya and Kappatakura．,20,1
225037,en,21,ketuma,ketumā,Ketumā,Ketumā：A Pacceka Buddha，mentioned in a list of their names．  M．iii．70； ApA．i．107．,6,1
225047,en,21,ketumati,ketumatī,Ketumatī,Ketumatī：<i>1．Ketumatī</i>．-The future name of Bārānasī．It will be at the head of eighty-four thousand towns，the capital of the Cakkavatti Sankha and the birthplace of the Buddha Metteyya．D．iii．75f； J．vi．594； Anāgat．，vv．8，30； according to v．8 it is the same as Kusāvati．<br><br><i>2．Ketumatī</i>．-A river in the Himalaya region．Vessantara，with his wife and children，had a meal on its banks，bathed and drank in the river，and from there went to Nālika．J．vi．518f．<br><br><i>3．Ketumatī</i>．-The palace of the devaMahāsena （a previous birth of Nāgasena）．（Mil．，p．6）．<br><br><i>4．Ketumatī</i>．-The Pali name for the Burmese city of Taungu （Bode：op．cit．，45）．<br><br>Ketumatī is in Jeyyavaddhanarattha．It was once the capital of King Mahāsirijeyyasūra who possessed a famous elephant，called Devanāga．Buddhism was established in Ketumatī by a monk from Ceylon who was named Mahāparakkama．It later became the residence of famous monks．Sās．，pp．80，81； see also 101，118，162．,8,1
225057,en,21,ketumbaraga,ketumbarāga,Ketumbarāga,Ketumbarāga：The name of a Pacceka Buddha （M．iii．70； Ap．i．107）．,11,1
225129,en,21,kevatta,kevatta,Kevatta,Kevatta：Preached in the Pārāvārika-ambavana in Nālandā．Kevatta （1） visits the Buddha and asks him to order a monk to perform some mystic wonder in order to increase the faith of the Buddha’s followers．<br><br>The Buddha expresses his hatred of miracles and tells Kevatta that a greater and better wonder than any or all of them is education in the system of self-training which culminates in Arahantship．In illustration of this，he relates a legend：A monk，seeking the answer to the question ”Where do the elements pass away?” goes up and up，by the power of his iddhi，from world to world，asking the gods for an answer．In each heaven he is referred to those who are higher up，until he comes at last to the Great Brahmā himself，who takes him aside and tells him that he does not know the answer．<br><br>The monk seeks the Buddha，who explains to him that the question is wrongly put； it should be，”Where do the elements find no foothold； where donāma and rūpa pass away?” And the answer is，”In the mind of the arahant，when intellect （viññāna） ceases，then nāma and rūpa cease．” D．i．211ff； cp．Ud．i．10．,7,1
225130,en,21,kevatta,kevatta,Kevatta,Kevatta：<i>1．Kevatta </i>（v．l．Kevaddha）．-A householder ofNālandā．Once when the Buddha was staying in the Pāvārika-ambavana at Nālandā，Kevatta visited him．The interview is recorded in the Kevatta Sutta．（D．i．211ff）．<br><br>Buddhaghosa （DA．i．388） speaks of him as a young householder，distinguished and wealthy，belonging to the gahapati-mahā-sala-kula，with forty crores of wealth．He was possessed of very great piety，and it was his extreme devotion to the Buddha which led him to make the request contained in the Kevatta Sutta．<br><br><i>2．Kevatta．</i>-Chaplain of Cūlani-Brahmadatta，king of Uttarapañcāla．He was wise and learned and clever in device； the king followed his counsel and conquered all the territories of India except that of King Videha inMithilā （J．vi．391-5）．When at last Brahmadatta laid siege to Mithilā，Kevatta was responsible for the details of the siege，but his plans were upset by Mahosadha，who，though his junior in age，was far wiser．At one stage of the struggle Kevatta suggested that a trial of intellect be arranged between him and Mahosadha，the result of the conquest to decide the victory of Brahmadatta or Videha．The challenge was accepted，but Mahosadha，by a ruse，made Kevatta appear as though paying obeisance to him and rubbed Kevatta’s head in the dust，bruising it．After the return，in disgrace，of Brahmadatta to Uttarapañcāla，Kevatta meditated revenge through the instrumentality of Pañcāla-candī．Kevatta visited Mithilā with a proposal that Videha should go to Uttarapañcāla and marry Pañcālacandī．During this visit，Kevatta went to visit Mahosadha，but the latter，guessing that the whole thing was a plot to kill Videha，refused to see Kevatta and caused him to be ill-treated （J．vi．400-19）．Kevatta was everywhere defeated in his schemes by Mahosadha．J．vi．424，438，461； for details see theMahā Umagga Jātaka．<br><br>Kevatta is identified with Devadatta （J．vi．478）．He is mentioned as having belonged to the Kosiyagotta and is addressed as Kosiya．J．vi．418，419．,7,1
225132,en,21,kevatta-nanda,kevatta-nanda,Kevatta-Nanda,Kevatta-Nanda：One of the   Nava-Nandā．,13,1
225137,en,21,kevattadvara,kevattadvāra,Kevattadvāra,Kevattadvāra：One of the gates of Benares．The village near it bore   the same name and was the residence of Lakhumā．VvA．97f．,12,1
225143,en,21,kevattagambhira,kevattagambhīra,Kevattagambhīra,Kevattagambhīra：A village in Rohana，given by Dappula to the   Nāga-vihāra．Cv．xlv．58．,15,1
225481,en,21,khadira sutta,khadira sutta,Khadira Sutta,Khadira Sutta：It is just as impossible to destroy dukkha without   realising the Four Noble Truths as it is to make a leaf-basket of acacia   leaves，etc．，or to fetch water in such a basket，or to use the leaves for a   fan．S．v．438．,13,1
225505,en,21,khadirangani,khadirangani,Khadirangani,Khadirangani：A village in Ceylon．Kitti （afterwards Vijayabāhu I．）   once occupied a stronghold in the village and fought a successful battle near   by．Cv．lvii．72； lviii．36．,12,1
225510,en,21,khadirangara jataka,khadirangāra jātaka,Khadirangāra Jātaka,Khadirangāra Jātaka：Once the Bodhisatta was Treasurer of Benares，and a Pacceka Buddha，rising from a seven days’ samāpatti，came to him at meal time．The Bodhisatta sent him some food，but Māra created a pit of glowing khadira-embers between the Pacceka Buddha and the Treasurer’s house．When the Treasurer heard of this，he took the bowl of food himself and stepped into the pit，ready to die rather than to have his alms-giving thwarted．A lotus sprang up to receive his foot，the pit vanished，and Māra，discomfited，vanished．<br><br>The story was related to Anāthapindika．<br><br>A devatā，who lived in the upper storey of his palace，had to come with her children down to the ground floor whenever the Buddha visited Anāthapindika．She tried to check the merchant’s munificence by talking to his manager and his eldest son，but all in vain．At last，when as a result of his extreme piety Anāthapindika’s wealth was exhausted，the devatā ventured to approach him and warn him of his impending ruin if he did not take heed．He ordered her out of the house，and she had，perforce，to obey．In despair she sought the aid of Sakka，who suggested that she should recover for the merchant all his debts，and reveal to him his hidden treasure which had been lost sight of．She did so，but Anāthapindika，before consenting to pardon her，took her to the Buddha，who then related this Jātaka．The Velāmaka Sutta was also preached on this occasion （J．i．226-34； see also theVisayha Jātaka）．For a continuation of the story see the Siri Jātaka．<br><br>According to the Dhammapada Commentary （DhA．i．447） the Khadirangāra Jākata was preached in reference to the two friends Sirigutta and Gharadinna．It is said （AA．i．57） that at the preaching of the Jātaka eighty-four thousand beings realised the Truth．<br><br><i>     </i>,19,1
225546,en,21,khadiravali vihara,khadirāvali vihāra,Khadirāvali Vihāra,Khadirāvali Vihāra：A monastery in Rohana．Dappula I，built it and   offered it to the presiding deity of the place （probably Skanda）．Cv．xlv．55；   see also Cv．Trs．i．94，n．3．,18,1
225556,en,21,khadiravaniya,khadiravaniya,Khadiravaniya,Khadiravaniya：The name of the Bodhisatta when he was once born as   a bird in a khadira-wood．See the   Kandagalaka Jātaka．J．ii．162f．,13,1
225559,en,21,khadiravaniya-revata,khadiravaniya-revata,Khadiravaniya-Revata,Khadiravaniya-Revata：See Revata．,20,1
225751,en,21,khaggavisana sutta,khaggavisāna sutta,Khaggavisāna Sutta,Khaggavisāna Sutta：The third sutta of the Uraga Vagga of the Sutta Nipāta （SN．vv．35-75），consisting of forty-one stanzas，each of which ends with the refrain：”eko care khaggavisānakappo．”  <br><br>The Commentary （SNA．i．46ff） divides the sutta into four vaggas and gives each a separate name （except the first），the name being generally derived from the first word of the stanza．It is said that the Buddha preached the Khaggavisāna Sutta in response to a question asked of him by Ananda regarding the attainment of Enlightenment by Pacceka Buddhas； the Buddha gave details of their abhinīhara and patthanā，and illustrated them by reciting to Ananda stanzas which had been uttered by Pacceka Buddhas of old on various occasions and at different periods as their paeans of joy （udāna）．<br><br>Buddhaghosa gives the life-story of each of the Pacceka Buddhas whose stanzas are included in this sutta．It is，however，only in the case of a few Pacceka Buddhas that the actual names are given - e．g．， <br><br>  Brahmadatta （v．33），  Anitthigandha （36），  Mahāpaduma （39），    Ekavajjika-Brahmadatta （40），  Ekaputtika-Brahmadatta （41），    Cātumāsika-Brahma-datta （44，64），  Sītāluka-Brahmadatta （52），  Suta-Brahmadatta （58），  Vibhūsaka-Brahmadatta （59），  Pādalola-Brahmadatta （61），    Anivatta-Brahmadatta （62），  Cakkhulola-Brahmadatta （63）， Mātanga （74）．The rest are described as ”the king of Benares，” or ”the son of the king，” etc．<br><br>The sutta is commented on in the Culla-Niddesa （pp．56ff），in addition to those of the Parāyanavagga，an evidence of the fact that，when the Culla-Niddesa was composed，this was probably regarded as an independent sutta，not belonging to any particular group such as the Uragavagga，and that the comments on it were written at a time prior to the composition of the Sutta Nipāta as an anthology in its present form．This view is further strengthened by the fact that its mixed Sanskrit version in the Mahāvastu （i．357f） is not placed in any definite group．According to the Mahāvastu，the Pratyeka Buddhas，five hundred in number，were living in Rsipatana near Benares，and when they heard from the Suddhāvāsa devas of the approach of the Buddha in twelve years，they disappeared from Rsipatana，each repeating one of the verses of the sutta．<br><br>The Apadāna （i．7ff） includes the stanzas of the Khaggavisāna Sutta in its chapter called the Pacceka-buddhāpadāna and prefaces them with several introductory stanzas．A few stanzas are also added at the end by way of conclusion．In its exegesis the Apadāna Commentary （ApA．i．106f） gives the names of several Pacceka Buddhas．They are，however，different from those given by Buddhaghosa，and correspond more nearly to those  mentioned in the Isigili Sutta．,18,1
225814,en,21,khajjakadayaka thera,khajjakadāyaka thera,Khajjakadāyaka Thera,Khajjakadāyaka Thera：An arahant．Ninety-two kappas ago he gave a   ripe panasa-fruit，with a coconut，to the Buddha Tissa； and thirteen kappas   ago he was a king named Indasoma （Ap．i．182）．He is probably identical with   Setuccha Thera．ThagA．i．206f．,20,1
225844,en,21,khajjaniya-pariyaya,khajjanīya-pariyāya,Khajjanīya-pariyāya,Khajjanīya-pariyāya：See   Khajjanīya Sutta．,19,1
225845,en,21,khajjaniya sutta,khajjanīya sutta,Khajjanīya Sutta,Khajjanīya Sutta：The well-taught Ariyan disciple，remembering his past lives，realises how，in the past，he has been a prey to the body，feelings，perception，activities and consciousness； how he is still their prey，and will be so in the future，too，if he be enamoured of them．Thus realising，he conceives disgust for the body，etc．，is repelled by them，and obtains release from them．He thereby attains freedom and becomes aware that he is free．S．iii．86-91； this sutta is wrongly titled Sīha in the Samyutta text； see KS．iii．72，n．3．<br><br>The sutta was also preached by Mahinda in the Nandana grove on the fifth day of his visit to Ceylon （Mhv．xv．195）．<br><br>In the Vibhanga Commentary （VibhA．32） the sutta is referred to as the Khajja-nīyapariyāya．,16,1
225846,en,21,khajjaniya vagga,khajjanīya vagga,Khajjanīya Vagga,Khajjanīya Vagga：The eighth chapter of the Khandha Samyutta of the   Samyutta Nikāya．S．iii．81-105．,16,1
225896,en,21,khajjopanaka,khajjopanaka,Khajjopanaka,Khajjopanaka：When，as a result of the conspiracy of Senaka and the other ministers of Vedeha，Mahosadha was compelled to flee from the Court and live as a potter outside the city gates，the devatā of the king’s parasol，wishing to see him reinstated，appeared to the king and put to him several questions．The king consulted Senaka and his colleagues，but they could find no solution．The deity appeared again to him and said he was like a man who，wanting a fire，blows a firefly，crumbling over it cow-dung and grass，or，wanting milk，milks the cow’s horn．She then threatened the king with death if her questions were not answered．In despair，the king sent for Mahosadha （J．vi．371f）．<br><br>It is evidently this story which is mentioned elsewhere （J．iii．197） as a separate Jātaka，but no details are given，and the reader is referred to the Khajjopanaka-Pañha．,12,1
225920,en,21,khajjotanadi,khajjotanadī,Khajjotanadī,Khajjotanadī：A river in Ceylon，tributary of the Mahāvāluka-nadī．  Over it Devappatirāja built a bridge of thirty cubits．Cv．lxxxvi．22； see also   Cv．Trs．ii．173，n．3．,12,1
225957,en,21,khajjurakavaddhamana,khajjūrakavaddhamāna,Khajjūrakavaddhamāna,Khajjūrakavaddhamāna：A tank in Ceylon．Cv．lxvii．39．,20,1
226053,en,21,khalatiya petavatthu,khalātiya petavatthu,Khalātiya Petavatthu,Khalātiya Petavatthu：The story of a courtesan．She had beautiful hair which，however，she lost，owing to the machinations of a rival．She once stole clothes from some men who lay asleep，and on another occasion gave alms to a monk．She was later born in an ocean vimāna as a naked peta with lovely hair； some merchants，while going to Suvannabhūmi，saw her，and on learning her story gave clothes on her behalf to a pious man in their company，and as a result clothes immediately appeared on her．Later the merchants gave alms to the Buddha in her name，and she was born in Tāvatimsa．Pv．i．10； PvA．46ff．<br><br><i>     </i>,20,1
226187,en,21,khallatanaga,khallātanāga,Khallātanāga,Khallātanāga：Son of Saddhā-Tissa and younger brother of Lañjaka-Tissa．He was king of Ceylon （50-43 B．C．）．<br><br> <br><br>Among his religious works was the construction of the Kurundavāsoka Vihāra．<br><br> <br><br>He was killed by the general Mahārattaka．Khallātanāga’s wife was Anulā，and his son was Mahācūlika．Mhv．xxxiii．29ff．； Dpv．xx．12f．<br><br><i>     </i>,12,1
226237,en,21,khaluggata,khaluggata,Khaluggata,Khaluggata：See Baluggata．,10,1
226260,en,21,khalupaccha sutta,khalupaccha sutta,Khalupaccha Sutta,Khalupaccha Sutta：On the five kinds of monks found among those who   refuse food offered them after the normal time （&quot；Khalupacchā-bhattikā&quot；）．  A．iii．220．,17,1
226506,en,21,khambhakata vagga,khambhakata vagga,Khambhakata Vagga,Khambhakata Vagga：The Third Section of the Sekhiyā of the Vinaya   Pitaka．Vin．iv．188-91．,17,1
226830,en,21,khanda,khanda,Khanda,Khanda：The chief disciple of Vipassī Buddha （D．ii．11，40； Bu．xx．28； J．i．41），whose step-brother he was．The Buddha preached his first sermon to Khanda and his friend Tissa，the chaplain’s son，in the Deer Park at Khema．Later，Khanda became the Buddha’s chief disciple Ekasaññaka （BuA．196； AA．i．80； DA．ii．416； see also 457），in a previous birth，once gave alms to Khanda．Ap．i．121．<br><br><i>2．Khanda</i>．-Name of a god，the Pali equivalent of the Sanskrit Skanda，mentioned with Siva in the Udāna Commentary．UdA．351．,6,1
226837,en,21,khandacela,khandacela,Khandacela,Khandacela：A monastery （probably in Ceylon），the residence of Padhāniya Thera．While the Elder was once listening to the Ariya-vamsa in the Kanikārapadhānaghara in the monastery，he was bitten by a snake，but bearing the pain in silence，concentrated his mind on the sermon．The poison sank to earth and he became an arahant．MA．i．65．,10,1
226849,en,21,khandadeva,khandadeva,Khandadeva,Khandadeva：A monk．He had been a disciple of the Buddha and was born in the Avihā Brahma-world，where he attained to arahantship at the moment of his birth．<br><br>He is mentioned with six others，all in like circumstances，byGhatīkāra，on the occasion of a visit he paid to the Buddha．<br><br>S．i．35，60； ThigA．222．,10,1
226852,en,21,khandadeviyaputta,khandadeviyāputta,Khandadeviyāputta,Khandadeviyāputta：A monk，one of the associates of Devadatta，mentioned with Kokālika，Katamoraka Tissa andSamuddadatta．<br><br>They helped Devadatta in his attempt to cause a rift in the Sangha （Vin．ii．196； iii．171）．<br><br>Khandadeviyāputta defended Devadatta when others blamed him （Vin．iii．174） and was held in great esteem by Thullanandā （Vin．iii．66； iv．335）．<br><br>The Khuddakapātha Commentary （KhpA．126） mentions him in a list of wicked persons，together with those mentioned above，Ciñcamānavikā，and the brother ofDīghavidassa．,17,1
226865,en,21,khandahala,khandahāla,Khandahāla,Khandahāla：A brahmin； a former birth of Devadatta．See the  Khandahāla Jātaka．,10,1
226866,en,21,khandahala jataka,khandahāla jātaka,Khandahāla Jātaka,Khandahāla Jātaka：Khandahāla was the chaplain of King Ekarājā of Pupphavatī．<br><br>The chaplain took bribes，and the king’s son，Candakumāra，having been told of this，once righted a wrong decision，thereby winning the applause of the people．The king appointed him judge，and Khandahāla vowed vengeance．Later the king，having dreamed of heaven，asked Khandahāla the way thither； the chaplain replied that the way lay through a sacrifice in which all the king’s sons，his queens，his merchant princes，and his most treasured possessions should be offered．Khandahāla hoped thereby to bring about the death of Candakumāra．<br><br>Ekarājā accepted the suggestion and made all preparations for the sacrifice．Several times the king wavered in his resolve，being interceded with by his parents，Canda and his wives，and the people．Khandahāla goaded him on，but at the moment when the sword was about to descend on the neck of Candakumāra，the latter’s wife，Candā，daughter of the Pañcāla king，made an ”act of truth，” and Sakka appeared，brandishing a thunderbolt．Canda was saved，the crowd killed Khandahāla，and would have killed the king too but for the intervention of Sakka．The king was made an outcast and banished from the city，and Candakumāra，now the crowned king，supplied all his wants．（J．vi．129-57； the story is also found in the Cariyāpitaka as the Candakumāra-cariyā）．<br><br>Khandahāla is identified with Devadatta，Candā with Rāhulamātā，and Candakumāra with the Bodhisatta．<br><br>The story was told in reference to Devadatta’s attempts to kill the Buddha by engaging the services of archers to shoot him．<br><br>The story is referred to as an example of a husband being saved by the virtue of his wife （J．iv．47），and also of one instance of Devadatta having greater power than the Bodhisatta （Mil．203）．<br><br>The Jātaka is sometimes called the Candakumāra Jātaka．<br><br><i>     </i>,17,1
226874,en,21,khandakavitthika,khandakavitthika,Khandakavitthika,Khandakavitthika：A village in Ceylon．The birthplace of Sūranimila   （Mhv．xxiii．19）．,16,1
226928,en,21,khandaphulliya thera,khandaphulliya thera,Khandaphulliya Thera,Khandaphulliya Thera：An arahant．Ninety-two kappas ago he saw the thūpa of Phussa Buddha destroyed by elephants and overgrown with trees．He cleared it and restored it．Seventy-seven kappas ago he became king sixteen times under the name of Jitasena．Ap．i．198．<br><br><i>     </i>,20,1
226934,en,21,khandaraja,khandarāja,Khandarāja,Khandarāja：A monastery in Ceylon，built by Upatissa II．&nbsp；   Cv．xxxvii．186．,10,1
226943,en,21,khandasima,khandasīmā,Khandasīmā,Khandasīmā：A sacred space in Pulatthipura included in the sīmā   marked out for the Sangha by Parakkamabāhu I．Cv．lxxviii．68； see also Cv．  Trs．ii．110，n．5．,10,1
226959,en,21,khandasumana thera,khandasumana thera,Khandasumana Thera,Khandasumana Thera：An arahant．He was born inPāvā in the family of a Malla chieftain，and was called Khandasumana because，on his birthday，molasses and jasmine appeared in his house．Having heard the Buddha preaches in Cunda’s mango-grove at Pāvā，he entered the Order and became an arahant．<br><br>In the past he had built a railing of sandalwood round the thūpa of Padumuttara Buddha．In the time of Kassapa Buddha he was unable to get any flowers，the king having bought them all for his offerings； he therefore bought a khandasumana-flower at a great price and offered it at the thūpa of the Buddha （Thag．96； ThagA．i．198）．<br><br>He is probably identical with Saparivāriya Thera of the Apadāna （Ap．i．172）．His Apadāna-verses are almost the same as those attributed to Nandiya Thera．See ThagA．i．82．<br><br><i>     </i>,18,1
226974,en,21,khandavagga,khandavagga,Khandavagga,Khandavagga：A district in Rohana．The forces of the enemies of   Parakkamabāhu I，once encamped there．Cv．1xxv．119-23．,11,1
227017,en,21,khandha,khandha,khandha,khandha：<i>     </i>the 5 ’groups （of existence）’ or ’groups of clinging’ （upādānakkhandha）； alternative renderings：aggregates，categories of clinging’s objects．<br><br>These are the 5 aspects in which the Buddha has summed up all the physical and mental phenomena of existence，and which appear to the ignorant man as his ego，or personality，to wit：<br><br>      （1） the corporeality group （rūpa-kkhandha），         （2） the feeling group （vedanā-kkhandha），         （3） the perception group （saññā-kkhandha），   （4） the mental-formation group （sankhāra-kkhandha），   （5） the consciousness-group （viññāna-kkhandha）． ”Whatever there exists of corporeal things，whether past，present or future，one’s own or external，gross or subtle，lofty or low，far or near，all that belongs to the corporeality group．Whatever there exists of feeling ．．．of perception ．．．of mental formations ．．．of consciousness ．．．all that belongs to the consciousness-group” （S．XXII，48）．-  <br><br>Another division is that into the 2 groups： <br><br>  mind （2-5） and   corporeality （1） （nāma-rūpa），whilst in Dhamma Sanganī，the first book of the Abhidhamma，all the phenomena are treated by way of 3 groups： <br><br>  consciousness （5），  mental factors （2-4），  corporeality （1），in Pāli citta，cetasika，rūpa．Cf．Guide I．What is called individual existence is in reality nothing but a mere process of those mental and physical phenomena，a process that since time immemorial has been going on，and that also after death will still continue for unthinkably long periods of time．These 5 groups，however，neither singly nor collectively constitute any self-dependent real ego-entity，or personality （attā），nor is there to be found any such entity apart from them．Hence the belief in such an ego-entity or personality，as real in the ultimate sense，proves a mere illusion．<br><br>                    ”When all constituent parts are there，                   The designation ’cart’ is used；                    Just so，where the five groups exist，                   Of ’living being’ do we speak．” （S．V．10）．           The fact ought to be emphasized here that these 5 groups，correctly speaking，merely form an abstract classification by the Buddha，but that they as such，i．e．as just these 5 complete groups，have no real existence，since only single representatives of these groups，mostly variable，can arise with any state of consciousness．For example，with one and the same unit of consciousness only one single kind of feeling，say joy or sorrow，can be associated and never more than one．Similarly，two different perceptions cannot arise at the same moment．Also，of the various kinds of sense-cognition or consciousness，only one can be present at a time，for example，seeing，hearing or inner consciousness，etc．Of the 50 mental formations，however，a smaller or larger number are always associated with every state of consciousness，as we shall see later on．<br><br>Some writers on Buddhism who have not understood that the five khandha are just classificatory groupings，have conceived them as compact entities （’heaps’，’bundles’），while actually，as stated above，the groups never exist as such，i．e．they never occur in a simultaneous totality of all their constituents．Also those single constituents of a group which are present in any given body- and -mind process，are of an evanescent nature，and so also their varying combinations．Feeling，perception and mental formations are only different aspects and functions of a single unit of consciousness．They are to consciousness what redness，softness，sweetness，etc．are to an apple and have as little separate existence as those qualities．<br><br>In S．XXII，56，there is the following short definition of these 5 groups：<br><br>”What，o monks，is the corporeality-group? The 4 primary elements （mahā-bhūta or dhātu） and corporeality depending thereon，this is called the corporeality-group．<br><br>  ”What，o monks，is the feeling-group? There are 6 classes of feeling：due   to visual impression，to sound impression，to odour impression，to taste   impression，to bodily impression，and to mind impression．．．． ”What，o monks，is the perception-group? There are 6 classes of   perception：perception of visual objects，of sounds，of odours，of tastes，of   bodily impressions，and of mental impressions．．．． ”What，o monks，is the group of mental formations? There are 6 classes of   volitional states （cetanā）：with regard to visual objects，to sounds，  to odours，to tastes，to bodily impressions and to mind objects．．．． ”What，o monks，is the consciousness-group? There are 6 classes of   consciousness：eye-consciousness，ear-consciousness，nose-consciousness，  tongue-consciousness，body-consciousness，and mind-consciousness．”About the inseparability of the groups it is said：<br><br>’’Whatever，o brother，there exists of feeling，of perception and of mental formations，these things are associated，not dissociated，and it is impossible to separate one from the other and show their difference．For whatever one feels，one perceives； and whatever one perceives，of this one is conscious” （M．43）．<br><br>Further：”Impossible is it for anyone to explain the passing out of one existence and the entering into a new existence，or the growth，increase and development of consciousness independent of corporeality，feeling，perception and mental formations” （S．XII，53）<br><br>For the inseparability and mutual conditionality of the 4 mental groups s．paccaya （6，7）．<br><br>Regarding the impersonality （anattā） and emptiness（suññatā） of the 5 groups，it is said in S．XXII，49：<br><br>”Whatever there is of corporeality，feeling，perception，mental formations and consciousness，whether past，present or future，one’s own or external，gross or subtle，lofty or low，far or near，this one should understand according to reality and true wisdom：’This does not belong to me，this am I not，this is not my Ego．’ ”<br><br>Further in S．XXII，95：”Suppose that a man who is not blind were to behold the many bubbles on the Ganges as they are driving along； and he should watch them and carefully examine them．After carefully examining them，however，they will appear to him empty，unreal and unsubstantial．In exactly the same way does the monk behold all the corporeal phenomena ．．．feelings ．．．perceptions ．．．mental formations ．．．states of consciousness，whether they be of the past，present or future ．．．far or near．And he watches them and examines them carefully； and after carefully examining them，they appear to him empty，unreal and unsubstantial．”<br><br>The 5 groups are compared，respectively，to a lump of froth，a bubble，a mirage，a coreless plantain stem，and a conjuring trick （S．XXII，95）．<br><br>See the Khandha Samyutta （S．XXII）； Vis．M．XIV．<br><br>I．Corporeality Group（rūpa-kkhandha）<i>A．Underived （no-upādā）：4 elements</i>  the solid，or earth-element （pathavī-dhātu）  the liquid，or water-element （āpo-dhātu）        heat，or fire-element （tejo-dhātu）        motion，or wind-element （vāyo-dhātu）<i>B．Derived （upādā）：24 secondary phenomena</i>  Physical sense-organs of：seeing，hearing，smelling，tasting，body  Physical sense-objects：form，sound，odour，taste，（bodily impacts）’Bodily impacts’ （photthabba） are generally omitted in this list，because these physical objects of body-sensitivity are identical with the afore-mentioned solid element，heat and motion element．Hence their inclusion under ’derived corporeality’ would be a duplication．<br><br>  femininity （itthindriya）        virility （purisindriya）        physical base of mind （hadaya-vatthu）  bodily expression （kāya-viññatti； s． viññatti）        verbal expression （vacī-viññatti）        physical life （rūpa jīvita； s． jīvita）        space element （ākāsa-dhātu）  physical agility （rūpassa lahutā）        physical elasticity （rūpassa mudutā）        physical adaptability （rūpassa kammaññatā）        physical growth （rūpassa upacaya）        physical continuity （rūpassa santati； s．    santāna）        decay （jarā）  impermanence （aniccatā）  nutriment （āhāra）II．Feeling Group（vedanā-kkhandha）All feelings may，according to their nature，be classified as 5 kinds：<br><br>  bodily agreeable feeling sukha = kāyikā sukhā vedanā  bodily painful feeling dukkha = kāyikā dukkhā vedanā  mentally agreeable feeling somanassa = cetasikā sukhā vedanā  mentally painful feeling domanassa = cetasikā dukkhā vedanā  indifferent feeling upekkhā = adukkha-m-asukhā vedanāIII．Perception Group（saññā-kkhandha）All perceptions are divided into 6 classes： <br><br>  perception of form，sound，odour，taste，bodily impression，and mental impression．<br><br>  IV．Group of Mental Formations（sankhāra-kkhandha）This group comprises 50 mental phenomena，of which  <br><br>  11 are general psychological elements，  25 lofty （sobhana） qualities，  14 karmically unwholesome qualities．Cf．Tab．II．V．Consciousness Group（viññāna-kkhandha）The Suttas divide consciousness，according to the senses，into 6 classes：<br><br>  eye-，ear-，nose-，tongue-，body-，mind-consciousness．<br><br>  The Abhidhamma and commentaries，however，distinguish，from the karmical or moral viewpoint， <br><br>  89 classes of consciousness．Cf．viññānaand Tab．1．<br><br>  The moral quality of feeling，perception and consciousness is determined by the mental formations．,7,1
227028,en,21,khandha paritta,khandha paritta,Khandha Paritta,Khandha Paritta：<i>Khandha Paritta．</i>-One of the Parittas included in the collection of Parittas （Mil．150）．The text of this Paritta is given in the Anguttara Nikāya as Ahinda Sutta．A．ii．72f．； it is also found at Vin．ii．109； see also Khandhavatta Jātaka．<br><br><i>Khandha Vagga．</i>-The third book of the Samyutta Nikāya．It consists of thirteen chapters （Samyuttas）．In Burma a special tīkā was written on this section．Bode，op．cit．，103．<br><br><i>Khandha Samyutta．</i>-The twenty-second chapter of the Samyutta Nikāya and the first chapter of the Khandha Vagga．It consists of one hundred and fifty suttas，divided into three sections．The chapter deals mainly with the five khandhas or constituent elements．S．iii．1-188．<br><br><i>     </i>,15,1
227030,en,21,khandha sutta,khandha sutta,Khandha Sutta,Khandha Sutta：<i>1．Khandha Sutta</i>．-The four satipatthānas must be developed in order to destroy the five upādānakkhandas．A．iv．458f．<br><br><i>2．Khandha Sutta．</i>-The four kinds of recluses - Samana-m-acala，Samanapundārika，Samanapaduma，and Samanasukhumāla - in reference to the contemplation of the five upādānakkhandhas．A．ii．90f．<br><br><i>3．Khandha Sutta</i>．-Preached to Rāhula．The khandhas are fleeting，unhappy，and have，therefore，no atta．S．ii．249，252．<br><br><i>4．Khandha Sutta．</i> -The Four Noble Truths in respect to the five upādānakkhandhas．S．v．425．<br><br><i>     </i>,13,1
227122,en,21,khandhaka,khandhakā,Khandhakā,Khandhakā：The name given to a portion of the Vinaya Pitaka．This is generally further divided into two parts，<br><br>  the Mahāvagga<br><br>    the Cullavagga<br><br>  It contains an attempt to give a coherent picture of the whole legal life of the Sangha，with detailed and connected accounts of the admission thereto，the ceremony of the uposatha，the annually recurring observances connected with the rainy season，etc．An account is given，in the case of each regulation，of the occasion on which it was formulated by the Buddha．The separate chapters are arranged in chronological order，and are intended to present a connected account of ecclesiastical history from the time of the Enlightenment of the Buddha down to that of the Second Council，convened one hundred years after the death of the Buddha．（See Oldenberg，Vinaya Pitaka I．，Introd．，xxii．f．； Law，Pāli Lit．，i．14f）．<br><br> <br><br>In many ways the Khandhakā，resemble the Sutta Vibhanga of the Vinaya，but while in the case of the Vibhanga the stories were added later to an original basis of regulations，the Pātimokkha，in that of the Khandhakā the regulations and the stories were contemporary．<br><br> <br><br>The Khandhakas consist of eighty bhānavāras （DA．i．13），and are divided into twenty-two chapters，ten in the Mahāvagga and twelve in the Cullavagga．Each chapter is called a khandhaka．Thus，the first chapter is the Mahākhandaka； the second，the Uposathakhandhaka，and so on．<br><br><i>     </i>,9,1
227123,en,21,khandhaka thupa,khandhaka thūpa,Khandhaka Thūpa,Khandhaka Thūpa：A cetiya （probably in the Cetiyapabbata）．King   Lañjaka Tissa caused a mantling of stone to be made for it．Mhv．xxxiii．25．  v．l．Katthaka，Kanthaka Thūpa，Kantaka Thūpa．See also Katthaka．,15,1
227333,en,21,khandhapura,khandhapura,Khandhapura,Khandhapura：The Pāli name for Myein Zaing in Burma （Bode，op．  cit．，40）．,11,1
227414,en,21,khandhavara,khandhāvara,Khandhāvara,Khandhāvara：The family name of Ayasmanta （Cv．lxxx．37）．They were   worshippers of the god Skanda，and were an offshoot of the Moriyavamsa．  According to the colophon of the Sinhalese poem，Sālalihinisandesa．,11,1
227440,en,21,khandhavatta jataka,khandhavatta jātaka,Khandhavatta Jātaka,Khandhavatta Jātaka：The Bodhisatta was once born in Kāsi，and later became an ascetic．On it being reported to him that many ascetics died of snake-bite，he gathered them together and taught them how，by cultivating love for the four royal races of snakes - <br><br>    the Virūpakkhas，    the Erāpattas，    the Chabbyāputtas，and     the Kanhagotamas - they could prevent themselves from ever being bitten by any creature．<br><br> <br><br>The story was told in reference to a monk who died of snake-bite．J．ii．144ff．．cf．Vin．ii．109f．<br><br> <br><br>The story is evidently an expansion of the Khanda Paritta．<br><br><i>     </i>,19,1
227496,en,21,khandhena sutta,khandhena sutta,Khandhena Sutta,Khandhena Sutta：1．Khandhena Sutta．-All the khandhas are impermanent．He who has faith in the doctrine is a saddhānusāri； he who has understood it moderately is a dhammānusāri； he who knows and sees the doctrine is a sotāpanna．S．iii．227f．<br><br> <br><br>2．Khandhena Sutta．-The arising of suffering is due to the arising of the body，etc．； its cessation is brought about by their cessation （S．iii．231）．<br><br> <br><br>3．Khandhena Sutta．-Desire and lust （chandarāga） for body，etc．，brings about corruption of the mind．S．iii．234．<br><br><i>     </i>,15,1
227540,en,21,khandigama,khandigāma,Khandigāma,Khandigāma：A village in Ceylon．It contained a narrow pass where a   battle took place between Gajabāhu and Lankāpura，in which the former was   defeated．Later，the Adhikārin Nātha suffered defeat in the same place．  Cv．lxx．216-81，298； see also Cv．Trs．i．305，n．6．,10,1
227730,en,21,khanjadeva,khañjadeva,Khañjadeva,Khañjadeva：One of the ten chief warriors of Dutthagāmanī．He was the youngest son of Abhaya，a householder of Mahisadonika in the Nakulanaga district．His name was Deva，but because of a slight limp he came to be known as Khañjadeva．When out hunting with the villagers，he would chase and catch buffaloes，grasp their leg with his hand，whirl them round his head and dash them on the ground，breaking their bones．Kākavannatissa，hearing of this，caused him to be brought to the court．Later，Khañjadeva took part in Dutthagāmanī’s campaigns．Mhv．xxiii．3，78ff．See also Ras．ii．99f．,10,1
227816,en,21,khanti sutta,khanti sutta,Khanti Sutta,Khanti Sutta：See Vepacitti Sutta．,12,1
227857,en,21,khantikakhipa,khantikakhipa,Khantikakhipa,Khantikakhipa：See Nāgita （2）．,13,1
227932,en,21,khantivadi jataka,khantivādī jātaka,Khantivādī Jātaka,Khantivādī Jātaka：The Bodhisatta，under the name of Kundaka，was once born in a very rich family of Kāsī．After the death of his parents he gave away his immense wealth in charity and became an ascetic in the Himālaya．Returning later to Kāsī，he dwelt in the royal park，being tended by the commander-in-chief．One day Kalābu，king of Benares，visited the park with his harem and，falling into a drunken sleep，left the women to their own devices； they，wandering about and meeting the ascetic，asked him to preach to them．When the king woke he sought his women，and seeing the ascetic and being told that he had been preaching on patience （khanti），he gave orders that the ascetic’s own patience be tested．The ascetic was subjected to various forms of ill-treatment until，becoming more and more angry at his composure，the king gave orders for him to be tortured by the cutting off of his limbs．As the king left the park the earth opened and he was swallowed in Avīci．The commander-in-chief，hearing what had happened，hurried off to the ascetic to ask forgiveness．The ascetic declared that he bore no malice，and died of his injuries with a blessing to the king on his lips．It is told by some that he went back to the Himālaya．<br><br>The story was related at Jetavana in reference to a wrathful monk （J．iii．39-43）．<br><br>Kalābu was Devadatta and the commander-in-chief，Sāriputta．<br><br>The Jātaka is frequently mentioned as an example of supreme forgiveness，the ascetic being referred to as Khantivādī （E．g．，DhA．i．126； KhpA．149； J．i．46； iii．178； vi．257； BuA．51）．The Jātaka further illustrates how a man’s anger can grow towards an unoffending victim （J．iv．11），and how an angry man loses all his prosperity （J．v．113，119）．<br><br><i>     </i>,17,1
227943,en,21,khantivanna jataka,khantivanna jātaka,Khantivanna Jātaka,Khantivanna Jātaka：A courtier of Brahmadatta，king of Benares，started an intrigue in the king’s harem，and a servant of the courtier did likewise in his master’s house．When the courtier brought the servant to the king，the king advised the master to be patient，as good servants were rare，and，said the king，he knew of a courtier who had acted in the same way，but his king did not wish to lose him．<br><br>The story was related to the king of Kosala，who had been made a cuckold by one of his young and zealous courtiers．J．ii．206f．<br><br><i>     </i>,18,1
227978,en,21,khanu kondanna,khānu kondañña,Khānu Kondañña,Khānu Kondañña：A thera．He became an arahant while living in the forest．One day，while sitting on a flat stone，he entered into a trance．A pack of thieves，mistaking him for the trunk of a tree，piled their sacks on to his head and body and slept around him．In the morning，discovering their mistake，they begged forgiveness and，having listened to his preaching，became monks．It was this incident which gained for him the name of Khānu （”stump”）．The Buddha praised him on account of his achievement （DhA．ii．254f）．<br><br> <br><br>Khānu Kondañña’s samādhi is classified under vipphārā iddhi，inasmuch as even the uproar，caused by the thieves in piling up their sacks，did not disturb it．E．g．，BuA．24； PsA．497．<br><br><i>     </i>,14,1
228023,en,21,khanumata,khānumata,Khānumata,Khānumata：A brahmin village of Magadha，presented to Kūtadanta by Bimbisāra．<br><br>The Buddha once stayed there at theAmbalatthika pleasance，and there he preached the Kūtadanta Sutta．D．i．127．,9,1
228059,en,21,khara,khara,Khara,Khara：A yakkha，friend of Suciloma．He was passing through Gayā with Suciloma when the latter questioned the Buddha on his doctrine，as recorded in the Suciloma Sutta （S．i．207f．； SN．，p．47f．； SNA．i．302）．Khara had been a monk in a previous birth，and had once rubbed on his body oil belonging to the Sangha without asking the permission of the monks．As a result his body was ugly，and his skin coarse and rough and like a ”tiled roof．” Whenever he wished to frighten anybody his skin would stand up like tiles on a roof．At the end of the recitation of the Suciloma Sutta，Khara became a sotāpanna，and his skin became beautiful and golden-hued．Ibid．，305．<br><br><i>     </i>,5,1
228104,en,21,kharadathika,kharadāthika,Kharadāthika,Kharadāthika：A yakkha．The Bodhisatta，who became Mangala Buddha in one of his later births，left his kingdom and lived as a recluse in the forest with his wife and children．The yakkha，having heard of the Bodhisatta’s generosity，came to him，begged for his two children，and on being given them ate them in the sight of their father．Even when the blood flowed from the yakkha’s mouth the Bodhisatta remained unmoved，and wished that in the future there should issue from his own body rays of light，in colour like to streams of blood．As a result of this wish Mangala’s aura always spread throughout the ten thousand world systems，while that of other Buddhas spread as a rule only one fathom from their body．J．i．31； BuA．116f．<br><br><i>     </i>,12,1
228113,en,21,kharadiya,kharādiyā,Kharādiyā,Kharādiyā：See the Kharādiya   Jātaka．,9,1
228116,en,21,kharadiya jataka,kharādiya jātaka,Kharādiya Jātaka,Kharādiya Jātaka：The Bodhisatta was once born as a leader of deer．His sister Kharādiyā brought him her son that he might teach him the wisdom of the deer，but the young deer was disobedient and did not attend his lessons．As a result，he was caught in a gin and killed by huntsmen．<br><br> <br><br>The story was told in reference to an unruly monk．Kharādiyā is identified with Uppalavannā．J．i．159f．<br><br><i>     </i>,16,1
228247,en,21,kharaputta jataka,kharaputta jātaka,Kharaputta Jātaka,Kharaputta Jātaka：Once Senaka，king of Benares，saved a Nāga-king from being beaten to death by village lads，and the Nāga in gratitude gave the king many gifts，including a Nāga maiden to minister to him，and a charm by which he might trace her if ever she went out of his sight．One day the king went with her to the park，and there Senaka found her making love to a water-snake and struck her with a bamboo．She went to the Nāga-world and complained that she had been ill-treated．The Nāga-king sent four attendants to kill Senaka，but they，overhearing the king relating the story to his queen，reported the matter to the Nāga-king．The latter confessed his error to Senaka，and in order to make amends taught him a charm which gave him the knowledge of all sounds．Senaka was told that if he taught anyone else the charm he would perish in flames．Senaka’s queen discovered his possession of the charm，and did not cease to beg him to teach it to her，even though she knew that by so doing he would incur death．Unable to resist her，Senaka went with his queen to the park to teach her the charm and enter the flames．Sakka’s throne was heated，and transforming himself and his wife into goats they waited for the king，and on the approach of his chariot began to make love．The steeds in the chariot were shocked and upbraided the goats for their stupidity，but the goats replied that the steeds were stupid to let themselves be fastened to a chariot which carried so stupid a king as Senaka．The king，hearing their conversation，alighted from the chariot and，sending the queen on，asked of Sakka how he could evade his promise．Sakka suggested that the queen be told that she would receive one hundred lashes as part of her initiation．The queen agreed to this，but，when the flogging started，wished to change her mind，but the king，remembering her selfishness，caused the flogging to be carried out．<br><br> <br><br>The story was related concerning a monk who was tempted by his former wife．Senaka was identified with the monk； Sāriputta was the chief steed and Sakka the Bodhisatta （J．iii．275ff）．<br><br>One of the verses in the Jātaka occurs also in the Mahāsutasoma Jātaka．J．v．498．<br><br><i>     </i>,17,1
228266,en,21,kharassara jataka,kharassara jātaka,Kharassara Jātaka,Kharassara Jātaka：A minister of the king of Benares arranged in secret with a band of robbers that when he had collected the revenue of a border village he would march his men off to the jungle，leaving the robbers free to secure the booty．The plan was carried out，and half the booty was made over to him； but his treachery became known and he was disgraced．<br><br>The story was related in reference to a minister of the Kosala king，who was guilty of similar treachery．J．i．354f．<br><br><i>     </i>,17,1
228372,en,21,kharodaka,khārodakā,Khārodakā,Khārodakā：A river in Avīci，flowing alongside the Asipattavana．  M．iii．185； SNA．ii．479．,9,1
228425,en,21,khata sutta,khata sutta,Khata Sutta,Khata Sutta：1．Khata Sutta．-A man who praises and blames without scrutiny，who shows appreciation or displeasure without testing the object thereof - such a one carries with him an uprooted，lifeless self．Not so the man who has the opposite qualities．A．ii．2f．<br><br> <br><br>2．Khata Sutta．-A man guilty of wrong conduct towards mother，father，the Tathāgata or a Tathāgata’s followers is possessed of an uprooted，lifeless self．A．ii．4f．<br><br><i>     </i>,11,1
228547,en,21,khattiya sutta,khattiya sutta,Khattiya Sutta,Khattiya Sutta：1．Khattiya Sutta．-A conversation between a devatā and the Buddha regarding the four best things of the world - best of bipeds，quadrupeds，of wives，and of sons．S．i．6．<br><br>2．Khattiya Sutta．-A conversation between Jīnussonī and the Buddha on the ends of their efforts as envisaged by khattiyas，brahmanas，house-holders，women，thieves and recluses．A．iii．362f．<br><br><i>     </i>,14,1
228750,en,21,khaya sutta,khaya sutta,Khaya Sutta,Khaya Sutta：1．Khaya Sutta．-Preached to Rādha．The body，etc．，are liable to destruction．That which，by nature，is transient and perishing must be put away．S．iii．197，199，201．<br><br> <br><br>2．Khaya Sutta．-All things are liable to destruction．S．iv．28．<br><br> <br><br>3．Khaya Sutta．-The Buddha exhorts the monks to cultivate the seven bojjhangas，which lead to the destruction of craving．In answer to a question of Udāyī he goes on to explain how the cultivation is pursued．S．v．86f．<br><br><i>     </i>,11,1
229071,en,21,khema,khema,Khema,Khema：<i>1．Khema</i>．-The city in which Sumana Buddha was born．J．i．34； but in Bu．v．21 it is called Mekhala．<br><br><i>2．Khema</i>．-The city in which Tissa Buddha was born．J．i．40．In Bu．xviii．16 it is called Khemaka．<br><br><i>3．Khema．</i>-The city in which Kakusandha Buddha was born （J．i．42； Bu．xxiii．13 calls it Khemavatī）．It was the capital of King Khemankara．See also No．6 below．See also Dvy．242．<br><br><i>4．Khema</i>．-A Khattiya，the Bodhisatta in the time of Kakusandha Buddha．He gave alms to the Buddha and the monks and entertained the Order （D．ii．7； J．i．42； Bu．xxiii．13； BuA．211）．He helped Rūpanandā to bring a branch of Kakusandha’s bodhi-tree to Ceylon．See also Khemankara．Mhv．xv．79； MT．351．<br><br><i>5．Khema</i>．-The deer-park near Bandhumatī （J．vi．480； Bu．xx．4； AA．i．80，169）．There the Buddha Vipassī was born，and there he preached his first sermon to his chief disciples，and later another sermon to their eighty-four thousand followers （BuA．196f）．<br><br>This Khema is identical with the present Isipatana．DA．ii．471．<br><br><i>6．Khema</i>．-The pleasance in which Kakusandha Buddha died （Bu．xxiii．27）．It was near Khemavatī and was the birthplace of Kakusandha．BuA．209．<br><br><i>7．Khema．</i>-A pleasance near Usabhavatī； there the Buddha Vessabhū died．Bu．xxii．30； BuA．209．<br><br><i>8．Khema</i>．-A lake，three gāvutas in extent，to the north of Benares．It was constructed by King Seyya （v．l．Samyama）．For details see the Mahāhamsa Jātaka．J．v．356； J．iv．424．<br><br><i>9．Khema</i>．-A setthiputta，nephew of Anāthapindika．He was very handsome and beloved of all women．Several times he was brought before the king on charges of adultery，but the king pardoned him out of regard for Anāthapindika．At the latter’s request，the Buddha preached to Khema and showed him the error of his ways．<br><br>In the time of Kassapa Buddha he was a champion wrestler，and planted two coloured banners on the golden shrine of the Buddha and made a wish that all women，except his own kinswomen，should fall in love with him at sight．DhA．iii．481f．<br><br><i>10．Khema</i>．-A devaputta who visited the Buddha at Jetavana and spoke several verses on the desirability of leading the good life．S．i．57．<br><br><i>11．Khema Thera．</i>-An arahant．See Khema Sutta （2）．A．iii．358．<br><br><i>12．Khema</i>．-A monk of Ceylon，pupil of Dhammapālita of Rohana．He was well versed in the Tipitakā （”tipetakī”），and is mentioned among those who handed down the teaching of the Buddha in Ceylon in pupillary succession．Vin．v．3； Smp．i．63．<br><br><i>13．Khema．</i>-A teacher，probably of Ceylon，author of the Khemappakarana．Gv．61，71； Svd．1222； SadS．65； Sās．69．<br><br><i>14．Khema</i>．-See Khemaka （3）．<br><br><i>     </i>,5,1
229079,en,21,khema,khemā,Khemā,Khemā：<i>1．Khemā Therī．</i>-An arahant，chief of the Buddha’s women disciples．She was born in a ruling family at Sāgala in theMadda country，and her skin was of the colour of gold．She became the chief consort of King Bimbisāra．She would not visit the Buddha who was at Veluvana，lest he should speak disparagingly of her beauty with which she was infatuated．The king bade poets sing the glories of Veluvana and persuaded Khemā to go there．She was then brought face to face with the Buddha，and he conjured up，for her to see，a woman like a celestial nymph who stood facing him．Even as Khemā gazed on the nymph，whose extraordinary beauty far excelled her own，she saw her pass gradually from youth to extreme old age，and so fall down in the swoon of death．Seeing that Khemā was filled with dismay at the sight，the Buddha preached to her on the vanity of lust，and we are told that at that moment she attained arahantship．With the consent of Bimbisāra she entered the Order，and was ranked by the Buddha foremost among his women disciples for her great insight （mahāpaññānam aggā） （A．i．25； Dpv．xviii．9； see also MA．iv．168f．； Bu．xxvi．19； J．i．15，16）．<br><br>In the time of Padumuttara she was a slave，and having seen the Buddha’s chief disciple，Sujāta，gave him three cakes，and that same day she sold her hair and gave him alms．<br><br>In Kassapa Buddha’s time she became the eldest daughter of Kikī，king of Benares，and was named Samanī．With her sisters she observed celibacy for twenty thousand years and built a monastery for the Buddha．She learnt theMahānidāna Sutta，having heard the Buddha preach it．In the time of Vipassī she became a renowned preacher of the Dhamma，and during the time of bothKakusandha and Konāgamana she had great monasteries built for the Buddha and his monks．AA．i．187f； Thig．139-44； ThigA．126ff； Ap．ii．543ff； DhA．iv．57ff； cf．the story ofRūpa Nandā （DhA．iii．113-9）．<br><br>Once when Khemā was at Toranavatthu，between Sāvatthi andSāketa，Pasenadi，who happened to spend one night there，heard of her presence and went to see her．He questioned her as to whether or not the Buddha existed after death．She explained the matter to him in various ways，and Pasenadi，delighted with her exposition，related it to the Buddha （S．iv．374ff）．She is mentioned in several places （E．g．，A．i．88； ii．164； iv．347； S．ii．236） as the highest ideal of womanhood worthy of imitation，and is described as the nun par excellence．<br><br>Khemā is identified with the mother in theUraga Jātaka （J．iii．168），the queen in the Rohantamiga （J．iv．423） and in theHamsa （J．iv．430），the queen，Khemā，in theMahāhamsa （J．v．382），and the princess in the Mahājanaka （J．vi．68）．<br><br><i>2．Khemā Therī．</i>-One of the two chief women disciples ofDhammadassī Buddha （Bu．xvi．19； J．i．39）．<br><br><i>3．Khemā．</i>-The Anguttara Commentary （AA．ii．791） （on A．iv．347） speaks of a Khemā Upāsikā in a list of lay-women．This Khemā is most probably identical with Khemā （1）．<br><br><i>4．Khemā．</i>-Queen of Brahmadatta，king of Benares．She dreamed of a golden peacock preaching，and wished that her dream might come true．Though the king tried every means in his power，the wish could not be fulfilled and the queen died．See the Mora Jātaka．J．ii．36．<br><br><i>5．Khemā．-</i>Chief queen of Brahmadatta，king of Benares．She dreamed of a golden deer preaching the Dhamma，and her wish to see her dream come true was fulfilled （J．iv．256）．For details see the Ruru Jātaka．<br><br><i>6．Khemā．</i>-Chief queen of Brahmadatta，king of Benares （J．iv．334）．Her story is similar to that of Khemā （4）．For details see theMahā-Mora Jātaka．<br><br><i>7．Khemā．</i>-Queen Consort of Brahmadatta，king of Benares （J．iv．413）．Her story is similar to that of Khemā （5）．She is identical with Khemā Therī （J．iv．423）．See the Rohantamiga Jātaka．<br><br><i>8．Khemā．</i>-Queen Consort of King Seyya （Samyama） of Benares．She saw a golden swan in a dream，and wished to see one in real life （J．v．354）．She is identified with Khemā Therī （J．v．382）．For details see theMahāhamsa Jātaka．<br><br><i>9．Khemā．</i>-A river flowing from Himavā （J．v．199f）．<br><br><i>     </i>,5,1
229081,en,21,khema sutta,khema sutta,Khema Sutta,Khema Sutta：1．Khema Sutta．-An account of the visit paid to the Buddha at Jetavana by the devaputta Khema and the verses uttered by Khema on that occasion．S．i．57．<br><br> <br><br>2．Khema Sutta．-Two monks，Khema and Sumana，living at Andhavana near Sāvatthi，visited the Buddha．Khema stated before the Buddha that，when a monk has attained arahantship，the thought does not arise in him that he is inferior to anyone or that he has his equal．Having spoken thus，Khema took leave of the Buddha and departed； Sumana did likewise．When they were gone the Buddha declared to the monks that，by their statement，Khema and Sumana had manifested their arahantship．A．iii．358f．<br><br> <br><br>3．Khema Sutta．-On what is meant by having attained peace （khema）．A．iv．455．<br><br> <br><br>4．Khema Sutta．-The Buddha preaches peace and the path thereto．S．iv．371．<br><br><i>     </i>,11,1
229082,en,21,khema vagga,khema vagga,Khema Vagga,Khema Vagga：The sixth chapter of the Navaka Nipāta of the   Anguttara Nikāya．A．iv．455f．,11,1
229087,en,21,khemabhirata,khemābhirata,Khemābhirata,Khemābhirata：A Pacceka Buddha mentioned in a nominal list   （M．iii．70）．,12,1
229100,en,21,khemaka,khemaka,Khemaka,Khemaka：<i>1．Khemaka．</i>-A Sākiyan of Kapilavatthu，father of Abhirūpa-Nandā．See also Kāla-Khemaka．ThigA．25； Ap．ii．608．<br><br><i>2．Khemaka Thera．</i>-An arahant．Once，when he lay very ill at the Badarikārāmā，near Kosambī，some monks，staying at the Ghositārāma，sent one of their number，Dāsaka，with a message to Khemaka，inquiring whether he managed to bear his pains．Dāsaka returned with the reply that he did not； he was sent again to ask if Khemaka had seen the self in the five khandhas； when Dāsaka returned with the answer that he had not，he was sent a third time to ask whether Khemaka was an arahant．”No，” came the answer，and Dāsaka had to visit him a fourth time with the inquiry，What did Khemaka mean by self? In exasperation Khemaka came himself to Ghositārāma and explained how，even when the Noble Disciple has put away the five lower fetters，there still clings to him a subtle remnant of the ”I” conceit．It is said that as a result of the sermon Khemaka himself and sixty others became arahants （S．iii．126ff）．<br><br>The Commentary （SA．ii．230f） explains that the monks wished to hear Khemaka because they knew his ability，and they also knew that if they showed keenness to learn he would come to them．They did not go to him because his hut was small，and they did not actually ask him to come to them because he was ill．<br><br><i>3．Khemaka，Khema，Khemanesāda．</i>-The name given to the fowler who caught the golden swan from Cittakūta，at the request of King Seyya （v．l．Samyama），as narrated in theMahāhamsa Jātaka．Khemaka received his name from the lake Khema，of which he was in charge．He is identified withChanna （J．v．356ff）．<br><br><i>4．Khemaka．</i>-See Khemavatī．<br><br><i>     </i>,7,1
229129,en,21,khemankara,khemankara,Khemankara,Khemankara：<i>1．Khemankara Thera．-</i>The constant attendant of Sikhī Buddha．v．l．Khemankura．（D．ii．6； Bu．xxi．20； J．i．41）．<br><br><i>2．Khemankara．</i>-The king of Khema or Khemavatī，where the Buddha Kakusandha was born．v．l．Khemākara．His purohita was Aggidatta，Kakusandha’s father （Bu．xxii．13； BuA．209； Dvy．242）．He is sometimes also called Khema （MT．351； D．ii．7）．<br><br><i>     </i>,10,1
229152,en,21,khemappakarana,khemappakarana,Khemappakarana,Khemappakarana：A work written by Khema，a thera，probably of Ceylon．<br><br> <br><br>The work is on the Abhidhamma and forms one of the Let-than （”Little-finger” manuals） studied in Burma．<br><br> <br><br>It is also known as the Nāmarūpasamāsa．<br><br> <br><br>A Commentary on it was written by Vācissara （Gv．61，71； SadS．63； for details see P．L．C．156）．<br><br><i>     </i>,14,1
229162,en,21,khemarama,khemārāma,Khemārāma,Khemārāma：A locality in Ceylon．Here Dutthagāmani，having   vanquished eleven Damila chiefs，distributed among his troops the booty   rescued from them - hence the name （Mhv．xxv．10； MT．474）．,9,1
229167,en,21,khematheri sutta,khemātherī sutta,Khemātherī Sutta,Khemātherī Sutta：Records the story of the visit of Pasenadi to   Khemā （S．iv．374ff）．See Khemā （1）．,16,1
229182,en,21,khemavati,khemavatī,Khemavatī,Khemavatī：<i>1．Khemavatī．</i>-The capital of King Khemankara and the birthplace of Kakusandha （D．ii．7； Bu．xxii．13； BuA．209； Dvy．242）．It is sometimes called Khema．E．g．，J．i．42．<br><br><i>2．Khemavatī．</i>-The city of birth of Tissa Buddha （Bu．xviii．16）．There he preached the Buddhavamsa to his relatives （BuA．190）．It is sometimes also called Khema and Khemaka．<br><br><i>     </i>,9,1
229199,en,21,khemi,khemī,Khemī,Khemī：A pond，probably identical with   Khema （8） （J．v．374）．,5,1
229210,en,21,khemiya,khemiyā,Khemiyā,Khemiyā：A class of gods，present at the preaching of the Mahā   Samaya Sutta （D．ii．261）．,7,1
229212,en,21,khemiyambavana,khemiyambavana,Khemiyambavana,Khemiyambavana：A mango grove near Benares． Udena once stayed there and preached the  Ghotamukha Sutta．M．ii．157．,14,1
229569,en,21,khettupama-peta vatthu,khettūpama-peta vatthu,Khettūpama-peta Vatthu,Khettūpama-peta Vatthu：The first story of the Peta Vatthu．Pv．i．1．,22,1
229616,en,21,khiddapadosika,khiddāpadosikā,Khiddāpadosikā,Khiddāpadosikā：A class of devas who live in the Cātummahārājika-world．For ages they spend their time in laughter and in sport of sensual lusts．In consequence their self-possession is corrupted and they fall from their state （D．i．19； PsA．441； NidA．i．108）．They are so called because they are corrupted and are destroyed by sport （khiddāya padussanti，vinassanti） （DA．i．113）．It is said that while playing about in such pleasances as Nandanavana，Cittalatāvana and Phārusakavana，they forget to eat and drink and fade away like flowers．Their death is due to self-consciousness （attasañcetanā） （AA．ii．544）．They are，as it were，burnt up by their infatuation （mohassa anudaha-natāya-mohanavasena hi tesam satisammoso） （VibhA．498）．They were present at the preaching of the Mahāsamaya Sutta （D．ii．260）．v．l．Khiddāpadūsikā．<br><br><i>     </i>,14,1
229677,en,21,khila sutta,khila sutta,Khila Sutta,Khila Sutta：1．Khila Sutta．-Fallowness of heart arises from doubt in the Buddha，the Dhamma，the Sangha，and the way of training （sikkhā），and from anger against one’s fellow-celibates．A．iii．248； iv．460； D．iii．237； M．i．101； Vibh．377，etc．<br><br> <br><br>2．Khila Sutta．-Same as the above，but here the five vinibandhā，which are elsewhere given as a separate section （see the Vinibandha Sutta），are added at the end of the khilā．A．v．17ff．<br><br><i>     </i>,11,1
229678,en,21,khila sutta,khīlā sutta,Khīlā Sutta,Khīlā Sutta：The three mental obstructions - lust，hatred，and   illusion - to the comprehension of the Noble Eightfold Path （S．v．57）．,11,1
230247,en,21,khira sutta,khira sutta,Khira Sutta,Khira Sutta：Preached at Sāvatthi．Incalculable is the beginning of   samsāra．The milk drunk by a being during his wanderings in samsāra is more in   quantity than the water of the four seas．S．ii．180．,11,1
230250,en,21,khirabhatta-tissa,khīrabhatta-tissa,Khīrabhatta-tissa,Khīrabhatta-tissa：See   Ariyagāla-tissa．,17,1
230270,en,21,khiragama,khīragāma,Khīragāma,Khīragāma：1．Khīragāma．-A village in Rohana，where the forces of Parakkamabāhu I fought a battle against the rebels （Cv．lxxiv．162f）．In Khīragāma Queen Ratnāvalī was cremated，and on the spot a cetiya was erected．Cv．lxxix．71； see also Cv．Trs．ii．36，n．2．<br><br> <br><br>2．Khīragāma．-See Mahākhīragāma．<br><br><i>     </i>,9,1
230407,en,21,khirarukkha sutta,khīrarukkha sutta,Khīrarukkha Sutta,Khīrarukkha Sutta：Where lust，malice，and infatuation exist in a   man，even trifling objects，cognisable by the senses，find their way into the   mind，just as，in a sap-tree，sap flows out wherever man cuts it with an axe   （S．iv．159f）．,17,1
230444,en,21,khiravapikagama,khīravāpikagāma,Khīravāpikagāma,Khīravāpikagāma：A village in Ceylon，near the district of Ambavana   （Cv．lxvi．85）．,15,1
230492,en,21,khitaka thera,khitaka thera,Khitaka Thera,Khitaka Thera：1．Khitaka Thera．-An arahant．He was born in a brahmin family in Sāvatthi，and having heard of the supernormal powers of Mahā Moggallāna entered the Order，wishing to attain to a like proficiency．He developed sixfold abhiññā and great supernormal powers．<br><br>In the time of Padumuttara Buddha he was a yakkha chief，and when he saw the Buddha and greeted him，the Buddha，to his great joy，preached to him．Eighty kappas ago he became king under the name of Sumangala （Thag．v．104； ThagA．i．209f）．He is probably identical with Supāricariya of the Apadāna．Ap．i．181．<br><br> <br><br>2．Khitaka Thera．-An arahant．He was born in a brahmin family of Kosala and，having heard the Buddha preach，entered the Order，in due course winning arahantship．Later he dwelt in the forest，stirring enthusiasm in the forest-dwelling monks．<br><br>In the time of Vipassī Buddha he was a park-keeper，and having seen the Buddha going through the air offered him a coconut fruit，which the Buddha stopped to accept （Thag．vv．191-2； ThagA．315f）．<br><br>He is probably identical with Nālikeradāyaka Thera of the Apadāna （Ap．ii．447f）．His Apadāna verses are also found under the name of Kundala Thera．ThagA．i．72．<br><br><i>     </i>,13,1
230771,en,21,kholakkhiya,kholakkhiya,Kholakkhiya,Kholakkhiya：An image of the Buddha in Ceylon．King Udaya I．gave   for its maintenance the village of Mahāmaga．Cv．xlix．14．,11,1
230790,en,21,khomadayaka thera,khomadāyaka thera,Khomadāyaka Thera,Khomadāyaka Thera：An arahant．Ninety-one kappas ago he was a   merchant in Bandhumatī and，having seen Vipassī Buddha in the street，gave him   a linen cloth （khoma）．Twenty-seven kappas ago he was a king named   Sindhavasandana．Ap．i．80f．,17,1
230795,en,21,khomadussa,khomadussa,Khomadussa,Khomadussa：A （brahmin?） township in the Sākyan country．The Buddha once stayed there and preached to an assembly of brahmin householders．It is said that the brahmins were at first hostile to the Buddha，but that he won them over （S．i．184）．<br><br>The village was so called because of the preponderance （ussannatā） of khomadussā （linen cloth）．SA．i．207．<br><br><i>     </i>,10,1
230798,en,21,khomadussa sutta,khomadussa sutta,Khomadussa Sutta,Khomadussa Sutta：Records the visit of the Buddha to Khomadussa．The brahmins were gathered on some business，and the Buddha walked into their meeting，thus angering them．It is said that he caused a shower of rain to fall （perhaps to give him an excuse for taking shelter）．When the brahmins protested against his intrusion，the Buddha told them that it was no ”council” where good men were not，and where the rules of debate were not observed； this sermon pleased them．S．i．184； SA．i．207．<br><br><i>     </i>,16,1
230800,en,21,khomadussaka,khomadussaka,Khomadussaka,Khomadussaka：An inhabitant of   Khomadussa．S．i．184．,12,1
230933,en,21,khudda-aggabodhi,khudda-aggabodhi,Khudda-Aggabodhi,Khudda-Aggabodhi：The name given to Aggabodhi II （Cv．xlii．40；   xliv．2）．He was also called Khuddarājā （Cv．xliv．138）．See  Aggabodhi （3）．,16,1
230959,en,21,khuddaka,khuddaka,Khuddaka,Khuddaka：The name given to the section on Pācittiya which occurs   in the Sutta Vibhanga of the Vinaya Pitaka．Vin．iv．174，345．,8,1
230962,en,21,khuddaka,khuddakā,Khuddakā,Khuddakā：Name of a tribe．Ap．ii．359．,8,1
230967,en,21,khuddaka nikaya,khuddaka nikāya,Khuddaka Nikāya,Khuddaka Nikāya：Sometimes called Khuddaka Gantha．The fifth and last division of the Sutta Pitaka．<br><br> <br><br>It consists of fifteen independent treatises，some belonging to the earlier period，while others may be ascribed to the later stratum of the Pāli Canon．This Nikāya is composed for the most part in verse，and contains all the most important collections of Pāli poetry．<br><br>The fifteen books are：<br><br>      Khuddaka-Pātha    Dhammapada    Udāna    Itivuttaka    Sutta Nipāta    Vimāna-Vatthu    Peta-Vatthu    Theragāthā      Therīgāthā    Jātaka    Niddesas （Mahā- and Culla-）      Patisambhidā Magga    Apadāna    Buddhavamsa    Cariyāpitaka （Sp．i．18； DA．i．17）． According to another classification the whole of the Vinaya Pitaka and the Abhidhamma Pitaka and all the teachings of the Buddha，not included in the remaining four Nikāyas，are regarded as forming the Khuddaka Nikāya （DA．i．23； Sp．i．27）．<br><br> <br><br>The Dīghabhānakas refused to accept the authenticity of the Khuddaka-Pātha，Cariyāpitaka，and the Apadāna，and included the other books as part of the Abhidhamma Pitaka．<br><br>The Majjhimabhānakas did not accept the Khuddaka-Pātha but acknowledged the rest，and included them in the Sutta Pitaka （DA．i．15）．<br><br>According to Burmese tradition four other later books are added to this list：Milindapañha，Suttasangaha，Petakopadesa，and Nettippakarana．Bode，op．cit．，4．<br><br><i>     </i>,15,1
230971,en,21,khuddaka tissa,khuddaka tissa,Khuddaka Tissa,Khuddaka Tissa：A thera credited with great iddhi-power．He lived in Mangana，and was one of those who shared the sour millet-gruel given by Dutthagāmani in his flight from battle．Khuddaka Tissa divided it among sixty thousand monks in the Kelāsa Vihāra （Mhv．xxxii．53f）．He was one of the pacchāgatakā （late comers?） to the Assemblies of Kuddālaka，Mūgapakkha，Ayoghara，and Hatthipāla （J．vi．30）．He is probably identical with Kujja Tissa （q．v．）．<br><br><i>     </i>,14,1
231122,en,21,khuddakancakunda,khuddakañcakunda,Khuddakañcakunda,Khuddakañcakunda：A Damila chief，generally referred to as  Culla-kañcakunda．Cv．lxxvi．170．,16,1
231163,en,21,khuddakapatha,khuddakapātha,Khuddakapātha,Khuddakapātha：One of the fifteen books of the Khuddaka Nikāya，generally mentioned first in this list （E．g．，DA．i．17）．<br><br> <br><br>Its rightful claim to be included as part of the Tipitaka was disputed both by the Dīghabhānakas and the Majjhimabhānakas （DA．i．15）．It is generally acknowledged （for a discussion see Law，Pāli Lit．，i．7f； 34f） that the work is of later composition and that it contains extracts from earlier works．It may have been composed in Ceylon，and it is significant that its first mention as a canonical book should occur only in the commentaries．It is not mentioned even in the Milindapañha．<br><br> <br><br>The book consists of nine sections on texts：<br><br>    Saranattaya，    Dasasikkhā-pada，    Dvattimsākāra，    Kumārapañha，and five suttas：<br><br>    Mangala，    Ratana，    Tirokudda，    Nidhikanda，and     Metta- all found elsewhere in the canon．<br><br> <br><br>According to the Commentary the book derives its name from the first four texts，which are shorter than the remaining five．KhpA．13．<br><br>The Commentary was written by Buddhaghosa．See also Gv．59，68．<br><br><i>     </i>,13,1
231293,en,21,khuddakavatthu-khandhaka,khuddakavatthu-khandhaka,Khuddakavatthu-Khandhaka,Khuddakavatthu-Khandhaka：The fifth chapter of the Culla Vagga of   the Vinaya Pitaka．Vin．ii．105-43．,24,1
231348,en,21,khuddaparinda,khuddapārinda,Khuddapārinda,Khuddapārinda：A Tamil usurper．He was the brother of Parinda who   had usurped Dhātusena&#39；s throne．He reigned for sixteen years （between 430 and   460 A．C．）．Cv．xxxviii．30f．,13,1
231357,en,21,khuddaraja,khuddarājā,Khuddarājā,Khuddarājā：See Khudda-Aggabodhi above．,10,1
231362,en,21,khuddarupi,khuddarūpī,Khuddarūpī,Khuddarūpī：See Maddarūpī．,10,1
231369,en,21,khuddasikkha,khuddasikkhā,Khuddasikkhā,Khuddasikkhā：A Compendium of the Vinaya，composed by Dhammasiri and ascribed to a period before Buddhaghosa （J．P．T．S．，1883，pp．86f）．To this Compendium there exists a Sinhalese paraphrase of the eleventh century，and based on the Compendium is one Porāna-tīkā by Revata and another by Sangharakkhita．For details see P．L．C．，77； Bode，op．cit．，24； see also Sās．69； Svd．1208f； Gv．62，70； SadS．64．<br><br><i>     </i>,12,1
231374,en,21,khuddavalikagama,khuddavalikagāma,Khuddavalikagāma,Khuddavalikagāma：A harbour in North Ceylon．Cv．lxxxviii．23．,16,1
231413,en,21,khujjanaga,khujjanāga,Khujjanāga,Khujjanāga：Son of Kanittha-Tissa．He was king of Ceylon （246-248   A．C．）．He was slain by his brother Kuñcanāga．Mhv．xxxvi．18f．,10,1
231425,en,21,khujjasobhita thera,khujjasobhita thera,Khujjasobhita Thera,Khujjasobhita Thera：<i>1．Khujjasobhita Thera．</i>-An arahant．He was a brahmin of Pātaliputta．He entered the Order under Ananda，after the Buddha’s death，and in due course won arahantship．At the First Council held in the Sattapanni Cave，he was sent to bring Ananda to the Assembly．He travelled through the earth，gave the message to Ananda，and returning through the air announced his arrival to the Sangha，through the medium-ship of a devatā who had been placed at the door of the cave to ward off Māra and his followers．Sobhita was called ”Khujja” because he was slightly hunchbacked．<br><br>In the time of Padumuttara he saw the Buddha passing with a large assembly of monks and praised him in ten stanzas （Thag．234-6； ThagA．i．350f）．<br><br>He is probably identical with Sayampatibhāniya of the Apadāna．Ap．ii．410f．<br><br><i>2．Khujjasobhita Thera．</i>-One of the Pācīnaka （”Eastern”） monks who proclaimed the ten indulgences at Vesāli．He was one of their representatives on the Committee of the Sangha appointed to settle the dispute between the monks of Vesāli and the orthodox monks （Vin．ii．305； Dpv．iv．44； v．25，80）． <br><br>According to the Mahāvamsa （iv．57； this passage is also found in the Samantapāsādikā i．34） this Khujjasobhita was a disciple of Ananda and，therefore，to be identified with Khujjasobhita （1）．The latter was，how-ever，an arahant，and therefore not likely to side with the Vesāli heretics．The identification is evidently incorrect also on other grounds，among them that of age．<br><br><i>     </i>,19,1
231435,en,21,khujjuttara,khujjuttarā,Khujjuttarā,Khujjuttarā：She was born of a nurse in the house of the banker Ghosita （AA．i．232），and later became a slave of Queen Sāmāvati．The queen gave her daily the eight pieces of money allowed to her by the king for the purchase of flowers．Khujjuttarā bought flowers with four pieces from the gardener Sumana，the remaining four pieces she kept．One day the Buddha visited Sumana，and Khujjuttarā，having heard the Buddha preach to him，became a sotāpanna．That day she spent the whole amount on flowers．The queen asked her how she had obtained so many，and she told her the whole story．From that time Sāmāvatī showed Khujjuttarā all honour，bathed her in perfumed water，and heard the Dhamma from her．Khujjuttarā became，as it were，a mother to Sāmāvatī，and going regularly to hear the Dhamma，would return and preach it to her and her five hundred attendant women．Under the instruction of Khujjuttarā they all became sotāpannas．When Sāmāvatī expressed a desire to see the Buddha，Khujjuttarā suggested that she should pierce holes in the walls of the palace and gaze on the Buddha as he passed along the street．After the death of Sāmāvatī，Khujjuttarā seems to have spent all her time in religious works，listening to the preaching of the Dhamma．The Buddha declared her foremost among lay women by reason of her extensive knowledge （bahussutānam）．A．i．26； DhA．i．208ff； AA．i．226，237f； ItvA．23f．； PsA．498f．<br><br>Once，in the past，she was a serving-woman of the king of Benares，and one day，having seen a Pacceka Buddha who was slightly hunch-backed，she threw a blanket over her shoulder，and bending down to look like a hunchback，she imitated the Buddha’s manner of walking．Therefore，in this present birth she herself was hunchbacked．On another occasion eight Pacceka Buddhas，receiving their bowls filled with rice-porridge from the palace，found the bowls so hot that they were obliged to move them from one hand to the other．Seeing this，Khujjuttarā gave them eight ivory bracelets as stands for their bowls．It is said that these bracelets are still preserved in the Nandamūla-pabbhāra．Because of this act Khujjuttarā obtained profound wisdom in this birth，and was able to learn the Tipitaka by heart．In the time of Kassapa Buddha she was the daughter of a treasurer，and had a friend who was a nun； one day when she was adorning herself at eventide the nun visited her，and as there was no servant-girl at the time Khujjuttarā asked the nun to do various things for her．As a result she was born as a slave．Her desire to become chief among learned lay-women was formed in the time of Padumuttara Buddha，on her seeing a similar rank bestowed on a lay-woman （DhA．i．226f，etc．； Dvy．339-41）．<br><br>It is said that the discourses in the Itivuttaka are those which Khujjuttarā learned from the Buddha and later repeated to Sāmāvatī and her attendant women．Because these discourses were all preached at Kosambī and repeated there by her，there was no need to specify the place of their preaching； hence the formula ”Ekam samayam Bhagavā Kosambiyam viharati” is omitted，and instead is found ”vuttam h’etam Bhagavatā arahatā．” （ItvA．32）．<br><br>Khujjuttarā is several times mentioned as the paragon among lay-women disciples （E．g．，A．i．88； ii．164； iv．368； S．ii．236），and in the Commentaries （E．g．，DA．iii．910） she is given as an example of kāmabhoginiyo （women who enjoyed the pleasures of the senses）．She possessed the patisambhidā while yet a householder，but it was the patisambhidā of the probationer （sekha） （Vsm．442； VibhA．388）．<br><br>Khujjuttarā is identified with the slave-girl in the Uraga Jātaka （J．iii．168） and in theBhisa Jātaka （J．iv．314），the nurse in the Culla-Sutasoma Jātaka （J．v．192） and the hunchback in theKusa Jātaka （J．v．312）．Owing to her personal experience （abhijānato） she had the power of recalling her past births （Mil．78）．<br><br>It is said （UdA．384） that when Sāmāvatī and her companions were burnt to death，Khujjuttarā escaped because she had not participated in their previous misdeeds．At the time of the fire she was absent from the palace，some say ten leagues away．<br><br><i>     </i>,11,1
231441,en,21,khulu,khulū,Khulū,Khulū：Probably a wrong reading for Bhumū．  D．iii．6．,5,1
231571,en,21,khuradhara,khuradhāra,Khuradhāra,Khuradhāra：A Niraya．Those guilty of   abortion are born there．J．v．269，274f．,10,1
231626,en,21,khuramala,khuramāla,Khuramāla,Khuramāla，Khuramālī：A sea．Once，merchants travelling from  Bhārukaccha lost their way in it and were   rescued by Suppāraka．In the sea were   fishes with bodies like men and sharp razor-like snouts．J．iv．139．,9,1
231667,en,21,khurappa jataka,khurappa jātaka,Khurappa Jātaka,Khurappa Jātaka：Once the Bodhisatta was a forester，head of five hundred others．They hired themselves out to guide men through the forest．One day，while conducting a caravan，robbers fell on them and all but the Bodhisatta fled； he remained and drove the robbers off．When asked how he could do this，he replied that he who would do heroic deeds must contemn life．<br><br> <br><br>The story was related in reference to a monk who had lost energy in his duties （J．ii．335f）．<br><br><i>     </i>,15,1
231899,en,21,kiccarattarayara,kiccārattarayara,Kiccārattarayara,Kiccārattarayara：A Damila chief of Cola，an ally of Nigaladha．  Cv．lxxvii．17．,16,1
232163,en,21,kihimbila,kihimbila,Kihimbila,Kihimbila：One of the villages given by Aggabodhi IV．for the   maintenance of Dāthāsiva&#39；s padhānaghara．Cv．xlvi．12．,9,1
232175,en,21,kiki,kikī,Kikī,Kikī：King of Benares at the time of the Buddha Kassapa．When the Buddha arrived in Benares，the king，having listened to his sermon，entertained the Buddha and his monks at the palace．When the Buddha was asked to spend the rainy season there he refused，as he had already accepted the invitation of Ghatīkāra of Vehalinga．Kikī was at first hurt by the refusal，but when the Buddha described Ghatīkāra’s virtues，the king was pleased and sent five hundred cartloads of provisions to Ghatīkāra who，however，curtly refused the gift （D．ii．7； M．ii．49ff）．<br><br>One of Kikī’s daughters was Uracchadā，who attained arahantship at the age of sixteen．He had seven other daughters - Samanī，Samanā，Guttā，Bhikkhudāsikā，Dhammā，Sudhammā and Sanghadāsī - who，in this Buddha-age became respectively Khemā，Uppalavannā，Patācārā，Gotamā，Dhammadinnā，Mahāmāyā and Visākhā．J．iv．481； in the Ap．ii．561f，the names are Samanī，Samapaguttā，Bhikkhunī，Bhikkhadāyikā，Dhammā，etc．，and they are mentioned as having lived celibate lives； see also Sattamba； both the Apadāna and the ThigA．17，103f，omit the name of Mahāmāyā from this list and have，instead，the name of Bhaddā Kundalakesā，identifying her with Bhikkhadāyikā．The Mtu．i．303f mentions another daughter Mālinī Kisāgotamī．<br><br>He had also a son，Pathavindhara （Puthuvindhara），who succeeded him to the throne （ThagA．i．151）．During the life of the Buddha Kassapa Kikī waited on him with many kinds of gifts （SnA．i．281，283），and at his death built one of the four gates outside the Buddha’s cetiya．The gate was a league in width （SnA．i．194）．According to the Anguttara Commentary （AA．i．420），Kikī was the aggupatthāka of Kassapa．<br><br>In the Sanskrit books he is called Kikī，and is mentioned as owning a palace called Kokanada （E．g．，Mtu．i．325； Divy．22f； Avadānas i．338，etc．）．,4,1
232180,en,21,kiki-brahmadatta,kikī-brahmadatta,Kikī-Brahmadatta,Kikī-Brahmadatta：Son of Suyāma and great grandson of King Kikī；   see Ekadhamma-Savaniya Thera （1）．,16,1
232199,en,21,kikumara,kikumāra,Kikumāra,Kikumāra：The name of a tribe mentioned in the Apadāna （Ap．ii．359）．,8,1
232254,en,21,kilakara,kīlākāra,Kīlākāra,Kīlākāra：One of the gardens laid out by Parakkamabāhu I．  （Cv．lxxix．12）．There was a sluice of the Parakkamasamudda at the end of the   garden，and from this sluice branched off the Salalavatī canal （Cv．lxxix．43）．,8,1
232255,en,21,kilakotta,kīlakotta,Kīlakotta,Kīlakotta：A locality in South India where Lankāpura fought with   the Damilas．Cv．lxxvi．297．,9,1
232288,en,21,kilamandapa,kīlāmandapa,Kīlāmandapa,Kīlāmandapa：A building in Parakkamabāhu&#39；s Dīpuyyāna．There the   king used to amuse himself with &quot；connoisseurs of the merry mood．&quot；   Cv．lxxiii．117．,11,1
232289,en,21,kilamangala,kīlamangala,Kīlamangala,Kīlamangala：1．Kīlamangala．-A district in South India which Lankāpura subdued and gave over to Mālava （Cv．lxxvi．209-11）．Its chieftain （nādālvāra） was Kulasekhara’s ally （Cv．lxxvii．80）．It was one of the two divisions of Mangala，the other being called Melamangala．<br><br> <br><br>2．Kīlamangala．-A Damila chieftain，ally of Kulasekhara．Cv．lxxvii．80．,11,1
232496,en,21,kilanakhanda,kīlanakhanda,Kīlanakhanda,Kīlanakhanda：The section of the  Bhūridatta Jātaka which deals with   the capture of Bhūridatta and the preparations for an exhibition of his   dancing powers．J．vi．186．,12,1
232558,en,21,kilanjadayaka thera,kilañjadāyaka thera,Kilañjadāyaka Thera,Kilañjadāyaka Thera：An arahant．Ninety-four kappas ago he was a   worker in reeds in Tivarā and gave a mat of rushes to be offered to the Buddha   Siddhattha．Seventy-seven kappas ago he was a king named Jutindhara （v．l．  Jalandhara）．Ap．i．219．,19,1
232565,en,21,kilanjakasanasala,kilañjakāsanasālā,Kilañjakāsanasālā,Kilañjakāsanasālā：A building in Anurādhapura，mentioned in   connection with Pitamalla Thera．,17,1
232781,en,21,kilenilaya,kīlenilaya,Kīlenilaya,Kīlenilaya：A town in South India on the borders of Madhurā．  Cv．lxxvii．83．,10,1
232798,en,21,kilesa samyutta,kilesa samyutta,Kilesa Samyutta,Kilesa Samyutta：The twenty-seventh division of the Samyutta   Nikāya．S．iii．232-4．,15,1
232799,en,21,kilesa sutta,kilesa sutta,Kilesa Sutta,Kilesa Sutta：1．Kilesa Sutta．-The five kinds of alloy which are used with gold - iron，copper，tin，lead and silver - and the similar five corruptions of the heart - sensual desire，malevolence，sloth and torpor，excitement and worry，doubt and wavering （S．v．92f）．<br><br> <br><br>2．Kilesa Sutta．-The seven bojjhangas lead to liberation by knowledge （S．v．93）．,12,1
233269,en,21,kilesamara,kilesamāra,Kilesamāra,Kilesamāra：See Māra．,10,1
234075,en,21,kilesiya sutta,kilesiya sutta,Kilesiya Sutta,Kilesiya Sutta：In the Commentary to the Rathavinīta Sutta （MA．i．361） mention is made of a Kilesiya Sutta in which the Buddha preached Bhagu Thera the virtues of solitude．I have not been able to trace a sutta of this name．The Theragāthā Commentary （ThagA．i．380） says that the Buddha visited Bhagu at Bālakalonakagāma after his attainment of arahantship to congratulate him on his solitude （ekavihāram anumoditum）．The Samyutta Commentary （SA．ii．222） goes further and says that the Buddha visited him on the way from Kosambī to Pācīnavamsadāya，and that during this visit the Buddha preached to him the advantages of solitude （ekacāravāse ānisamsam） for the whole day after the midday meal and the whole night （sakalapacchābhattañ c’eva tiyāmarattiñ ca）．The Vinaya passage （Vin．i．350），however，which records this visit does not make mention of any such special sermon，but merely says that the Buddha inquired after Bhagu’s health and wellbeing．v．l．Sankilesiya Sutta．,14,1
234673,en,21,kimatthi sutta,kimatthi sutta,Kimatthi Sutta,Kimatthi Sutta：1．Kimatthi Sutta．-The first part is identical with Kimattha Sutta．If further questioned as to what is dukkha，monks should answer，”eye is dukkha，rūpa objects are dukkha，eye-contact，etc．” S．iv．138<br><br> <br><br>2．Kimatthi Sutta．-A discussion between Sāriputta and Jambukhādaka at Nālaka．”What is the purpose of the good life?” ”The comprehension of Ill．” ”Is there a way thereto?” ”Yes，the Noble Eightfold Way．” S．iv．253．<br><br> <br><br>3．Kimatthi Sutta．-See also Sāmandaka Samyutta．,14,1
234680,en,21,kimatthiya sutta,kimatthiya sutta,Kimatthiya Sutta,Kimatthiya Sutta：1．Kimatthiya Sutta．-On the purpose of good actions，how good conduct gradually rears a summit of righteousness，from avippatisāratā to vimuttiñānadassana．The sutta is a conversation between the Buddha and Ananda．A．v．1f<br><br> <br><br>2．Kimatthiya Sutta．-Same as above．A．v．311f,16,1
234684,en,21,kimbila,kimbila,Kimbila,Kimbila：A Sākiyan of Kapilavatthu．He was converted with Bhaddiya and four other Sākyan nobles at Anupiyā，shortly after the Buddha’s visit to Kapilavatthu （Vin．ii．182； DhA．i．112f）．The Theragāthā Commentary says （ThagA．i．235f； Thag．118，155f，According to DhA．i．117，Kimbila became an arahant soon after ordination together with Bhagu； see also J．i．140 and AA．i．108） that while at Anupiyā the Buddha，in order to arouse Kimbila，conjured up a beautiful woman in her prime and then showed her to him passing into old age．Greatly agitated，Kimbila sought the Buddha，heard the Doctrine and，having entered the Order，in due course won arahantship．Kimbila seems to have maintained throughout his early friendship with Anuruddha，dwelling with him and Nandiya，now in this wood or park，now in that．The Buddha visited them at Pācīna-vamsadāya when he was going away，disgusted with the recalcitrant monks of Kosambī．（Vin．i．350； J．iii．489； see also Upakkilesa Sutta，M．iii．155ff and ThagA．i．275f）．They were in the Gosingasālavana when the Buddha preached to them the Cūla-Gosinga Sutta，at the conclusion of which，Dīgha Parajana Yakkha sang the praises of all three （M．i．205ff）．Their number was increased by the presence of Bhagu，Kundadhāna，Revata and Ananda，on the occasion when the Buddha preached the Nalakapāna Sutta in the Palāsavana at Nalakapāna （M．i．462ff）．<br><br>In three different places in the Anguttara Nikāya （A．iii．247； 339； iv．84） record is made of a conversation between Kimbila and the Buddha，when Kimbila asks how the Dhamma could be made to endure long after the Buddha’s death and what were the causes which might bring about its early disappearance．The conversation took place in the Veluvana （Niceluvana?） in Kimbilā．According to the Anguttara Commentary （AA．ii．642），however，it would appear that the Kimbila mentioned here was not Kimbila the Sākyan but another．We are told that this Kimbila was a setthiputta of Kimbilā．He joined the Order and acquired the power of knowing his previous births．He recollected how he had been a monk at the time when Kassapa Buddha’s religion was falling into decay，and seeing how the Faith was neglected by its followers，he made a stairway up a cliff and lived there as a recluse．It was this memory of his previous life which prompted Kimbila’s question．<br><br>Elsewhere （S．v．322f ） the Buddha is reported as questioning Kimbila at the same spot on the question of breathing．Kimbila remains silent though the question is put three times．Ananda intervenes and suggests that the Buddha should himself furnish the answer so that the monks may learn it and profit thereby．<br><br>In the time of Kakusandha Buddha，Kimbila had been a householder； after the Buddha’s death he erected a pavilion of salala-garlands round his cetiya （ThagA．i．235）．He is probably to be identified with Salalamandapiya Thera of the Apadāna （Ap．i．333）．<br><br>The Dhammapada Commentary （DhA．i．115； iv．126） mentions a story which shows how delicately nurtured Kimbila was．One day，in a discussion with his friends，Anuruddha and Bhaddiya，as to where rice came from，Kimbila remarked that it came from the granary （kotthe）．<br><br><i>2．Kimbila．</i>-A setthiputta of Kimbilā who later became a monk．See Kimbila （1）．,7,1
234685,en,21,kimbila,kimbilā,Kimbilā,Kimbilā：A town on the banks of the Ganges．It was in a veluvana （more probably a niceluvana； the Anguttara Commentary ii．642 explains it as a Mucalindavana） there the Buddha stayed and where the Kimbila and Kimbilā Suttas were preached （A．iii．247，etc．； S．iv．181f； v．322）． <br><br>According to the Anguttara Commentary （AA．ii．642），it was the birthplace of the setthiputta Kimbila （Kimbila 2）．The city existed in the time of Kassapa Buddha and was the residence of the woman who later became Kannamundapetī （Pv．12； PvA．151）．Among the palaces seen by Nimi when he visited heaven was that of a deva who had been a very pious man of Kimbilā （J．vi．121）．Another such pious person of the same city was Rohaka with his wife Bhadditthikā．Vv．xxii．4； VvA．109．,7,1
234686,en,21,kimbila sutta,kimbila sutta,Kimbila Sutta,Kimbila Sutta：Records the conversation which took place at   Veluvana （Niceluvana?） in Kimbilā between  Kimbila and the Buddha，regarding the   continuance of the Doctrine after the Buddha&#39；s death．A．iii．247，339； iv．84．,13,1
234687,en,21,kimbila sutta,kimbilā sutta,Kimbilā Sutta,Kimbilā Sutta：Preached at Kimbilā．The Buddha asks Kimbila （q．v．） a question on the practice of breathing，and when he fails to reply Ananda requests the Buddha to teach the answer to the monks．<br><br> <br><br>The sutta deals with the method of breathing and the results thereof．S．v．322f,13,1
234688,en,21,kimbila vagga,kimbila vagga,Kimbila Vagga,Kimbila Vagga：The twenty-first section of the Pañcaka Nipāta of   the Anguttara Nikāya．It contains ten suttas of which the Kimbila Sutta is the   first．A．iii．247-51．,13,1
234722,en,21,kimikala,kimikālā,Kimikālā,Kimikālā：A river near Jantugāma．Meghiya Thera was attracted by a mango-grove on its banks and asked the Buddha’s permission to meditate there．Twice the Buddha refused； the third time he gave his permission．Meghiya went，but soon returned，finding that he could not concentrate his mind there．The river was evidently in the neighbourhood of Cālikā （A．iv．354f； ThagA．i．149； Ud．iv．1）．<br><br> <br><br>According to the Udāna Commentary （UdA．217），it was so called because it abounded in black worms （kālakimīnam bahulatāya）．v．l．Kipillikā．,8,1
234743,en,21,kimila,kimila,Kimila,Kimila，Kimilā：See Kimbila，Kimbilā．,6,1
234809,en,21,kimpakka jataka,kimpakka jātaka,Kimpakka Jātaka,Kimpakka Jātaka：The Bodhisatta was once the leader of a caravan．During a journey through a forest he gave orders to his men not to eat any fruit without his leave．Seeing the fruit of a kimpakka-tree，which in appearance and flavour resembled a mango，some of the men ate of the fruit and died in spite of efforts to save them．<br><br> <br><br>The story was related to a monk who was stirred to lust by the sight of a beautifully dressed woman in Sāvatthi．Lusts of the senses are like the fruit of the kimpakka-tree，sweet and attractive in the hour of enjoyment，but leading later to death．J．i．367f,15,1
234843,en,21,kimsila sutta,kimsīla sutta,Kimsīla Sutta,Kimsīla Sutta：Preached by the Buddha in reply to a question put by Sāriputta beginning with the word kimsīla．Sāriputta visited the Buddha，taking with him a young man，son of a friend of his father．The youth had joined the Order under Sāriputta renouncing his immense wealth，but he could gain no attainment．Sāriputta desired him to hear an exposition by the Buddha，hence his question （SnA．i．331）．<br><br>One who aspires to the highest good should not be envious，obstinate，or careless，but diligent in his training，cultivating self-restraint and chastity，intent in the dhamma，making the dhamma his first and last concern （Sn．pp．56f）．<br><br>This sutta is the ninth of the Culla Vagga of the Sutta Nipāta，and derives its name from the first word （kimsilo） in Sāriputta’s question．,13,1
234854,en,21,kimsuka sutta,kimsukā sutta,Kimsukā Sutta,Kimsukā Sutta：A monk asks a fellow-monk as to when a monk’s insight is said to be fully purified．When he really understands the arising and the passing away of the six-fold sense sphere answers the other．Not being satisfied，the first monk asks others who，in turn，declare in similar terms of the five upādānakkhandhas，the four mahābhūtas，etc．Finally he asks the Buddha，who says that the answers of the monks were like those of men who，on being asked what the kimsuka （Judas） tree was like，describe it，not as it really is，but as each one of them happens to have seen it．The Buddha explains the monk’s question by means of the parable of a city，strongly guarded，having six gates and a watchful warden of the gates，receiving messengers from various quarters （S．iv．191ff）．Cf．Kimsukopama Jātaka．,13,1
234857,en,21,kimsukapujaka thera,kimsukapūjaka thera,Kimsukapūjaka Thera,Kimsukapūjaka Thera：An arahant．Ninety-four kappas ago he had   offered a kimsuka-flower to the Buddha Siddhattha．Ap．i．283．,19,1
234859,en,21,kimsukapupphiya thera,kimsukapupphiya thera,Kimsukapupphiya Thera,Kimsukapupphiya Thera：An arahant．Thirty-one kappas ago he had   offered a kimsuka-flower to the Buddha （Ap．ii．435）．In the Theragāthā   Commentary his verses are attributed to two different theras：Jambugāmiya   （ThagA．i．86f） and Somamitta （ThagA．i．268）．,21,1
234860,en,21,kimsukavatthu,kimsukavatthu,Kimsukavatthu,Kimsukavatthu：A village in Rohana．Here the forces of Rakkha and   Bhūta fought a fierce battle against their enemies．Cv．lxxiv．75f,13,1
234862,en,21,kimsukopama jataka,kimsukopama jātaka,Kimsukopama Jātaka,Kimsukopama Jātaka：Four monks came to the Buddha and asked him for a topic of meditation．He gave them various topics and they，having retired to various places，all became arahants：one by understanding the six-fold sphere，the second the five khandhas，the third the four mahābhūtas，and the fourth the eighteen dhātu．They returned and related to the Buddha each the particular excellence attained by him，and one of them asked the Buddha how all these methods could lead to Nibbāna．The Buddha related a story of the past where four sons of Brahmadatta，king of Benares，having asked their charioteer to show them a kimsuka-tree，are shown the tree at four different times：when the buds were just sprouting，when the leaves were green，at the time of blossoming，and at the time of fruit-bearing．<br><br>When asked to describe the tree，the first likened it to a burnt stump，the second to a banyan tree，the third to a piece of meat，and the fourth to an acacia．The matter was referred to the king，who solved the difficulty．<br><br>The king was the Bodhisatta．J．ii．265f,18,1
234863,en,21,kimsukopama sutta,kimsukopama sutta,Kimsukopama Sutta,Kimsukopama Sutta：Mentioned in the  Kimsukopama Jātaka （J．ii．265）；   evidently the same as the Kimsukā Sutta．,17,1
234976,en,21,kinchanda jataka,kiñchanda jātaka,Kiñchanda Jātaka,Kiñchanda Jātaka：A chaplain of the king of Benares，who took bribes and gave false judgments，is reborn to a state of suffering all day，but as a result of having given a mango fruit to a woman who was keeping the fast，he enjoys great glory throughout the night in a charming mango-grove．His king，who had become an ascetic，eats a mango which had been carried by the river from this grove，and wishes for some more．He is transported by a river nymph （Uppalavannā of this age） to the mango-grove，where he hears from his erstwhile chaplain the story of his alternate bliss and misery．The Buddha related the story to some of his lay disciples who were keeping the fast （J．v．1ff）．The king is identified with the Bodhisatta．,16,1
235011,en,21,kincikkha sutta,kiñcikkha sutta,Kiñcikkha Sutta,Kiñcikkha Sutta：See   āmisakiñcikkha Sutta．,15,1
235026,en,21,kincisangha,kiñcisanghā,Kiñcisanghā,Kiñcisanghā：Daughter of Kākavannatissa&#39；s minister  Sangha．,11,1
235030,en,21,kindada sutta,kindada sutta,Kindada Sutta,Kindada Sutta：Records part of a conversation between a deva and   the Buddha at Jetavana．The deva asks what one should give in order to obtain   certain results，such as strength，beauty，etc．- the Buddha explains．S．i．32．,13,1
235060,en,21,kinjaka,kiñjaka,Kiñjaka,Kiñjaka：See Giñjaka ??．,7,1
235136,en,21,kinkinikapupphiya thera,kinkinikapupphiya thera,Kinkinikapupphiya Thera,Kinkinikapupphiya Thera：An arahant．Ninety-one kappas ago，in the time of Buddha Vipassī，he saw the Buddha bathing and offered him kinkinika-flowers．<br><br>Seventy-seven kappas ago he was a king named Bhīmaratha （Ap．i．204）．<br><br>He is probably identical with Sirivaddha Thera （ThagA．i．107）．,23,1
235173,en,21,kinnara,kinnarā,Kinnarā,Kinnarā：Wife of Kandari，king of Benares．See  Kandarī Jātaka．,7,1
235223,en,21,kinnughandu,kinnughandu,Kinnughandu,Kinnughandu：One of the great Yakkhas，mentioned in the  ātānātiya Sutta，to be invoked when   disciples of the Buddha are worried by evil spirits （D．iii．204）．He is one of   the vassals of the Four Regent Gods （D．ii．258）．,11,1
235231,en,21,kinti sutta,kinti sutta,Kinti Sutta,Kinti Sutta：Preached at Baliharana in Kusinārā．The Buddha tells the monks that they should school themselves in the higher lore taught by him，such as the satipatthāna，iddhipāda，etc．，and lays down rules on the treatment of monks who dispute about the meaning and letter of the Doctrine and of those who are guilty of transgressions．The sutta derives its name from the first words （kinti） uttered by the Buddha in beginning the sermon．M．ii．238ff,11,1
235255,en,21,kipillika,kipillikā,Kipillikā,Kipillikā：See Kimikāla．,9,1
235309,en,21,kirapatika,kirapatika,Kirapatika,Kirapatika：A household of Vesalī，a pious follower of the Buddha．Once when the Buddha was staying in Vesalī，a poor man，wishing to give alms to him and to the monks，asked Kirapatika for money to provide the alms； Kirapatika gladly gave him much money and the Buddha and the monks were invited．But the monks，having heard of the man’s poverty，had a full meal earlier，so that when the man served them with the food he had prepared they could eat but very little．The man was greatly offended and the Buddha，hearing of it，made an order to the monks prohibiting such conduct （Vin．iv．75f）．<br><br> <br><br>Buddhaghosa says （Sp．iv．817） that the householder’s name was Kira，but that he was called Kirapatika on account of his great influence．He gave his workmen regular and generous wages．,10,1
235325,en,21,kirata,kirāta,Kirāta,Kirāta：Probably the name given to a tribe of jungle men．Their   language is classed with those of the Ottas，the Andhakas，the Yonakas and the   Damilas，as a language of the Milakkhas （non-Aryans）．E．g．，DA．i．176；   VibhA．388； see also Zimmer：Altind．Leben 34．,6,1
235342,en,21,kirati,kirāti,Kirāti,Kirāti：A locality in Ceylon，near Alisāra．There Māyāgeha once   captured a fortification （Cv．lxx．165）．Kirāti may be the name of a tiny river．  See Cv．Trs．i．301，n．1．,6,1
235348,en,21,kiravapi,kirāvāpi,Kirāvāpi,Kirāvāpi：A tank restored by Parakkamabāhu I．（Cv．lxviii．47）； the   modern Kiraveva．Cv．Trs．i．280，n．5．,8,1
235364,en,21,kirindagama,kirindagāma,Kirindagāma,Kirindagāma：A village in Rohana．Cv．lxxiv．97； for its   identification see Cv．Trs．ii．30，n．5．,11,1
235411,en,21,kiriya sutta,kiriya sutta,Kiriya Sutta,Kiriya Sutta：The three ways （dāna，sīla，bhāvanā） of acquiring   merit，considered in the eight different results produced according as the one   or the other is practised，in small measure or great．A．iv．241f,12,1
235748,en,21,kisa,kisa,Kisa,Kisa：（also called Vaccha Kisa） （J．v．150，267）<br><br>A hermit （isi），the chief disciple of Sarabhanga．Desiring solitude，he lived in the park of King Dandaki，near Kumbhavatī in Kalinga．A certain courtesan of the city walking about in the park，having lost the king’s favour，saw Kisa-Vaccha，and considering the sight an ill-omen，she spat on him and threw her tooth stick at his head．That same day she received again the patronage of the king and decided that it was as a result of spitting on the hermit．Later，when the purohita lost his office，she advised him to do as she had done，and by coincidence he，too，was restored．Some time after，the king going to quell a border rising，was advised to spit on the ascetic and throw his tooth stick at him； in this way he would find good luck．The king followed this advice，all his soldiers doing likewise．The king’s general，a supporter of Kisa-Vaccha，bathed the holy man，and on being told that the Gods would destroy the kingdom unless apology were made，urged the king to apologise．The king was，however，unwilling，and the whole tract of Kalinga，sixty leagues in extent，was turned into a waste； only three people escaped unhurt - Kisa-Vaccha，the king’s general，and Matuposaka Rāma．Kisa-Vaccha himself was taken in a palanquin to Sarabhanga by two of Sarabhanga’s pupils （J．iii．463，469； v．133-6； MA．ii．599ff）．<br><br>The story was evidently well known in India and is often referred to （E．g．，J．v．267； DA．i．266）．<br><br>Kisa-Vaccha is mentioned in a list of eleven sages （E ．g．，J．vi．99）．He is identified with Kolita （Moggallāna） （J．v．151）．,4,1
235769,en,21,kisagotami,kisāgotamī,Kisāgotamī,Kisāgotamī：1．Kisāgotamī Therī．-An arahant．She was declared chief among women disciples with respect to the wearing of coarse robes （lūkhacīvara-dharānam） （A．i．25； the DhA．iv．156 contains a story of the Buddha speaking to Sakka the praises of Kisāgotamī）．She came from a poor family in Sāvatthi （of a setthikula，which had fallen on evil days，says the Apadāna p．565，vs．19）．Gotamī was her name - she was called Kisā because of her thinness．She was married into a rich family，by whom she was disdainfully treated； but as soon as she bore a son she was shown respect．<br><br>（Except by her husband says the Apadāna loc．cit．20．The DhA．ii．270ff account，however，makes no mention of her ill treatment； on the contrary，it leads us to expect that she should have been greatly esteemed because，prior to her arrival，her father-in-law’s wealth，forty crores in amount，had all turned into charcoal．When she touched the charcoal it once more became gold．This account is found also in SA．i．149）．<br><br>The boy，however，died when just old enough to run about； his mother，distraught with grief，fearful lest the dead child should be taken from her，went about with him on her hip，seeking medicine to revive his life．People laughed at her，until one wise man，realizing her condition，directed her to the Buddha．The Buddha asked her to bring him a mustard seed from a house where no one had yet died．In the course of her search for the impossible her frenzy left her，and having grasped the truth，she laid the child in the charnel field，and returning to the Master begged admission to the Order．She became a Sotāpanna，and soon after，when her insight was developed，the Buddha appeared before her in a blaze of radiance and，listening to his words，she became an arahant．（ThigA．174ff； Ap．ii．564f； DhA．i．270ff； AA．i．205）．<br><br>In the verses ascribed to her in the Therīgāthā （vv．213-23），she incorporates the story of Patācārā in her own psalm，as though to utter more fully the pageant and tragedy inherent in woman’s lot，whereof her own sorrow was but a phase．<br><br>In the time of Padumuttara Buddha she was a householder’s daughter in Hamsavatī，and having heard the Buddha assign to a bhikkhunī the foremost rank among wearers of coarse robes，she vowed that one day the same rank should be her’s．<br><br>In the time of Kassapa Buddha she was the fifth daughter of Kikī and her name was Dhammā．Then she entered the Order and lived a celibate life （Ap．ii．564f； ThigA．190f）．She is identified with the lizard in the Tittira Jātaka （J．iii．543）．<br><br>The Samyutta Nikāya （i．129f） records a visit paid to her by Māra as she sat resting in Andhavana．He was forced to retire discomfited．<br><br> <br><br>2．Kisāgotamī．-A Khattiya-maiden of Kapilavatthu．She saw from her balcony Siddhattha Gotama returning in his chariot to his palace on receipt of the news that a son had been born to him．Gotamī was gladdened by the sight of him，and gave vent to her exultation in the famous ”nibbutā-pada” （nibuttā nūna sā mātā，etc．）．<br><br>Gotama was pleased by the mention of the word nibbuta，which to him meant deliverance，and as a mark of his gratitude sent her the necklace of pearls which he wore，worth one hundred thousand．She accepted it gladly as a token of his love （J．i．60f； BuA．232f）．She is sometimes spoken of as a cousin of Gotama，his father’s brother’s daughter （pitucchādhītā）．（E．g．，DhA．i．70； DhSA．34．A parallel has been drawn between this story and that of Luke xi．27）．<br><br> <br><br>3．Kisāgotamī．-Wife of the Buddha Phussa in his last lay life．Their son was Ananda．Bu．xix．16．<br><br> <br><br>4．Kisāgotamī．-One of the chief women supporters of the Buddha Tissa．Bu．xviii．23．,10,1
235771,en,21,kisagotami vatthu,kisāgotamī vatthu,Kisāgotamī Vatthu,Kisāgotamī Vatthu：1．Kisāgotamī Vatthu．-See Kisāgotamī （2）．DhA．i．70f<br><br> <br><br>2．Kisāgotamī Vatthu．-The story of Kisāgotamī （1）．The introductory part gives an account of her marriage．DhA．ii．270ff<br><br> <br><br>3．Kisāgotamī Vatthu．-The story of Kisāgotamī （1） becoming a sotāpanna．DhA．iii．432f．<br><br> <br><br>4．Kisāgotamī Vatthu．-The Buddha praises Kisāgotamī （1） in presence of Sakka．DhA．iv．156f．,17,1
235791,en,21,kisalayapujaka thera,kisalayapūjaka thera,Kisalayapūjaka Thera,Kisalayapūjaka Thera：An arahant．Ninety-four kappas ago he was born in Dvāravatī．One day，seeing the Buddha Siddhattha going through the air with his attendant monks，he threw up into the sky，as an offering，an asoka shoot covered with buds．<br><br>Twenty-seven kappas ago he was a king named Ekassara．Ap．i．200．,20,1
235796,en,21,kisasankicca,kisasankicca,Kisasankicca,Kisasankicca：A naked ascetic （acelaka），contemporary with the Buddha and evidently a well-known head of a school； mentioned in company with Nanda Vaccha and Makkhali Gosāla （E．g．，M．i．238）． <br><br> <br><br>Kisasankicca is spoken of as one of the three shining lights of the Ajivakas （M．i．524） and is classified among the paramasukkhābhijātas in the chalabhjāti of the Ajīvakas （q．v．） （A．iii．384； DA．i．162）．<br><br> <br><br>Buddhaghosa says （MA．i．463） that Kisa was his personal name and Sankicca that of his gotta．,12,1
235884,en,21,kitagiri,kitāgiri,Kitāgiri,Kitāgiri：A village of the Kāsis，on the road from Kāsi to Sāvatthi．<br><br>It was the headquarters of the followers of Assaji and Punabbasu，who lived there，behaving in a shameless and wicked manner．A certain monk，on his way toJetavana，passed through the place and was asked by a pious layman to complain to the Buddha of their ill-behaviour．On hearing of it，the Buddha sentSāriputta andMoggallāna to proclaim on them an act of banishment．（J．ii．387； Vin．ii．9f； iii．179f； DhA．ii．108f）．Some time after，when the Buddha visited the place with a large company of monks，including Sāriputta and Moggallāna，the Assajipunabbasukā，were asked to provide lodgings for the visitors．They agreed to do so for the Buddha，but would have nothing to do with Sāriputta and Moggallāna （Vin．ii．171）．<br><br>According to Buddhaghosa （MA．ii．668），Kitāgiri was the name of a nigama （township）．In the Samantapāsādikā （iii．613f） it is called a janapada，favoured by adequate rain and fruitful crops，and therefore chosen by the Assaji-Punabbasukas．,8,1
235887,en,21,kitagiri sutta,kitāgiri sutta,Kitāgiri Sutta,Kitāgiri Sutta：Preached at Kitāgiri to the Assajipunabbasukā，who were reported to the Buddha as having ridiculed the idea that they should themselves have only one meal a day because the Buddha and his devoted disciples did so．The Buddha sent for them and impressed on them that all his teachings were based on experience and knowledge and should therefore be followed by them．Chaffering such as their’s was not seemly in the seeker after truth （M．i．473ff）．,14,1
235951,en,21,kitava,kitava,Kitava,Kitava：King of Benares．<br><br>His son became known in this Buddha-age as Kundinagariya Thera （PvA．177f； 263f）．<br><br>From the Petavatthu （iv．7） Kitava would appear to be the king，not of Benares but of Rājagaha （Giribbaja）．,6,1
235956,en,21,kitavasa,kitavāsa,Kitavāsa,Kitavāsa：King of Benares．A son was born to him who was named Dutthakumāra，and who，according to the fortune-tellers，would die for lack of water．In order to falsify the prophecy，the king guarded his son closely，made numerous tanks near the city，and saw that vessels of water were placed wherever possible．One day，while returning from the park，the prince saw a Pacceka Buddha，and being angry that obeisance should be paid to the Buddha instead of to himself，he took the Buddha’s bowl and dashed it on the ground．The prince’s body burst into flames，but all the water around having dried up，they could not be quenched and he was swallowed up in hell．When Kitavāsa heard of this he was greatly grieved，but on reflection he realised that his grief sprang from affection，and thenceforth resolved to fix his love on nothing．<br><br>Kitavāsa is identified with Chattapāni of the Dhammaddhaja Jātaka，Chattapāni himself being a former birth of Sāriputta （J．ii．194ff）．<br><br> <br><br>The story of Kitavāsa’s son bears close resemblance to that of Kitava’s son （see Kundinagariya Thera）．Perhaps Kitava and Kitavāsa are identical．,8,1
235985,en,21,kitta,kittā,Kittā,Kittā：See Kitti （12）．,5,1
235986,en,21,kittaggabodhi,kittaggabodhi,Kittaggabodhi,Kittaggabodhi：1．Kittaggabodhi．-Nephew of Dappula II．He married Devā，King Dappula’s daughter，and leaving his brother，who was also called Dappula，will，the king，went to Rohana，and having subdued that，country，became king there （Cv．xlix．71）．He had four sons - Mahinda，Kassapa，Sena and Udaya - and three daughters - Sanghā，Tissā and Kitti （Cv．l．50ff）．<br><br> <br><br>2．Kittaggabodhi．-ādipāda and son of Mahinda，uparāja to Sena II and Kitti．He rebelled against Udaya II．and fled to Rohana，whose ruler he killed．He was taken captive by Prince Mahinda，son of Kassapa，the yuvarāja of Udaya II，with the help of the general Vajiragga，in Malaya，and was probably killed by the latter at Guttasāla．Cv．li．94ff,13,1
235987,en,21,kittaggabodhipabbata,kittaggabodhipabbata,Kittaggabodhipabbata,Kittaggabodhipabbata：A tank restored by Vijayabāhu I．Cv．lx．49．,20,1
236001,en,21,kittakandaka,kittakandaka,Kittakandaka,Kittakandaka：A tank restored by Gajabāhu．Cv．lxviii．45．,12,1
236153,en,21,kitti,kitti,Kitti,Kitti：<i>1．Kitti．</i>-A court official of Kassapa Vikkamabāhu，son of Mahinda V．He lived in Makkhakudrūsa，and when the Colas pillaged Rohana，he，with the help of the minister Buddha of Māragallaka，defeated them and drove them to Pulatthipura．When the king offered him a boon，he desired that the portion of his revenues appropriated by the monks should be remitted．Cv．lv．26ff<br><br><i>2．Kitti．</i>-Commander-in-chief of Kassapa Vikkamabāhu．When the king died he seized the throne and reigned for eight days，till be was killed by Mahālāna-Kitti．Cv．lvi．7f．<br><br><i>3．Kitti．</i>-The name of Vijayabāhu I．before he became king．Cv．lvii．3，46，49．<br><br><i>4．Kitti．</i>-Commander-in-chief of Vikkamabāhu．He was slain by Viradeva．Cv．lxi．41．<br><br><i>5．Kitti Lankādhinātha．</i>-A general of Parakkamabāhu I．His son was Lankāpura．They both took part in the great fight against Gajabāhu．In recognition of his services he was given the office of Lankādhikari； he was earlier known as the Sankhanāyaka．He helped in liberating Gajabāhu from the power of Mānābharana，and later defeated the forces of Gajabāhu when they attacked Parakkamabāhu （Cv．lxx．205，215-20，278，300，316）．Kitti took part in the campaigns of Parakkamabāhu against his foes，these latter being defeated at the Yakkhasūkara ford and at Billagāma．Later，as a result of disregarding the king’s instructions，Kitti fell into the enemy’s hands at Surulla （Cv．lxxii．21，122，138）．He was，however，pardoned and sent to Dīghavāpi，where be helped in winning for Parakkamabāhu the Sacred Bowl and the Tooth Relics （Cv．lxxiv．90，110，119，136ff）．<br><br><i>6．Kitti．</i>-Another general of Parakkamabāhu I．； one of the two Dandanāyakabhātaro （q．v．），the other being Sankhadhātu．Kitti was granted the rank of Nagaragalla．Cv．lxx．280； lxxii．162．<br><br><i>7．Kitti ādipotthakī．</i>-A minister of Parakkamabāhu I．He was first stationed at the Assamandala ford and later at Mangalabegāma．Afterwards he was sent to Anurādhapura against Mahinda and to Kyānagāma against Mānābharana （Cv．lxxii．27，160，207）．He seems to have been known also as Bhandārapotthakī （Cv．lxxii．82） and Jīvitapotthakī．Cv．lxxiv．90．<br><br><i>8．Kitti Lankāpura．</i>-A general of Parakkamabāhu I．and son of Kitti Lankādhinātha （Cv．lxx．218）．During the king’s campaign against his enemies，Kitti was posted at Balapāsana （Cv．lxxiv．178）．<br><br><i>9．Kitti Nagaragiri</i>．-A general of Parakkamabāhu I．He was one of the generals in charge of the Sinhalese expedition to Rāmañña and led the attack against the port of Kusumi．Cv．lxxvl．60．<br><br><i>10．Kitti Kesadhātu．</i>-A general of Parakkamabāhu I．He was one of the leaders of the Sinhalese army which fought against the Damilas （Cv．lxxvi．255，269）．He may be identical with Kitti （9）．<br><br><i>11．Kitti Senāpati．</i>-General of Lilāvatī．He deposed Codaganga，placed Līlāvatī on the throne，and carried on the government for three years （1197-1200） （Cv．lxxx．30）．He was a patron of learning （P．L．C．207）．<br><br><i>12．Kitti （v．l．Kittā）．</i>-Daughter of Kittaggabodhi，ruler of Rohana，and wife of Mahinda，uparāja of Sena I．（Cc．l．50，60）．Her brothers were Kassapa，Sena and Udaya．She had one daughter and four sons，one of whom was the ādipāda of Kittaggabodhi （Cv．li．16，94）．<br><br><i>13．Kitti．</i>-Queen of Mahinda IV．She built a parivena to the west of the Thūpārāma，and had baths built there and in Kappāsagāma and Cīvaracetiya．She dedicated a golden banner twelve cubits long to the Mahā Thūpa．Cv．liv．50ff,5,1
236160,en,21,kittigama,kittigāma,Kittigāma,Kittigāma：A village in Ceylon，near Kotapabbata．It was the   birthplace of Theraputtābhaya，one of Dutthagāmani&#39；s chief warriors．  Mhv．xxiii．55．,9,1
236203,en,21,kittinissanka,kittinissanka,Kittinissanka,Kittinissanka：also known as Nissanka Malla，king of Ceylon （1187-1196 A．C．）．He was uparāja of Vijayabāhu II．，and became king after the murder of Mahinda VI．Among his acts of piety were the building of a stone temple for the Tooth Relic at Pulatthipura and the embellishment of the famous rock-temple at Jambukola-vihāra．His son was Virabāhu．For other details see Cv．lxxx．30ff； also Cv．Trs．ii．127，n．1 and 2．,13,1
236204,en,21,kittinissanka-vihara,kittinissanka-vihāra,Kittinissanka-vihāra,Kittinissanka-vihāra：A monastery built by  Kittinissanka and adorned with one   hundred pāsādas．He made endowments for its maintenance．Cv．lxxx．21．,20,1
236213,en,21,kittirajavalukagama,kittirājavālukagāma,Kittirājavālukagāma,Kittirājavālukagāma：A village in Rohana．A battle was fought there   during the campaigns of Parakkamabāhu I．Cv．lxxv．17．,19,1
236234,en,21,kittisena,kittisena,Kittisena,Kittisena：Son and successor of Kumāradhātusena．He reigned only   for nine months and was killed by his mother&#39；s brother，Sīva （Cv．xli．4）．,9,1
236238,en,21,kittisihasura,kittisīhasūra,Kittisīhasūra,Kittisīhasūra：An important officer of state in Burma who，in 1531，  wrote a Samvannanā on the Abhidhānappadīpikā．Bode：op．cit．，p．67．,13,1
236245,en,21,kittisirimegha,kittisirimegha,Kittisirimegha,Kittisirimegha：1．Kittisirimegha．-Son of Moggallāna II．and king of Ceylon from 656 A．C．The length of his reign is uncertain； he was slain by Mahānāga （Cv．xli．65-92； see also Cv．Trs．i．61，n．2）．Rūpavatī，queen of Parakkamabāhu I．，was probably a lineal descendant of this king．Cv．lxxiii．136，142．<br><br> <br><br>2．Kittisirimegha．-Son of Mittā，sister of Vijayabāhu I．and of a Pandu king （Pandurājā）．Mānābharana and Sirivallabha were his brothers，and be married Vijayabāhu’s daughter，Lokanāthā （Cv．lix．42，44）．After Vijayabāhu’s death，Kittisirimegha ruled over the province of Dvādasasahassaka at Mahānāgahula with Mittā and Jayabāhu I．（Cv．lxi．22-7）．After the death of Mānābharana，Kittisirimegha took over also his province of Rohana （Cv．lxiii．2）．When Gajabāhu succeeded Vikkamabāhu II．Kittisirimegha fought against him，but was defeated by the king’s officer Gokanna，and retired to his own province，where he was later joined by Parakkamabāhu at Sankhanāyakatthalī （Cv．lxiii．20，34，43）．Parakkama stayed with him，being adopted as his son，and his upanayana was held under Kittisirimegha’s orders at Baddalatthalī （Cv．lxiv．18，25，36）．When，however，Parakkama escaped from the prince’s protection，he sent an army to capture him，but without success （Cv．lxvi．57ff）．Later，Parakkama himself went to see Kittisirimegha in the company of his mother Ratnāvalī，and Kittisirimegha gave orders to his followers to regard the prince as their master．He himself died soon after （Cv．xvii．16，55，60，83，87）．<br><br> <br><br>3．Kittisirimegha．-Son of Mānābharana by his second queen Pabhāvatī．His grandfather was Sirivallabha （Cv．lxiv．24）．His father，on his deathbed，repented of the harm he had done to the Buddha’s religion and asked his son to do reparation by joining Parakkamabāhu I．The latter，on hearing this，sent for Kittisirimegha and made him a member of his court （Cv．lxxii．303，311）．,14,1
236246,en,21,kittisirirajasiha,kittisirirājasīha,Kittisirirājasīha,Kittisirirājasīha：King of Ceylon （1767-1782 A．C．）．For details of   his reign see Cv．xcix．and e．,17,1
236381,en,21,koccha,koccha,Koccha,Koccha：See Pingalakoccha．,6,1
236387,en,21,kocchagalla,kocchagalla,Kocchagalla,Kocchagalla：A Sāmanera who went from Ceylon to Amarapura in 1662   of the Kaliyuga era．Sās．135．,11,1
236428,en,21,koddhangulikedara,koddhangulikedāra,Koddhangulikedāra,Koddhangulikedāra：A place near Nālanda in Ceylon，mentioned in the   account of Parakkamabāhu I campaigns against Gajabāhu．Cv．lxx．221．,17,1
236440,en,21,kodha vagga,kodha vagga,Kodha Vagga,Kodha Vagga：1．Kodha Vagga．-The sixteenth section of the Duka Nipāta of the Anguttara Nikāya．A．i．95-8．<br><br> <br><br>2．Kodha Vagga．-The seventeenth section of the Dhammapada．<br><br> <br><br>l．Kodha Suttā．-Two suttas on four persons showing regard to wrath，hypocrisy，gain and honour，and on the effect of these four qualities．A．ii．46．<br><br> <br><br>2．Kodha Sutta．-A man who is given to wrath，hypocrisy，gain，and regard for honours，goes to purgatory．A．ii．84．,11,1
236445,en,21,kodhabhakkha,kodhabhakkha,Kodhabhakkha,Kodhabhakkha：A Rapāvacara Brahmā，who came to test Sakka&#39；s   patience and sat on his throne．SA．i．272．,12,1
236518,en,21,kodhana sutta,kodhana sutta,Kodhana Sutta,Kodhana Sutta：1．Kodhana Sutta．-A woman who is wrathful is reborn in purgatory．S．iv．240．<br><br> <br><br>2．Kodhana Sutta．-Seven evil things which rivals wish for each other：ugliness，discomfort，failure in enterprises，poverty，disrepute，loss of friends，and inauspicious rebirth．A．iv．94f．,13,1
236686,en,21,kohombagama,kohombagāma,Kohombagāma,Kohombagāma：A village near Pulatthipura，where a battle took place   between the forces of Gajabāhu and those of Parakkamabāhu I．（Cv．lxx．320）．,11,1
236718,en,21,koka,koka,Koka,Koka：A hunter．While on his way to the forest with his dogs he meets a monk．He bags no game that day and blames the monk，whom he again meets on his way home．Koka sets his dogs on the monk，and when the latter climbs a tree，pierces the soles of his feet with arrows．The monk’s cloak falls upon the hunter，completely covering him．The dogs，thinking that the monk has fallen from the tree，devour their own master．The monk，fearing that he is to blame，seeks the Buddha，who reassures him and relates the story of a wicked physician who cajoled a boy into catching a snake，pretending that it was a bird．When the boy discovered that it was a snake，he threw it on the physician’s head，who died from its bite．<br><br> <br><br>The physician is identified with Koka．DhA．iii．31f．<br><br> <br><br>The story of the past is evidently derived from the Sāliya Jātaka，which，however，according to the Jātaka Commentary，was related in reference，not to Koka，but to Devadatta．（J．iii．202f）．,4,1
236722,en,21,koka,kokā,Kokā,Kokā：A palace occupied by Siddattha Buddha in his last lay-life．  Bu．xvii．14．,4,1
236723,en,21,kokali,kokāli,Kokāli,Kokāli：The name of a country，a town and a setthi，all connected   with Kokālika．See Kokālika 2．SNA．473；   J．iv．242．,6,1
236725,en,21,kokalika,kokālika,Kokālika,Kokālika：<i>1．Kokālika （Kokāliya）．</i>-A monk，one of the chief partisans ofDevadatta．Knowing theBuddha’s might，he was，at first，reluctant to join in Devadatta’s plot against him，but later allowed himself to be persuaded on hearing the scheme explained （Vin．ii．196； iii．171）．When the monks blamed Devadatta for his misdeeds，Kokālika was always ready to defend him （Vin．iii．174）．When Devadatta’s gains diminished，Kokālika went about praising him，his birth，accomplishments and holiness，and many believed him （J．ii．438f）．He was a great friend of Thullanandā （Vin．iv．335）．We are told that once he expressed resentment because he had never been asked to recite the texts； so one day the monks gave him his chance．He ate his favourite soup，and at sundown，wearing a blue lower robe and an outer robe of white and carrying an elegantly carved fan，he appeared in the assembly．But when he tried to recite sweat poured from his body and he was utterly confused．Henceforth the monks knew that his claim to learning was but pretence （J．ii．65f）．<br><br>Several Jātakas are related showing how，in previous births also，Kokālika had come to grief because of his fondness for talk and how he had been the accomplice of Devadatta．He is identified with <br><br>  the jackal in the Daddara Jātaka   （ii．65ff） and the Sīhakotthuka Jātaka   （ii．108）；   the ass in the lion’s skin in the   Sīhacamma Jātaka （ii．110）；   the talkative tortoise in the   Kacchapa Jātaka （ii．175）；   the crow who praised the jackal （Devadatta） in the  Jambukhādaka Jātaka （ii．438）；    the young cuckoo who lost his life because he sang，in the  Kokālika Jātaka （iii．102）；   the tawny-brown brahmin in the   Takkāriya Jātaka （iv．242； but see Kokālika 2）；   and the wicked deity in the   Samuddavāgija Jātaka （iv．166）．Buddhaghosa says （SNA．ii．473； AA．ii．850； SA．i．167） that this Kokālika was a brahmin and a pupil of Devadatta，and that he was called Mahā Kokālika to distinguish him from another Kokālika who was similarly called Cūla Kokālika （see Kokālika 2）．There seems to be great confusions in the stories of these two men - if they were really two．In the Jātaka Commentary，for instance，the introductory stories of several of the Jātakas refer to the Takkāriya Jātaka for details of Kokālika，obviously having in mind Devadatta’s partisan； but the introductory story of the Takkāriya Jātaka is identical with that related elsewhere of Cūla Kokālika．See also DhA．iv．91f，where the story of the talkative tortoise is related to Kokālika of the Kokālika Sutta which，according to Buddhaghosa （SNA．ii．473） refers to Cūla Kokālika．<br><br>In the Vyaggha Jātaka （J．ii．356） Kokālika is mentioned as having tried to persuade Sāriputta and Moggallāna to go with him to his own country and as having been very angry when they refused．Possibly this story also refers to Cūla Kokālika．See alsoDevadatta．<br><br><i>2．Kokālika （Kokāliya）</i>．-A monk，also called Cūla Kokālika to distinguish him from Kokālika （1）．He was the son of Kokāli-setthi of Kokāli and lived in the monastery erected by his father in Kokāli．Once the two Chief Disciples，desiring quiet，spent the rainy season with him，he promising to tell nobody of their presence．After the rains，as the Elders were about to return，Kokālika informed the inhabitants of their stay and blamed them for not showing them hospitality．The townspeople hurried to the Elders with various offerings； these were，however，refused，and Kokālika，who had expected that the gifts would be given to him，was disappointed．The Elders promised the townsmen to visit them again，and on their return were accompanied by a large following of monks to whom the townsmen showed all honour．The gifts were divided among the monks，Kokālika not receiving a share．He thereupon became abusive，and the Chief Disciples left the place．The people were annoyed，and insisted that Kokālika should either bring them back or depart himself．The Elders refused to return，and Kokālika，in great anger，sought theBuddha at Sāvatthi，and in spite of his injunctions spoke ill of the Chief Disciples．Having three times accused the Elders of sinful desires，he left Jetavana，but boils immediately came out on his body，swelling and bursting．Groaning with pain，he fell down at the gate of Jetavana．His spiritual teacher，the anāgāmī Brahmā，Tudu，hearing his cries，came to him and begged him to seek forgiveness from the Elders．But he cursed the Brahmā and refused to listen to him．Kokālika died and was born inPaduma-niraya．<br><br>S．i．149ff； A．v．171f； SN．123f； SNA．ii．473f； J．iv．242f； AA．ii．850； SA．i．167f； DhA．iv．91f．The different sources vary in a few minor details； the Jātaka version is the fullest．<br><br>It was in reference to this incident that theTakkāriya Jātaka was preached．<br><br>The Brahmā Sahampati informed the Buddha of Kokālika’s birth in the Paduma-niraya （S．i．151； SN．p．125）．<br><br>The Kokālika Sutta was preached in reference to this Kokālika．See also Kokālika （1）．<br><br>Kokālika is mentioned as an example of a person guilty of misdemeanour regarding the Buddha’s disciples （Tathāgatasāvake micchāpatipanno）．AA．i．335，466．,8,1
236727,en,21,kokalika jataka,kokālika jātaka,Kokālika Jātaka,Kokālika Jātaka：King Brahmadatta was very talkative，and his minister，the Bodhisatta，sought an opportunity of admonishing him．This opportunity occurred while they were watching a crow’s nest in which a cuckoo had laid an egg．The crow watched over it and fed the young cuckoo after its birth．One day the cuckoo cried before it was grown up，and the crow killed it and threw it away．The king inquired of the Bodhisatta the reason for this，and he explained that the garrulous who talk in and out of season meet with a similar fate．The king was cured of his evil habit．<br><br> <br><br>The story was told in reference to Kokālika，who is identified with the young cuckoo．J．iii．102f,15,1
236728,en,21,kokalika sutta,kokālika sutta,Kokālika Sutta,Kokālika Sutta：1．Kokālika （Kokāliya） Sutta （See Kokālika 2）．-The story of Kokālika - according to Buddhaghosa （SnA．ii．473），to be distinguished as Cūla Kokālika．It contains the verses preached by the Buddha to Kokālika．The verses describe the evil of back-biting and the terrors that await the back-biter after death．The Sutta Nipāta contains twenty-two verses （657-78）．The Sutta Nipāta Commentary says （p．477f） that the last two stanzas are not explained in the Mahā Atthakathā，and that therefore they did not belong to the original sutta．Of the remaining twenty the last fourteen （663-76） are called by Buddhaghosa the Turitavatthugāthā，and he says that they were uttered by Moggallāna as Kokālika lay dying，by way of admonition，and that，according to others，Mahā Brahma was the speaker．The first three stanzas （658-60） are，in the Samyutta Nikāya （i．149），attributed to Tudu．In the Anguttara Nikāya （v．171-4； the verses are also found in A．ii．3 and in S．i．149ff； Netti．132），also，Tudu speaks them； but according to this version the Buddha repeats them．<br><br> <br><br>2．Kokālika Sutta．-Gives the story of Kokālika （2） speaking ill of Sāriputta and Moggallāna before the Buddha，of Kokālika’s illness and death，of his admonition by Tudu，and of the announcement of his death and subsequent birth in the Paduma-niraya by Sahampatī to the Buddha．A monk questions the Buddha on the duration of suffering in the Paduma-niraya，and the Buddha proceeds to instruct him by means of various illustrations．The sutta ends with the repetition by the Buddha of Tudu’s verses．A．v．171-4； also S．i．149ff．<br><br> <br><br>3．Kokālika Sutta．-Subrahmā visits the Buddha at Sāvatthi and utters verses in reference to Kokālika．The man who tries to limit the illimitable becomes confused．S．i．148．,14,1
236750,en,21,kokanada,kokanada,Kokanada,Kokanada：<i>1．Kokanada．</i>-The palace of Bodhirājakumāra，to which he invited the  Buddha and the monks to a meal when the Buddha was staying at Bhesakalāvana； the palace was just completed （Vin．ii．127； iv．199； M．ii．91）．The artisan who built it was blinded，in case he should build another like it （J．iii．157； but see DhA．iii．134f，where it is said that，warned by Bodhi’s friend，Sanjikāputta，the builder escaped on a magic bird）．<br><br>According to Buddhaghosa （MA．ii．739），the palace was called Kokanada （lotus），because it was built in the form of a hanging lotus．<br><br><i>2．Kokanada．</i>-A lute （vinā） given by Sakka to Sīlavatī，Kusa’s mother，and afterwards used by Kusa to win back Pabhāvatī （J．v．281，290）．It was so called either from the country of its origin or from its colour．See Jāt．Trs．v．143 n．<br><br><i>3．Kokanada．</i>-See Kokanuda．,8,1
236754,en,21,kokanada,kokanadā,Kokanadā,Kokanadā：<i>1．Kokanadā．</i>-Two daughters of Pajjunna，both called Kokanadā，though the younger was sometimes called Cūla-Kokanadā．They visited the Buddha at the Kūtāgārasālā and spoke verses in praise of the Buddha，the Dhamma and the Sangha．S．i．29f．<br><br><i>2．Kokanadā．</i>-One of the palaces of Siddhattha Buddha in his last lay life．Bu．xvii．14； BuA．（185） calls it Padumā．,8,1
236766,en,21,kokanuda,kokanuda,Kokanuda,Kokanuda：A Paribbājaka． <br><br>He meets Ananda on the banks of the Tapodā，where they are both bathing，and enters into conversation with him．Kokanuda asks Ananda a series of questions，such as whether the world is eternal，whether the Tathāgata lives after death，etc．，all of which，Ananda says，are impossible to answer，not because he himself does not know these things，but because he does know them．Finally，Kokanuda asks Ananda who he is，and，on learning his identity，asks his pardon for his questions which he had asked in all ignorance．A．v．196f．,8,1
236770,en,21,kokanuda sutta,kokanuda sutta,Kokanuda Sutta,Kokanuda Sutta：The conversation between Ananda and  Kokanuda．,14,1
236782,en,21,kokavata,kokavāta,Kokavāta,Kokavāta：A district in Ceylon．Mahāsena built there a great vihāra   and constructed a tank．Mhv．xxxvii．42，47．,8,1
236797,en,21,kokila,kokilā,Kokilā,Kokilā：Daughter of Ekarāja and sister of Candakumāra．J．vi．134．,6,1
236798,en,21,kokila vagga,kokila vagga,Kokila Vagga,Kokila Vagga：The fourth section of the Catukka Nipāta of the   Jātaka Commentary．J．iii．102-32．,12,1
236832,en,21,kola,kola,Kola,Kola：See Kolika．,4,1
236833,en,21,kola,kola,Kola,Kola，Kolanagara：See Koliya．,4,1
236844,en,21,kolabhinna,kolabhinna,Kolabhinna,Kolabhinna：A river in Ceylon，near Subhagiri （Yapahu）．Cv．xc．11．,10,1
236851,en,21,koladayaka thera,koladāyaka thera,Koladāyaka Thera,Koladāyaka Thera：An arahant．He was a hermit in the time of Sikhī   Buddha，and，seeing the Buddha alone，gave him a kola （jujube）fruit   （Ap．ii．397）．He is probably identical with Gayā Kassapa．ThagA．i．417．,16,1
236852,en,21,koladdhajana,koladdhajana,Koladdhajana,Koladdhajana：An ancient work，a Commentary （probably in   Sanskrit?）； it was written by a certain minister at the request of the Elder   Pāsādika （Gv．，p．63，73）．,12,1
236878,en,21,kolaka,kolakā,Kolakā,Kolakā：Mentioned in a list of tribes．Ap．ii．359．,6,1
236898,en,21,kolambagamaka,kolambagāmaka,Kolambagāmaka,Kolambagāmaka：A tank built by King Vasabha．Mhv．xxxv．94．,13,1
236899,en,21,kolambahalaka,kolambahālaka,Kolambahālaka,Kolambahālaka：A village in Ceylon，where Bhalluka pitched his camp （Mhv．xxv．80； see also Mhv．Trs．176，n．2）．It is probably identical with Kolambālaka （Mhv．xxxiii．42），in which case it was near the Titthārāma，in the neighbourhood of the northern gate of Anurādhapura．There was also a monastery called Kolambahalāka founded by Sūratissa，and said to have been near Raheraka （Mhv．xxi．5）．The Kolambahālaka-parivena was the residence of the monk Dāthāvedhaka．MT．176．,13,1
236902,en,21,kolambapura,kolambapura,Kolambapura,Kolambapura：The same as Kolambatittha．Cv．ci．27．,11,1
236903,en,21,kolambatittha,kolambatittha,Kolambatittha,Kolambatittha：The Pāli equivalent for the modern city of Colombo．  Cv．xciv．1； xcv．4，15．,13,1
236948,en,21,kolapattana,kolapattana,Kolapattana,Kolapattana：A harbour mentioned in the Milindapañha （p．359）； it   was perhaps on the Koromandel coast．Questions of King Milinda，xliv．,11,1
237006,en,21,kolavapi,kolavāpi,Kolavāpi,Kolavāpi：A tank dedicated by Silāmeghavanna to the stone image in   the Abhayagiri Vihāra．Cv．xliv．69．,8,1
237045,en,21,kolita sutta,kolita sutta,Kolita Sutta,Kolita Sutta：Mahāmoggallāna tells the monks at Jetavana how，when   he had entered the Second Jhāna，in his effort to attain to the &quot；Ariyan   Silence，&quot； the Buddha appeared to him and exhorted him to persist in it   （S．ii．273）．,12,1
237046,en,21,kolita vihara,kolita vihāra,Kolita Vihāra,Kolita Vihāra：A monastery，probably in Ceylon； the residence of   Catunikāyika Thera．AA．i．343．,13,1
237048,en,21,kolitagama,kolitagāma,Kolitagāma,Kolitagāma：The village in which Mahāmoggallāna was born．<br><br>It was near Upatissagāma and not far from Rājagaha．See，e．g．，SNA．i．326； DhA．i．73； Mtu．iii．56．,10,1
237080,en,21,koliya,koliyā,Koliyā,Koliyā：One of the republican clans in the time of the Buddha．<br><br>The Koliyā owned two chief settlements - one at Rāmagāma and the other at Devadaha．The Commentaries （DA．i．260f； SNA．i．356f； A．ii．558； ThagA．i．546； also Ap．i．94） contain accounts of the origin of the Koliyas．We are told that a king of Benares，named Rāma （the Mtu．i．353 calls him Kola and explains from this the name of the Koliyas），suffered from leprosy，and being detested by the women of the court，he left the kingdom to his eldest son and retired into the forest．There，living on woodland leaves and fruits，he soon recovered，and，while wandering about，came across Piyā，the eldest of the five daughters of Okkāka，she herself being afflicted with leprosy．Rāma，having cured her，married her，and they begot thirty-two sons．With the help of the king of Benares，they built a town in the forest，removing a big kola-tree in doing so．The city thereupon came to be called Kolanagara，and because the site was discovered on a tiger-track （vyagghapatha） it was also called Vyagghapajjā．The descendants of the king were known as Koliyā．<br><br>According to the Kunālā Jātaka （J．v．413），when the Sākyans wished to abuse the Koliyans，they said that the Koliyans had once ”lived like animals in a Kola-tree，” as their name signified．The territories of the Sākiyans and the Koliyans were adjacent，separated by the river Rohinī．The khattiyas of both tribes intermarried，and both claimed relationship with the Buddha．（It is said that once the Koliyan youths carried away many Sākiyan maidens while they were bathing，but the Sākiyans，regarding the Koliyans as relatives，took no action； DA．i．262）．A quarrel once arose between the two tribes regarding the right to the waters of the Rohinī，which irrigated the land on both sides，and a bloody feud was averted only by the intervention of the Buddha．In gratitude，each tribe dedicated some of its young men to the membership of the Order，and during the Buddha’s stay in the neighbourhood，he lived alternately in Kapilavatthu and in Koliyanagara．（For details of this quarrel and its consequences see J．v．412ff； DA．ii．672ff； DhA．iii．254ff）．<br><br>Attached probably to the Koliyan central authorities，was a special body of officials，presumably police，who wore a distinguishing headdress with a drooping crest （Lambacūlakābhatā）．They bore a bad reputation for extortion and violence （S．iv．341）．<br><br>Besides the places already mentioned，several other townships of the Koliyans，visited by the Buddha or by his disciples，are mentioned in literature - e．g．，<br><br>  Uttara，the residence of the headman   Pātaliya （S．iv．340）；   Sajjanela，residence of   Suppavāsā （A．ii．62）；   Sāpūga，where Ananda once stayed （A．ii．194）；   Kakkarapatta，where lived Dīghajānu （A．iv．281）； and   Haliddavasana，residence of the ascetics Punna Koliyaputta and Seniya   （M．i．387； see also S．v．115）．Nisabha （ThagA．i．318），Kakudha （SA．i．89） （attendant of Moggallāna），and Kankhā-Revata （Ap．ii．491） （and perhaps Sona Kolivisa，q．v．），were also Koliyans．<br><br>After the Buddha’s death the Koliyans of Rāmagāma claimed and obtained one-eighth of the Buddha’s relics，over which they erected a thūpa （D．ii．167； Mhv．xxi．18，22ff）．See also s．v．Suppavāsā．,6,1
237083,en,21,koliyadhita,koliyadhītā,Koliyadhītā,Koliyadhītā，Koliyarājadhītā：See   Suppavāsā．,11,1
237110,en,21,koliyaputta,koliyaputta,Koliyaputta,Koliyaputta：An epithet of Kakudha，  Moggallāna&#39；s attendant．Vin ii．185； UdA．ii．8．,11,1
237120,en,21,koliyavessa,koliyavessa,Koliyavessa,Koliyavessa：See Sona Kolivisa．,11,1
237129,en,21,koluru,kolūru,Kolūru,Kolūru：A district in South India．Cv．lxxvi．130．,6,1
237130,en,21,koluvukkotta,koluvukkotta,Koluvukkotta,Koluvukkotta：A stronghold in South India，once occupied by   Pandiyāndāra．Cv．lxxvi．170，172．,12,1
237131,en,21,koluvura,koluvura,Koluvura,Koluvura：A village in South India．Cv．lxxvi．129．,8,1
237203,en,21,komayaputta,komāyaputta,Komāyaputta,Komāyaputta：A brahmin； see  Komāyaputta Jātaka．,11,1
237204,en,21,komayaputta jataka,komāyaputta jātaka,Komāyaputta Jātaka,Komāyaputta Jātaka：Some ascetics in Himavā failed to take their duties seriously and spent their time in eating and making merry．They had a monkey who provided them with amusement．One day when the ascetics went to the plains for salt and condiments，the Bodhisatta，who had been born as a brahmin ascetic named Komāyaputta，occupied their lodging； when the monkey started to play his pranks for him，the Bodhisatta snapped his fingers at him and told him to behave properly，because he lived with ascetics．The monkey thereupon became virtuous and refused to return to his evil ways，even after the arrival of his former friends．<br><br>The story was told at the Pubbārāma，in reference to some monks who lived there in the apartments below those of the Buddha，and who were quarrelsome and abusive．At the Buddha’s request，Moggallāna made their house shake in order to frighten them．J．ii．447f．,18,1
237205,en,21,komba,komba,Komba,Komba：Chief of the umbrella-bearers of Gajabāhu．He had a fortress   in Mallavālāna from which he was dislodged by the Malayarāyara of   Vālikākhetta．Later he fought a naval battle in Muttākara．Cv．lxx．60f．,5,1
237215,en,21,komudi,komudī,Komudī,Komudī：The full-moon day of the fourth month，Kattika，usually found in the phrase Komudī Catumāsinī．<br><br> <br><br>The Commentary （DA．i．139） says it was so called because then the white water-lily flowered luxuriantly （kumudāni supupphitāni honti）．<br><br>Vin．i．155，176f； D．i．47； M．iii．79，80； DhA．iii．461； J．v．262，etc．,6,1
237240,en,21,konagamana,konāgamana,Konāgamana,Konāgamana：The twenty-third in the list of the twenty-four Buddhas and the second Buddha to be born in the Bhaddakappa．He was born in the Subhagavatī Park in Sobhavatī，the capital of King Sobha，his father being the brahmin Yaññadatta and his mother Uttarā．<br><br>He lived in the household for three thousand years，in three palaces，Tusita，Santusita and Santuttha； his chief wife was Rucigattā and their son was Satthavāha．Konāgamana left the world on an elephant and practised austerities only for six months，at the end of which time he was given milk-rice by the daughter of the brahmin Aggisoma and grass for his seat by the yavapālaka Tinduka．His Bodhi was an Udumbara tree．His first sermon was preached in the Migadāya near Sudassana-nagara，at the foot of a Mahā-sāla tree．He held only one assembly of his disciples，who numbered thirty thousand．His body was thirty cubits in height．<br><br>He died in the Pabbatārāma at the age of thirty thousand．His relics were scattered．His chief disciples were Bhīyya and Uttara among monks，and Samuddā and Uttarā among nuns，his constant attendant being Sotthiya．His chief patrons were Ugga and Somadeva among laymen，and Sīvalā and Sāmā among laywomen．The Bodhisatta was a khattiya named Pabbata of Mithilā．He held an almsgiving，heard the Buddha preach and joined the Order．（D．i．7； Bu．xxiv； BuA．213ff； J．i．42f； according to the Jātaka his body was twenty cubits high； Sp．i．190）．<br><br>The banker Ugga built for the Buddha a Sanghārāma half a league in extent （J．i．94）．<br><br>On the day of the Buddha’s birth a shower of gold fell all over Jambudīpa，hence he was called Kanakāgamana，Konāgamana being a corrupt form of that word （BuA．213-14）<br><br>According to the Ceylon Chronicles （Dpv．ii．67； xv．25，44，48； xvii．9，17，73； Mhv．xv．91-124），Konāgamana visited their Island （then known as Varadīpa），with thirty thousand disciples，accepted the Mahānoma garden at Vaddhamāna，given by King Samiddha，and preached the doctrine．At the conclusion of his sermon，thirty thousand people realised the Truth．At the Buddha’s wish，the nun Kantakānandā （v．l．Kanakadattā） brought to Ceylon a branch of the Bodhi-tree．The Buddha also preached at the Ratanamāla，the Sudassanamāla and the Nāgamālaka and gave his girdle for the people’s worship．He left Mahāsumba and Kantakānandā to look after the new converts．<br><br>In Konāgamana’s time Mount Vepulla was known as Vankaka，and the people living on the mountain were called Rohitassā，their term of life being thirty thousand years （S．ii．191）．Konāgamana held the uposatha once a year （DhA．ii．236）．<br><br>In the Northern books （E．g．，Dvy．333； Mtu．i．114； ii．265f，300，302，304，430； iii．240-7，330） Konāgamana is called Kanakamuni，Konākamuni，and Kanakaparvata． <br><br>A Thūpa，erected on the spot where Konāgamana was born，is thought to have existed down to the time of Asoka，who rebuilt it to double its original size and worshipped it in his twentieth year （Hultszch：Inscrip．of Asoka，p．165）． <br><br>Hiouen Thsang （Beal，op．cit．，ii．19） says he saw thūpas at Konāgamana’s birthplace and also at the spot where he met his father after the Enlightenment． <br><br>Fa Hien （Travels，p．36） saw thūpas at the latter place and also at the place of the Buddha’s death．,10,1
237241,en,21,konagamana sutta,konāgamana sutta,Konāgamana Sutta,Konāgamana Sutta：The thoughts that came to Konāgamana before his   Enlightenment，regarding birth，decay and death．S．ii．9．,16,1
237274,en,21,konca,koñca,Koñca,Koñca：<i>1．Koñca．</i>-See Kañcana （1）．<br><br><i>2．Koñca．</i>-One of the three palaces of Vidhura-pandita．J．vi．289．<br><br><i>3．Koñca．</i>-King of Mantāvatī，and father of Sumedhā．Thig．448； ThigA．272f，281．,5,1
237279,en,21,konca,koñcā,Koñcā,Koñcā：One of the palaces occupied by Dīpankara Buddha in his last   lay life．Bu．ii．208．,5,1
237305,en,21,konda,kondā,Kondā,Kondā：See Gondā．,5,1
237308,en,21,kondadhana,kondadhāna,Kondadhāna,Kondadhāna：See Kundadhāna．,10,1
237319,en,21,kondanna,kondañña,Kondañña,Kondañña：<i>1．Kondañña．</i>-The second of the twenty-four Buddhas． <br><br>  After sixteen asankheyya and one hundred thousand kappas of pāramī， <br><br>    he was born in Rammavatī， <br><br>    his father being King Sunanda and his mother Sujātā． <br><br>    He belonged to the Kondaññagotta and  <br><br>    his body was twenty-eight cubits in height． <br><br>    For ten thousand years he lived as a layman in three palaces - Ruci，Suruci and Subha （Rāma，Surāmā and Subha，according to BuA）；  <br><br>    his chief wife was Rucidevī and his son Vījitasena． <br><br>    He left home in a chariot， <br><br>    practised austerities for ten months and  <br><br>    was given a meal of milk-rice by Yasodharā， <br><br>    daughter of a merchant in Sunanda，and  <br><br>    grass for his seat by the ājīvaka Sunanda． <br><br>    His bodhi was a Sālakalyāni tree，and  <br><br>    his first sermon was preached to ten crores of monks in the Devavana near Amaravatī． <br><br>    He held three assemblies of his disciples，the first led by Subhadda，the second by Vijitasena and the third by Udena，all of whom had become arahants． <br><br>    He died at the age of one hundred thousand at Candārāmā，and  <br><br>    the thūpa erected over his relics was seven leagues in height． <br><br>    His chief disciples were Bhadda and Subhadda among monks， <br><br>    and Tissā and Upatissā among nuns， <br><br>    his constant attendant being Anuruddha． <br><br>    His chief patrons were Sona and Upasona among laymen and Nandā and Sirimā among laywomen．<br><br>  The Bodhisatta was a king，Vijitāvī of Candavatī．He left his kingdom，joined the Order and was later reborn in the Brahma-world．Bu．iii．； BuA．107ff； J．i．30．<br><br> <br><br><i>2．Kondañña．</i>-The name of a gotta． <br><br> <br><br>It was evidently common to both brahmans and khattiyas，for we find the brahmanAññāta-Kondañña belonging to it，and elsewhere （E．g．，VibbA．464） it is mentioned as a khattiyagotta． <br><br>Among those mentioned as belonging to the Kondañña-gotta are：<br><br>  Buddha Kondañña （brahmin）， <br><br>    Candakumāra （J．vi．137，138） （khattiya）， <br><br>    Sarabhanga （J．v．140，141，142） （brahmin）， <br><br>    the three Buddhas Vipassī，Sikhī and Vessabhū，all khattiyas （D．ii．3ff，see table in Dial．16）． <br><br>  In theKacchapa Jātaka （J．ii．360f） it is said that tortoises are of the Kassapa-gotta and monkeys of the Kondañña-gotta，and that between these two classes there is intermarriage．<br><br><i>3．Kondañña．</i>-The name of the apprentice in the Vārunī Jātaka．<br><br> <br><br><i>4．Kondañña．</i>-See alsoAññāta-Kondañña，Vimala-Kondañña andKhānu-Kondañña．,8,1
237320,en,21,kondanna sutta,kondañña sutta,Kondañña Sutta,Kondañña Sutta：Aññāta-Kondañña visits the Buddha at Veluvana after a very long interval （twelve years，says the Commentary SA．i．216），and falling down on the ground kisses the Buddha’s feet，uttering his own name，”I am Kondañña，O Blessed One．” Vangīsa，who is present，having obtained the Buddha’s permission，utters verses in praise of Kondañña．S．i．193．,14,1
237340,en,21,kondivasa,kondivāsa,Kondivāsa,Kondivāsa：A district in Ceylon．Cv．l．30．,9,1
237341,en,21,konduruva,konduruva,Konduruva,Konduruva：A locality in Ceylon，where Mānābharana （2） once took   refuge．Cv．lxxii．231； see Cv．Trs．i．340，n．5．,9,1
237342,en,21,kongamangala,kongamangala,Kongamangala,Kongamangala：A Damila chief，ally of Kulasekhara．Cv．lxxvii．80．,12,1
237343,en,21,kongu,kongu,Kongu,Kongu：The name of two districts in South India （Cv．lxxvi．173）．  Elsewhere （Cv．lxxvi．288） they are spoken of as Tenkongu and Vadakongu．,5,1
237359,en,21,kontadisavijaya,kontadisāvijaya,Kontadisāvijaya,Kontadisāvijaya：A general of Manābharana （q．v．2）．&nbsp； Cv．lxx．293；   see Cv．Trs．i．311，n．1．,15,1
237368,en,21,kontaratthapabbata vihara,kontaratthapabbata vihāra,Kontaratthapabbata Vihāra,Kontaratthapabbata Vihāra：A monastery in Ceylon，the residence of   Mahānāga Thera．When Kākavannatissa heard from a crow of the monk&#39；s death he   went there and held great celebrations．Ras．ii．64．,25,1
237383,en,21,kontimara,kontimārā,Kontimārā,Kontimārā：A river which flowed from the hill ārañjara． <br><br>Alongside this river ran the road taken by men who were banished by the people of Sibi； the road was also taken by Vessantara on his way to exile （J．vi．493）． <br><br>The river is five leagues from Suvannagiritāla and five from ārañjara．J．vi．514．,9,1
237387,en,21,kontiputta,kontiputta,Kontiputta,Kontiputta：See   Tissa-kontiputta．,10,1
237537,en,21,korabya,korabya,Korabya,Korabya：Perhaps the generic name given to the king of the Kurūs （cf．Brahmadatta）．<br><br>Once in the Jātakas Koravya is given as the name of the king ofIndapatta in the Kuru country，this king being the father of Sutasoma （J．v．457）．<br><br>Elsewhere （J．ii．368； iii．400，402； v．59，61，65； vi．256，268，273） Koravya appears as a title of Dhanañjaya，king of the Kurūs．<br><br>Koravya may also have been used as an adjective，for we find it explained as Kururatthavāsika （E．g．，J．vi．273）．The Koravya king probably belonged to the Yudhitthilagotta （See J．iv．361）．The Anguttara Nikāya （iii．369f） mentions a king Koravya who owned a large banyan tree named Suppatittha．<br><br>According to the Ratthapāla Sutta （M．ii．65； see also Thag．776．ff； ThagA．ii．34； for details see Ratthapāla），in the Buddha’s day，too，the ruler of Kuru was called Koravyarājā，and he owned a park which seems to have been called Migācīra．This king was evidently interested in religious discussion．Thullakotthika was his capital．<br><br>The Avadānasataka （i．67； ii．118； see also Camb．Hist．of India，i．121，which refers to a half-mythical Pañcāla king，Kraivya） speaks of a Kauravya of Thullakotthika．,7,1
237538,en,21,korabya,korabya,Korabya,Korabya：One of Kālāsoka&#39；s ten sons．,7,1
237577,en,21,korakkhatta,korakkhatta,Korakkhatta,Korakkhatta：A naked ascetic in Uttarakā．He bellowed like a dog，walked on all fours，and licked up food with his mouth only．Sunakkhatta saw him and greatly admired him，but the Buddha prophesied that Korakkhatta would，in seven days，die of epilepsy and be born among the Kālakañjakas．<br><br>The prophecy proved true，and Sunakkhatta learnt the truth from Korakkhatta’s corpse （D．iii．6ff； J．i．389f）．<br><br>Buddhaghosa says （DA．iii．819） that Korakkhattiya was so called because his feet turned inwards （anto vankapādo）．,11,1
237591,en,21,korandaka vihara,korandaka vihāra,Korandaka Vihāra,Korandaka Vihāra：A monastery in Ceylon．The Visuddhi Magga （p．91） contains the story of a young monk，nephew of the Elder of the Vihāra，who went to Rohana for study； he later returned to the Vihāra，and for three months was waited on by his parents，but he did not reveal his identity，fearing that his parents would prove an impediment to him．<br><br>This monastery was once the residence of an Elder named Mahā Sangharakkhita．v．l．Corakandaka．MT．606．,16,1
237609,en,21,korandapupphiya thera,korandapupphiya thera,Korandapupphiya Thera,Korandapupphiya Thera：1．Korandapupphiya Thera．-An arahant．Ninety-one kappas ago he saw the footprint of the Buddha Vipassī and offered to it a koranda-plant in bloom．Fifty-seven kappas ago he was a king named Vītamala （Ap．i．206）．He is probably to be identified with Ramanīyavihārī．ThagA．i．116．<br><br> <br><br>2．Korandapupphiya Thera．-An arahant．He was a woodsman in the time of Tissa Buddha，and having seen three footprints of the Buddha，he offered to him a flowering koranda-plant．In all subsequent births his skin was the colour of the koranda-flower．The same verses appear in two places in the Apadāna with very slight variations （Ap．ii．383，434）．Perhaps these are two distinct persons，because in the Theragāthā Commentary the verses appear twice - once under the name of Sugandha （ThagA．i．81） and once under that of Sabbamitta （ThagA．i．270）．,21,1
237616,en,21,korandavanna,korandavanna,Korandavanna,Korandavanna：One of the ten sons of   Kālāsoka．,12,1
237625,en,21,koratiya,koratiya,Koratiya,Koratiya：One of the greater Yakkhas who should be invoked by a   follower of the Buddha when assailed by evil spirits．D．iii．204．,8,1
237627,en,21,koravyasettha,koravyasettha,Koravyasettha,Koravyasettha：A title used for  Sutasoma．J．v．479．,13,1
237772,en,21,kosala,kosala,Kosala,Kosala：Daughter of Mahā Kosala and sister ofPasenadi．<br><br>She was married to Bimbisāra，and a village in Kāsi was given to her for bath-money as part of her dowry．She was the mother of Ajātasattu．（Ajātasattu is called Videhiputta）．When pregnant with him，she was filled with a desire to drink blood from the right knee of her husband，and on learning from the astrologers that this presaged the birth of a patricide，she went to the park-called，on that account，Maddakucchi - and tried to bring about an abortion，but failed．Bimbisāra satisfied her longing．When Bimbisāra was imprisoned by Ajātasattu she waited upon him，taking him food till she was absolutely prevented from doing so．After his death she died of grief，and Pasenadi made war on Ajātasattu to avenge her death．J．ii．237； 403； iii．121f．,6,1
237773,en,21,kosala,kosala,Kosala,Kosala：A country inhabited by the Kosalā，to the north-west of Magadha and next to Kāsī． <br><br>It is mentioned second in the list of sixteen Mahājanapadas （E．g．，A．i．213； iv．252，etc．）．In the Buddha’s time it was a powerful kingdom ruled over by Pasenadi，who was succeeded by his son Vidūdabha．By this time Kāsī was under the subjection of Kosala，for we find that when Bimbisāra，king of Magadha，married Kosaladevī，daughter of Mahākosala and sister of Pasenadi，a village in Kāsī was given as part of the dowry （J．ii．237； iv．342f）． <br><br>Various Jātakas indicate that the struggle between Kāsi and Kosala had been very prolonged （See，e．g．，J．ii．21f； iii．115f； 211f； v．316，425）．Sometimes the Kāsi king would attack Kosala，capture the king and rule over the country．At others the Kosala king would invade Kāsi and annex it to his own territory．Several Kosala kings who succeeded in doing this，are mentioned by name - e．g．，Dabbasena （J．iii．13），Dīghāvu （J．iii．211f），Vanka （J．iii．168） and Kamsa； the last being given the special title of ”Bāranāsiggāha，” （J．ii．403； v．112） probably in recognition of the fact that he completed the conquest of Kāsi．Other kings of Kosala who came in conflict with Benares in one way or another are mentioned - e．g．，Dīghiti （J．iii．211f； Vin．i．342f），Mallika （J．ii．3），and Chatta （J．iii．116）． <br><br>Sometimes the kings of the two countries entered into matrimonial alliances （e．g．，J．iii．407）．With the capture of Kāsi the power of Kosala increased rapidly，until a struggle between this country and Magadha became inevitable．Bimbisāra’s marriage was probably a political alliance，but it only served to postpone the evil day．Quite soon after his death there were many fierce fights between Ajātasattu，his successor，and Pasenadi，these fights bringing varying fortunes to the combatants．Once Ajātasattu was captured alive，but Pasenadi spared his life and gave him his daughter，Vajirā，in marriage and for a time all went well．Later，however，after his conquest of the Licchavis，Ajātasattu seems to have succeeded in establishing his sway in Kosala．（See Vincent Smith，op．cit．，32f）． <br><br>In the sixth century B．C．the Sākyan territory of Kapilavatthu was subject to Kosala．The Sutta Nipāta （vs．405） speaks of the Buddha’s birthplace as belonging to the Kosalans； see also A．i．276，where Kapilavatthu is mentioned as being in Kosala．Elsewhere （M．ii．124） Pasenadi is reported as saying，”Bhagavā pi Kosalako，aham pi Kosalako．”<br><br>At the time of the BuddhaSāvatthi was the capital of Kosala．Next in importance was Saketa，which，in ancient days，had sometimes been the capital （J．iii．270； Mtu．i．348）．There was also Ayojjhā，on the banks of the Sarayu，which，judging from the Rāmāyana，must once have been the chief city； but in the sixth century B．C．it was quite unimportant．<br><br>The river Sarayu divided Kosala into two parts，Uttara Kosala and Dakkhina Kosala （Law：Geog．，p．6）．<br><br>Other Kosala rivers mentioned in the books are the Aciravatī （D．i．235） and the Sundarikā （S．i．167； SN．p．97； but see M．i．39，where the river is called Bāhukā）．<br><br>Among localities spoken of as being in Kosala are：<br><br>    Icchānangala （A．iii．30，341； iv．340，  etc．），    Ukkatthā （D．i．87），    Ekasālā （S．i．111），    Opasāda （M．ii．164），    Kesaputta of the Kālāmas （A．i．188），      Candalakappa （M．ii．209），    Toranavatthu （S．iv．374），    Dandakappa （A．iii．402），    Nagaravinda （M．iii．290），    Nalakapāna （A．v．122； M．i．462），       Nālandā （S．iv．322），    Pankadhā （A．i．236），    Venāgapura （A．i．180），    Veludvāra （S．v．352），    Sālā （M．i．285，400； S．v．227），       Sālāvatika （D．i．244），  and     Setavya （D．ii．316）．The Mtu．adds Dronavastuka （iii．377） and Mārakaranda （i．317）．<br><br>The Commentaries （E．g．，SNA．ii．400f； DA．i．239f） give a curious explanation of the name Kosalā．It is said that when nothing could make Mahāpanāda smile，his father offered a big reward for anyone who could succeed in doing this．People，accordingly，left their work and flocked to the court，but it，was not until Sakka sent down a celestial actor that Mahāpanāda showed any signs of being amused．When this happened the men returned to their various duties，and on their way home，when meeting their friends，they asked of each other，”Kacci bho kusalam，kacci bho kusalam．” The district where this occurred came to be called Kosalā on account of the repetition of the word kusala．<br><br>The Buddha spent the greater part of his time in Kosala，either in Sāvatthi or in touring in the various parts of the country，and many of the Vinaya rules were formulated in Kosala．（See Vinaya Index，s．v．Kosala）．It is said （SA．i．221） that alms were plentiful in Kosala，though，evidently （J．i．329），famines，due to drought，were not unknown．Yet，though woodland tracts were numerous （see，e．g．，SA．i．225） where monks could meditate in solitude，the number of monks actually found in Kosala was not large （VT．i．226）．Bāvarī himself was a native of Kosala （SN．v．976），yet he preferred to have his hermitage in Dakkhināpatha．<br><br>After the Buddha’s death，his unnaloma was deposited in a thūpa in Kosala （Bu．xxviii．9）．It is said that the measures used in Kosala were larger than those of Magadha - thus one Kosala pattha was equal to four Magadha patthas （SNA．ii．476）．<br><br>Kosala is often mentioned in combination with Kāsi in the compound Kāsi-Kosala； Pasenadi was king of Kāsi-Kosala （e．g．，A．v．59） （cf．Ariga-Magadha）．See also Pasenadi．<br><br><i>Kosala</i>．-A Pacceka Buddha，mentioned in a list of names．M．iii．70； ApA．i．107．,6,1
237777,en,21,kosala,kosalā,Kosalā,Kosalā：See Kosala．,6,1
237779,en,21,kosala samyutta,kosala samyutta,Kosala Samyutta,Kosala Samyutta：The third section of the Samyutta Nikāya   （S．i．68-102）．It contains discourses connected with Pasenadi Kosala．,15,1
237780,en,21,kosala sutta,kosala sutta,Kosala Sutta,Kosala Sutta：1．Kosala Sutta．-While Pasenadi is visiting the Buddha，a messenger arrives and announces the death of Mallikā．The king is greatly grieved，but the Buddha consoles him by pointing out how it is impossible to escape old age，decay，disease，destruction．A．iii．57．<br><br> <br><br>2．Kosala Sutta．-Everything changes，even Pasenadi，king of Kāsi-Kosala，the whole universe，even Mahā Brahmā and the devas of the Abhassara world．Instability and change are everywhere； therefore the wise loathe all，having a mind only to attain in this life the anupadāparinibbāna （A．v．59ff）．<br><br> <br><br>3．Kosala Sutta．-Pasenadi visits the Buddha at Jetavana after having won a battle，and，falling at the Buddha’s feet，shows great humility and does obeisance．When the Buddha asks the reason for such profound homage，the king gives various reasons for his honouring of the Buddha （A．v．65ff）．,12,1
237781,en,21,kosalabimbavannana,kosalabimbavannanā,Kosalabimbavannanā,Kosalabimbavannanā：A book containing an account of an image built   by Pasenadi，king of Kosala，and of the merit of building images．The work was   probably written about the thirteenth or fourteenth century．Quotations from   it are given in the   Saddhammasangaha．,18,1
237799,en,21,kosalaka,kosalakā,Kosalakā,Kosalakā：The inhabitants of Kosala．  D．i．150．,8,1
237805,en,21,kosalanagara,kosalanagara,Kosalanagara,Kosalanagara：See Sāvatthi．,12,1
237817,en,21,kosalaraja,kosalarājā,Kosalarājā,Kosalarājā：See Pasenadi．,10,1
237828,en,21,kosalaranno-parajaya vatthu,kosalarañño-parājaya vatthu,Kosalarañño-parājaya Vatthu,Kosalarañño-parājaya Vatthu：The story of  Pasenadi and of his great discomfiture and   disgust on being defeated three times by   Ajātasattu．DhA．iii．259f．,27,1
237839,en,21,kosalavihari thera,kosalavihārī thera,Kosalavihārī Thera,Kosalavihārī Thera：An arahant．He was born in Vesāli，and was one of those who heard the Buddha preach when he came to quieten the panic which arose there，as recorded in the Ratana Sutta （q．v．）．After the sermon Kosalavihārī left the world．At the conclusion of his novitiate he dwelt in a forest near a village in Kosala．A lay adherent seeing him camping under a tree built for him a small hut，and there the thera attained arahantship．He acquired his name from having dwelt long in Kosala （Thag．59； ThagA．i．134f）．<br><br>In the time of Padumuttara Buddha he was an ascetic in Himavā and gave the Buddha some tuberous roots．Fifty-four kappas ago he was a king named Sumekhalisama．He is evidently to be identified with Bilālidāyaka of the Apadāna．Ap．i．145．,18,1
237893,en,21,kosambaka,kosambaka,Kosambaka,Kosambaka：<i>Kosambaka 1</i>．-Name of a king of Kosambī．<br><br>See also Kosambika below．See the Kanhadipāyana Jātaka （J．iv．28f）．<br><br><i>Kosambaka 2</i>．-See Kosambiya．,9,1
237895,en,21,kosambaka,kosambakā,Kosambakā,Kosambakā：The monks of Kosambī （q．v．），who brought about schism in   the Order．,9,1
237896,en,21,kosambaka sutta,kosambaka sutta,Kosambaka Sutta,Kosambaka Sutta：See Kosambiya Sutta．,15,1
237897,en,21,kosambaka vatthu,kosambaka vatthu,Kosambaka Vatthu,Kosambaka Vatthu：The，story of the quarrelsome monks of  Kosambī．DhA．i．44ff,16,1
237912,en,21,kosambakkhandha,kosambakkhandha,Kosambakkhandha,Kosambakkhandha：The tenth section of the Mahāvagga of the Vinaya   Pitaka．Vin．i．334-59．,15,1
237916,en,21,kosambakuti,kosambakuti,Kosambakuti,Kosambakuti：One of the residences at Jetavana occupied by the   Buddha．SNA．ii．403．,11,1
237938,en,21,kosambi,kosambī,Kosambī,Kosambī：The capital of the Vatsas or Vamsas （J．iv．28； vi．236）．In the time of the Buddha its king wasParantapa，and after him reigned his sonUdena．（MA．ii．740f； DhA．i．164f）．Kosambī was evidently a city of great importance at the time of the Buddha for we findAnanda mentioning it as one of the places suitable for the Buddha’s Parinibbāna （D．ii．146，169）．It was also the most important halt for traffic coming toKosala and Magadha from the south and the west．（See，e．g．，Vin．i．277）．<br><br>The city was thirty leagues by river from Benares．（Thus we are told that the fish which swallowed Bakkula travelled thirty leagues through the Yamunā，from Kosambī to Benares，AA．i．170； PsA．491）．The usual route fromRājagaha to Kosambī was up the river （this was the route taken by Ananda when he went with five hundred others to inflict the higher punishment on Channa，Vin．ii．290），though there seems to have been a land route passing throughAnupiya and Kosambī toRājagaha．（See Vin．ii．184f）．In the Sutta Nipāta （vv．1010-13） the whole route is given from Mahissati to Rājagaha，passing through Kosambī，the halting-places mentioned being：<br><br>  Ujjeni，  Gonaddha，  Vedisa，  Vanasavhya，  Kosambī，  Sāketa，  Sāvatthi，  Setavyā，  Kapilavatthu，  Kusinārā，  Pāvā，  Bhoganagara and   Vesāli．Near Kosambī，by the river，was Udena’s park，the Udakavana，whereAnanda and Pindola-Bhāradvāja preached to the women of Udena’s palace on two different occasions （Vin．ii．290f； SNA．ii．514； J．iv．375）．The Buddha is mentioned as having once stayed in theSimsapāvana in Kosambī （S．v．437）．Mahā Kaccāna lived in a woodland near Kosambī after the holding of the First Council （PvA．141）．<br><br>Already in the Buddha’s time there were four establishments of the Order in Kosambī - the Kukkutārāma，theGhositārāma，thePāvārika-ambavana （these being given by three of the most eminent citizens of Kosambī，named respectively，Kukkuta，Ghosita and Pāvārika），and theBadarikārāma．The Buddha visited Kosambī on several occasions，stopping at one or other of these residences，and several discourses delivered during these visits are recorded in the books．（Thomas，op．cit．，115，n．2，doubts the authenticity of the stories connected with the Buddha’s visits to Kosambī，holding that these stories are of later invention）．<br><br>The Buddha spent his ninth rainy season at Kosambī，and it was on his way there on this occasion that he made a detour toKammāssadamma and was offered in marriageMāgandiyā，daughter of the brahminMāgandiya．The circumstances are narrated in connection with the Māgandiya Sutta．Māgandiyā took the Buddha’s refusal as an insult to herself，and，after her marriage to King Udena，tried in various ways to take revenge on the Buddha，and also on Udena’s wife Sāmavatī，who had been the Buddha’s follower．（DhA．i．199ff； iii．193ff； iv．1ff； Ud．vii．10）．<br><br>A great schism once arose among the monks in Kosambī．Some monks charged one of their colleagues with having committed an offence，but he refused to acknowledge the charge and，being himself learned in theVinaya，argued his case and pleaded that the charge be dismissed．The rules were complicated； on the one hand，the monk had broken a rule and was treated as an offender，but on the other，he should not have been so treated if he could not see that he had done wrong．The monk was eventually excommunicated，and this brought about a great dissension．When the matter was reported to the Buddha，he admonished the partisans of both sides and urged them to give up their differences，but they paid no heed，and even blows were exchanged．The people of Kosambī，becoming angry at the monks’ behaviour，the quarrel grew apace．The Buddha once more counselled concord，relating to the monks the story of King Dīghiti of Kosala，but his efforts at reconciliation were of no avail，one of the monks actually asking him to leave them to settle their differences without his interference．In disgust the Buddha left Kosambī and，journeying through Bālakalonakāragāma and the Pācīnavamsadaya，retired alone to keep retreat in the Pārileyyaka forest．In the meantime the monks of both parties repented，partly owing to the pressure exerted by their lay followers in Kosambī，and，coming to the Buddha at Sāvatthi，they asked his pardon and settled their dispute．（Vin．i．337-57； J．iii．486ff （cp．iii．211ff）； DhA．i．44ff； SA．ii．222f； the story of the Buddha going into the forest is given in Ud．iv．5．and in S．iii．94，but the reason given in these texts is that he found Kosambī uncomfortable owing to the vast number of monks，lay people and heretics．But see UdA．248f，and SA．ii．222f）．<br><br>The Commentaries give two reasons for the name Kosambī．The more favoured is （E．g．，UdA．248； SNA．300； MA．i．535．Epic tradition ascribes the foundation of Kosambī to a Cedi prince，while the origin of the Vatsa people is traced to a king of Kāsī，see PHAI．83，84） that the city was so called because it was founded in or near the site of the hermitage once occupied by the sage Kusumba （v．l．Kusumbha）．Another explanation is （e．g．，MA i．539； PsA．413） that large and stately margossa-trees （Kosammarukkhā） grew in great numbers in and around the city．<br><br>Bakkula was the son of a banker in Kosambī．（MA．ii．929； AA．i．170）．In the Buddha’s time there lived near the ferry at Kosambī a powerful Nāga-king，the reincarnation of a former ship’s captain．The Nāga was converted by Sāgata，who thereby won great fame．（AA．i．179； but see J．i．360，where the incident is given as happening at Bhaddavatikā）．Rujā was born in a banker’s family in Kosambī （J．vi．237f）．Citta-pandita was also born there （J．iv．392）．A king，by name Kosambaka，once ruled there．<br><br>During the time of the Vajjian heresy，when the Vajjian monks of Vesāli wished to excommunicate Yasa Kākandakaputta，he went by air to Kosambī，and from there sent messengers to the orthodox monks in the different centres （Vin．ii．298； Mhv．iv．17）．<br><br>It was at Kosambī that the Buddha promulgated a rule forbidding the use of intoxicants by monks （Vin．ii．307）．<br><br>Kosambī is mentioned in the Samyutta Nikāya （S．iv．179； but see AA．i．170； MA．ii．929； PsA．491，all of which indicate that the city was on the Yamunā） as being ”Gangāya nadiyā tīre．” This is either an error，or here the name Gangā refers not to the Ganges but to the Yamunī．Kosambī is identified with the two villages of Kosam on the Jumna，about ninety miles west of Allahabad．（CAGI．448f； Vincent Smith places it further south，J．R．A．S．1898，503ff）．,7,1
237943,en,21,kosambi jataka,kosambī jātaka,Kosambī Jātaka,Kosambī Jātaka：The introductory story relates how the monks of Kosambī quarrelled and brought about great dissension among themselves because one of their number had left in a vessel the surplus water for rinsing the mouth．When the Buddha found that he could not induce the monks to live in harmony，he related to them the story of Dīghīti，king of Kosala，and when even that failed to produce the desired effect he uttered ten stanzas，standing poised in mid-air，and went away from Kosambī，leaving the monks to their fate．<br><br>The Kosambī Jātaka contains only a small portion of the story of Dīghīti，scarcely more than an allusion to it．The Dīghīti Kosala Jātaka （q．v．） contains further details，but even when taken together，these two do not make the story complete．The full story is related in the Vinaya Pitaka （Vin．i．342ff）．,14,1
237944,en,21,kosambi sutta,kosambī sutta,Kosambī Sutta,Kosambī Sutta：Savittha，staying in the Ghositārāma at Kosambī，asks Musīla about the Paticca-Samuppāda，and discovers from the answers given that Musīla is an arahant．Savittha asks Nārada the same questions at the latter’s own request and receives the same answers； but Nārada declares that he is not an arahant．Ananda is also present and joins in the discussion．S．ii．115f．,13,1
237947,en,21,kosambika,kosambika,Kosambika,Kosambika：Name of a king of Kosambī．  See also Kosambaka above．J．iv．56．,9,1
237971,en,21,kosambiya,kosambiya,Kosambiya,Kosambiya：Preached at the Ghositārāma in Kosambī to the quarrelsome monks of that place．<br><br>The sutta deals with amity and the six means of promoting it -  <br><br>  acts，  words   and thoughts of goodwill，  sharing all things with one’s fellow celibates，  living the higher life in its entirety，  following the doctrine that leads to the destruction of Ill，  and introspection，which leads to the realisation of truth （M．i．320ff； cp．Upakkilesa Sutta M．ii．152ff）．The Kosambaka Sutta is given （E．g．，in DA．i．123） as an example of a discourse originating from a quarrel．,9,1
238084,en,21,kosika,kosika,Kosika,Kosika：<i>1．Kosika，Kosiya．</i>-A rock near Himavā where Nārada Kassapa had a hermitage．Ap．ii．381．<br><br><i>2．Kosika．</i>-A Pacceka Buddha．He once lived in Cittakūta，and Ukkāsatika，in a previous birth，seeing him wandering about Himavā，lit round him at night one hundred torches and gave him alms．Ap．ii．414．<br><br><i>3．Kosika．</i>-A king who was destroyed with his subjects for having insulted a sage．ThagA．i．368．,6,1
238089,en,21,kosiki,kosikī,Kosikī,Kosikī：A river，probably a branch of the Ganges．It flowed from   Himavā，and on its bank was a mango-grove three leagues in extent．J．v．2，5，  6．,6,1
238103,en,21,kosinaraka,kosinārakā,Kosinārakā,Kosinārakā：Inhabitants of Kusinārā．  E．g．，Vin．i．247； AA．ii．637．,10,1
238116,en,21,kosiya,kosiya,Kosiya,Kosiya：<i>1．Kosiya，Kosiyagotta</i><br><br>The name of a brahmin clan．In the Pācittiya it is given as one of the lower gottas．（Vin．iv．8； but it is also Sakka’s gotta，and is therefore generally regarded as a high one； see e．g．，Thag．415； ThagA．i．452）．<br><br>Among those mentioned as belonging to this gotta are the brahminKevatta （J．vi．418f），the brahmin who was the father of Sona Kumāra （the Bodhisatta） （J．v．319ff），Bhaddākāpilāni，born in Sāgala （AA．i．99； ThagA．68； SA ii．144），and the banker who came to be known asMacchari-Kosiya．<br><br>Kātiyāna’s father was a Kosiyan，but he married a woman of the Kātiyāna family （ThagA．i．452）．<br><br>The Bhūridatta Jātaka （J．vi．181； Mtu．ii．49） mentions a sage Kosiya，who taught Alambāyana the Nāga-spell．The scholiast says he belonged to the Kosiyagotta．<br><br>The Sālikedāra Jātaka （J．iv．278f） mentions a brahmin of Sālindiya，called Kosiyagotta，probably for the same reason．<br><br>The Kosiya Jātaka （J．i．465f） speaks of a Kosiya-brāhmanī．All these are either addressed or spoken of as Kosiya in their different contexts．The name Kosiya is also used twice in speaking of Sakka - once by the Buddha （D．ii．270），once by Mahā Moggallāna （M．i．252） - and again by Guttila （J．ii．252） and by Mahā Kassapa （Ud．iii．7； UdA．200； DhA．i．429）．<br><br>The name means ”belonging to the Kusika family．” It is once used of Indra in the Rg Veda，in what exact sense is not known．Rhys Davids suggests （Dial．ii．296f； see also Dvy．632； Mtu．iii．200，202，315，403） that perhaps we have here a survival from the time when Indra was only the god of a Kusika clan．<br><br>The word Kosiya （e．g．，J．ii．208） means ”Owl” and is probably one of the several clan names which are also names of animals （cf．Vaccha）．<br><br><i>2．Kosiya</i>．-See Macchari-Kosiya．<br><br><i>3．Kosiya Thera</i>．-An arahant．He belonged to a brahmin family in Magadha and was called by his gotta-name．He often listened to the preaching of Sāriputta and，joining the Order，in due course won arahant ship．He was a gate-keeper of Bandhumatī and in the time of Vipassī Buddha gave to the Buddha a piece of sugar-cane．（Thag．370-4； ThagA．i．431f）．<br><br>He is probably identical with Ucchukandika of theApadāna．Ap．ii．393．<br><br><i>4．Kosiya</i>．-See Kosika （1）．<br><br><i>5．Kosiya．</i>-See Nanda Mānava．,6,1
238120,en,21,kosiya,kosiyā,Kosiyā,Kosiyā：The wicked wife of the  Kosiya Jātaka 1．,6,1
238121,en,21,kosiya jataka,kosiya jātaka,Kosiya Jātaka,Kosiya Jātaka：<i>1．Kosiya Jātaka （No．130）．</i>-A brahmin of Benares had a bad wife who lay in bed by day feigning sickness and spent her nights in enjoyment．The husband worked hard to supply her with dainties，and，in consequence，could not visit his teacher who was the Bodhisatta．When the latter discovered the truth，he advised the brahmin to prepare a mess of cow-dung and other things and to insist that his wife should either swallow this medicine or get up and work．She then knew that her shamming was discovered and abandoned her evil ways．<br><br>The story was told to a brahmin of Sāvatthi，a pious follower of the Buddha，whose wife behaved in a similar way．The Buddha told him this story of the past and asked him to try the same remedy，for，he said，the brahmin and his wife were identical with the couple of the story （J．i．463f）．<br><br>In the atītavatthu the woman is addressed as ”Kosiyā．” The scholiast （J．i．465） adds that she belonged to the Kosiyagotta．<br><br><i>2．Kosiya Jātaka （No．226）．</i>-The king of Benares，making war at an unseasonable time while camping in the park，saw an owl （kosiya） being attacked by crows．The king asked his minister the reason for this； the minister，being the Bodhisatta，said the owl had left his hiding-place too early-that is，before sunset．<br><br>The story was told to Pasenadi，who visited Jetavana on his way to quell a border rising； the time was unsuitable for such an enterprise．J．ii．208f．<br><br><i>3．Kosiya Jātaka （No．470）．</i>-Given under the Sudhābhojana Jātaka．,13,1
238126,en,21,kosiyagotta,kosiyagotta,Kosiyagotta,Kosiyagotta：An arahant．He is mentioned in a list of theras who   handed down the Abhidhamma up to the Third Council．DhsA．，p．32．,11,1
238166,en,21,kosiyayana,kosiyāyana,Kosiyāyana,Kosiyāyana：A brahmin of Kāsi，his wife being called Kosiyāyani．  Their story is given in the Rādha Jātaka．J．i．495f．,10,1
238188,en,21,kosumbaphaliya thera,kosumbaphaliya thera,Kosumbaphaliya Thera,Kosumbaphaliya Thera：An arahant．Thirty-one kappas ago he saw the   Buddha Sikhī and gave him a kosumba-fruit （Ap．ii．449）．He is evidently   identical with Usabha Thera （ThagA．i．320）．,20,1
238197,en,21,kota,kota,Kota,Kota：A Tamil general in charge of the fortification at Kotanagara，  which was captured by Dutthagāmanī in his campaign against the Tamils．  Mhv．xxv．13．,4,1
238206,en,21,kotagerukapasada,kotagerukapāsāda,Kotagerukapāsāda,Kotagerukapāsāda：A building attached to the Cittalapabbata-vihāra．  Bhāgineyya-Sangharakkhita once lived there，and，during his illness，eight   thousand arahants and Sakka，with the devas of the two deva-worlds，waited on   him．MT．552．,16,1
238209,en,21,kotalavapigama,kotalavāpigāma,Kotalavāpigāma,Kotalavāpigāma：A village in Ceylon．A story is told of how the   wife of the chief householder in the village was put in bonds by the king&#39；s   tax-gatherers，under the impression that she was a serving-woman．v．l．  Kālavāpigāma．VibhA．441．,14,1
238212,en,21,kotalla,kotalla,Kotalla,Kotalla：Evidently the Pāli equivalent of Kautilya．He is mentioned   in the Cūlavamsa as the author of a work on politics （Cv．lxiv．3） and also of a   work on methods of warfare．Cv．lxx．56； see also Cv．Trs．i．243 n．1 and 291，n．3．,7,1
238213,en,21,kotamalaya,kotamalaya,Kotamalaya,Kotamalaya：A mountainous region in South Ceylon，whither Dutthagāmanī fled from his father’s wrath，and where he lived while making preparations for his campaign （Mhv．xxiv．7； xxxii．29； MT．332，430）．v．l．Kottamalaya，Kotthamalaya，Kolambamalaya．,10,1
238217,en,21,kotapabbata,kotapabbata,Kotapabbata,Kotapabbata：A mountain in Rohana； near it was the village of Kitti （Mhv．xxiii．55）．There was a monastery on Kotapabbatta called the Kotapabbata-vihāra．This was the residence of the Sāmanera who was afterwards born as Dutthagāmanī （Mhv．xxii．25）； also of Mahā-Summa Thera （Mhv．xxiii．61），of Asubhakammika-Tissa and of his teacher Mahā-Tissa （MT．553）．The Vihāra was near Mahāgāma （MT．553）．<br><br>The Visuddhi Magga （p．292） mentions an Elder，Tissa，of Kota （Koti） pabbata，who，having attained arahantship through meditation on breathing，was able to limit the term of his life．According to the Dhammapada Commentary （iv．50），an Elder named Anula lived in the monastery during the time of Dutthagāmanī，and the village Bhokkanta，residence of Sumanā，wife of Lakuntaka Atimbara，was in its vicinity．It was probably the same as Gotapabbata （q．v．） （See Mhv．xxxv．124； MT．667）．The Nāgalena was in the Kotapabbata-vihāra （DA．ii．695）．,11,1
238275,en,21,kotigama,kotigāma,Kotigāma,Kotigāma：A village in the vicinity of Bhaddiyanagara．The village was one gāvuta distant from the Ganges （MT．560）．The Buddha went there from Bhaddiyanagara．Bhaddaji preceded the Buddha to Kotigāma and awaited his arrival there．The people，led by Nanduttara，made ready a meal and provided boats in which the Buddha and the monks might cross the river．In the middle of the river，submerged in the water，stood the palace once occupied by  Mahāpanāda （J．ii．332f； ThagA．i．287f； Mhv．xxxi．5f）． <br><br>During his last tour the Buddha crossed the river at Pātaligāma，went on to Kotigāma，and remained in that village preaching to the monks．Hearing that the Buddha was there，Ambapāli and hosts of Licchavis came from Vesāli to visit him，and Ambapāli gave him a meal．From Kotigāma the Buddha went to Nādikā （Vin．i．230f； D．ii．90f）．<br><br>Buddhaghosa says （DA．ii．542； iii．856） that the village was so called because it was built near the dome （koti or thūpikā） of Mahāpanāda’s palace．<br><br>According to the Samyutta Nikāya （v．431），Kotigāma was a village of the Vajjians．,8,1
238276,en,21,kotigama vagga,kotigāma vagga,Kotigāma Vagga,Kotigāma Vagga：The third chapter of the Sacca Samyutta of the   Samyutta Nikāya （S．v．431-7）．The first sutta was preached at Kotigāma．,14,1
238304,en,21,kotipabbata,kotipabbata,Kotipabbata,Kotipabbata：See Kotapabbata．,11,1
238315,en,21,kotipassava,kotipassāva,Kotipassāva,Kotipassāva：A monastery built by Dhātusena （Cv．xxxviii．46）．If it   be identical with Kotipassāvana （q．v．），it was merely restored by Dhātusena．,11,1
238316,en,21,kotipassavana,kotipassāvana,Kotipassāvana,Kotipassāvana：A monastery erected by Mahānāma （Cv．xxxvii．212）．It   is probably the same as Kotipassāva．,13,1
238353,en,21,kotisanthara,kotisanthāra,Kotisanthāra,Kotisanthāra：In the Jātakas mention is made （E．g．，J．iii．18； 375，397； J．iv．113） of the Buddha when he wished to address the monks of Jetavana，asking Ananda to summon them to the Kotisanthāra and ordering that a seat be prepared for him at the entrance to the Gandhakuti．<br><br> <br><br>Kotisanthāra was probably the name given to that part of the Jetavana grounds just outside the Buddha’s own apartments．It may have been so called in reference to the fact that Anāthapindika bought the land by spreading on it a crore of kahāpanas （kahāpana-koti-santhārena） （J．i．94）．Or the name may have been restricted to the part actually covered by the pieces of money，for we are told （Vin．ii．159） that the money was not sufficient to cover the whole of the ground．<br><br> <br><br>There were buildings in the Kotisanthāra，the monks living in these buildings being referred to as ”Antokotisanthāre vasantā．” （E．g．，J．iv．113） <br><br> <br><br>Kotisanthāra is generally translated as The Golden Pavement，（E．g．，Jāt．Trs．iii．12； iv．71） which seems to be a wrong rendering．,12,1
238412,en,21,kotisimbali jataka,kotisimbali jātaka,Kotisimbali Jātaka,Kotisimbali Jātaka：A Garuda-king seized a Nāga-king，and when the Nāga coiled himself round a banyan-tree the Garuda uprooted the banyan and took it with him．He ate the Nāga’s fat seated on a kotisimbali-tree，and threw away the banyan and the Nāga’s carcase．A bird who was in the banyan-tree left it and took up his abode in the simbali．The Bodhisatta，who was a tree-sprite in the simbali，trembled at the sight of the tiny bird，because the sprite knew that from the bird’s droppings huge trees would spring up and kill the simbali．The Garuda，seeing the sprite trembling，asked the reason，and on learning it frightened the bird away．It is right to distrust where distrust is proper．<br><br> <br><br>The story was related to five hundred monks who were in danger of being overcome by sinful desires （J．iii．397ff）．Cf．the Pālasa Jātaka．,18,1
238413,en,21,kotisimbali-niraya,kotisimbali-niraya,Kotisimbali-Niraya,Kotisimbali-Niraya：A Niraya where those guilty of misdemeanours，  such as adultery，are born．J．v．275．,18,1
238435,en,21,kottamalaka,kottamālaka,Kottamālaka,Kottamālaka：See Kuntamālaka．,11,1
238451,en,21,kottapattana,kottapattana,Kottapattana,Kottapattana：A ford in Ceylon．Ras．ii．124．,12,1
238518,en,21,kottha,kottha,Kottha,Kottha：The drum of Narasīha，which   he gave to Mānavamma in order that the latter might induce the people to   accompany him in the ships．When they heard the drum they thought it was   beaten by Narasīha and forthwith went on board．Cv．x1vii．51．,6,1
238522,en,21,kotthabhadda,kotthabhadda,Kotthabhadda,Kotthabhadda：A great causeway on the river Jaggarā．It was   restored by Parakkamabāhu I （Cv．1xviii．16）．It was so called because the land   on either side of it became，as a result of its construction，studded with   granaries full of untrussed rice （abaddhavīhi）．Cv．1xviii．31．,12,1
238529,en,21,kotthagama,kotthāgāma,Kotthāgāma,Kotthāgāma：A wealthy village given by Udaya I．（?） to the temple   of the Vaddhamāna Bodhi-tree．Cv．xlix．16．,10,1
238598,en,21,kotthamalaya,kotthamalaya,Kotthamalaya,Kotthamalaya：See Kotamalaya．,12,1
238636,en,21,kotthasala,kotthasāla,Kotthasāla,Kotthasāla：A village in Ceylon，probably the same as Kotthasāra．  Ras．ii．24．,10,1
238650,en,21,kotthasara,kotthasāra,Kotthasāra,Kotthasāra：A village to the east of Pulatthipura．It was once the refuge of Vikkamabāhu II （Cv．lxi．43） and，again，of Gajabāhu （Cv．lxx．355）．After Gajabāhu’s death his ministers took his body to Kotthasāra，and the village became the headquarters of Mānābharana （Cv．lxxi．6，11）．There was in the village a garrison for mercenary soldiers，specially occupied by the Keralas，and this garrison once revolted against Parakkamabāhu I （Cv．lxxiv．44）．<br><br>Later，the Damilas，Māgha and Jayabāhu，set up a fortification there （Cv．lxxxiii．15； see also Cv．Trs．i．229，n．1）．It was evidently a point of strategic importance．,10,1
238690,en,21,kotthita sutta,kotthita sutta,Kotthita Sutta,Kotthita Sutta：1．Kotthita Sutta．-A conversation between Mahā Kotthita and Sāriputta as to whether or not anything exists after the passionless ending，without remainder，of the six spheres of contact （phassāyata nānam asesavirāganirodhā）．The conversation is repeated between Mahā Kotthita and Ananda．A．ii．161f<br><br> <br><br>2．Kotthita Sutta．-Mahā Kotthita asks Sāriputta a series of questions as to why the holy life （brahmacariyā） is lived by the Blessed One，to all of which Sāriputta answers ”No．” He then goes on to explain that the purpose of the holy life is the realisation of the four Ariyan truths．A．iv．382f．<br><br> <br><br>3．Kotthita Sutta．-Three suttas．Mahā Kotthita visits the Buddha and asks for a brief statement of the Dhamma．The Buddha answers that desire should be put away for that which is （1） impermanent，（2） Ill，（3） without a self．S．iv．145f．<br><br> <br><br>4．Kotthita Sutta．-Kotthita visits Sāriputta at Isipatana and asks him which is true：to say that the eye is the bond of objects or that objects are the bond of the eye? Sāriputta replies that neither is true：the bond consists in the desire and lust arising from their contact．If two men be yoked one to the other，the bond consists not in either of the men but in the yoke-tie which binds them．If this were not so，the religious life would be purposeless．S．iv．162f<br><br> <br><br>5．Kotthita Sutta．-A group of three suttas containing conversations between Mahā Kotthita and Sāriputta on what constitutes ignorance．S．iii．175．,14,1
238718,en,21,kotthumala,kotthumala,Kotthumala,Kotthumala：A hill in the Māyārattha in Ceylon．The Almsbowl and   the Tooth Relic of the Buddha were once buried there by Vācissara as a   protection from enemies．Later，Vijayabāhu III．had them removed to   Jambuddoni．Cv．lxxxi．18ff； see also Cv．Trs．ii．137，n．1．,10,1
238798,en,21,kotumbara,kotumbara,Kotumbara,Kotumbara：A country celebrated for the excellence of its cloth．  v．l．Kodumbara．J．vi．51 （also 47），500，501； Mil．2，331．,9,1
238810,en,21,kotumbariya thera,kotumbariya thera,Kotumbariya Thera,Kotumbariya Thera：An arahant．Thirty-one kappas ago he gave to   Sikkhī Buddha seven flowers wrapped in kotumbara-cloth．Twenty kappas ago he   was a king named Mahānela．v．l．Kotumbariya．Ap．i．192．,17,1
238816,en,21,kovariyaputta,kovariyaputta,Kovariyaputta,Kovariyaputta：See Lāludāyī．,13,1
238838,en,21,kovilaragama,kovilāragāma,Kovilāragāma,Kovilāragāma：A village in Ceylon where a battle took place between   Mahinda II．and the three ādipādas who had risen against him．Mahinda was   victorious．Cv．xlvi．121．,12,1
239012,en,21,kubbikala,kubbikāla,Kubbikāla,Kubbikāla：See Kupikala．,9,1
239013,en,21,kubbugama,kubbugāma,Kubbugāma,Kubbugāma：See Kumbugāma．,9,1
239016,en,21,kubera,kubera,Kubera,Kubera：See Kuvera．,6,1
239019,en,21,kubukandanadi,kubukandanadī,Kubukandanadī,Kubukandanadī：A river in Ceylon．On its banks was the   Samudda-vihāra （Mhv．xxxiv．90）．,13,1
239020,en,21,kubulagalla,kubūlagalla,Kubūlagalla,Kubūlagalla：A locality in Rohana．It was one of the strongholds   captured by Vijayabāhu I．Cv．lviii．36．,11,1
239327,en,21,kuddadhana,kuddadhāna,Kuddadhāna,Kuddadhāna：See Kundadhāna．,10,1
239339,en,21,kuddala,kuddāla,Kuddāla,Kuddāla：See Kuddāla Jātaka．<br><br>He is mentioned in a list of six famous teachers of the past，who were well known for their pious and holy lives．They had numerous followers and，after death，were born in the Brahma-world （A．iii．371，373； iv．135）．<br><br> <br><br>The Kuddāla-birth was one in which the perfection of paññā was developed （J．i．46）．,7,1
239343,en,21,kuddala jataka,kuddāla jātaka,Kuddāla Jātaka,Kuddāla Jātaka：The Bodhisatta was once a gardener in Benares，and because his only possession was a spade （kuddāla） he was known as Kuddāla Pandita．Later he became a recluse，but six times thoughts of his spade drew him back to the world．The seventh time he threw the spade into the river and shouted for joy，winning insight．The king of Benares heard his shouts，and on knowing the reason for them，resolved to join Kuddāla as an anchorite．When the news spread，the people from twelve leagues round accompanied them，and Sakka sent Vissakamma to erect monasteries for them in the Himālaya．<br><br> <br><br>The story was told in reference to Citta-Hatthisāriputta （q．v．） （J．i．311ff）．The names of some of those who accompanied Kuddāla in his renunciation are mentioned at the end of the Hatthipāla （J．iv．490） and the Mūgapakkha Jātaka．J．vi．30．<br><br> <br><br>The same story is given in different words in the Dammapada Commentary （DhA．i．311f）．,14,1
239356,en,21,kuddalamandala,kuddālamandala,Kuddālamandala,Kuddālamandala：A village in Rohana．Here a battle took place   between the forces of Parakkamabāhu I．and his enemies （Cv．lxxv．16）．,14,1
239377,en,21,kuddarajja,kuddarajja,Kuddarajja,Kuddarajja：Probably a district in Rohana．See also Mahāvāpi   Vihāva．,10,1
239379,en,21,kuddavatakapasana,kuddavātakapāsāna,Kuddavātakapāsāna,Kuddavātakapāsāna：A rock in Pāsānatittha （q．v．）．,17,1
239497,en,21,kuha sutta,kuha sutta,Kuha Sutta,Kuha Sutta：Monks who are cheats，stubborn and uncontrolled，are no   followers of the Buddha．A．ii．26； found also in It．113，cf．Thag．959．,10,1
239508,en,21,kuhaka jataka,kuhaka jātaka,Kuhaka Jātaka,Kuhaka Jātaka：Once a country squire，having great faith in the holiness of a matted-haired ascetic，buried some of his wealth in the hermitage he himself had provided for the ascetic．The latter，coveting the gold，hid it elsewhere，and took leave of the squire as though he were going to some other part of the country．The squire，after pressing him in vain to stay，accompanied him part of the way．Suddenly the ascetic stopped and said he had found a straw from the roof of the hermitage sticking to his hair and wished to restore it as it did not belong to him．The squire was greatly impressed by this show of non-covetousness，but another ascetic，who was the Bodhisatta，observing what happened and guessing the reason，communicated his suspicions to the squire．When they searched for the gold it could not be found，but the ascetic confessed his guilt after a sound thrashing （J．i．375ff）．<br><br>The occasion for the telling of the story is given in the Uddāla Jātaka．,13,1
239509,en,21,kuhaka sutta,kuhaka sutta,Kuhaka Sutta,Kuhaka Sutta：Five qualities，such as deceitfulness，which make a   monk disagreeable to his fellow monks．A．iii．111f．,12,1
239516,en,21,kuhakabrahmana vatthu,kuhakābrāhmana vatthu,Kuhakābrāhmana Vatthu,Kuhakābrāhmana Vatthu：A certain brahmin would climb a tree，grasp a branch with his feet and，swinging head downwards like a bat，demand pennies，etc．，from passers by，threatening to kill himself and destroy the city if his request were refused．<br><br>The Buddha hearing of this related a Jātaka story in which a false ascetic，having received some lizard meat，liked it and wished for more．He lay in wait for the king of the lizards when the latter came to pay his respects to him in order to kill him，but the lizard-king，suspecting him，escaped，reproaching him for his hypocrisy．DhA．iv．153ff； cp．theGodha Jātaka； also J．i．480f and ii．382f．,21,1
239700,en,21,kujjatissa thera,kujjatissa thera,Kujjatissa Thera,Kujjatissa Thera：An arahant．He lived in Mangana in Ceylon，and was mentioned by the Sangha to King Saddhātissa as being worthy of his special worship．The king travelled five leagues to see him，but the thera，lest the king should invite him to the palace，lay down on a bed at the time of the king’s arrival and started scratching letters on the floor．The king decided that the thera was not an arahant and went away．When he was blamed for having displeased so pious a king，the thera undertook to make amends．He requested that，after his death，he should be placed in a covered palanquin containing also a second bed．This was done and the palanquin travelled by air to Anurādhapura，performing many miracles，applauded by the people．In Anurādhapura it circled round the Thūpārāma and the Silācetiya and，when it reached the Lohapāsāda，the thera Mahāvyaggha entered the palanquin，lay down on the spare bed and entered Nibbāna．The king made offerings of flowers and perfumes to the palanquin and it descended to earth，for such had been Kujjatissa’s desire．The bodies were burnt and thūpas were erected over the relics．AA．i．384f．<br><br> <br><br>He is probably identical with Khuddaka-Tissa （q．v．）．,16,1
239810,en,21,kukku jataka,kukku jātaka,Kukku Jātaka,Kukku Jātaka：Contains several parables which the Bodhisatta，as counsellor to Brahmadatta，king of Benares，employed for the king’s instruction．Like the peak of a roof which falls unless tightly held by the rafters，is a king who must be supported by his subjects who have been won over by his righteousness．As a citron must be eaten without its peel，so must taxes be gathered without violence．Like the lotus，unstained by the water in which it grows，is the virtuous man untainted by the world．<br><br>The king is identified with Ananda （J．iii．317ff）．The occasion for the story is given in the Tesakuna Jātaka．,12,1
239811,en,21,kukku vagga,kukku vagga,Kukku Vagga,Kukku Vagga：The first section of the Sutta Nipāta of the Jātaka   Commentary．J．iii．317-63．,11,1
239925,en,21,kukkuha,kukkuha,Kukkuha,Kukkuha：See Kukkuta （2）．,7,1
239940,en,21,kukkula,kukkula,Kukkula,Kukkula：One of the nirayas．King Dandaki was born there because of his heinous crime （J．v．114，143； ItvA．195）．<br><br> <br><br>Sarabhanga spoke of him as suffering there，sunk in a mass of glowing coals （kukkula） one hundred leagues deep； huge glowing sparks fall on him and enter his body through nine sores （J．v．144）．<br><br> <br><br>Beside this niraya are the Gūtha-niraya and the Simbalivana．M．iii．185．,7,1
239953,en,21,kukkula sutta,kukkula sutta,Kukkula Sutta,Kukkula Sutta：The Ariyan disciple feels aversion from body，  feeling，etc．，because he knows that they are a mass of glowing embers．  S．iii．177．,13,1
239954,en,21,kukkula vagga,kukkula vagga,Kukkula Vagga,Kukkula Vagga：The fourteenth chapter of the Khandha Samyutta．  S．iii．177-80．,13,1
239985,en,21,kukkura,kukkura,Kukkura,Kukkura：A rock near Himavā．The Buddha Vipassī once visited it，  and Pupphathūpiya lived there in a previous birth （Ap．i．158）．,7,1
239989,en,21,kukkura jataka,kukkura jātaka,Kukkura Jātaka,Kukkura Jātaka：<i>1．Kukkura Jātaka （No 22）．</i>-Because his carriage straps，left in the rain，are gnawed by his own dogs，the king of Benares orders all dogs except his own to be killed indiscriminately．The Bodhisatta，who is the leader of the pack of dogs in the cemetery，visits the king，points out to him his iniquity，and reveals the truth by causing an emetic to be administered to the king’s dogs．Having convinced the king，the Bodhisatta teaches him the ten stanzas of Righteousness found in the Tesakuna Jātaka （dhammañ cara mahārāja，etc．） （J．v．123）．Great are the benefactions made to dogs thereafter．The Bodhisatta’s teaching lasted for ten thousand years under the name of Kukkurovāda．<br><br>The king is identified with Ananda （J．i．175ff）．The occasion for the story is given in theBhaddasāla Jātaka．<br><br><i>2．Kukkura Jātaka．</i>-See Kakkara．,14,1
240046,en,21,kukkuravatika sutta,kukkuravatika sutta,Kukkuravatika Sutta,Kukkuravatika Sutta：Preached at Haliddavasana to Punna，follower of the Bovine Vow （living like an ox），and to Acelaka Seniya，follower of the Canine Vow．In answer to their persistent questions，the Buddha says that the further state of both is either purgatory or rebirth as an animal （among cattle and dogs respectively）．He then proceeds to describe the four kinds of actions：<br><br>    （1） Dark，with dark outcome；        （2） bright，with bright outcome；       （3） both dark and bright with similar outcome； and     （4） neither dark nor bright with corresponding outcome．Both Punna and Seniya take refuge in the Buddha，Seniya later becoming an arahant （M．i．387ff）．,19,1
240056,en,21,kukkurovada,kukkurovāda,Kukkurovāda,Kukkurovāda：See Kukkura Jātaka   （1）．,11,1
240078,en,21,kukkuta,kukkuta,Kukkuta,Kukkuta：<i>1．Kukkuta</i>．-One of three bankers of Kosambī，the others being Ghosaka andPāvārika．Having heard from some ascetics，whom they had entertained，of the appearance of the Buddha，they went with these ascetics to Sāvatthi，each carrying offerings in five hundred carts．Having heard the Buddha preach，they became sotāpannas．They gave alms to the Buddha for a fortnight，and then，with his permission，returned to Kosambī．They built monasteries in their gardens for the use of the Buddha and his monks，that built by Kukkuta being called the Kukkutārāma．The Buddha stayed one day at a time in each monastery，and on that day accepted the hospitality of its founder．DA．i．318f； DhA．i．203ff； AA．i．234f； PsA．414．<br><br>It is said （MA．i．540f） that the bankers built a monastery for each league on the road between Sāvatthi and Kosambī for the use of the Buddha during his journeys．<br><br><i>2．Kukkuta．</i>-A frontier town near Himavā； the capital of a kingdom three hundred leagues in extent，whereMahā Kappina once ruled．There were three rivers to cross on the way from Kukkuta to Sāvatthi （ThagA．i．507f； Ap．ii．469）．See also Kukkutavatī．<br><br><i>3．Kukkuta</i>．-A rock near Himavā．Seven Pacceka Buddhas once lived there．ThagA．i．216； Ap．i．178．,7,1
240080,en,21,kukkuta jataka,kukkuta jātaka,Kukkuta Jātaka,Kukkuta Jātaka：1．Kukkuta Jātaka （No．383）．-The story of a cat who tried to deceive a cock - with the idea of eating him - by offering to become his wife．Her efforts failed．The cock was the Bodhisatta．<br><br>The story was told to a monk who was tempted by the sight of a woman （J．iii．265f）．<br><br>This Jātaka is illustrated in the Bharhut Stūpa．Cunningham：Pl．xlvii．5．<br><br> <br><br>2．Kukkuta Jātaka （No．448）．-The Bodhisatta was once the chief of a large flock of fowls．A falcon，by means of engaging speech，tried to become friendly with him in order to eat him，but his attempts failed．There could be no friendship between fowl and falcon，said the Bodhisatta．The story was related in reference to Dedavatta’s attempts to kill the Buddha．v．l．Kukkuha．J．iv．55ff,14,1
240106,en,21,kukkutagiri,kukkutagiri,Kukkutagiri,Kukkutagiri：A row of cells built by Kanitthatissa after he had demolished the boundaries of the Mahā-vihāra （Mhv．xxxvi．10）．<br><br>They were later restored by Mahāsena （Mhv．xxxvii．15； MT．678）．<br><br>The place is also referred to as the Kukkutā-rāma （E．g．，Mhv．xxxvii．15）．<br><br>See also Appendix．,11,1
240107,en,21,kukkutagiri,kukkutagiri,Kukkutagiri,Kukkutagiri：A place in Ceylon．Buddhaghosa says （SA．iii．50） that   it was so called because it was there that Saddhātissa’s attendant，Tissa （see   Tissa 43），refused to kill some pheasants and set them free at the risk of   losing his own life．,11,1
240116,en,21,kukkutamitta,kukkutamitta,Kukkutamitta,Kukkutamitta：A hunter．The daughter of a rich man in Rājagaha looks out of her window on the seventh storey and seeing the hunter pass through the street，falls in love with him．Learning from her slave that he is leaving the city the next day，she leaves her home secretly，joins Kukkutamitta on the road and elopes with him．Seven sons are born to them who，in course of time，marry and set up households of their own．One day，perceiving that the whole family is ripe for conversion，the Buddha goes to the place where Kukkutamitta’s nets are spread，leaves there his footprint and sits down under a tree．The hunter，having caught nothing，suspects that someone has set the animals free and on seeing the Buddha draws his bow．By the Buddha’s power he is rooted to the spot，and likewise his sons who come with their wives to seek him．Kukkutamitta’s wife also comes，and seeing what has happened exclaims in riddling phrase：”Do not kill my father．” （It transpires that she had become a sotāpanna while yet a girl．） The family ask pardon of the Buddha，and all become sotāpannas．When the monks hear of this，they complain that Kukkutamitta’s wife，though a sotāpanna，had all this while assisted her husband to take life．The Buddha assures them that such is not the case．A man may take poison in his hand，but if there be no wound there no harm comes to him．<br><br>In a previous existence，a county treasurer bid against a city treasurer for the principal share in the building of a shrine for the relics of Kassapa Buddha．When the city treasurer bid more than the county treasurer possessed，the latter offered to devote himself to the service of the shrine，together with his wife，his seven sons and their wives．Kukkutamitta was the county treasurer．DhA．iii．24-31．,12,1
240121,en,21,kukkutandakhadika vatthu,kukkutandakhādikā vatthu,Kukkutandakhādikā Vatthu,Kukkutandakhādikā Vatthu：A girl eats the eggs of a hen，the hen conceives a grudge against her and is reborn as a cat，who eats the eggs of the hen，who is the girl reborn．For five hundred births they thus return hatred for hatred．Finally the girl is reborn in Sāvatthi as a woman，and the hen as an ogress．The ogress eats two of the woman’s children，and is about to eat the third when the woman seeks refuge in the monastery．The Buddha admonished them to return good for evil and they become friends．DhA．iii．449f； cp．the story of Kālī （6）．,24,1
240147,en,21,kukkutarama,kukkutārāma,Kukkutārāma,Kukkutārāma：<i>1．Kukkutārāma</i>．-A monastery in Kosambī，built by the setthi Kukkuta．DA．i．318，etc．<br><br><i>2．Kukkutārāma</i>．-A pleasance in Pātaliputta．It was evidently the residence of monks from very early times，probably，for some time，of the Buddha himself．TheMahāvagga （Vin．i．300） mentions the names of several Theras who lived there：Nilavāsi，Sānavāsi，Gopaka，Bhagu，Phalikasandana．The Samyutta Nikāya （S．v．15f； 171f） records several discussions which took place there between Ananda and Bhadda．It may have been a favourite resort of Ananda，for we find the householder Dasama of Atthakanagara going there to enquire as to his whereabouts （A．v．342； M．i．349）．It was also （probably at a later date） the residence of Nārada who converted King Munda （A．iii．57f），and afterwards of Sonaka，the upajjhāya of Siggava，and of Candavajji，the teacher Mogaliputta-Tissa （Mhv．v．122）．Buddhaghosa mentions （MA．ii．571； AA．ii．866） that the Kukkutarāma was made by Kukkuta Setthi，but gives no further particulars．Here there is probably some confusion with the ārāma of the same name at Kosambī．Hiouen Thsang （Beal：op．cit．ii，95） says that the Kukkutārāma was to the southeast of the old city of Pātaliputta and was built by Asoka when he first became a convert to the Buddha’s religion．”It was a sort of first-fruit and a pattern of majestic construction．” Only the foundation of the building was left at the time of Hiouen Thsang’s visit．It is probable that this account refers to the Asokārāma whichAsoka built as the first of his Buddhist structures，and that the Asokārāma was constructed on the site of the old Kukkutārāma．It is significant that the Pāli books，in recording Asoka’s doings，make no mention of a Kukkutārāma existing in his time，though the Sanskrit texts，the Divyāvadāna （E．g．，pp．381f，430ff； see also Smith：Asoka，183，193f），for instance，makes frequent reference to it．If the conjecture made above，namely that the Asokārāma replaced the Kukkutārāma，be correct，it may have been that the place was known by both names in Asoka’s time．<br><br><i>3．Kukkutārāma</i>．-See Kukkutagiri-parivena．,11,1
240148,en,21,kukkutarama sutta,kukkutārāma sutta,Kukkutārāma Sutta,Kukkutārāma Sutta：Three suttas which contain discussions between   Ananda and Bhadda，at the Kukkutārāma in Pātaliputta，regarding the righteous   life （S．v．15f）．,17,1
240165,en,21,kukkutasukara sutta,kukkutasūkara sutta,Kukkutasūkara Sutta,Kukkutasūkara Sutta：Few abstain from accepting fowls and swine，  many do not．S．v．472．,19,1
240177,en,21,kukkutavati,kukkutavatī,Kukkutavatī,Kukkutavatī：According to some accounts the city，whereMahā Kappina ruled before he became a monk，is called，not Kukkuta，but Kukkutavatī．Perhaps the former was the name of the county and the latter that of its capital．<br><br>From here to Sāvatthi was a distance of one hundred and twenty leagues，and there was a trade route between the two cities which merchants travelled on foot （janghavānijā），and also a route from theMajjhimadesa．Three rivers had to be crossed on the way：the Aravacchā，the Nīlavāhanā and the Candabhāgā．DhA．ii．116ff； a less detailed account is given in SA．ii．177f and AA．i．175f．,11,1
240195,en,21,kukkutika,kukkutika,Kukkutika,Kukkutika：See Gokulika．,9,1
240204,en,21,kukkuttha,kukkuttha,Kukkuttha,Kukkuttha：See Kakudha （5）．,9,1
240205,en,21,kukkuttha,kukkutthā,Kukkutthā,Kukkutthā：See Kakutthā．,9,1
240213,en,21,kukuttha,kukutthā,Kukutthā,Kukutthā：A river； see Kakutthā．,8,1
240256,en,21,kula sutta,kula sutta,Kula Sutta,Kula Sutta：1．Kula Sutta．-Families consisting of many women and few men are molested by robbers； likewise a monk who has not developed emancipation of mind through love is easily molested by non-humans （S．ii．263）．<br><br>2．Kula Sutta．Asibandhakaputta visits the Buddha at the Pāvārika-ambavana in Nālandā at Nigantha Nātaputta’s request，and tells the Buddha that he does wrong in obtaining alms from famine-stricken Nālandā．The Buddha replies that his begging does not come within the eight causes of injury to families：viz．，<br><br>  the actions of kings and robbers，fire，water，loss of savings，  slothfulness，wastrels and impermanence．Asibandhakaputta becomes the Buddha’s follower （S．iv．322f）．<br><br>3．Kula Sutta．-The five advantages which accrue to families visited by holy men：<br><br>  they cleanse their hearts and attain to heaven；   they greet the monks respectfully and are born noble；   they conquer greed and gain power；   give alms and obtain wealth；   ask questions and become wise （A．iii．244f）．4．Kula Sutta．-Seven reasons for which a family is not worth visiting：<br><br>  they neither greet one nor show courtesy；   provide no seats；   hide what they have；   having much，give little；   what they do give they give carelessly and half-heartedly （A．iv．10）．5．Kula Sutta．-Similar to 4．Nine reasons are given，the additional ones being：they show no desire to hear the doctrine and take no interest when it is preached to them．A．iv．387．,10,1
240257,en,21,kula thera,kula thera,Kula Thera,Kula Thera：See Kundala．,10,1
240387,en,21,kulaghara,kulaghara,Kulaghara,Kulaghara：See Kuraraghara．,9,1
240394,en,21,kulagharani sutta,kulagharanī sutta,Kulagharanī Sutta,Kulagharanī Sutta：See Ogālha Sutta．,17,1
240469,en,21,kulalitissa,kulālitissa,Kulālitissa,Kulālitissa：A monastery in Ceylon．Over the thūpa in the monastery   King Vohārika-Tissa erected a parasol．Mhv．xxxvi．33．,11,1
240629,en,21,kulaputta sutta,kulaputta sutta,Kulaputta Sutta,Kulaputta Sutta：Clansmen who go forth into homelessness do so in   order to gain full comprehension of the Four Noble Truths．This is true for   all time．S．v．415．,15,1
240638,en,21,kulaputtena-dukkha sutta,kulaputtena-dukkhā sutta,Kulaputtena-dukkhā Sutta,Kulaputtena-dukkhā Sutta：Three suttas．A clansman who goes forth   should live （1） in aversion from body etc．，or （2） seeing impermanence in   them，or （3） seeing no soul in them．S．iii．179．,24,1
240721,en,21,kulasekhara,kulasekhara,Kulasekhara,Kulasekhara：1．Kulasekhara．-A Cholian king of South India．He besieged the Pandyan king，Parakkama of Madhurā，and the latter sent for help to Parakkamabāhu I．of Ceylon．Parakkamabāhu sent an expeditionary force to South India under Lankāpura，but in the meantime the Pandyan king had been slain and his capital taken．The Sinhalese force，however，landed and carried on a prolonged campaign against Kulasekhara and his allies，who seem to have been numerous and powerful．Kulasekhara was defeated，and the Pandyan king’s son，Vira Pandu，was installed in Madhurā．The Cola prisoners taken in the war were brought to Ceylon and employed in the reconstruction of the Mahā Thūpa in Anurādhapura．For details of this war see Cv．lxxvi，and lxxvii．For Kulasekhara’s later history see Cv．Trs．ii．100，n．1．<br><br> <br><br>2．Kulasekhara．-A Pandu king．His general Ariyacakkavatti invaded Ceylon in the reign of Bhuvanekabāhu I．and carried off the Tooth Relic and other treasures．Later Parakkamabāhu III，visited Kulasekhara and retrieved the Tooth Relic．Cv．xc．47； 53f,11,1
240773,en,21,kulavaddhaka,kulavaddhaka,Kulavaddhaka,Kulavaddhaka：Given as a name used ironically to insult another．  Vin．iv．8．,12,1
240777,en,21,kulavaddhana,kulavaddhana,Kulavaddhana,Kulavaddhana：A rich merchant of Sudassana （Benares） who tried to   stop his king，Sutasoma，from renouncing the world by offering him all his   wealth．He is identified with （Mahā?） Kassapa．J．v．185，192．,12,1
240798,en,21,kulavaka jataka,kulāvaka jātaka,Kulāvaka Jātaka,Kulāvaka Jātaka：The Bodhisatta was born in Macala under the name of Magha．He spent his time with the heads of the other twenty-nine families in the village，engaged in various forms of social service．The headman，finding his gains diminish，made a false report to the king，who ordered Magha and his friends to be trampled by elephants； but by virtue of their mettā they could not be killed，and thereupon the king showed them great favour．After death they were all born in Tāvatimsa，with Magha as Sakka．<br><br> <br><br>Three of Magha’s wives - Sudhammā，Cittā and Nandā - who had persuaded him to let them share in his good work，were born as Sakka’s handmaidens．But Sujātā，who had taken no part in their activities，received no such honour．At that time the Asuras shared Tāvatimsa with the Devas，but one day they got drunk and were hurled down to the foot of Sineru．They therefore declared war on the Devas，and during one of their fierce battles Sakka was defeated and fled over the sea in his chariot Vejayanta．When he came to Simbalivana，the chariot felled down the trees there，and the young Garulas were hurled into the sea．Hearing their cries of agony，Sakka made his driver，Mātali，turn the chariot and go back．The Asuras，seeing him return，thought it was another Sakka coming with reinforcements，and fled in terror．The Vejayanta-pāsāda rose from the earth，and Sakka lived in it，having fortified his city with a fivefold guard．<br><br> <br><br>The story was told in reference to a monk who had drunk water without first straining it，because his friend，with whom he was travelling and with whom he had fallen out，had the only strainer available．Mātali is identified with Ananda （J．i．198ff； with the introductory story cp．Vin．ii．118）．<br><br> <br><br>In the version given in the Dhammapada Commentary （i．263ff； see also SA．i．260f； DA．iii．710ff； and SNA．ii．484f； according to these accounts Sakka was helped by not 29 but 33 others），the story of Magha is related in response to a question asked of the Buddha by the Licchavi Mahāli．The reason given for Sakka’s flight in the Vejayantaratha also differs．According to this account，when Sujātā （q．v．） was reborn as the daughter of Vepacitti and the time came for her to choose a husband，Sakka went to the assembly in the guise of an aged Asura and was chosen by Sujātā．Sakka thereupon revealed himself and fled with his bride in the chariot，the Asuras in full chase．<br><br>See also Kulāvaka Sutta．,15,1
240799,en,21,kulavaka sutta,kulāvaka sutta,Kulāvaka Sutta,Kulāvaka Sutta：The story of Sakka&#39；s flight from the Asuras．When   he saw the Garulas crushed under his chariot wheels，he asked his driver，  Mātali，to turn back and risk death at the hands of the Asuras．But the Asuras   fled （S．i．224）．cp．Kulāvaka Jātaka．,14,1
240800,en,21,kulavaka vagga,kulāvaka vagga,Kulāvaka Vagga,Kulāvaka Vagga：The fourth chapter of the Eka Nipāta of the Jātaka   Commentary．J．i．198-234．,14,1
240919,en,21,kulinga,kulinga,Kulinga,Kulinga：The name of a clan，probably Sinhalese．Mahinda VI．  belonged to this clan （Cv．lxxx．15）．The Kulingas were among the tribes sent to   Ceylon by Asoka with the Bodhi-tree．Mhv．xix．2； see also Mhv．Trs．128，n．2，  and Cv．Trs．i．29，n．2，and ii．126，n．5．,7,1
240994,en,21,kulla thera,kulla thera,Kulla Thera,Kulla Thera：An arahant．He was a landowner in Sāvatthi and joined the Order after hearing the Buddha preach．But he was often seized by fits of lustful passion，and even when，following the Buddha’s instructions，he meditated in the charnel field，he could not control the tendency．The Buddha himself went with him and bade him mark the putrefaction and dissolution of dead bodies around him．He attained first jhāna，developing which he won arahantship （ThagA．i．444f）．<br><br> <br><br>The Theragāthā verses （393-8） ascribed to him are a record of this experience．,11,1
241021,en,21,kulumba sutta,kulumba sutta,Kulumba Sutta,Kulumba Sutta：A discourse，evidently well known，but not included in the Three Rescensions （tisso sañgīti） （Sp．iv．742，743）．<br><br> <br><br>The Atthasālinī （DhSA．91） gives an extract from it and refers ”to an infanticide of Kulumba．” The quotation is to show that a bodily action may arise also in the mind-door．,13,1
241022,en,21,kulumbari-kannika,kulumbari-kannikā,Kulumbari-kannikā,Kulumbari-kannikā：A district in Ceylon； the birthplace of Mahā   Sona （Mhv．xxiii．45）．According to the Mahāvamsa Commentary it was in Rohana．  MT．45．,17,1
241053,en,21,kulupaka sutta,kulupaka sutta,Kulupaka Sutta,Kulupaka Sutta：1．Kulupaka Sutta．-Five qualities which make a monk disagreeable to the families he visits：he is intimate on slight acquaintance （asanthavavissāsī）； takes privileges without justification （anissaravikappi）； tries to bring together estranged families （viyatthūpāsevī）； is a gossip （upakannakajappī）； and is importunate （atiyācanako）．A．iii．136f<br><br> <br><br>2．Kulupaka Sutta．-The five evil results of visiting families：sitting together in secret，and in concealed places，tendency to go uninvited，talking about women，and being filled with lustful thoughts．A．iii．258f<br><br> <br><br>3．Kulupaka Sutta．-Five evil results of visiting families too often-frequent sight of women and consequent danger to celibacy in varying degrees．A．iii．259．<br><br> <br><br>4．Kulupaka Sutta．-The Buddha says that Mahā Kassapa has the qualities requisite to becoming a monk worthy of visiting families．He is not vexed even if they give scantily，tardily or disrespectfully．S．ii．200．,14,1
241085,en,21,kuma,kumā,Kumā,Kumā：Wife of a householder in Velukanda in theAvanti country．<br><br>She was the mother of Nanda Thera，also called Kumāputta．<br><br>ThagA．1．100．,4,1
241095,en,21,kumaputta,kumāputta,Kumāputta,Kumāputta：See Nanda Kumāputta．Mhv．v．212．,9,1
241097,en,21,kumaputtasahaya,kumāputtasahāya,Kumāputtasahāya,Kumāputtasahāya：See Sudatta （11）．,15,1
241110,en,21,kumara,kumāra,Kumāra,Kumāra：<i>1．Kumāra-Kassapa Thera．</i>-He was foremost among those who had the gift of varied and versatile discourse （cittakathikānam） （A．i．24）．His mother was the daughter of a banker of Rājagaha，and she，having failed to obtain her parent’s consent to become a nun，married and，with her husband’s consent，joined the Order，not knowing that she was with child．When her condition was discovered her colleagues consultedDevadatta，who declared that she was no true nun．The Buddha，on being consulted，entrusted the matter to Upāli，who had it fully investigated byVisākhā and other residents ofSāvatthi，and he gave his finding in the assembly，in the presence of the king，that the nun was innocent．（For details see J．i．148； Upāli’s handling of the case won the Buddha’s special commendation，see，e．g．，AA．i．172）．When the boy was born the king reared him，and the boy was ordained at the age of seven．The boy came to be called Kumāra，because he joined the Order so young and was of royal upbringing，and also because the Buddha，when sending him little delicacies such as fruit，referred to him as Kumāra Kassapa．<br><br>Once when Kumāra Kassapa was meditating in Andhavana，an anāgāmī Brahmā，who had been his companion in the time of Kassapa Buddha，appeared before him，and asked him fifteen questions which only the Buddha could answer．This led to the preaching of theVammika Sutta （M．i．143ff），and after dwelling on its teachings Kassapa became an arahant．（For Kumāra Kassapa’s story see J．i．147ff； AA．i．158f； ThagA．i．322f； MA．i．335f）．<br><br>His mother，too，developed insight and attained to arahantship．It is said that she wept for twelve years because she could not be with Kassapa，and one day，seeing him in the street，as she ran towards him and fell，milk flowed from her breasts and wet her robe．Kassapa，realising that her great love was standing in the way of her attainments，spoke harshly to her that she might love him the less．The ruse succeeded and she became an arahant that very day （DhA．iii．147）．<br><br>In the time of Padumuttara Buddha Kassapa was a learned brahmin，and having heard a monk ranked foremost in eloquence，he wished for a similar distinction and did many acts of piety towards that end．When the teachings of Kassapa Buddha were being forgotten，he，together with six others，entered the Order and lived a life of rigorous asceticism on the summit of a mountain．（Ap．ii．473f； the details of this story are given in DhA．ii．210-12； among Kassapa’s companions were also Pukkusāti，Dārucīriya，Dabba Mallaputta andSabhiya； see also UdA．80f）．<br><br>Two verses of deep significance ascribed to Kumāra-Kassapa are found in the Theragāthā （vv．201．202）．Although it is said that he was a very eloquent speaker，the examples given of his preaching are extremely scanty．The Anguttara Commentary （i．159） states that the Buddha gave him his title from the skilful way in which he argued with Pāyāsi，as related in the Pāyāsi Sutta； but this cannot be correct for，according toDhammapāla （VvA．297），the events of the Pāyāsi Sutta took place after the Buddha’s death．The Sutta，however，does justify Kassapa’s reputation．（For his praises see also MA．i．500f）．<br><br>Kassapa’s upasampadā took place in his twentieth year．A doubt arose as to whether this was valid because，according to the rule，twenty years must be completed for upasampadā．The Buddha held that in reckoning the age the time spent in the mother’s womb could also be included．Vin．i．93； Sp．iv．867．<br><br><i>2．Kumāra-Kassapa</i>．-A thera in Ceylon，at whose request was written the Dhammapadatthakathā．DhA．i．1； Gv．68．,6,1
241116,en,21,kumara-kassapa-thera vatthu,kumāra-kassapa-thera vatthu,Kumāra-Kassapa-thera Vatthu,Kumāra-Kassapa-thera Vatthu：The story of Kumāra-Kassapa （q．v．） and   his mother．DhA．iii．144ff．,27,1
241117,en,21,kumara sutta,kumāra sutta,Kumāra Sutta,Kumāra Sutta：The Licchavi Mahānāma sees a number of Licchavi youths sitting by the Buddha，at the foot of a tree in the Mahāvana at Vesāli； be expresses his joy at the sight for，he says，the Licchavis are usually so mischievous．The Buddha thereupon tells Mahānāma of five things the practice of which will tend to progress：the tending of father and mother，the support of wife and children with well-gotten wealth，devotion to one’s own business，honouring one’s own ancestral gods，showing respect to good and holy men．A．iii．75ff．,12,1
241177,en,21,kumarapabba,kumārapabba,Kumārapabba,Kumārapabba：The section of the Vessantara Jātaka which deals with   the giving away of Vessantara&#39；s children to Jūjaka．J．vi．555．,11,1
241179,en,21,kumarapanha,kumārapañha,Kumārapañha,Kumārapañha：The fourth chapter of the Khuddaka-Pātha （Khp．2）．<br><br> <br><br>It consists of ten questions which，according to the Commentaries （KhpA．76； ThagA．i．479），the Buddha asked the young Sopāka，then an arahant though only seven years old，with the idea of giving him the upasampadā-ordination．<br><br> <br><br>The boy-arahant answered the questions and this conversation formed his ordination．（See also Thag．v．485； Ap．i．64f）．<br><br>These questions were elaborated by the nun of Kajangalā （see A．v．54ff）．（q．v．）．<br><br> <br><br>The Majjhima Commentary （MA．ii．636） on the Ambalatthika-Rāhulovāda Sutta seems to indicate a set of questions called Kumārapañha in connection with Rāhula when he was seven years old．<br><br> <br><br>See also SA．iii．99，where Buddhaghosa says that Cittagahapati，in a discussion with Nigantha Nātaputta，referred to the Kumārapañha．,11,1
241189,en,21,kumarapeta vatthu,kumārapeta vatthu,Kumārapeta Vatthu,Kumārapeta Vatthu：1．Kumārapeta Vatthu．-A man of Sāvatthi abused those who gave alms to the Buddha and his monks，but his mother made him retract his words and give alms for seven days．He was born later as the son of a courtesan who left him in a graveyard．The Buddha went there and proclaimed that the boy had a great future before him．The boy was adopted by a rich man and spent his wealth in deeds of piety．After death he was born as Sakka’s son．Pv．iii．5； PvA．194ff．<br><br> <br><br>2．Kumārapeta Vatthu．-Two sons of the Kosala king committed adultery and were born as petas．One night they uttered loud lamentations and the inhabitants of Sāvatthi sought the Buddha’s protection．The Buddha explained things to them，and the people gave alms and made over their merit so gained to the petas．Pv．iv．6； PvA．261f．,17,1
241199,en,21,kumarasena,kumārasena,Kumārasena,Kumārasena：Brother of Dhātusena．He helped Dhātusena to crush the   Damilas，and was amply rewarded for his services．Cv．xxxviii．35，53．,10,1
241200,en,21,kumarasiha,kumārasīha,Kumārasīha,Kumārasīha：Son of Vimaladhammasūriya； he was adopted by King   Senāratana and given the province of Uva．He died young．Cv．xcv．22； also   Cv．Trs．ii．233，n．3．,10,1
241229,en,21,kumaribhuta vagga,kumāribhūta vagga,Kumāribhūta Vagga,Kumāribhūta Vagga：The eighth section of the Bhikkhunī Pācittiya．  Vin．iv．327-37．,17,1
241259,en,21,kumaripanha,kumārīpañhā,Kumārīpañhā,Kumārīpañhā：Evidently the name given to the questions asked of the Buddha by Māra’s daughters，Tanhā，Arati and Ragā - when they visited him in order to tempt him - and the Buddha’s answers．<br><br> <br><br>These questions and answers form the Dhītaro Sutta of the Samyutta Nikāya （S．i．124f），but a quotation from them given in the Anguttara （A．v．46f） is mentioned as having been taken from the Kumārīpañhā．<br><br> <br><br>The Commentary （AA．ii．828） mentions them as being the questions of Māra’s daughters （kumārīnam Māradhītānam pucchā）．,11,1
241272,en,21,kumariya sutta,kumāriya sutta,Kumāriya Sutta,Kumāriya Sutta：Few abstain from accepting women or girls，many do   not．S．v．471．,14,1
241280,en,21,kumba,kumba,Kumba,Kumba：See Kumbagāma．,5,1
241281,en,21,kumbagama,kumbagāma,Kumbagāma,Kumbagāma：A Damila stronghold near Anurādhapura，which was   captured by Dutthagāmani．It was commanded by Kumba （Mhv．xxv．14）．,9,1
241282,en,21,kumbalaka,kumbālaka,Kumbālaka,Kumbālaka：One of the．tanks built by Mahāsena．Mhv．xxxvii．48．,9,1
241283,en,21,kumbalatissa-pabbata,kumbalatissa-pabbata,Kumbalatissa-pabbata,Kumbalatissa-pabbata：A mountain in Ceylon．Ras．ii．189．,20,1
241284,en,21,kumbalavata,kumbalavāta,Kumbalavāta,Kumbalavāta：A locality near Anurādhapura； through it passed the   boundary of the Mahāvihāra （Mhv．p．332； Mbv．134； Dpv．xiv．38）．,11,1
241302,en,21,kumbha jataka,kumbha jātaka,Kumbha Jātaka,Kumbha Jātaka：The story of how a forester，Sura，accidentally discovered strong drink，and how，with the help of his accomplice，the ascetic Varuna，he spread abroad the discovery，thus leading to the destruction of all Jambudīpa，had Sakka not appeared on earth and by his exposition of the evils of drink induced Sabbamitta，king ofSāvatthi，to abstain from its use．<br><br>The story was told in answer to a question by Visākhā as to the origin of drink．Once during a drinking festival at Sāvatthi five hundred women，friends of Visākhā visitedJetavana in her company．On the way they became drunk，which led to their behaving improperly in the monastery．The Buddha frightened them by his iddhi-power and restored them to their senses．（J．v．11ff； the DhA．iii．100ff gives a slightly different version of the doings of Visākhā’s friends）．<br><br>The story of the past is also given in the Jātakamālā （No．17）．,13,1
241303,en,21,kumbha sutta,kumbha sutta,Kumbha Sutta,Kumbha Sutta：1．Kumbha Sutta．-A pot without support is easily upset，so is it with the mind．Support for the mind is the Noble Eightfold Path．S．v．20f．<br><br> <br><br>2．Kumbha Sutta．-A pot，if overset，empties out its water and cannot take it in again．A monk，cultivating the Eightfold Path，empties out Ill and cannot take it in again．S．v．48．,12,1
241304,en,21,kumbha vagga,kumbha vagga,Kumbha Vagga,Kumbha Vagga：The fifth chapter of the Tika Nipāta of the Jātaka   Commentary．J．ii．431-51．,12,1
241338,en,21,kumbhaghosaka,kumbhaghosaka,Kumbhaghosaka,Kumbhaghosaka：Son of the chief treasurer of Rājagaha．Plague breaks out in the city and attacks the chief treasurer and his wife．When about to die they bid farewell to Kumbhaghosaka，directing him to flee for his life and return later to dig up their treasure．He spends twelve years in a jungle and returns to find the treasure undisturbed； but reflecting that since he is unknown in the city he may be subjected to annoyance if he is seen digging up the treasure and spending it，he decides to earn his own living and obtains a position as foreman．One day the king，hearing his voice，exclaims：”That is the voice of some rich man．” Several times this happens，and then a female servant，overhearing the king’s words，offers for a consideration to make him master of the man’s wealth．She obtains lodgings for herself and her daughter in Kumbhaghosaka’s house and contrives to make him seduce her daughter．A marriage is arranged，and Kumbhaghosaka is obliged to dig up some of the wealth in order to defray the various expenses proclaimed by the king’s orders．When the plot is complete，Kumbhaghosaka is summoned before the king，who，having heard his story，confirms him in his inheritance and gives him his own daughter as wife．<br><br> <br><br>The king tells the story to the Buddha，who praises Kumbhaghosaka．DhA．i．321ff．,13,1
241352,en,21,kumbhakanna,kumbhakanna,Kumbhakanna,Kumbhakanna：A powerful Yakkha whom Sumedha Buddha brought under his power．His story is similar to that of Alavaka．The people brought the Yakkha a prince as sacrifice，and the Yakkha handed him over to the Buddha．Ninety crores of people realised the Truth on the occasion．Bu．xii．5； BuA．164f．,11,1
241361,en,21,kumbhakara jataka,kumbhakāra jātaka,Kumbhakāra Jātaka,Kumbhakāra Jātaka：The Bodhisatta was a potter in Benares，and to his house came four Pacceka Buddhas - Karandu，Naggaji，Nimi and Dummukha - from Nandamūla-pabbhāra．He welcomed them and asked them the stories of their renunciation．Having heard them，both he and his wife wished to leave the world，but his wife，deceiving him，went before him，leaving him to look after their son and daughter．When the children were old enough he，too，became an ascetic，and though he met his wife later he refused to have anything to do with her．<br><br>The son was Rāhula and the daughterUppalavannā，the wife beingRāhulamātā．<br><br>The story was related to five hundred monks who had lustful thoughts at midnight．The Buddha read their thoughts and visited them with Ananda （J．iii．375ff）．See also the Pānīya Jātaka．,17,1
241440,en,21,kumbhanda,kumbhanda,Kumbhanda,Kumbhanda：<i>1．Kumbhanda．</i>-A Nigantha for whomPandukābhaya built a hermitage，named after him，near the Gāmani Tank．Mhv．x．99．<br><br><i>2．Kumbhanda．</i>-A class of spirits mentioned withYakkhas，Asuras andNāgas．<br><br>They live in the South and Virūlha is their king （D．ii．257； D．iii．198）．<br><br>In the Vidhurapandita Jātaka （J．vi．272），Kumbhīra is mentioned as one of their chiefs．<br><br>They had huge stomachs，and their genital organs were as big as pots，hence their name．DA．iii．964．,9,1
241441,en,21,kumbhanda,kumbhandā,Kumbhandā,Kumbhandā：A class of beings （fairies or gnomes） grouped with   Yakkhas，Rakkhasas，Asuras and others．Virūlha is their king．They have large   bellies （kumbhanda = gourd），and their genitals are also large like pots   （kumbho viya），hence their name．D．iii．198； DA．iii．964．,9,1
241477,en,21,kumbhapura,kumbhapura,Kumbhapura,Kumbhapura：The residence of Kisavaccha （MA．ii．599）； it is   evidently another name for Kumbhavatī （q．v．）．,10,1
241549,en,21,kumbhigallaka,kumbhigallaka,Kumbhigallaka,Kumbhigallaka：A monastery in Ceylon．Vasabha built an   uposatha-house there．Mhv．xxxv．86．,13,1
241576,en,21,kumbhila vihara,kumbhīla vihāra,Kumbhīla Vihāra,Kumbhīla Vihāra：A monastery in Ceylon．Ras．ii．111．,15,1
241600,en,21,kumbhilasobbha,kumbhīlasobbha,Kumbhīlasobbha,Kumbhīlasobbha：A tank restored by Vijayabāhu I．（Cv．lx．50），and   later by Parakkamabāhu I．Cv．lxxix．33．,14,1
241601,en,21,kumbhilavanaka,kumbhīlavānaka,Kumbhīlavānaka,Kumbhīlavānaka：A river in Ceylon which joins the   Sankhavaddhamānaka．Cv．lxviii．32； see also Cv．Trs．i．279，n．4．,14,1
241614,en,21,kumbhira,kumbhīra,Kumbhīra,Kumbhīra：A Yakkha who lived in theVepulla mountain outsideRājagaha．He was present at the preaching of the Mahāsamaya Sutta with a train of over one hundred thousand （D．ii．257）．<br><br>He is called Rājagahika because he was born in Rājagaha （DA．ii．686）．Sometimes （E．g．，J．vi．272） he is spoken of as chief of theKumbhandas．<br><br>When Bimbisāra wished to visit the courtesanPadumavatī at Ujjeni，the chaplain enlisted Kumbhīra’s assistance in transporting the king thither （ThigA．39）．,8,1
241628,en,21,kumbiyangana,kumbiyangana,Kumbiyangana,Kumbiyangana：See Kutumbiyangana．,12,1
241629,en,21,kumbulapabbata,kumbulapabbata,Kumbulapabbata,Kumbulapabbata：A mountain in Ceylon．Ariyagālatissa found&nbsp；sixty   treasure troves there．Ras．ii．137．,14,1
241667,en,21,kumma sutta,kumma sutta,Kumma Sutta,Kumma Sutta：1．Kumma Sutta．-A monk should be like the tortoise，inwardly withdrawing （S．i．7）．v．l．Dukkara Sutta．<br><br> <br><br>2．Kumma Sutta．-Gains，favours and flattery - these are the snares of Māra，resembling the corded harpoon with which a tortoise all unwittingly was caught of old．S．ii．226．<br><br> <br><br>3．Kumma Sutta．-Like the tortoise who withdrew all his limbs into his shell lest the jackal should catch him，so let the monk ceaselessly guard all his senses from Māra．S．iv．177．,11,1
241725,en,21,kummasadayaka thera,kummāsadāyaka thera,Kummāsadāyaka Thera,Kummāsadāyaka Thera：An arahant．Ninety-one kappas ago，having   nothing else to give，he put sour gruel into the bowl of Vipassī Buddha   （Ap．ii．415）．He is evidently identical with Sīvaka Thera．ThagA．i．307．,19,1
241730,en,21,kummasapinda jataka,kummāsapinda jātaka,Kummāsapinda Jātaka,Kummāsapinda Jātaka：Once the Bodhisatta was servant to a rich man in Benares，and having received four portions of sour gruel for wages，gave them to four Pacceka Buddhas．After death he was born as heir to the king of Benares，and made the daughter of the Kosala king his chief queen．Remembering his previous life，he composed a song about it； the song became very popular，though no one understood its import．The queen，having been promised a boon，chose to know the meaning of the song，and the king，having summoned the people from twelve leagues round，explained the allusions．The queen，too，revealed how she had once been a slave in the court of Ambattha and had given alms to a holy monk．She is identified with Rāhulamātā．<br><br> <br><br>The story was told in reference to Queen Mallikā； she was a garlandmaker’s daughter，and one day gave three portions of sour gruel to the Buddha．That same day she became the chief queen of Pasenadi．J．iii．405ff．Cp．the third story of the Jātakamālā，also Divyāvadāna，p．88，and Kathāsaritsāgara xxvii．79ff．,19,1
241761,en,21,kumuda,kumuda,Kumuda,Kumuda：<i>1．Kumuda．</i>-A Niraya - strictly speaking，a period of suffering．It is equal to twelve Padumas．<br><br>The Kokālika monk was born in Kumuda-niraya．S．i．152f； see also SN．，p．126； SNA．ii．476．<br><br><i>2．Kumuda．</i>-One of the three palaces of Sobhita Buddha in his last lay life．Bu．vii．17．<br><br><i>3．Kumuda．</i>-A city．There an enemy of Piyadassī Buddha，Sona by name，made an unsuccessful attempt to kill him by means of the elephantDonamukha．Bu．xiv．6； BuA．174．,6,1
241774,en,21,kumudadayaka,kumudadāyaka,Kumudadāyaka,Kumudadāyaka：An arahant．In Padumuttara’s time he was a bird named Kakudha in a lake in Himavā and offered the Buddha a lotus-flower．<br><br> <br><br>Sixteen hundred kappas ago he became king eight times under the name of Varuna （Ap．i．180）．<br><br> <br><br>He is probably identical with Malitavambha．ThagA．i．211f．,12,1
241786,en,21,kumudamaliya thera,kumudamāliya thera,Kumudamāliya Thera,Kumudamāliya Thera：1．Kumudamāliya Thera．-An arahant．In the time of Atthadassī he was a rakkhasa in a lake near Himavā and gave the Buddha a garland of flowers．Fifteen kappas ago he was king seven times under the name of Sahassaratha （Ap．i．186f）．<br><br> <br><br>2．Kumudamāliya Thera．-An arahant．In the past he saw Vipassī Buddha walking in the street and gave him a garland of kumuda-flowers （Ap．i．257f）．,18,1
241851,en,21,kunala,kunāla,Kunāla,Kunāla：<i>1．Kunāla．</i>-One of the seven great lakes in the region of the Himālaya．The Buddha once visited it with a large concourse of Sākiyan youths who had joined the Order，and on that occasion he preached the Kunāla Jātaka （J．v．415； MA．ii．692，1021； AA．ii．759，etc．）．The sun’s rays never reached the waters of the lake，which were therefore never warm （SnA．ii．407）．According to Buddhaghosa （SnA．i．358； DA．ii．675），the Kunāla Jātaka was actually preached on the banks of the Kunāladaha．<br><br><i>2．Kunāla．</i>-The Bodhisatta，born as the king of the Citrakokilas．He lived in a beautiful forest in the Himālaya，attended by three thousand five hundred hen birds．He was carried about on a stick by two birds while in front，behind，above and below flew his vast retinue，guarding him from all harm and providing for all his needs．He distrusted and despised all womankind，and his stories of their wiles，as related by him to his friend Punnamukha，are given in the Kunāla Jātaka．,6,1
241853,en,21,kunala,kunālā,Kunālā,Kunālā：The name of a river （mahānadī） which flows out of the   Kunāladaha．It dries up when，at the end of the kappa，the fourth sun rises．  A．iv．101．,6,1
241854,en,21,kunala jataka,kunāla jātaka,Kunāla Jātaka,Kunāla Jātaka：Kunāla，king of the Citrakokilas，though well served by his hen birds，always despised them and found fault with them．The king of the Phussakokilas，Punnamukha，on the other hand，always sang the praises of his escort．One day the two kings met，and Punnamukha asked Kunāla why he was not more gracious to his ladies．”Because I know too much about women，” was the answer； but Punnamakha was not in a mood to discuss the matter any more．<br><br>Later，Punnamukha fell ill，and his hen birds deserted him and came to Kunāla．He drove them away，ministered to Punnamukha，and cheered him．Some time after，Kunāla，seated on the Manosilātala in Himavā （according to Buddhaghosa，D．ii．675，this was on the banks of the Kunāladaha），started to tell his friend of the wickedness of women．Hearing of this，many inhabitants of numerous worlds came to listen to him，among them Ananda，king of the vultures，and the ascetic Nārada．Many were the instances given by Kunāla to illustrate the deceitfulness，ingratitude and immorality of women - among them the stories of <br><br>    Kanhā    Saccatapāvī    Kākātī    Kurangavī    Pingiyānī，Brahmadatta’s mother who   sinned with Pañcālacanda    the queen Kinnarā    PañcapāpāKunāla’s diatribe was followed by Ananda’s，and his by Nārada’s，each claiming to speak from facts within their knowledge．<br><br>In the stories related by Kunāla，the bird-king is identified with one of the characters concerned in each story，so that he was able to speak with authority．Thus he was <br><br>    Ajjuna，one of Kanha’s husbands；       the goldsmith in the story of Saccatapāvī；     the Garuda in Kākātī’s tale；        Chalangakumāra，who misconducted himself with Kurangavī；     Pañcālacanda，lover of Brahmadatta’s mother；     the chaplain，also called Pañcālacanda，who saved Kinnarā from her   husband’s wrath；     Baka，one time husband of Pañcapāpā；       and Brahmadatta，husband of Pingiyānī．Punnamukha is identified with Udāyī，the vulture-king with Ananda and Nārada with Sāriputta．<br><br>The preaching of the Kunāla Jātaka was followed by that of the Mahāsamaya Sutta．<br><br>This Jātaka was related in order to destroy the discontent that rose in the hearts of the Sākiyan youths，kinsmen of the Buddha，who，having entered the Order，were troubled by the thought of the wives they had left behind．The Buddha therefore took them to the Himalaya，showed them the magnificent beauty of the region，particularly the miraculous splendours of the Kunāladaha，and there preached to them．At the end of the Jātaka they all became arahants．We are told that that very day they became arahants （J．v．412-56； also DA．ii．674ff； AA．i．173）．<br><br>See also the Cūla Kunāla Jātaka．,13,1
241942,en,21,kunappunallura,kunappunallura,Kunappunallura,Kunappunallura：A market town in South India in the district of   Viraganga （Cv．lxxvi．131）．,14,1
241965,en,21,kuncanaga,kuñcanāga,Kuñcanāga,Kuñcanāga：Son of Kanitthatissa and king of Ceylon （246-8 A．C．） He slew his elder brother Khujjanāga．<br><br> <br><br>During his reign occurred the Ekanālika famine，but the king maintained his benefactions uninterrupted．<br><br> <br><br>He was deposed by Sirināga．Mhv．xxxvi．19ff； Dpv．xxii．33．,9,1
242039,en,21,kunda,kunda,Kunda,Kunda：A yakkha who once inhabited a forest，called Kundadhāna   （UdA．122） after him．,5,1
242050,en,21,kundadhana thera,kundadhāna thera,Kundadhāna Thera,Kundadhāna Thera：An arahant．He was proclaimed the first among those who received food tickets （salāka） （A．i．24）．He came of a brahmin family of Sāvatthi and his name was Dhāna．He knew the Vedas by heart，and when advanced in years，heard the Buddha preach and joined the Order．From that day，however，in all his movements the form of a young woman followed him wherever he went，though he himself could not see the figure．This caused great merriment and evoked many sarcastic remarks，which he could not understand．When he went for alms women would put into his bowl two portions of food，saying，”One is for your Reverence and the other for your friend，the young lady，your companion．” In the monastery the novices and young monks would point at him and say：”Look，our venerable one has become a konda” （gallant?）．From this he became known as Konda- or Kundadhāna．Driven to distraction by this teasing，he became abusive and was reported to the Buddha，who hade him be patient as he was only being pursued by the remnant of an evil kamma．Pasenadi，king of Kosala，hearing of Kundadhāna，was interested，and being satisfied by personal investigation that the Elder was blameless，provided him with all necessaries，so that he need no longer go round for alms．This enabled him to concentrate his mind，and he became an arahant．Thereupon the figure of the woman disappeared．<br><br>Kundadhāna’s claim to be the first among receivers of salāka was due to the fact that he it was who received the first food-ticket when the Buddha visited<br><br>  Mahā-Subhaddā at  Ugganagara，  Culla-Subhaddā at  Sāketa，and also   the Sunāparanta-janapada．Only khīnāsavas were allowed to accompany the Buddha on these visits．<br><br>Kundadhāna’s determination to attain this special eminence was formed in the time of Padumuttara Buddha．Once he gave Padumuttara a well-ripened ”comb” of bananas when the Buddha arose from a long trance．As a result he became king of the devas eleven times and king of men twenty-four times．<br><br>He was an earthbound sprite in the time of Kassapa Buddha．Seeing two monks，firm friends，on their way to the uposatha held by the Buddha，he had a mischievous desire to test their friendship，and when one of the monks retired into the forest leaving the other on the road，he followed the former，unseen by him，assuming the form of a woman arranging her hair，adjusting her garments，and so on．The second monk，seeing his friend return and shocked by his apparent misdemeanour，left him in disgust，refusing to perform the uposatha with him．Realising the effect of his practical joke，the sprite did all he could to make amends，but the friendship of the two monks was for ever spoilt．The sprite suffered the fears of hell for a whole Buddha-era，and even in his last birth as Kundadhāna his evil kamma pursued him，as seen above．AA．i．146ff； Thag．A．i．62ff； also Ap．i．81f； Thag．15．The version given in Dh A．iii．52f differs very slightly in certain details．<br><br>Kundadhāna was among those to whom the Buddha preached theNalakapāna Sutta，and was therefore probably a friend of Anuruddha and the other Sākiyan nobles present on that occasion （M．i．462）．v．l．Konda-dhāna，Konthadhāna，Kuddadhāna．,16,1
242057,en,21,kundadhanavana,kundadhānavana,Kundadhānavana,Kundadhānavana：A forest near the Koliyan village of Kundiya．（DhA．iv．192 calls it Kundikoliya，v．l．Kundikeliya）．<br><br> <br><br>It was once the residence of the Yakkha Kunda，who favoured offerings made to him with kunda-dhāna （vessels containing rice-powder?）．A woman，who was the head of a village （gāmapatikā），formed a settlement on a spot indicated by the Yakkha and was guarded by him．She thus came to be known as Kundiyā，and when，later，the Koliyan nobles built a city on the same spot，the city was known as Kundiya．In the forest tract the Koliyan nobles built a monastery for the Buddha and his monks．It was while the Buddha was dwelling in this monastery that Suppavāsā gave birth to Sīvalī，after prolonged labour pains，which only ceased after she received the Buddha’s blessing （Ud．ii．8； UdA．122； DhA．iv．192f； J．i．407）．<br><br> <br><br>v．l．Kunditthāna，Kundikāna，Kunhāna．,14,1
242068,en,21,kundaka-kumara,kundaka-kumāra,Kundaka-kumāra,Kundaka-kumāra：The lay name of the ascetic  Khantivādī．J．iii．39．,14,1
242079,en,21,kundakakucchisindhava jataka,kundakakucchisindhava jātaka,Kundakakucchisindhava Jātaka,Kundakakucchisindhava Jātaka：A householder was lodging in a poor old woman’s house on the road from Benares to Uttarāpatha．During his stay there his thoroughbred mare foaled，and the foal was given to the woman at her request，in part payment of her charges．She brought up the foal as though he were her own child．Some time after，the Bodhisatta，who was then a householder，happened to pass the same way and discovered the thoroughbred’s presence by the behaviour of his own horses．The woman agreed to part with the foal to him for a large price on condition that he should be provided with all manner of luxuries．The Bodhisatta kept his word，and when the king came to inspect his horses，made the foal，who knew his own worth，exhibit his marvellous powers．The king installed him as his state horse，and thereafter the lordship of all India passed into the king’s hands．<br><br> <br><br>The story was told in reference to Sāriputta．Once，when the Buddha was returning to Sāvatthi after a tour，the citizens decided to celebrate his arrival by each one taking on himself the task of feeding a certain number of monks in the Buddha’s retinue．A poor old woman wished to feed a monk，but all the monks were already allotted，only Sāriputta remaining．She invited him to her house，and he accepted her invitation．When it became known that Sāriputta was to feed with her，the king and all the rich citizens of Sāvatthi sent her food and garments and money to help in her entertainment of the Elder．As a result，through the kindness of Sāriputta，she became rich in a single day．<br><br>Sāriputta is identified with the thoroughbred of the Jātaka （J．ii．286ff）．<br><br> <br><br>This is evidently the same story as that which，in the Dhammapada Commentary （iii．325），is called the Kundakasindhayapotaka Jātaka．But there the story is related，not in reference to Sāriputta，but to the Buddha himself，because he accepted a cake of rice-husks from the slave-woman Punnā．This is probably due to some confusion with two or more stories of similar import．See alsoKundakapūva Jātaka．,28,1
242096,en,21,kundakapuva jataka,kundakapūva jātaka,Kundakapūva Jātaka,Kundakapūva Jātaka：The Bodhisatta was once a tree-sprite in a castor-oil tree and received worship and offerings from many people．Among them was a very poor man who，having nothing else to offer at the tree，took a cake made of husk powder．But when he saw the other rich offerings，he felt that the sprite would never accept so humble a gift and wished to eat the cake himself．The tree-sprite appeared，took the offering，and revealed to the man that heaps of treasure lay buried under the tree．The man informed the king of this，and the king，in return，appointed him royal treasurer．<br><br> <br><br>The story was told in reference to a poor man of Sāvatthi．Once the people of a whole street in that town pooled their resources in order to entertain the Buddha and his monks to a meal of rice-gruel and cakes．The poor man，unable to afford anything else，made a bran-cake and by sheer determination put it in the alms-bowl of the Buddha himself．When it became known that the Buddha had accepted it，people of all classes crowded round the man offering him wealth if he would share with them the merit he had gained．After consulting with the Buddha，the man accepted the offers，and the gifts he received amounted to nine crores．That same evening the king appointed him treasurer．J．i．422f．,18,1
242097,en,21,kundakasindhavapotaka jataka,kundakasindhavapotaka jātaka,Kundakasindhavapotaka Jātaka,Kundakasindhavapotaka Jātaka：See  Kundakakucchisindhava Jātaka．,28,1
242117,en,21,kundala,kundala,Kundala,Kundala：An arahant．He came of a brahmin family of Sāvatthi and entered the Order，but from want of mental balance he could not concentrate his thoughts．Then，one day，while begging for alms，he saw how men conducted water whither they wished by digging channels，how the fletcher fixed the arrow shaft in his lathe surveying it from the corner of his eye，how the chariot-makers planed axle and tire and hub．Dwelling on these things，he soon attained arahantship．<br><br> <br><br>In the past he was a park-keeper，and gave a coconut to the Buddha Vipassī，which the Buddha accepted while travelling through the air （ThagA．i．71f）．<br><br> <br><br>Perhaps he is to be identified with Nālikeradāyaka Thera of the Apadāna （ii．447f）．The same Apadāna-verses，however，are also ascribed to Khitaka Thera （ThagA．i．315f）．<br><br> <br><br>The verse attributed to Kundala in the Theragāthā （Thag．19） occurs twice in the Dhammapada，and is in the Dhammapada Commentary mentioned as having been preached once in reference to Pandita-Sāmanera （DhA．ii．147），and once in reference to Sukha-Sāmanera （DhA．iii．99）．,7,1
242118,en,21,kundala,kundalā,Kundalā,Kundalā：Daughter of the king of Devaputta．<br><br> <br><br>Once she was a bitch in Kakubandhakandara and a sāmanera，Tissa，had given her a little food．Later，when Tissa was on his way to the Bodhi-tree （in Gayā） she saw him，and，remembering her past existence，invited him to the palace and entertained him．Later she built a vihāra for him，where he attained arahantship．Ras．i．103f．,7,1
242133,en,21,kundalakesa,kundalakesā,Kundalakesā,Kundalakesā，Kundalakesī：See   Bhaddā Kundalakesī．,11,1
242138,en,21,kundalakesittheri vatthu,kundalakesittheri vatthu,Kundalakesittheri Vatthu,Kundalakesittheri Vatthu：The story of  Bhaddā Kundalakesī （q．v．）．  DhA．ii．217ff．,24,1
242161,en,21,kundali,kundalī,Kundalī,Kundalī：1．Kundalī．-The sārikā-bird of the Mahāummagga Jātaka is identified with Kundalī （J．vi．478）．The reference is probably to Bhaddā Kundalakesī．<br><br> <br><br>2．Kundalī．-The name of the she-ass in the Vātaggasindhava Jātaka （q．v．）．J．ii．338f．<br><br> <br><br>3．Kundalī．-The name of a vimāna in Tāvatimsa．In this vimāna was born a man who once tended Sāriputta and Moggallāna and looked after them when they stayed in a vihāra in Kāsi．Vv．vi．8； VvA．295f．<br><br> <br><br>4．Kundalī．- A brahmin，importer of foreign goods．He was a friend of Dighābhaya and lived in Dvāramandala．Mhv．xxiii．24．,7,1
242162,en,21,kundali sutta,kundalī sutta,Kundalī Sutta,Kundalī Sutta：Records the visit of   Kundaliya to the Buddha．S．v．73ff．,13,1
242170,en,21,kundalini,kundalinī,Kundalinī,Kundalinī：The name given to the offspring of the sārikā（myna）-bird   in the Tesakuna Jātaka．She is   identified with Uppalavannā．J．v．125．,9,1
242171,en,21,kundalini-panha,kundalinī-pañha,Kundalinī-pañha,Kundalinī-pañha：The questions asked by the king and the answers   given by Kundalinī，as stated in the Tesakuna Jātaka．J．v．120．,15,1
242174,en,21,kundaliya,kundaliya,Kundaliya,Kundaliya：A Paribbājaka who visits the Buddha at the Añjanavana in Sāketa．He asks the Buddha what profit comes from the Buddha’s way of living．<br><br>The conversation leads to a discussion of the bojjhangas，thesatipatthāna and virtuous ways of behaviour．At the end of the discussion Kundaliya becomes the Buddha’s follower．S．v．73ff．,9,1
242187,en,21,kundarayana,kundarāyana,Kundarāyana,Kundarāyana：See Kandarāyana．,11,1
242188,en,21,kundasala,kundasālā,Kundasālā,Kundasālā：A suburb of Sirivaddhanapura （Kandy），on the banks of   the Mahāvāluka-gangā．It was laid out by King Narindasīha，who made it his   favourite residence （Cv．xcvii．34）．Kittisirirājasīha planned its garden and   erected a vihāra．Cv．c．216f．,9,1
242191,en,21,kundavana,kundavana,Kundavana,Kundavana：See Gundāvana．,9,1
242192,en,21,kundayamutta,kundayamutta,Kundayamutta,Kundayamutta：A Damila chief，ally of Kulasekhara．He was defeated   in battle by Lankāpura．Cv．lxxvi．94，177．,12,1
242198,en,21,kundi,kundi,Kundi,Kundi：1．Kundi，Kundiya．-A village of the Kurus．Near the village was a forest where lived Anganika-Bhāradvāja．Close by was the Uggārāma．v．l．Kundikola．ThagA．i．339．<br><br> <br><br>2．Kundi．-A village of the Koliyans，near which was the Kundadhāna-vana （q．v．）．It was the birthplace of Kundanagariya （Potthapāda） Thera．Near it was the Sānavāsipabbata where once Ananda stayed．PvA．178．,5,1
242226,en,21,kundinagariya thera,kundinagariya thera,Kundinagariya Thera,Kundinagariya Thera：The name given to Potthapāda because he was   born and brought up in Kundi．He lived in the Sānavāsīpabbata nearby．  Pv．iii．2； PvA．177ff．,19,1
242229,en,21,kundiya,kundiyā,Kundiyā,Kundiyā：See Kundadhānavana．,7,1
242238,en,21,kundukala,kundukāla,Kundukāla,Kundukāla：A locality in South India on the tongue of land which juts out from the continent to the island of Rāmissara．Kundukāla is about eight miles from Rāmissāra （Cv．lxxvi．101）．<br><br> <br><br>Lankāpura built there a strong camp called Parakkamapura，where he had his headquarters．Cv．lxxvi．121．,9,1
242239,en,21,kunhana,kunhāna,Kunhāna,Kunhāna：See Kundadhāna．,7,1
242294,en,21,kunjarahinaka,kuñjarahinaka,Kuñjarahinaka,Kuñjarahinaka：A monastery built by Lañjatissa．Mhv．xxxiii．27．,13,1
242375,en,21,kunta,kunta,Kunta,Kunta：A throne （for an image） which was originally in the   Pācina-vihāra of the Theravādins，and was later set up beside the Bodhi-tree   of the Abhayagiri-vihāra by Silākāla （Cv．xli．31）．,5,1
242402,en,21,kuntani jataka,kuntani jātaka,Kuntani Jātaka,Kuntani Jātaka：In the court of the king of Benares was a heron who carried messages．Once，when she was away，the boys of the palace killed her two young ones．In revenge she persuaded a tiger to eat the boys，and told the king what she had done．She then flew away to the Himālaya because，she said，there could be no friendship between the wrong-doer and the wronged one．<br><br> <br><br>The story was told in reference to a heron of the Kosala king，who acted in a similar way （J．iii．311f）．,14,1
242408,en,21,kuntavara,kuntavarā,Kuntavarā,Kuntavarā：The soldiers of a district in South India who fought   against the Sinhalese force that invaded their territory （Cv．lxxvi．246）．They   were subdued by the Kesa-dhātu Kitti （Cv．lxxvi．259）．,9,1
242602,en,21,kuppa sutta,kuppa sutta,Kuppa Sutta,Kuppa Sutta：The monk who has the four patisambhidā and has an   emancipated mind realises that which is unshakable （akuppa）．A．iii．119f．,11,1
242707,en,21,kupuvena,kupuvena,Kupuvena,Kupuvena：A village and a monastery．The story of a sāmanera of the   monastery，as given in the Majjhima Commentary （MA．ii．700），is similar，except   in regard to the names，to the story given under Kabupelanda （q．v．）．,8,1
242736,en,21,kurandaka,kurandaka,Kurandaka,Kurandaka：A cave，probably in Ceylon．It contained beautiful paintings of the renunciation of seven Buddhas，but the Elder Cittagutta （q．v．），who lived in the cave for a long time，never saw them because he had never lifted his eyes．<br><br> <br><br>There was a great ironwood （nāga） tree at the entrance to the cave．<br><br> <br><br>The Elder，at the request of the king，once went to visit him，but after seven days，not being happy in the palace，he returned to Kurandaka．Vsm．i．38f．,9,1
242752,en,21,kurangavi,kurangavī,Kurangavī,Kurangavī：Daughter of the king of Benares．She fell in love with Elakamāra （q．v．） and was ultimately married to him．<br><br> <br><br>She misconducted herself with Chalangakumāra and his attendant Dhanantevāsī （J．v．429f）．<br><br> <br><br>The story of Kurangavī forms one of the tales related by Kunāla．,9,1
242768,en,21,kuraragham-papata-pabbata,kuraragham-papāta-pabbata,Kuraragham-Papāta-pabbata,Kuraragham-Papāta-pabbata：See   Papāta-pabbata．,25,1
242770,en,21,kuraraghara,kuraraghara,Kuraraghara,Kuraraghara：A town in Avantī．<br><br>It was the residence of Kātiyāni，Kālī，Sona Kutikanna，among others．<br><br>Near it was the Papāta-pabbata．（SA．ii．188； UdA．307； DhA．iv．101； AA．i．246，etc．） <br><br>Mahā Kaccāna also lived there．v．l．Kulaghara．,11,1
242776,en,21,kuraragharika,kuraragharikā,Kuraragharikā,Kuraragharikā：See Kālī （2）．,13,1
242793,en,21,kuravakagalla,kuravakagalla,Kuravakagalla,Kuravakagalla：A place in Rohana where Damilādhikārī Rakkha   defeated his enemies．Cv．lxxv．137．,13,1
242805,en,21,kuru,kuru,Kuru,Kuru：A country，one of the sixteen Mahājanapadas （D．ii．200； A．i．213 etc．）．Frequent references to it are found in the Pāli Canon．It is said that Kuru was originally the name of the chieftains （rājakumārā） of the country and that their territory was later named after them．Buddhaghosa records a tradition （DA．ii．481f； MA．i．184 etc．） which states that，when Mandhātā returned to Jambudīpa from his sojourn in the four Mahādīpas and in the devalokas，there were in his retinue a large number of the people of Uttarakuru．They settled down in Jambudīpa，and their settlement was known as Kururattha．It had many towns and villages．<br><br>The country seems to have had very little political influence in the Buddha’s time，though，in the past，Pañcāla，Kuru and Kekaka were evidently three of the most powerful kingdoms （See，e．g．，J．ii．214）．According to the Jātakas （E．g．，J．v．57，484； vi．255．Also Mtu．i．34； ii．419），the kingdom of Kuru was three hundred leagues in extent and its capital，Indapatta，seven leagues in circumference．The ruling dynasty at Indapatta belonged to the Yudhitthila-gotta （J．iii．400； iv．361）． <br><br>Among the kings of the past，Dhanañjaya Koravya is mentioned several times （J．ii．366； iii．400； iv．450； vi．260 etc．） and reference is also made to a king called Koravya （J．iv．361； v．457） whose son was the BodhisattaSutasoma．During the Buddha’s time，also，the chieftain of Kuru was called Koravya，and his discussion with the Elder Ratthapāla，who was himself the scion of a noble family of the Kurus，is recounted in the Ratthapāla Sutta （M．ii．65ff）．Perhaps at one time the Kuru kingdom extended as far as Uttarapañcāla，for in the Somanassa Jātaka （J．iv．444），Uttarapañcāla is mentioned as a town in the Kururattha，with Renu as its king．<br><br>Koravya had a park called Migācīra where Ratthapāla took up his residence when he visited his parents （MA．ii．725）． <br><br>The people of Kuru had a reputation for deep wisdom and good health，and this reputation is mentioned （MA．i．184f； AA．ii．820； they were also probably reputed to be virtuous； see the Kurudhamma Jātaka） as the reason for the Buddha having delivered some of his most profound discourses to the Kurus，for example，the Mahānidāna，and the Mahāsatipatthāna Suttas．Among other discourses delivered in the Kuru country are the Māgandiya Sutta，the Anañjasappāya Sutta，the Sammosa Sutta and the Ariyavasā Sutta．All these were preached at Kammāssadhamma，which is described as a nigama of the Kurūs，where the Buddha resided from time to time． <br><br>Another town of the Kurūs，which we find mentioned，is Thullakotthika，the birthplace of Ratthapāla，and here the Buddha stayed during a tour （M．ii．54； ThagA．ii．30）．Udena’s queen，Māgandiyā，came from Kuru （DhA．i．199），and Aggidatta，chaplain to the Kosala king，lived on the boundary between Kuru and Ariga and Magadha，honoured by the inhabitants of all three kingdoms （DhA．iii．242）．<br><br>The Kuru country is generally identified as the district around Thānesar，with its capital Indapatta，near the modern Delhi （CAGI．379f）． <br><br>See also Uttarakuru．,4,1
242815,en,21,kurudhamma jataka,kurudhamma jātaka,Kurudhamma Jātaka,Kurudhamma Jātaka：The Bodhisatta was once born as the son of Dhanañjaya，king of the Kurūs，and，after his father’s death，reigned in Indapatta．He observed the Kurudhamma - that is to say，the pañcasīla - as did the queen-mother，his queen-consort，the viceroy，the chaplain，the king’s driver，his charioteer，the treasurer，the keeper of the royal granaries，the palace porter and the courtesan of the city．The country thus became very prosperous and its people happy．In the kingdom of Kalinga there was a drought and consequent scarcity of food．The king，acting on the advice of his ministers，sent brahmins to beg from the Bodhisatta the loan of his state elephant，Añjanavasabha，who was reported to bring rain．The elephant was lent willingly but no rain fell．It was thereupon decided that the prosperity of the Kurus was due to the Kurudhamma observed by the king and the others，and messengers were despatched to find out which these Kurudhammas were．From the king down to the courtesan，all had rigorously kept them，but each had unwittingly done something which he or she considered a violation of the dhamma．The messengers，therefore，had to visit each one and take down a list of the dhamma．The incidents related by each to the messengers，explaining wherein they had transgressed the dhammas，only served to emphasise how scrupulously they had conducted themselves．<br><br>The Kalinga king practised the Kurudhamma and rain fell in his country．<br><br>The story was told in reference to a monk who had killed a wild goose．Two monks bathed in Aciravatī，and while standing on the bank，drying，they saw two geese appear．The monks took a bet as to which should hit the goose in the eye，and one of them threw a stone which pierced one eye and came out of the other．The monk was reported to the Buddha．J．ii．365ff； DhA．iv．86ff； cp．Cariyāpitaka i．3．<br><br>With the introductory story compare that of the Sālittaka Jātaka （J．i．418）．,17,1
242817,en,21,kurukaccha,kurukaccha,Kurukaccha,Kurukaccha：Probably a wrong reading for  Bhārukaccha．,10,1
242825,en,21,kurukhetta,kurukhetta,Kurukhetta,Kurukhetta：Another name for the country of the  Kurūs．J．vi．291．,10,1
242834,en,21,kurumba,kurumba,Kurumba,Kurumba：A Damila chief，subdued by Lankāpura．Cv．lxxvii．14f．,7,1
242835,en,21,kurumbandanakali,kurumbāndanakali,Kurumbāndanakali,Kurumbāndanakali：A locality in South India，where a great battle   was fought between Lankāpura and Kulasekhara （Cv．lxxvi．157）．,16,1
242841,en,21,kurunda-vihara,kurunda-vihāra,Kurunda-Vihāra,Kurunda-Vihāra：A monastery built by Aggabodhi I．and dedicated to   all three fraternities （Cv．xlii．15）．,14,1
242842,en,21,kurundacullaka,kurundacullaka,Kurundacullaka,Kurundacullaka：A parivena in the Jetavana-vihāra in Ceylon，the   residence of Dāthāvedhaka．MT．176．,14,1
242845,en,21,kurundankundiya,kurundankundiya,Kurundankundiya,Kurundankundiya：A locality in South India．Cv．lxxvi．236，266．,15,1
242846,en,21,kurundapillaka,kurundapillaka,Kurundapillaka,Kurundapillaka：A monastery in Ceylon．Potthakuttha erected a   pāsāda there （Cv．xlvi．21）．,14,1
242851,en,21,kurundavapi,kurundavāpi,Kurundavāpi,Kurundavāpi：A tank built by Aggabodhi I．（Cv．xlii．15； Cv．Trs．i．66，  n．6）．,11,1
242852,en,21,kurundavasoka-vihara,kurundavāsoka-vihāra,Kurundavāsoka-Vihāra,Kurundavāsoka-Vihāra：A monastery built by Khallātanāga   （Mhv．xxxiii．32）．,20,1
242853,en,21,kurundavelu,kurundavelu,Kurundavelu,Kurundavelu：A vihāra in Ceylon，where was compiled the  Kurundī-Atthakathā．,11,1
242858,en,21,kurundi,kurundī,Kurundī,Kurundī：One of the great collections of commentaries on the Tipitaka used by Buddhaghosa in the compilation of his works．Tradition says （See，e．g．，Saddhamma-Sangaha，p．55） that it was written in Sinhalese，and was so called because it was compiled in the Kurundavelu-Vihāra in Ceylon．<br><br> <br><br>It seems to have been chiefly concerned with Vinaya rules，for we find frequent references to it； particularly in the Samantapāsādikā．E．g．，Sp．i．281； ii．319； iii．537，544，545，573，583，597，616，620，626，627，660，664，668，688，722，726； iv．745，758，778，783，789，813，818，861，920，etc．<br><br> <br><br>It is also called Kurundī-gandha （Gv．59）．In many cases its explanations appear to have been different from those of other commentaries．,7,1
242859,en,21,kurundi,kurundī,Kurundī,Kurundī：A village in Ceylon．Cv．lxxxiii．16； lxxxviii．64；   Cv．Trs．ii．149，n．9．,7,1
242865,en,21,kurundirattha,kurundīrattha,Kurundīrattha,Kurundīrattha：See Kurundī above．,13,1
242874,en,21,kurundiya-vihara,kurundiya-vihāra,Kurundiya-Vihāra,Kurundiya-Vihāra：A monastery repaired by Vijayabāhu I．（Cv．lx．60）；   probably identical with Kurunda-Vihāra．,16,1
242891,en,21,kurungamiga jataka,kurungamiga jātaka,Kurungamiga Jātaka,Kurungamiga Jātaka：<i>1．Kurungamiga Jātaka （No．21）．-</i>Once the Bodhisatta was an antelope who used to eat the fruit of a sepanni-tree．One day a huntsman discovered him and lay in wait to kill him，but the Bodhisatta suspected his presence and so escaped death．<br><br>The story was told in reference to Devadatta’s plots to kill the Buddha，the huntsman being identified with Devadatta．J．i．173f．<br><br><i>2．Kurungamiga Jātaka （No．206）．</i>-In a forest lived three friends：an antelope，a woodpecker and a tortoise．One night the antelope was caught in a huntsman’s noose，and the tortoise set about biting through the thongs of the noose while the woodpecker，uttering cries of ill-omen，kept the huntsman in his hut．The antelope escaped，but the tortoise，exhausted by his labours，was caught by the huntsman．The antelope thereupon enticed the hunter into the forest and，eluding him，released the tortoise．The antelope was the Bodhisatta，Sāriputta the woodpecker，Moggallāna the tortoise and Devadatta the hunter．<br><br>The story was told in reference to Devadatta’s wickedness （J．ii．152ff； DhA．iii．152f）．<br><br>This Jātaka is figured on the Bharhut Stupa．Cunningham：p．67 and PL xxvii．9．,18,1
242892,en,21,kurungamiga vagga,kurungamiga vagga,Kurungamiga Vagga,Kurungamiga Vagga：The third section of the Eka Nipāta of the   Jātaka Commentary．J．i．173-98．,17,1
242952,en,21,kuruvaka-tittha,kuruvaka-tittha,Kuruvaka-tittha,Kuruvaka-tittha：A secluded bathing-place in a large pond near the   Cittalapabbata-vihāra （MA．ii．1025）．,15,1
242988,en,21,kusa,kusa,Kusa,Kusa：The Bodhisatta，son of Okkāka，king ofKusāvatī and of his queen Sīlavatī．Okkāka has no heir，in spite of performing various rites．But at length，by the favour of Sakka，Sīlavatī miraculously gives birth to two sons．The elder，though ill-favoured，is supernaturally wise and is called Kusa．The younger，very handsome，is called Jayampati．Kusa consents to marry only on condition that a princess can be obtained exactly like an image which he himself has fashioned．Pabhāvatī，daughter of King Madda of Sāgala，is found to fulfil this condition，and is married to Kusa．The bride is not to look upon her husband’s face until she has conceived，but Kusa plays various pranks upon her and she accidentally discovers how ugly he is．She leaves him immediately and returns to her father’s court．Thither Kusa follows her，and under a variety of menial disguises，including that of a cook，tries，but in vain，to win her affection．At length Sakka intervenes．He sends letters，purporting to come from King Madda，to seven kings，offering Pabhāvatī to each of them．They arrive in Sāgala simultaneously and threaten to destroy the city．Madda decides to cut Pabhāvatī into seven pieces，and she is only saved from immediate death by the despised husband．At his appearance the kings flee，for wherever he looks the earth trembles．Kusa returns with his wife to Kusāvatī and they live there happily．<br><br>Pleased at Kusa’s victory，Sakka gives him a jewel called the Verocanamani．It was octagonal，and was evidently handed down in the succession of kings，for we are told that one of the tests，set by Videha，king of Mithilā，to discover the proficiency of Mahosadha，was for him to break the old thread in this gem，remove it，and insert a new one．（J．vi．340； according to SA．i．115 and DA．iii．266，the jewel was also in the possession of Pasenadi； but see the Mahāsāra Jātaka，where no mention is made of Kusa）． <br><br>Reference is made elsewhere （E．g．，MT．552） to a tālavanta （fan?） possessed by Kusa，in which could be seen the forms of all things in the world．He also possessed the Kokanadavīnā （q．v．） given by Sakka to Sīlavatī． <br><br>Kusa is called Sīhassara，and his shout，when he appeared before the seven kings，announcing his name，was one of the four shouts heard throughout Jambudīpa （SNA．i．223； SA．i．248）． <br><br>The Dīpavamsa （iii．40） speaks of Kusa and Mahākusa，both descended from Mahāsammata．,4,1
242999,en,21,kusa jataka,kusa jātaka,Kusa Jātaka,Kusa Jātaka：The story of Kusa （q．v．）．It was told in reference to a backsliding monk who fell in love with a woman in Sāvatthi，neglected all his duties and refused food．He was taken to the Buddha，who related this story to show how even mighty men may lose their power and come to misery through love of a woman．（J．v．278ff； the story is also given in Mtu．iii．1ff； ii．441f； the details differ，as do some of the names，from the Pāli version）．<br><br> <br><br>The story bears much resemblance to that of Anitthigandha （q．v．）．See also Sammillabhāsinī．,11,1
243017,en,21,kusaghara,kusaghara,Kusaghara,Kusaghara：A city （?）．The Buddha&#39；s lower robe （nivāsana） was   deposited there after his death．Bu．xxviii．8．,9,1
243913,en,21,kusamali,kusamāli,Kusamāli,Kusamāli：One of the seas through which the mariner Suppāraka   （q．v．） piloted his ship．It was full of emeralds and looked like an expanse of   dark kusa-grass．Its full name was Nīlavanna Kusamāla．J．iv．140．,8,1
243934,en,21,kusanali jataka,kusanāli jātaka,Kusanāli Jātaka,Kusanāli Jātaka：The Bodhisatta was born as a sprite，in a clump of kusa-grass．Hard by was a mukkhaka-tree in which lived a Tree-sprite．One day the king’s carpenter，looking for a suitable pillar for the king’s one-pillared palace，reluctantly decided to fell the mukkhaka．Learning of the Tree-sprite’s imminent danger，the Bodhisatta assumed the shape of a chameleon and deceived the carpenter in such a way that he saw the mukkhaka as all rotten and of no use for his purpose．<br><br> <br><br>The story was told in reference to one of Anāthapindika’s friends．He was of low rank and poor，and Anāthapindika’s other friends protested against such intimacy．But one day the poor friend saved Anāthapindika’s house from being burgled．The Buddha related the story to show how each，according to his strength，could help a friend in need （J．i．441ff）．<br><br>Ananda was the Tree-sprite．The story is often quoted （E．g．，J．iv．77） to show the value of a good friend．,15,1
243935,en,21,kusanali vagga,kusanāli vagga,Kusanāli Vagga,Kusanāli Vagga：The thirteenth chapter of the Eka Nipāta of the   Jātaka Commentary．J．i．441-65．,14,1
243983,en,21,kusatthakadayaka thera,kusatthakadāyaka thera,Kusatthakadāyaka Thera,Kusatthakadāyaka Thera：An arahant．In the time of Kassapa Buddha   he was a brahmin and gave the Buddha kusatthaka （eight handfuls of   kusa-grass?） （Ap．ii．416）．He is evidently to be identified with Migasira   Thera．ThagA．i．306．,22,1
243989,en,21,kusavati,kusāvātī,Kusāvātī,Kusāvātī：A city in the kingdom of the Mallas．In the present age it was called Kusinārā．Once it was the royal city of Mahā-Sudassana and was twelve leagues in length and twelve in breadth，prosperous and full of people，like ālakamandā （D．ii．146f； J．i．392； Cyp．i．4； Dvy．227）．It was then at the head of eighty-four Towns （S．iii．144）．<br><br>The Mahā-Sudassana Sutta （D．ii．170f ） contains a long description of the city．It was the capital of several kings of the Mahāsammata dynasty （Mhv．ii．7； Dpv．iii．9），including Okkāka，father of Kusa （J．v．278ff）．<br><br>In the time of the Buddha Metteya，Kusāvatī will be known as Ketumatī （Anāgat．v．18）．,8,1
244024,en,21,kusima,kusima,Kusima,Kusima：See Kusumī below．,6,1
244034,en,21,kusinara,kusinārā,Kusinārā,Kusinārā：The capital of the Mallas and the scene of the Buddha’s death．At that time it was a small city，”a branch-township with wattle-and-daub houses in the midst of the jungle，” and Ananda was，at first，disappointed that the Buddha should have chosen it for his Parinibbāna．But the Buddha，by preaching the Mahā-Sudassana Sutta，pointed out to him that in ancient times it had been Kusāvatī，the royal city of Mahā-Sudassana （D．ii．146）．Between Kusinārā and Pāvā，three gāvutas away （DA．ii．573） - from where the Buddha came to Kusinārā on his last journey from Rājagaha，stopping at various places - lay the stream of Kakuttha on the banks of which was the Ambavana； beyond that was the Hiraññavatī river，and near the city，in a south-westerly direction，lay the Upavattana，the Sāla-grove of the Mallas，which the Buddha made his last resting-place （UdA．238； DA．ii．572f）．<br><br>After the Buddha’s death his body was carried into the city by the northern gate and out of the city by the eastern gate； to the east of the city was Makutabandhana，the shrine of the Mallas，and there the body was cremated．For seven days those assembled at the ceremony held a festival in honour of the relics （D．ii．160f）．<br><br>It is said that the Buddha had three reasons for coming to Kusinārā to die： <br><br>  （1） Because it was the proper venue for the preaching of the   Mahā-Sudassana Sutta；   （2） because Subhadda would visit him there and，after listening to his   sermon，would develop meditation and become an arahant while the Buddha was   still alive； and   （3） because the brahman Doha would be there，after the Buddha’s death，to   solve the problem of the distribution of his relics （UdA．402f； DA．ii．573f6）．As the scene of his death，Kusinārā became one of the four holy places declared by the Buddha to be fit places of pilgrimage for the pious，the other three being Kapilavatthu，Buddhagayā and Isipatana （D．ii．140）．Mention is made of other visits paid to Kusinārā by the Buddha，prior to that when his death took place．Thus，once he went there from āpana and having spent some time at Kusinārā，proceeded to ātumā．The Mallas of Kusinārā were always great admirers of the Buddha，even though not all of them were his followers，and on the occasion of this visit they decided that any inhabitant of Kusinārā who failed to go and meet the Buddha and escort him to the city，would be fined five hundred．It was on this occasion that Roja the Mallan was converted and gave to the Buddha and the monks a supply of green vegetables and pastries （Vin．i．247f）．During some of these visits the Buddha stayed in a wood called Baliharana，and there he preached two of the Kusinārā Suttas （A．i．274f； v．79f） and the ”Kinti” Sutta （M．ii．238f）．A third Kusinārā Sutta he preached while staying at Upavattana．（A．ii．79； for another discourse to some noisy monks at Upavattana，see Ud．iv．2）．<br><br>Kusinārā was the birthplace of Bandhula and his wife Mallikā （DhA．i．338，349）．It was twenty-five yojanas from Rājagaha （DA．ii．609； acc．to Fa Hsien，p．40，it was twenty-four yojanas from Kapilavatthu） and lay on the high road from Alaka to Rājagaha，the road taken by Bāvarī’s disciples （SN．v．1012）．<br><br>This was evidently the road taken also by Mahā Kassapa from Pāvā，when he came to pay his last respects to the Buddha （Vin．ii．284）．<br><br>According to a late tradition，one-eighth of the Buddha’s relics were deposited in a cairn in Kusinārā and honoured by the Mallas （D．ii．167； Bu．xxviii．3）．<br><br>In ancient times Kusinārā was the capital of King Tālissara and twelve of his descendants （Dpv．iii．32）．It was also the scene of the death of Phussa Buddha at the Setārāma （v．l．Sonārāma） （BuA．195； Bu．xix．25）．<br><br>In Hiouen Thsang’s day there still existed towers and Sarighārāmas erected to mark the spots connected with the Buddha’s last days and obsequies at Kusinārā．According to his account （Beal．op．cit．li．lii．n） Kusinārā was nineteen yojanas from Vesāli．<br><br>To the northern Buddhists the place was also known as Kusigrāma （Kusigrāmaka） and Kusinagarī （E．g．，Dvy．152f，208）．<br><br>Kusinārā is identified with the village of Kasia at the junction of the river Rapti and the smaller Gondak and in the cast of the Gorakhpur district （CAGI．i．493）．A copper plate belonging to the thūpa erected at the site of the Buddha’s death has recently been discovered （CAGI．i．714）．<br><br>The people of Kusinārā are called Kosinārakā．E．g．，D．ii．167．,8,1
244038,en,21,kusinara sutta,kusinārā sutta,Kusinārā Sutta,Kusinārā Sutta：1．Kusinārā Sutta．-Preached at Baliharana in Kusinārā．Offerings，made to a monk by the pious，bring him no real advantage if，he is slothful； he should be strenuous and vigilant．A．i．274f．<br><br> <br><br>2．Kusinārā Sutta．-Also preached at Baliharana．A monk wishing to rebuke another monk，should consider five things with regard to himself - whether he is of blameless conduct in body and speech； whether he really wishes well for his colleague and is not influenced by envy； whether he is learned in the doctrine； whether his pātimokkhas are perfect．He should also consider whether his rebuke is seasonable，justified by facts，administered gently，for the other’s benefit and out of compassion for him （A．v．79f）．<br><br> <br><br>3．Kusinārā Sutta．-Preached at Upavattana in Kusinārā，in the Sālagrove of the Mallas．The Buddha，just before his death，invites the monks to question him with regard to any doubts or misgivings they may have．They remain silent （A．ii．79f）．The sutta occurs also as part of the Mahā-Parinibbāna Sutta．D．ii．137，154．,14,1
244039,en,21,kusinara vagga,kusinārā vagga,Kusinārā Vagga,Kusinārā Vagga：The thirteenth chapter of the Tīkā Nipāta of the   Anguttara Nikāya．A．i．274-84； for a summary of its contents see A．v．381．,14,1
244040,en,21,kusinara vihara,kusinārā vihāra,Kusinārā Vihāra,Kusinārā Vihāra：A monastery built by Parakkamabāhu I．in a suburb   of Pulatthipura，called Sīhapura．It consisted of three image houses，each   containing three storeys，six pāsādas，etc．Cv．lxxiii．152； lxxviii．84； also   Cv．Trs．ii．18，n．3．,15,1
244043,en,21,kusinata,kusinātā,Kusinātā,Kusinātā：One of the cities of   Uttarakuru （D．iii．200）．,8,1
244160,en,21,kusumamulagama,kusumamūlagāma,Kusumamūlagāma,Kusumamūlagāma：A village near Padumanagara，residence of the Thera   Dhammadhara．（Sās．163）,14,1
244161,en,21,kusumanagara,kusumanagara,Kusumanagara,Kusumanagara：The Pāli name for the city now known as Bassein，in   Burma （Bode，op．cit．，24）．Near the city was the birthplace of Chapata．  Sās．74； see also pp．41，43，147； Ind．Ant．1893，xxi．17．,12,1
244167,en,21,kusumapura,kusumapura,Kusumapura,Kusumapura：See Pātaliputta．,10,1
244174,en,21,kusumarama,kusumārāma,Kusumārāma,Kusumārāma：Another name for Pupphārāma．（Cv．ci．7）,10,1
244187,en,21,kusumasaniya thera,kusumāsaniya thera,Kusumāsaniya Thera,Kusumāsaniya Thera：An arahant．Ninety-one kappas ago he was a learned brahman in the time of Vipassī Buddha，and while he was making preparations for a sacrifice，the Buddha passed his way．<br><br> <br><br>He spread for the Buddha a seat of flowers and offered him food．One kappa ago he was a king named Varadassana （Ap．i．160）．<br><br> <br><br>He is evidently identical with Suyāma Thera．ThagA．i．165．,18,1
244226,en,21,kusumi,kusumī,Kusumī,Kusumī：A seaport in Rāmañña where a part of the Sinhalese   expeditionary force sent by Parakkamabāhu I．landed in five ships   （Cv．lxxvi．59）．It is probably the same as Kusumatittha mentioned in the   Sāsanavamsa （E．g．，pp．66，90） as a seaport．v．l．Kusima．,6,1
244278,en,21,kuta sutta,kūta sutta,Kūta Sutta,Kūta Sutta：1．Kūta Sutta．-In a peaked house （kūtāgāra） all the rafters converge towards the peak； so are all wrong states fixed together in ignorance．S．ii．262．<br><br> <br><br>2．Kūta Sutta．-Similar to the above； all profitable conditions have earnestness as their peak．S．v．43．<br><br> <br><br>3．Kūta Sutta．-Just as all the rafters slope to the peak，so do the seven bojjhangas tend towards nibbāna．S．v．75．<br><br> <br><br>4．Kūta Sutta．-Two discourses of similar import，preached to Anāthapindika．When a peaked house is un-thatched，the peak，the roof-beams and the walls are all unprotected．When thought is unguarded all actions also are unguarded．A．i．261f．<br><br> <br><br>5．Kūta Sutta．-Of the five powers （saddhā，hiri，ottappa，viriya，paññā） the last is the peak （A．iii．10）．<br><br> <br><br>6．Kūta Sutta．-Of the five powers，（saddhā，viriya，sati，samādhi，paññā） the last is the peak．A．iii．12．,10,1
244300,en,21,kutadanta,kūtadanta,Kūtadanta,Kūtadanta：A very learned brahmin of Khānumata，which village had been given to him by King Bimbisāra as a brahmadeyya．The Buddha arrived at Khānumata when Kūtadanta was making preparations for a great sacrifice and，wishing this sacrifice to be successful，he consulted the Buddha on the holding of sacrifices．The Buddha preached to him the Kūtadanta Sutta．At the end of the discourse he became a Sotāpanna （D．i．127ff）．<br><br> <br><br>The conversion of Kūtadanta is considered one of the great spiritual victories won by the Buddha （E．g．，J．vi．329）．As a disputant，Kūtadanta is classed with Ambatthaka，Sonadanda and Saccaka．E．g．，MA．ii．697．,9,1
244301,en,21,kutadanta sutta,kūtadanta sutta,Kūtadanta Sutta,Kūtadanta Sutta：Preached at Khānumata．Kūtadanta consults the Buddha on the best way of making a sacrifice efficacious，and the Buddha tells him of a sacrifice held in days of yore by King Mahā Vijitāvī，under the guidance of his enlightened purohita．The sacrifice is undertaken with the co-operation of the four divisions of the king’s subjects．The king has eight personal qualifications，as has his chaplain．No living thing is injured； all the labour is voluntary and the sacrifice is offered，not only on behalf of the king，but of all the good．No regrets are felt at any stage of the sacrifice．<br><br>The Buddha then proceeds to tell Kūtadanta of other forms of ”sacrifice” more potent than the gift of material things，and ends the sutta with a description of arahantship．<br><br>At the conclusion of the discourse Kūtadanta declares himself to be a follower of the Buddha．D．i．127ff．,15,1
244369,en,21,kutagarasala,kūtāgārasālā,Kūtāgārasālā,Kūtāgārasālā：A hall in the Mahāvana nearVesāli．The Buddha stayed there on several occasions，and in the books are found records of various eminent persons who visited him there and of his conversations with them．<br><br>Among such visitors are mentioned several Licchavi chiefs，<br><br>  Mahāli Otthatthaddha （D．i．150ff；   S．i．230f； iii．68f； A．v．86f； several visits of   Mahāli are mentioned； for details see Mahāli； BuA．p．3 mentions that the   Buddha spent his sixth rainy season in the Kūtāgārasālā），  Nandaka （S．v．389），  Sunakkhatta （M．ii．252），  Bhaddiya （A．ii．190f），  Sālha and Abhaya   （A．ii．200），all attended by numerous retinues； their senāpati，Sīha，who went with five hundred chariots，having only decided after much hesitation to see the Buddha （A iii．38f； iv．79，179ff）； <br><br>  the Jaina Saccaka，whom the Buddha won   only after much argumentation，as described in the  Cūla- and the  Mahā-Saccaka Suttas （M．i．227ff； 237ff；   the Licchavi Dummukha is also mentioned，  M．i．234，as having been present when Saccaka argued with the Buddha）；   the householder Ugga of Vesāli，acclaimed by   the Buddha for the possession of eight eminent qualities （A．iii．49； iv．208f；   S．iv．109）；   the upāsaka Vāsettha （A．iv．258f），  the two goddesses，daughters of Pajjunna，  both known as Kokanadā （S．i．29f ）； and   the brahmin Pingiyāni （A．iii．237f）．The Licchavis waited on the Buddha and ministered to him during his stay in the Kūtāgārasālā，and it is said that they were of various hues：some blue，others yellow，etc．And Pingiyānī，seeing the Buddha shining in their midst，surpassing them all，once uttered the Buddha’s praises in verse，winning，as reward from the Licchavis，five hundred upper garments，all of which，be，in turn，presented to the Buddha （A．iii．239f）．On one occasion，when the Buddha was preaching to the monks regarding the six spheres of sense contact，Māra arranged an earthquake to break the monks’ concentration，but failed to achieve his object （S．i．112）．<br><br>Several Jātakas were related by the Buddha in the Kūtāgārasālā：<br><br>  the Sigāla （J．ii．5），  the Telovāda （J．ii．262），  the Bāhiya （J．i．420），and   the Ekapanna （J．i．504）．It was here that the Buddha finally agreed to grant the request of the five hundred Sākyan women，led by Pajāpatī Gotamī，that they might be ordained as nuns．They had followed the Buddha hither from Kapilavatthu （A．iv．274f； Vin．ii．253f； J．ii．392）．The Buddha gave Pajāpatī Gotamī，at her special request，a summary of his doctrine （A．iv．280）．It was also at the Kūtāgārasālā that the Buddha uttered his prophecy as to the ultimate downfall of-the Licchavis （S．ii．267f）．<br><br> <br><br>It was customary for the Buddha，when staying at the Kūtāgārasālā，to spend the noonday siesta in the woods outside the Mahāvana，at the foot of a tree； visitors coming at that time would，if their desire to see him was insistent （see，e．g．，D．i．151； A．iii．75），seek him there or be conducted to him．Sometimes he would express his desire to see no one during such a retreat，except the monk who brought him his food．<br><br>On one occasion the retreat lasted a fortnight，and on his return he found that a large number of monks had committed suicide as a result of a sermon he had preached to them before his retreat on the un-loveliness of the body．He then caused the monks to be assembled，and asked them to concentrate on breathing （S．v．320f）．Sometimes the Buddha would walk from the Kūtāgārasālā to places of interest in the neighbourhood  - e．g．，theSārandada-cetiya （A．iii．167） and theCāpāla-cetiya （S．v．258； A．iv．308f）．It was from the Cāpāla-cetiya，during one of these walks that he gazed for the last time on Vesāli．He then returned to the Kūtāgārasālā，where he announced that his death would take place within three months （D．ii．119f； S．v．258ff）．<br><br> <br><br>According to Buddhaghosa （DA．i．310； MA．i．450），there was a monastery （sanghārāma） built for the monks in the Mahāvana．Part of it consisted of a storeyed house，with a hall below surrounded only by pillars．These pillars held the gabled room which formed the main part of the Buddha’s Gandha-kuti there．The hall lay from north to south and faced east （DA．i．311），and from this hall the whole monastery came to be known as the Kūtāgārasālā．There was a sick ward attached to the monastery，where the Buddha would often visit the patients and talk with them （E．g．，S．iv．210f； A．iii．142）．<br><br>The books also contain the names of others who stayed at the Kūtāgārasālā when the Buddha was in residence - e．g．，<br><br>  Ananda，who was visited there by the   Licchavis Abhaya and Panditakumāra （A．i．220）；   Anuruddha，who lived there in a forest   hut （S．iii．116； iv．380）；   Nāgita，the Buddha’s former attendant，and   Nāgita’s nephew the novice Sīha （D．i．151）；   also Cāla，  Upacāla，Kakkata， Kalimbha，Nikata，  and Katissaha，all of whom left the   Kūtāgārasālā and retired to the   Gosingasālavana，when the visits of the   Licchavis to the Buddha became disturbing to their solitude （A．v．133f）．In later times Yasa Kākandakaputta is mentioned as having stayed there （Sp．i．34； Mhv．iv．12； Dpv．v．29）．<br><br>Eighteen thousand monks under Mahā-Buddharakkhita went from the monastery in Mahāvana in Vesāli to the foundation ceremony of the Mahā Thūpa （Mhv．xxix．33）．<br><br>According to the Northern books （Dvy．136，200； AvS．8； Mtu．i．300），the Kūtāgārasālā was on the banks of the lake Markatā （Markatahradatīre）．,12,1
244432,en,21,kutajapupphiya thera,kutajapupphiya thera,Kutajapupphiya Thera,Kutajapupphiya Thera：1．Kutajapupphiya Thera．-An Arahant．Ninety-two kappas ago he offered a kutaja-flower to Phussa Buddha．Seventeen kappas ago he was king three times under the name of Pupphita．Ap．i．191．<br><br> <br><br>2．Kutajapupphiya Thera．-Thirty-one kappas ago，while travelling through the air，he saw the Pacceka Buddha Sudassana at Cāvala near Himavā，and offered him a kutaja flower （Ap．ii．451）．He is probably identical either with Hārita （ThagA．i．88） or Candana Thera （ThagA．i．395f）．,20,1
244459,en,21,kutakannatissa,kutakannatissa,Kutakannatissa,Kutakannatissa：Second son of Mahācūli and king of Ceylon （16-38 A．C．）．He had entered the Order through fear of the infamous Anulā，but later he led an army against her and slew her．He founded the Pelagāma-vihāra，built the Vannaka canal，and laid out the Padumassara park．He founded，for his mother，a nunnery called the Dantageha．He had also constructed a wall，seven cubits high，round Anurādhapura．Bhātikābhaya was his son and successor （Mhv．xxxiv．28ff）．The Dīpavamsa （Dpv．xviii．37； but see xx．31，where he is called Tissa and his son Nāga） appears to call him Kutikanna-Abhaya，and speaks of him as a very devoted supporter of the nuns．<br><br> <br><br>Kutakanna had a horse of the ājānīya race called Gulavanna （SA．i．27； MA．ii．654）．<br><br>Two theras are mentioned in the Vibhanga Commentary （VibhA．452） as having been held in special esteem by the king - Cūlasudhamma Thera of Girigāmakanna and Tipitaka-Cūlanāga Thera．,14,1
244475,en,21,kutali vihara,kūtāli vihāra,Kūtāli Vihāra,Kūtāli Vihāra：A monastery in Rohana，founded by Kākavannatissa   （Mhv．xxii．23）．There Malaya-Deva Thera once preached the Cha-Cakka Sutta，and   sixty monks who listened to him became arahants （MA．ii．1024）．This may be   identical with the Kutelitissa Vihāra （q．v．）．,13,1
244562,en,21,kutatissa vihara,kūtatissa vihāra,Kūtatissa Vihāra,Kūtatissa Vihāra：A monastery in Ceylon．Sena II gave to it a   maintenance village．Cv．li．74．In the pillar inscription of Mahinda IV．in   Polonnaruva it is mentioned as the Kututisa-rad-maha-veher （Ep．Zey．ii．50）．,16,1
244610,en,21,kutavanija jataka,kūtavānija jātaka,Kūtavānija Jātaka,Kūtavānija Jātaka：1．Kūtavānija Jātaka （No．98）．-The Bodhisatta was once a merchant named Pandita and entered into partnership with a dishonest man，Atipandita．When the time came for dividing the profits the latter claimed a larger share，for he，as his name showed，was the ”brains” of the business．To settle the dispute he hid his father in a hollow tree，and feigning to consult a Tree-sprite，referred the matter to the Tree．Pandita suspecting the ruse，lighted a fire at the foot of the tree and thus exposed the cheat．<br><br>The story was related in reference to a cheating merchant of Sāvatthi，who is identified with Atipandita．He tried to rob his honest partner，always putting off his claims，in the hope that he would die from the hardships suffered in a long journey they had undertaken for trade．J．i．404f<br><br>2．Kūtavānija Jātaka （No．218）．-A villager once deposited five hundred ploughshares with a friend in the town，but when he came to claim them，he was told that they had been eaten by mice，and was shown the dung the mice had left behind．Some time later the villager took his friend’s son to bathe，hid him in a house，and reported to the townsman that the boy had been carried off by a hawk．When he was taken before the judge，who was the Bodhisatta，he protested that in a place where mice ate ploughshares a hawk could easily carry off a boy．The Bodhisatta settled their dispute （J．ii．181ff）．<br><br>The introductory story is similar to that of No．1 above．,17,1
244618,en,21,kutavinicchayaka,kūtavinicchayaka,Kūtavinicchayaka,Kūtavinicchayaka：One of Bimbisāra’s judges，who was a cheat，a slanderer，and a taker of bribes，once observed the fast for half a day through a friend’s persuasion．He died that night and was born as a Vemānika-peta．He enjoyed divine pleasures，but was condemned to eat the flesh off his own back in expiation of his evil deeds．<br><br>Nārada saw this peta and reported his story to the Buddha．Pv．iii．9； PvA．209f．,16,1
244627,en,21,kutelitissamaha,kutelitissamahā,Kutelitissamahā,Kutelitissamahā：A monastery in Ceylon．It was once the residence of a Sāmanera of great iddhi-power who later lost all these powers as a result of falling in love with a weaver’s daughter of Kabupelanda （VibhA．293； but see MA．ii．700）．<br><br> <br><br>It may perhaps be the same as the Kūtāli-vihāra （q．v．）．,15,1
244632,en,21,kutendu,kutendu,Kutendu,Kutendu：A vassal of the   Cātummahārājikas，present at the preaching of the  Mahā Samaya Sutta．D．ii．258．,7,1
244656,en,21,kutharasabha,kuthārasabhā,Kuthārasabhā,Kuthārasabhā：Some sort of council chamber，probably attached to   the Court in Ceylon．Kittisirimegha is mentioned as employing the services of   the head of the sabhā to fetch the prince Parakkamabāhu from his retreat   （Cv．lxvi．61）．,12,1
244671,en,21,kuthari-vihara,kuthāri-vihāra,Kuthāri-vihāra,Kuthāri-vihāra：A monastery in Ambatthakola used by Moggallāna I．  as his headquarters in his campaign against Kassapa I．Cv．xxxix．21．,14,1
244748,en,21,kutidayaka thera,kutidāyaka thera,Kutidāyaka Thera,Kutidāyaka Thera：An arahant．Ninety-one kappas ago he made a hut   for a Buddha．Thirty-eight kappas ago he was king sixteen times under the name   of Sabbattha-abhivassī．Ap．i．229．,16,1
244753,en,21,kutidhupaka thera,kutidhūpaka thera,Kutidhūpaka Thera,Kutidhūpaka Thera：An arahant．In a past birth he looked after the   cell of Siddhattha Buddha and burnt incense in it from time to time．  Ap．i．223f．,17,1
244757,en,21,kutidusaka jataka,kutidūsaka jātaka,Kutidūsaka Jātaka,Kutidūsaka Jātaka：A singila-bird，seeing a monkey shivering in the rain，suggested to him that he should build a nest．The monkey，in envy，destroyed the bird’s nest．<br><br> <br><br>The story was told in reference to a novice Ulunkasaddaka，who had burnt down Mahā-Kassapa’s hut in a forest near Rājagaha．At that time Mahā Kassapa had two novices，one serviceable and helpful and the other ill-behaved．Whatever was done by his comrade the latter would pretend that he himself had done it．One day，in exasperation，the good novice heated water for the Elder’s bath and then hid it in a back room，leaving only a little in the boiler．When the other novice saw the steam rising he informed the Elder that his bath was ready．When asked where was the water，he let a ladle down into the almost empty boiler and the ladle rattled．When the story became known he was nick-named Ulunkasaddaka （”Rattle-ladle”）．<br><br> <br><br>Being found fault with on this and several other occasions，he bore the Elder a grudge，and one day，having set fire to the Elder’s hut，he ran away．Later he was born first as a peta and then in Avīci．This incident was reported to the Buddha by monks who came from Rājagaha．<br><br>The monkey of the Jātaka is identified with the wicked novice．J．iii．71ff．,17,1
244758,en,21,kutidusaka vagga,kutidūsaka vagga,Kutidūsaka Vagga,Kutidūsaka Vagga：The third chapter of the Catukka Nipāta of the   Jātaka Commentary．J．iii．71-102．,16,1
244911,en,21,kutivihari thera,kutivihārī thera,Kutivihārī Thera,Kutivihārī Thera：1．Kutivihārī Thera．-An arahant．He was the son of a nobleman in the Vajji country，and having heard the Buddha preach the Ratana Sutta he left the world．One day，while striving after insight，he was caught in the rain and sought shelter in a woodman’s hut．As soon as he sat down there on a mat he became an arahant．The Buddha，having heard by virtue of his divine ear the conversation between the monk and the watchman，uttered verses of approbation．The monk was so called because he obtained insight in a hut．<br><br>In the past he had given cool water to Padumuttara Buddha （Thag．v．56； ThagA．i．129f）．<br><br>He is probably identical with Udakapūjaka Thera of the Apadāna．Ap．i．142f．<br><br> <br><br>2．Kutivihārī Thera．-An arahant．His story is similar to the above．He pursued his meditations in a very old hut and had thoughts of building another； but a spirit，seeking his welfare，pointed out to him in words which，though simple，carried a profound meaning，that a new hut would mean new pain．Thus urged on，Kutivihāri became an arahant．<br><br>In the past he gave a fan of split reeds to Padumuttara Buddha （Thag．v．57； ThagA．i．130f）．He is probably identical with Nalamāliya Thera of the Apadāna．Ap．i．143f．,16,1
245014,en,21,kuttandara,kuttāndāra,Kuttāndāra,Kuttāndāra：A Damila chieftain，ally of Kulasekhara，defeated by   Lankāpura．Cv．lxxvi．182，190．,10,1
245021,en,21,kuttapiti,kuttapiti,Kuttapiti,Kuttapiti：A large village given by Kittisirirājasīha for the   maintenance of the sacred Footprint in Samanakūta．Cv．c．225．,9,1
245105,en,21,kutthuka,kutthuka,Kutthuka,Kutthuka：The general of Sena II．He built the parivena，which was   called Senasenāpati （Cv．li．88）．See also Potthakuttha．,8,1
245147,en,21,kutuhalasala sutta,kutūhalasālā sutta,Kutūhalasālā Sutta,Kutūhalasālā Sutta：Vacchagotta asks the Buddha how his teaching on the subject of rebirth differs from that of other teachers； for example，of Pūrana Kassapa．The Buddha explains that，according to his own teaching，rebirth comes only to a being who has fuel，the fuel being craving （S．iv．398f）．<br><br>The discussion arises out of a conversation which，according to Vacchagotta，took place among paribbājakas in the Kutūhalasālā．<br><br>Buddhaghosa says （DA．ii．369； MA．ii．694） that there was no special place of that name； any place where discussions were held could be so called．See also D．i．179．,18,1
245188,en,21,kutumbariya,kutumbariya,Kutumbariya,Kutumbariya：A monastery in Rohana．A novice living there was in the habit of getting two ladles of rice at the house of a Lambakanna in the district．It was a time of scarcity，and one day，seeing a guest in the house，he took only one ladleful．The Lambakanna was greatly pleased，and when he reported the matter to his friends and acquaintances，they gave the novice sixty meals in perpetuity．AA．ii．262．,11,1
245232,en,21,kutumbiya vihara,kutumbiya vihāra,Kutumbiya Vihāra,Kutumbiya Vihāra：A monastery in Ceylon．It was once the residence   of Tissamahānāga Thera （q．v．）．,16,1
245248,en,21,kutumbiyaputta,kutumbiyaputta,Kutumbiyaputta,Kutumbiyaputta：<i>1．Kutumbiyaputta-Tissa Thera．</i>-He once went to Jetavana with twenty-nine of his friends from Sāvatthi to make offerings to the Buddha．Having heard the Buddha’s preaching，they all became monks．After five years’ residence with their teachers，they wished to retire into solitude and obtained from the Buddha topics for their meditations．While on the way to the forest，Kutumbiyaputta-Tissa weakened in his determination and turned back．When the rains were over，the others，having won arahantship，returned and reported their various attainments to the Buddha．Kutumbiyaputta heard the Buddha praise them，and made up his mind to follow their example and so to go back with them the next day to the forest．That same night，however，filled with a yearning not to delay in beginning his austerities，he slept in an upright posture； but in the middle of the night he fell down and broke his thighbone．This accident delayed the departure of the other monks，and the Buddha，hearing of it，blamed Tissa for his unseasonable zeal and related the Varana Jātaka，showing how，in the past too，he had behaved similarly （J．i．316f）．<br><br>The Commentaries lead us to believe （E．g．，SA．ii．216； AA．i．29； see also Padhānakammika-Tissa） that Kutumbiyaputta did ultimately attain arahantship，for he is mentioned several times with Pitimalla and others as an example of one who put forth great exertion while suffering severe pain，in order to win his goal．<br><br><i>2．Kutumbiyaputta-Tissa．</i>-An arahant．He lived in Piyangudīpa．Dutthagāmani，fleeing from the battle at Cūlanganiyapitthi，wished to give a share of his food to a monk before sitting down to eat．When the meal-time was announced，the thera Gotama，hearing it with his divine ear，sent Kutumbiyaputta to receive the share set apart for the brotherhood （Mhv．xxiv．22ff； xxxii．31f）．It transpired later that the food so received was divided by Kutumbiyaputta among twelve thousand monks in Piyangudīpa．Mhv．xxxii．55； MT．598．<br><br>See also Bodhimātu-mahātissa．,14,1
245290,en,21,kuvanna,kuvannā,Kuvannā,Kuvannā：A Yakkha maiden，whom Vijaya married on his arrival in Ceylon．With her assistance he killed the Yakkhas at their feast in Sirīsivatthu．Later Vijaya discarded her in favour of a royal maiden from Madhurā，and she left，with her two children Jīvahattha and Dipellā，for Lankāpura，where she was slain as a spy．Her children fled to Malaya and their descendants became the Pulindas （Mhv．vii．9-68）．<br><br> <br><br>Kuvannā had as companion a slave called Sisapātī （Sīsapātikā）．v．l．Kuvenī．<br><br>MT．255．,7,1
245306,en,21,kuvera,kuvera,Kuvera,Kuvera：King of Uttarakuru． <br><br>  His royal residence is ālakamandā and his citadel Visāna．  His messengers are Tatolā，Tattolā，Tatotalā，Ojasi，Tejasi，Tatojasi，  Sūra，Rāja，Arittha and Nemi．  His lotus-lake is called Dharanī．  His sons are all called Inda （D．iii．201f）．  He rules over the northern clime and is lord of the Yakkhas，with a   splendid retinue （D．ii．257）．  He is a follower of the Buddha （SN．v．379）．See Vessavana．<br><br>He was once a brahmin called Kuvera and owned a sugar-cane farm，where he worked seven mills．The produce of one mill he gave in charity，and when his profits increased he gave alms for twenty thousand years．After death he was born as one of the Cātummakārājika-devas （DA．iii．966； SNA．i．369f）．<br><br>In literature the name Kuvera signifies the god of wealth，and his city，ālakamandā，is said to embody all prosperity （E．g．，Cv．xxxvii．106； xxxix．5； lxxx．5）． <br><br>He had nine treasures （Cv．lxxxvii．31； see Hopkins’ Epic Mythology，142f）． <br><br>The Yakkha Punnaka calls himself the minister of Kuvera （J．vi．307，325）． <br><br>Kuvera is mentioned in a list of those who reached heaven through generosity （J．vi．201）．,6,1
245310,en,21,kuvera-nalini,kuvera-nālinī,Kuvera-nālinī,Kuvera-nālinī：A name given to   Dharanī．D．iii．202； DA．iii．968．,13,1
245311,en,21,kuveradvara,kuveradvāra,Kuveradvāra,Kuveradvāra：One of the fourteen gates of Pulatthipura，erected by   Parakkamabāhu I．Cv．lxxiii．161．,11,1
245360,en,21,kyanagama,kyānagāma,Kyānagāma,Kyānagāma：A village in the Malaya country，not far from   Pulatthipura．Lankādhikāri Kitti once encamped there （Cv．lxx．283，300；   lxxii．207），and Parakkamabāhu I．went there disguised as a musician．  Cv．lxxii．264．,9,1
245576,en,21,labhagaraha jataka,lābhagaraha jātaka,Lābhagaraha Jātaka,Lābhagaraha Jātaka：The Buddha was once a famous teacher of the Vedas with five hundred pupils．One pupil asked him how people could obtain gain in this world．His teacher answered that in a world full of fools the man who slanders，possesses the tricks of an actor and carries evil talk，gains prosperity．The pupil expressed his disappointment and continued his religious life．<br><br>The story was related in reference to a colleague who asked Sāriputta the same question and received the above answer．J．ii．420-3．,18,1
245769,en,21,labhasakkara samyutta,lābhasakkāra samyutta,Lābhasakkāra Samyutta,Lābhasakkāra Samyutta：The seventeenth section of the Samyutta   Nikāya．S．ii．225 44．,21,1
245833,en,21,labhavasi,lābhavāsī,Lābhavāsī,Lābhavāsī：A group of ascetic monks within the Buddhist Order in   Ceylon．Mahinda IV．showed them special favour （Cv．liv．27），while Vijayabāhu   I．gave for their maintenance the villages of Antaravitthi，Sanghātagāma and   Sirimandagalagāma，and provided them with necessaries．Cv．lx．68，72．,9,1
245966,en,21,labhiya vasabha,labhiya vasabha,Labhiya Vasabha,Labhiya Vasabha：See Vasabha．,15,1
245995,en,21,labugamaka,lābugāmaka,Lābugāmaka,Lābugāmaka：A village in Ceylon where Pandukābhaya vanquished his   uncles．Their heads were collected and lay &quot；like a heap of gourds，&quot； hence the   name of the village （Mhv．x．72； see also Mhv．Trs．73，n．2．）．Its original name   was Nagaragāma．MT．292．,10,1
246016,en,21,labujagama,labujagāma,Labujagāma,Labujagāma：A village in Ceylon，in the province of Saparagamu．  Once，for a short period，the Tooth Relic of the Buddha was placed in the   monastery there，after being taken from Jayavaddhanapura （Cp．Cv．xci．17f），and   Vimaladhammasūriya removed it from there to Sirivadohanapura．Cv．xciv．11f．,10,1
246017,en,21,labujamandaka,labujamandaka,Labujamandaka,Labujamandaka：One of four villages given by Parakkamabāhu IV．for   the maintenance of the parivena built by him for Medhankara Thera．Cv．xc．87．,13,1
246024,en,21,labujaphaladayaka thera,labujaphaladāyaka thera,Labujaphaladāyaka Thera,Labujaphaladāyaka Thera：An arahant （Ap．i．295）．The story given is   identically the same as that of Labujadāyaka （q．v．）．,23,1
246094,en,21,lacchi,lacchī,Lacchī,Lacchī：See Lakkhī．,6,1
246100,en,21,ladagama,ladagāma,Ladagāma,Ladagāma：A village assigned by Jetthatissa for the maintenance of   Kālavāpi vihāra．Cv．xliv．101．,8,1
247219,en,21,lahulla,lahulla,Lahulla,Lahulla：A village in Ceylon，near Nālandā．Cv．lxx．214．,7,1
247363,en,21,laja,lājā,Lājā,Lājā：A goddess （devadhītā）．She was once the watcher of a field of paddy rice in Rājagaha，and whenMahā Kassapa，out of compassion，approached her，she took some of the parched rice and，with devout heart，poured it into his bowl．Almost immediately she was bitten by a snake，and was reborn after death in Tāvatimsa．Realizing that it was to Kassapa that she owed her good fortune，she decided to wait on him，sweep his cell，etc．As soon as Kassapa discovered this，he forbade her to come near him anymore．Lājā was much distressed，and the Buddha，noting her despair，sent a ray of light to console her．DhA．iii．6ff．,4,1
247579,en,21,lajjika,lajjika,Lajjika,Lajjika：A village in Ceylon given by Aggabodhi I．for the   maintenance of the Mūgasenāpati vihāra．Cv．x1ii．23．,7,1
247643,en,21,lajjitissa,lajjitissa,Lajjitissa,Lajjitissa：See Lañjatissa．,10,1
247745,en,21,lakhuma,lakhumā,Lakhumā,Lakhumā：A woman who lived near Kevattadvāragāma，near Benares．<br><br>She was pious and gave alms to several holy monks，listened to their preaching，and became a sotāpanna．After death she was born in a vimāna in Tāvatimsa and there had a conversation with Moggallāna，at the end of which she became a sakadāgāmī．Vv．ii．2； VvA．97f．,7,1
247763,en,21,lakkhadhamma,lakkhadhammā,Lakkhadhammā,Lakkhadhammā：An illustrious nun of Ceylon．Dpv．xviii．40．,12,1
247768,en,21,lakkhakhanda,lakkhakhanda,Lakkhakhanda,Lakkhakhanda：The fourth section of the Vidhura Jātaka，which   describes the play of dice between Dhanañjaya and Punnaka，ending in the   defeat of the former．J．iv．280 92．,12,1
247799,en,21,lakkhana,lakkhana,Lakkhana,Lakkhana：<i>1．Lakkhana．</i>   Son of Dasaratha and brother of Rāma，Sītā and Bharata．He is identified with Sāriputta．J．iv．130； for details see the Dasaratha Jātaka．<br><br><i>2．Lakkhana</i>．One of the eight brahmins who recognized the auspicious signs at the birth of the Buddha （J．i．56）．The Milinda （Mil．236） speaks of him as one of the Buddha’s first teachers．<br><br><i>3．Lakkhana Thera</i>．Mentioned as having stayed with Mahā Moggallāna on Gijjhakūta．Once，when they were going down to Rājagaha for alms，Lakkhana noticed that at a certain spot Moggallāna smiled； on asking him why，he was told to wait till they saw the Buddha．When the question was repeated in the Buddha’s presence，Moggallāna said that he had smiled on seeing various Petas with gruesome forms flying through the air．From the text it would appear that these visions were seen again on several occasions．S．ii．254； Vin．iii．104ff．； the stories of some of the Petas seen and of their past lives are given in detail in DhA．ii．68ff．； iii．60ff．； 410ff．，479．<br><br>The Commentary （SA．ii．159） explains that Lakkhana was one of the thousand Jatilas ordained by the Buddha （when he converted the Tebhātika Jatilas）．He attained arahantship at the conclusion of the preaching of the ādittapariyāyadesanā．He was called Lakkhana because of his marvellous personality，”like unto Brahmā’s” （brahmasamena）．It adds further that Lakkhana’s failure to see the Petas was not because he lacked the divine eye but because he was not giving attention （anāvajjento），as a clairvoyant must．It is said （Vin．iii．105） that when Moggallāna related his vision，some of the monks blamed him for claiming superhuman powers （uttarimanussadhamma），but the Buddha declared him free from blame．<br><br><i>4．Lakkhana</i>．A deer，son of the Bodhisatta，identified with Sāriputta．For his story see the Lakkhana Jātaka．,8,1
247800,en,21,lakkhana jataka,lakkhana jātaka,Lakkhana Jātaka,Lakkhana Jātaka：The Bodhisatta was once a deer and had two sons，Lakkhana and Kāla．When the time came for gathering the crops，he told his sons to seek refuge in the mountain tracts with their herds．They agreed，but Kāla，being ignorant，kept his deer on the tramp early and late，and men，coming upon them，destroyed most of them．Lakkhana，however，moved his deer only in the dead of night and reached the forest without losing any of his herd．The same thing happened on their return four months later，and the Boddhisatta praised Lakkhana’s intelligence．<br><br>The story was related in reference to Devadatta and Sāriputta．Devadatta had persuaded five hundred monks to secede from the Buddha and go with him，but Sāriputta visited them and brought them all back．<br><br>Devadatta is identified with Kāla and Sāriputta with Lakkhana．J．i．142f．； the story is referred to at DhA．i．122．,15,1
247801,en,21,lakkhana samyutta,lakkhana samyutta,Lakkhana Samyutta,Lakkhana Samyutta：The nineteenth section of the Samyutta Nikāya．  It contains account of the Petas seen by Moggallāna when in the company of   Lakkhana Thera．S．ii．254 63．,17,1
247802,en,21,lakkhana sutta,lakkhana sutta,Lakkhana Sutta,Lakkhana Sutta：The thirtieth sutta of the Dīgha Nikāya．<br><br>It gives an account of the thirty two special marks of the superman （mahāpurisalakkhanāni） which signify that their possessor will be either a world emperor （Cakkavatti） or a Buddha．<br><br>The sutta definitely states that these marks are entirely due to good deeds done in former births and can only be maintained in the present life by goodness．D．iii．142 79； the sutta is quoted in Mil．p．405．,14,1
248333,en,21,lakkhuyyana,lakkhuyyāna,Lakkhuyyāna,Lakkhuyyāna：A park in Ceylon，laid out by Parakkamabāhu I．for the   benefit of the monks．The Candabhāgā Canal flowed through it．Cv．lxxix．3，48．,11,1
248377,en,21,lakuntaka atimbara,lakuntaka atimbara,Lakuntaka Atimbara,Lakuntaka Atimbara：One of the chief ministers of Dutthagāmani．He   was the husband of Ubbarī，when，in her last birth，she was reborn as Sumanā．  For the story see under Ubbarī （1）．,18,1
248378,en,21,lakuntaka bhaddiya thera,lakuntaka bhaddiya thera,Lakuntaka Bhaddiya Thera,Lakuntaka Bhaddiya Thera：He was born in a wealthy family of Sāvatthi and was given the title of Lakuntaka （Dwarf） owing to his very small stature．He was，nevertheless，beautiful in body，says the ApA．； but see below．<br><br>Having heard the Buddha preach，he entered the Order and became learned and eloquent，teaching others in a sweet voice．Once，on a festival day，a woman of the town，driving with a brahmin in a chariot，saw the Elder and laughed，showing her teeth．The Elder，taking the teeth as his object，developed jhāna and became an anāgāmī．Later，after being admonished bySāriputta，he developed mindfulness regarding the body and became an arahant．The Udāna （vii．1，2） makes reference to the admonitions of Sāriputta and to the Buddha’s joy when these had the desired effect．The Commentary （UdA．360f．） gives details．<br><br>In the time of Padumuttara Buddha he was a very rich householder of Hamsavatī，and，having beard the Buddha describe one of his monks as the sweetest voiced among them all，he wished for a similar distinction for himself under a future Buddha．In the time of Phussa Buddha he was a cittapattakokila，named Nanda，（the Ap．loc．infra says he was the king’s general） who，seeing the Buddha in the royal park，placed in his bowl a ripe mango．In Kassapa Buddhas day he was the chief architect entrusted with the building of the thūpa over the Buddha’s relics，and，when a dispute arose as to how big the thūpa should be，he decided in favour of a small one； hence his small stature in his last life．ThagA．i．469ff．； Ap．ii．489f； the account in AA．i．110f．is slightly different； theKelisīla Jātaka （q．v．） gives a different reason for his shortness．<br><br>In the assembly of monks the Buddha ranked him as foremost among sweet voiced monks （A．i．25） （mañjussarānam）．Several stories connected with Bhaddiya are recorded in the books．Because of his shortness and his youthful appearance he was sometimes mistaken for a novice （DhA．iii．387）．Elsewhere （S．ii．279； cp．Ud．vii．5） it is said that，because he was ugly and hunch backed，he was despised by his companions，and the Buddha had to proclaim to them his greatness and hold him up as an example of a man who，though small，was of great power．Another account relates how novices used to pull his hair and tweak his ears and nose saying，”Uncle，you tire not of religion? You take delight in it?” But he showed no resentment and took no offence．DhA．ii．148； the introduction to the Kelisīla Jātaka，（J．ii．142） speaks of thirty monks from the country who，seeing Bhaddiya at Jetavana，pulled him about until they were told by the Buddha who he was．<br><br>It was in reference to Bhaddiya that the Buddha preached two famous riddle stanzas in the Dhammapada （294，295； for the explanation of the riddle see DhA．iii．454），where he describes the arahant as one who has killed father and mother and two kings and destroyed a kingdom，but who yet goes scathe less -  the words having a metaphorical meaning．<br><br>Several stanzas uttered by Bhaddiya in the Ambātakavana，as he sat there enjoying the bliss of arahantship，are included in the Theragāthā （Thag．vss．466 72）．<br><br>In the Avadānasataka he is called Lakuñcika．See Avs．ii．152 60．,24,1
248401,en,21,lala,lāla,Lāla,Lāla：A country in India，the capital of which was Sīhapura； it was the birthplace of Vijaya，founder of the Singhalese dynasty （Dpv．ix．5； Mhv．vi．5，36）．<br><br>The country is now generally identified with the modern Gujarat，the Larika of Ptolemy．,4,1
248575,en,21,laludayi thera,lāludāyī thera,Lāludāyī Thera,Lāludāyī Thera：An Elder who possessed the knack of saying ”the wrong thing．” He would go to a place where people were enjoying a holiday and recite stanzas suitable to a funeral and vice versa （DhA．iii．123ff）．When the Buddha heard of this he related the Somadatta Jātaka，showing that in past births，too，Lāludayī had possessed the same propensity．He is identified with the foolish father （Agnidatta） of the story （J．ii．167； DhA．iii．125）．We also read of his jealousy of the praises bestowed on Sāriputta andMoggallāna for their knowledge and exposition of the Law，and he claimed that he possessed knowledge equal to theirs．But one day when asked to preach，he sat on a seat holding a painted fan，but found nothing to say．He thereupon agreed to preach in the evening； but the same thing happened，and he barely escaped with his life，so furious was his audience．The Buddha，on hearing of this，related theSūkara Jātaka （in which Lāludāyī was the pig），showing that in the past，too，he had covered himself with disgrace because of his boastfulness．J．ii．344ff．； but according to the introductory story of the Jātaka itself （in J．ii．9ff．），Lāludāyī’s name is not mentioned，and the incident described differs somewhat．<br><br>On another occasion，he had a dispute withDabba Mallaputta regarding the allotment of the rice tickets，and the monks，in order to teach him a lesson，handed him the tickets to distribute．But he created such confusion that there was a great uproar，and Ananda was sent by the Buddha to find out what was happening．When Amanda returned with this story，the Buddha related the Tandulanāli Jātaka to show that in the past Lāludāyī had been a foolish appraiser （J．i．123ff）．TheNangalīsa Jātaka gives another example of his folly and ineptitude （J．i．446ff）； so does also thePadañjali Jātaka （J．ii．263f），where he is identified with Padañjali，an idle，lazy loafer．In theMahāummagga Jātaka （J．vi．478） he is identified with the somewhat foolish king，Vedeha．<br><br>Lāludāyī once had a discussion with Pasūra，who，at first，thought him to be clever and wise，and accepted him as teacher，being ordained by him．But，later，Pāsura easily defeated him in discussion （SNA．ii．540）．Others，too，visiting Jetavana，and seeing him in the Preacher’s seat，mistook him for an eminent Elder，but soon discovered their mistake （E．g．，DhA．ii．31）．<br><br>On one occasion （A．iii．192f．； AA．ii．628） Lāludāyī even dared to contradictSāriputta regarding birth among the manomayadevā ??．Three times Sāriputta repeated his statement and three times Lāludāyī contradicted him，and，there being no monk in the assembly who supported Sāriputta，he took Lāludāyī to the Buddha，where he three times repeated the same statement，being three times contradicted．Then the Buddha called Lāludāyī ”a witless fool” and silenced him．Ananda was witness to the dispute，but took no part in it，thereby winning the Buddha’s censure．<br><br>Elsewhere （A．iv．414f．； AA．ii．810），however，we find Lāludāyī listening in all humility to a discourse by Sāriputta on Nibbāna，as the happiness which is not sensed （avedayitasukha）．Though Udāyī’s knowledge of the Dhamma was not profound，he did not hesitate to take part in a discussion，even with the Buddha himself，when occasion arose．We find him twice censured by the Buddha for this exhibition of his ignorance，once in the Mahākamma vibhanga Sutta （M．iii．208） and once again in a discussion on anussati （A．iii．322f）．In both instances Ananda is present，and，in the discussion on anussati，he earns the Buddha’s praise for his knowledge compared with Udāyī’s ignorance．This annoyed Udāyī，for we find him confronting Ananda with the fact that though he had been in the constant society of the Buddha he had not profited by it，a remark which earned the censure of the Buddha and his assurance that Ananda would certainly reach perfection in that very life （A．i．228； AA．i．441）．<br><br>Buddhaghosa （ThagA．ii．7； some of the MSS．read nātakācariyaputta ） calls Lāludāyī Kovariyaputta．It is not clear whether this means that his father was called Kovariya．<br><br>The Vinaya （Vin．iii．110） mentions a monk called Udāyī who was a colleague ofSeyyasaka．He persuaded Seyyasaka to commit the first Sanghādisesa offence，saying that he himself acted likewise．For this the Mānatta penalty was imposed on him．<br><br>According to the Commentaries，（Sp．iii．517； DhA．iii．5） this Udāyī is to be identified with Lāludāyī，and if this be correct，it was perhaps the same monk who was guilty of several Vinaya offences attributed to Udāyi - seeUdāyi （2） - though the Vinaya Commentary does not elsewhere （E．g．，Sp．iii．541，549，552，where he is simply called Udāyi） definitely so identify him，except once （Sp．iv．804），where he is mentioned as having made an embroidered robe for a nun，which he persuaded her to wear in the assembly of the nuns! Was this because the Commentator regarded the two Udāyis as distinct persons? （E．g．，MA．i．348）．<br><br>Lāludāyī is given as an example of a person who did no good either to himself or to others （neva attahitāya patipanno no parahitāya）．Buddhaghosa elsewhere （Sp．iii．517） describes him as “bhantamigasappatibhāgo niddārāmatādim anuyuttānam aññataro lolabhikkhu．”<br><br><i>1．Lāludāyīthera Vatthu</i>．The story of Lāludāyī’s past life as Aggidatta （DhA．iii．123ff）．Cp．the Somadatta Jātaka．<br><br><i>2．Lāludāyīthera Vatthu</i>．The story of Lāludāyī’s futile attempt to excel Sāriputta andMoggallāna in the power of preaching．DhA．iii．344ff．,14,1
248705,en,21,lamasettha,lāmasetthā,Lāmasetthā,Lāmasetthā：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．261； DA．ii．691．,10,1
248718,en,21,lambaculaka,lambacūlaka,Lambacūlaka,Lambacūlaka：A town in the domain of King Pajaka （J．iii．463），and，therefore，in Avanti．<br><br>Elsewhere （J．v．133） it is mentioned as having been in the domain of Candappajjota，probably again referring to Avanti．,11,1
248723,en,21,lambaka,lambaka,Lambaka,Lambaka：A rock near Himavā．ThagA．i．97； Ap．i．15，280； ii．454．,7,1
248732,en,21,lambakanna,lambakannā,Lambakannā,Lambakannā：A gotta，mentioned in the Chronicles as being among the inhabitants of Ceylon．The Lambakannas had，probably，certain duties to perform in connection with the consecration of a king．This was perhaps the reason why Parakkamabāhu I．gave them a prominent place in the ceremonies held in honour of the Tooth Relic （Cv．lxxiv．213）； see also below，in the text．<br><br>We find that Ilanāga，when be went to take his ceremonial bath in Tissavāpi，was enraged on finding that the Lambakannā were not there．As a punishment，he ordered them to work at the remaking of a road along the bank of the tank，leading to the Mahā Thūpa，and set candalas to supervise them．Full of anger，the Lambakannas rose in revolt and seized the throne．Three years later the king returned from exile，and，having defeated the Lambakannas，made them drag his chariot in triumphal procession．When he proposed to behead them his mother intervened，and he contented himself with having their noses and toes cut off （Mhv．xxxv．18ff）．<br><br>The Lambakannas were evidently a powerful clan，and several members of the clan ruled as kings of Ceylon -  e．g．，Vasabha，Sanghatissa，Sanghabodhi and Gothābhaya，the last three of whom came from Mahiyangana and seized the throne from Vijayakumāra （Mhv．xxxvi．58ff）．Between the reign of Kittisirimegha and the Coliyan conquest in 1017 A．C．  i．e．，between the third and the eleventh centuries   out of thirty six kings who occupied the throne of Ceylon the majority belonged to either the Moriyā or the Lambakannā．A clan of Lambakannas lived also in South India in the twelfth century．When Lankāpura，acting under the orders of Parakkamabāhu I．，crowned Vīrapandu as king of Pandu，three Lambakanna chiefs were asked to carry out ”the duties of the Lambakannas” （Lambakannadhuram） （Cv．lxxvii．27f）．<br><br>The name may have had a totemistic origin，but according to some Singhalese Chronicles （E．g．，the Saddharmaratnākara and the Pārakumbā-Sirita） the Lambakannas of Ceylon were a branch of the Moriyas．They claimed descent from Sumitta -  a prince of the Moriyan clan，who formed one of the escort that brought the Bodhi-tree from India -  and Sumanā，a princess of the same race，who was at one time a nun，ordained under Sanghamīttā．According to these Chronicles most of the kings of Ceylon down to the time of Parakkamabāhu VI．were scions of this clan．<br><br>In Ceylon，the Lambakannas had settlements in Rohana．See，e．g．，AA．i．262．,10,1
248821,en,21,lambitaka,lambītakā,Lambītakā,Lambītakā：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．261．,9,1
249171,en,21,lanjakasanasala,lañjakāsanasālā,Lañjakāsanasālā,Lañjakāsanasālā：A building in Ceylon，erected by  Lañjatissa for the use of the monks．  Mhv．xxxiii．24．,15,1
249188,en,21,lanjatissa,lañjatissa,Lañjatissa,Lañjatissa：King of Ceylon （59-50 B．C．）．He was the eldest son of Saddhātissa，but，when his father died，the ministers and monks crowned his younger brother，Thūlatthana，king．Lañjatissa killed Thūlatthana after one month，and ruled for nine years and fifteen days．At first he was very indifferent towards the monks，but later made amends．He built the Arittha and Kuñjarahīnaka vihāras，the Lañjakāsanasālā and a stone mantling for the Kanthakathūpa，in addition to other good works．Mhv．xxxiii．14ff．,10,1
249210,en,21,lanka,lankā,Lankā,Lankā：Pāli names for Ceylon，found in the Chronicles -  e．g．，Dipavamsa，Mahāvamsa and the Commentaries．<br><br>An ancient tradition recorded in the Mahāvamsa （Mhv．xv．57ff），and in the Samantapāsādikā （Sp．i．86ff），gives the names of the Island in the times of the three previous Buddhas，the names of the capital cities，the different names of Mahāmeghavana，and of the kings contemporary with these Buddhas．<br><br>  Thus，in the time of Kakusandha，the Island was called Ojadīpa，the king   was Abhaya，the capital Abhayapura and Mahāmeghavana，Mahātittha．  In the time of Konāgamana，the Island was Varadīpa，the capital   Vaddhamāna，the king Samiddha and the park Mahānoma．  In the time of Kassapa，the Island was Mandadīpa，the king Jayanta，the   capital Visālā and the park Mahāsāgara．Besides Mahāmeghavana，the other physical feature of Ceylon，mentioned in these accounts，is the mountain known in the present age as Sumanakūta，whereon the Buddha Gotama placed his footprint．During the ages of the three previous Buddhas，it was known，respectively，as Devakūta，Sumanakūtaka and Subhakūta．Gotama paid three visits to Ceylon，while the other three Buddhas came only once．During their visits they consecrated various spots by spending there a short time wrapt in meditation．<br><br>Lankā was once inhabited by Yakkhas．Gotama Buddha obliged them to leave the Island and seek shelter in the neighboring Giridīpa．Lankādīpa was later colonized by Vijaya and his three hundred companions．Two cities of the Yakkhas are mentioned：Sirīsavatthu and Lankāpura．,5,1
249211,en,21,lanka vihara,lankā vihāra,Lankā vihāra,Lankā vihāra：A monastery near Mahāgāma； it was near there that   Kākavannatissa found Vihāradevī when she landed from the sea （Mhv．xxii．22）．  But this is probably a wrong reading．&nbsp； See MT．432，where the place is called   Tolaka vihāra．,12,1
249212,en,21,lankadhikari,lankādhikārī,Lankādhikārī,Lankādhikārī：A title in use in the time of Parakkamabāhu I．It was   higher than either Sankhanāyaka or Lankādhināyaka，and was conferred on the   two officers，Kitti and Rakkha．Cv．lxx．278，306．,12,1
249220,en,21,lankagiri,lankāgiri,Lankāgiri,Lankāgiri：A title in use at the time of Parakkamabāhu I．Among   those mentioned as having borne it are Mahī，Nātha and Sora．See．Cv．lxxii．27，  124； lxxvi．250．,9,1
249221,en,21,lankagiripabbata,lankāgiripabbata,Lankāgiripabbata,Lankāgiripabbata：A hill in the mountainous central province of   Ceylon，in the district once known as Bodhīgāmavara．It is mentioned in the   account of the campaigns of Parakkamabāhu I．Cv．lxvi．90； lxx．88； for   identification with modern Laggala，see Cv．Trs．i．259，n．3．,16,1
249224,en,21,lankajayamahalekhaka,lankājayamahālekhaka,Lankājayamahālekhaka,Lankājayamahālekhaka：A title conferred by Devānampiyatissa on Bodhigutta，leader of the embassy which brought the Bodhi tree from India to Ceylon．<br><br>The title was a higher one than that of Jayamahālekhaka，which was conferred on Sumitta．See Mbv．，p．164f．，for a description of the ceremony of investiture．It was，evidently，continued in later times，because one of the officers of Parakkamabāhu I．was called Lankāmahālāna （Cv．lxix．12），which appears to be a corruption of ”Lankāmahālekhakanāyaka．”,20,1
249225,en,21,lankamahalana,lankāmahālāna,Lankāmahālāna,Lankāmahālāna：See   Lankājayamahālekhaka．,13,1
249228,en,21,lankanagara,lankānagara,Lankānagara,Lankānagara，Lankāpura：One of the chief cities of the Yakkhas in   Ceylon．Polamittā，wife of Mahākālasena，the chief Yakkha of Ceylon，was a   princess of Lankāpura （Mhv．vii．33； MT．260）．Kuvenī herself was evidently from   Lankāpura，because it was there she went when she was abandoned by Vijaya．  Mhv．vii．62； MT．265．,11,1
249236,en,21,lankarama,lankārāma,Lankārāma,Lankārāma：A monastery in Ayodhyā where lived the author of the   Saddhammasangaha （q．v．）．,9,1
249241,en,21,lankatilaka,lankātilaka,Lankātilaka,Lankātilaka：<i>1．Lankātilaka</i>．An image house in Pulatthipura，built by Parakkamabāhu I．The standing image of the Buddha （also built by the king），which it contained，bore the name of Lankātilaka too．Cv．lxxviii．53 L，63； for identification see Cv．Trs．ii．108，n．2，4．<br><br><i>2．Lankātilaka</i>．A park in Ceylon，laid out by Parakkamabāhu I．Cv．lxxix．9．<br><br><i>3．Lankātilaka</i>．A monastery near the modern Kandy，restored by Parakkamabāhu VI．（Cv．xci．30）．It was built by Bhuvanekabāhu IV． Codrington：op．cit．，83．,11,1
249522,en,21,lasunadayaka thera,lasunadāyaka thera,Lasunadāyaka Thera,Lasunadāyaka Thera：An arahant．In the time of Vipassī Buddha he   was an ascetic living on garlic （lasuna）．Pleased with the Buddha and his   monks，he once gave a whole pingo load of garlic to the monastery．Ap．i．89．,18,1
249552,en,21,lata,latā,Latā,Latā：A woman of Sāvatthi．<br><br>She was good and holy，and after death was born as a daughter of Vessavana． <br><br>Her sisters were Sajjā，Pavarā，Acchimatī and Sutā． <br><br>Sakka married them all，and when a dispute arose as to which was the most skilled in dance and song，a contest was held on the banks of theAnotatta，in which Latā won．Sutā asked Latā how she acquired her great talents，and the latter gave an account of her good deeds as a human being．<br><br>Later，the story was related toMoggallāna on one of his visits to the deva worlds，and was repeated by him to the Buddha．Vv．iii．4； VvA．131ff．,4,1
249664,en,21,latthivana,latthivana,Latthivana,Latthivana：A grove to the south west of Rājagaha．In it was the Supatittha cetiya，where the Buddha stayed during his first visit to Rājagaha from Gayāsīsa，after the Enlightenment．There Bimbisāra visited him with twelve nahutas of followers，and Uruvela Kassapa dispelled their doubts by declaring his acceptance of the Buddha as his teacher．It was during this visit that Bimbisāra giftedVeluvana to the Buddha and his Order （Vin．i．35ff．； DhA．i．88； AA．i．166； BuA．18，etc．）．Eleven nahutas，with Bimbisāra at their head，became sotāpannas at the end of the Buddha’s sermon，which included the Mahānārada Kassapa Jātaka．The remaining nahuta was established in the Refuges （J．i．84； AA．i．57； also J．vi．219）．<br><br>The grove evidently received its name from its green liquorice creepers，hence its description as Latthimadhukavana （E．g．，J．i．68）．<br><br>Hiouen Thsang calls it Yastivana and describes it as a grove of bamboos，giving accounts of its origin and various stories connected with it．（Beal，op．cit．，145f．； see VT．136）．,10,1
249679,en,21,latukika jataka,latukika jātaka,Latukika Jātaka,Latukika Jātaka：A quail once laid her eggs in the feeding ground of the elephants．When the young ones were hatched，the Bodhisatta，the leader of the elephants，passed along that way with the herd，and，at the request of the mother quail，carefully avoided the young ones．But a rogue elephant，who came after，though warned in the same way，trod on the nest and fouled it．The quail swore revenge，and got a crow to put out the elephant’s eyes and a fly to put maggots in them，and when the elephant，in great pain，looked for water，she persuaded a frog to croak on the mountain top and thus to lead the elephant into a precipice down which he fell and was killed．<br><br>The story was told in reference to Devadatta who was identified with the rogue elephant （J．iii．174 77）．In the accounts （see Rohinī ） of the quarrel between the Sākyans and the Koliyans，this Jātaka is said to have been one of those preached by the Buddha on that occasion，showing that even such a weak animal as a quail could sometimes cause the death of an elephant．Perhaps the story was related on more than one occasion．See also below，Latukikopama sutta．<br><br>See DhA．i．46，where it is related to the Kosambī monks to show the danger of quarrelling．,15,1
249686,en,21,latukikopama sutta,latukikopama sutta,Latukikopama Sutta,Latukikopama Sutta：Preached to Udāyī （Mahā Udāyi，says the Commentary） in a wood near āpana．<br><br>Udāyī recalls the rules made by the Buddha regarding the hours for meals，how such rules were added to，until，in the end，any meal out of hours was forbidden； and he mentions how，though at first these rules involved hardship，in the end they were very helpful in dispelling unhappy states of consciousness and in implanting happy ones．The Buddha agrees，but adds that many people are foolish，and consider such sacrifices insignificant，growing discontented when asked to make them．But this insignificant thing develops into a bond strong enough to hold them fast．Some people are like quails caught in traps，unable to escape from their bonds，others like mighty elephants，bursting their bonds and going where they wish．Thus there are four types of individuals，differing according as to whether they are attached to their bonds or detached from them．<br><br>M．i．447-56； MA．ii．656-60．,18,1
249768,en,21,lavaravapabbata,lāvarāvapabbata,Lāvarāvapabbata,Lāvarāvapabbata：Probably a monastery in Ceylon rebuilt by   Aggabodhi IX．Cv．xlix．76．,15,1
250086,en,21,lena-vihara,lena-vihāra,Lena-vihāra,Lena-vihāra：See Lonagiri．,11,1
250313,en,21,licchavi,licchavī,Licchavī,Licchavī：A powerful tribe of India in the time of the Buddha．They were certainly khattiyas，for on that ground they claimed a share of the Buddha’s relics．D．ii．165； according to the Mtu．i．283，etc．，they belonged to the Vāsistha gotta； cp．the Mallas （q．v．），who are called Vāsetthas．<br><br>Their capital was Vesāli，and they formed a part of the Vajjian confederacy，being often referred to as the Vajjīs （q．v．）．Their strength lay in their great unity； if one Licchavi fell ill，all the others would visit him．The whole tribe would join in any ceremony performed in the house of Licchavi，and they would all unite in honouring any distinguished visitors to their city （DA．ii．519）．They were beautiful to look at and wore brilliantly coloured garments，riding in brightly painted carriages （D．ii．96； A．iii．219：cp．Mtu．i．259）．The Buddha once compared them to the gods of Tāvatimsa （D．ii．96； also DhA．iii．280）．<br><br>Though this would seem to indicate that they were very prosperous and rich，they do not appear to have lived in luxury and idleness．They are，on the contrary，spoken of （S．ii．267f） as sleeping on straw couches，being strenuous and diligent and zealous in their service （as skilful hardy archers，says the Commentary）．They also practised seven conditions of welfare （aparihānīyadhammā），which the Buddha claimed to have taught them at the Sārandada cetiya：<br><br>  （1） They held frequent public meetings of their tribe which they all   attended；   （2） they met together to make their decisions and carried out their   undertakings in concord；   （3） they upheld tradition and honoured their pledges；    （4） they respected and supported their elders；     （5） no women or girls were allowed to be taken by force or abduction；   （6） they maintained and paid due respect to their places of worship；   （7） they supported and fully protected the holy men （arahants） among them   （D．ii．73f．； A．iv．15f）．The young men among the Licchavis were evidently fond of archery，for mention is made （A．iii．76） of large numbers of them roving about in the Mahāvana，with bows and arrows，the strings set，and surrounded by hounds．They were a martial people and fond of ”sport，” but we find one of their Elders，Mahānāma complaining （A．iii．76，the Lalitavistara is even more condemnatory） of them to the Buddha：”The Licchavi youths are quick tempered，rough and greedy fellows； such presents as are sent by the members of their tribe   sugar cane，jujubes，sweet cakes，sweetmeats，etc．  they loot and eat； they slap the women and girls of their tribe on the back．” Violation of chastity was considered a serious offence among the Licchavis，and the assembly would even give its consent to a husband’s request that his unfaithful wife should be murdered （Vin．iv．225）．<br><br>According to the Buddhist books，the Licchavis were devout followers of the Buddha and held him in the highest esteem．Five hundred Licchavis once gave a garment each to Pingiyāni，because he recited a verse in praise of the Buddha （A．iii．239）．Even careless boys，referred to above as wandering about with hounds and bows and arrows，would lay aside their arms when they saw the Buddha seated under a tree and would surround him with clasped hands，eager to hear him （A．iii．76）．There were numerous shrines in Vesāli itself，several of which are mentioned by name：Cāpāla，Sattambaka，Bahuputta，Gotama，Sārandada and Udena．Buddhaghosa says （E．g．，UdA．322f ） that these shrines were originally Yakkha cetiyas，where various Yakkhas were worshipped，but that they were later converted into monasteries for the Buddha and his Order．It is，however，apparent from the Buddhist books themselves （E．g．，in the story of the general Sīha），that Vesāli was also a stronghold of the Jains．The Buddha visited Vesāli at least three times，and is frequently mentioned as staying in Kūtāgārasālā （q．v．） in Mahāvana．The first visit was in order to destroy the threefold panic of drought，sickness and non human foes．It was probably this act which earned for the Buddha the gratitude of the Licchavis．There the Licchavis visited him in large numbers，sometimes （E．g．，A．v．133f ） disturbing the calm of the spot and obliging resident monks to seek peace in Gosingasālāvana near by．Once，five hundred Licchavis invited the Buddha to a discussion held by them at the Sārandada-cetiya regarding the five kinds of treasures．The Buddha went and gave his opinion （A．iii．167f）．<br><br>But not all the Licchavis were followers of the Buddha．When Saccaka the Nigantha visited the Buddha at Mahāvana，he was accompanied by five hundred Licchavis，who did not all salute the Buddha as their teacher，but showed him only such respect as was due to an honoured stranger （M．i．229； MA．i．454 gives their reasons）．Several eminent Licchavis are specially mentioned by name as having visited and consulted the Buddha； among whom are Mahānāma，Sīha，Bhaddiya，Sālha，Abhaya，Panditakumāra，Nandaka，Mahāli and Ugga．Several Licchavis，both men and women，joined the Order - e．g．，the famous courtesan Ambapālī，Jentī，Sīhā and Vāsitthī，and，among monks，Añjanavaniya，Vajjiputta and Sambhūta．<br><br>The Licchavis were greatly admired for their system of government．It was a republic （gana，sangha），all the leading members of which were called rājā．According to Mtu．i．271，there were 68，000 rājās in Vesāli； the Jātakas （i．504； iii．1） speak of 7707； DhA．iii．436．<br><br>They held full and frequent assemblies at which problems affecting either the whole republic or individual members were fully discussed．When the assembly drum was heard，all left other duties and assembled immediately in the Santhāgārasālā （DA．ii．517f）．Sometimes，as appears from the story of the conversion of Sīha，religion was also discussed at these meetings．The rules of procedure adopted evidently resembled those followed in the upasatitpāda ordination of a monk．See D．ii．76f．，where the Buddha enjoins on the monks the observance of the same habits as practised by the Licchavis．These are given at Vin．i．56 （VT．i．169f．）．<br><br>Besides the rājās there were also numerous uparājās，senāpatis，and bhandāgārikas （J．iii．1）．There was an elaborate judicial procedure by which any person charged with an offence was handed over，in turn，to the Vinicchayamahāmattas （inquirers），the Vohārikas （experts in law），Suttadharas （experts in tradition），the Atthakulakas （probably a judicial committee），the Senāpati，the Uparājā，and finally to the Rājā，who would inflict the proper sentence according to the pavenipotthaka （DA．ii．519）．<br><br>In their political relationships with their neighbours，the Licchavis seem to have been on friendly terms with Bimbisāra （q．v．），king of Magadha，and with Pasenadi，king of Kosala （See，e．g．，M．ii．101，where Pasenadi says this）．Generally speaking，they were friendly also with the Mallas，though the story of Bandhula （q．v．） shows that a certain amount of rivalry existed between the two tribes．<br><br>After the death of Bimbisāra，Ajātasattu，in his desire for the expansion of Magadha，resolved to destroy the Licchavis．He was probably partly influenced by his fear of his foster brother Abhayarājakumāra （q．v．），who had in him Licchavi blood．Buddhaghosa gives another story．（DA．ii．516f．； AA．ii．703； was the port Pātaligāma? see UdA．408）．There was a port on the Ganges，extending over one yojana，half of which territory belonged to Ajātasattu，and the other half to the Licchavis．Near by was a mountain，from which much fragrant material （? gandhabhanda） flowed into the river．While Ajātasattu was making preparations to claim his portion of this material，the Licchavis would go before him and remove it all．This happened on several occasions，and Ajātasattu vowed vengeance．In order to discover what the Buddha thought of his chances of success，he sent to him his minister Vassakāra．The Buddha predicted （D．ii．72ff ） that as long as the Licchavis remained united they were proof against any foe．Ajātasattu then decided to bring about disunion among them．He was successful in this，with the aid of Vassakāra．（For details see Vassakāra）．When Ajātasattu arrived at the gates of Vesāli，the Licchavis，owing to their disunion，were unable to put up any opposition，and Ajātasattu captured the city without further trouble （DA．ii．524）．The degeneration may have set in earlier among the Licchavis，for we find reference to their giving up their earlier austere habits and to their fondness for soft pillows，long sleep and other luxuries．（S．ii．268； see also DhA．iii．280，where they quarrel over a woman； cp．Sp．i．284）．Their power and prosperity were probably also weakened by the plague and drought which had ravaged Vesāli．<br><br>The Commentaries contain a mythical account of the origin of the Licchavis．（MA．i．258； KhpA．etc．； for a very comprehensive account of the Licchavis，see Law，Ksatriya Clans in Buddhist India，pp．1ff）．The queen of Benares gave birth to a lump of flesh，and，wishing to avoid disgrace，her ladies in waiting put it in a sealed casket and threw it into the Ganges．A deva wrote the king’s name on the casket，which was picked up by an ascetic，who tended the embryo until two children，a boy and a girl，emerged from it．The ascetic fed them with milk．Whatever entered the stomachs of the children could be seen as though the stomach were transparent，so that they appeared skinless （nicchavi）； some said the skin was so thin （līnachavī） that the stomach and whatever entered it appeared as though sewn together．From this the children came to be called Licchavi，and，as they grew，were brought up by the villagers living near the hermitage．The other children disliked them，saying they were to be avoided （vajjitabbā） because of their quarrelsome disposition．When they were sixteen years old the villagers obtained land for them from the king，founded a town，and married them together．Their country came to be called Vajjī．They had sixteen pairs of twins，and their city had to be greatly enlarged -  hence its name，Visālā or Vesāli．,8,1
250314,en,21,licchavibhanavara,licchavibhānavāra,Licchavibhānavāra,Licchavibhānavāra：The second bhānavāra of the sixth khandhaka of   the Mahāvagga．Vin．i．210 33．,17,1
250730,en,21,linatthadipani,linatthadīpanī,Linatthadīpanī,Linatthadīpanī：A tīkā by Vācissara on the Patisambhidāmagga．  P．L．C．217．,14,1
250745,en,21,linatthavannana,līnatthavannanā,Līnatthavannanā,Līnatthavannanā：See Līnatthappakāsinī （1）．,15,1
250750,en,21,linatthavisodhani,līnatthavisodhanī,Līnatthavisodhanī,Līnatthavisodhanī：A Commentary on the Saddabindu by Ñānavilāsa of   Pagan．Bode，op．cit．，25，n．4．,17,1
250883,en,21,lingatthavivarana,lingatthavivarana,Lingatthavivarana,Lingatthavivarana：A Pāli grammatical work by Subhūtacandana，a monk of Pagan． <br><br>Two Commentaries on it were written，<br><br>  the Lingatthavivaranappakāsaka by Ñānasāgara and      the Lingatthavivaranatīkā by Uttama． A work called Lingatthavivaranavinicchaya，by an unknown author，is also mentioned．Gv．63，65，67，72，73，75； Bode，op．cit．，22，n．1．,17,1
250981,en,21,litta jataka,litta jātaka,Litta Jātaka,Litta Jātaka：The Bodhisatta was once a dice player，and used to play with a sharper who，when he saw that he was losing，would put one of the dice in his mouth，pretending that it was lost．The Bodhisatta discovered this，and one day brought dice smeared with dried poison．The sharper played his usual tricks，and suffered great pain from the poison．The Bodhisatta then cured him，thus teaching him to be honest in future．The story was told in reference to certain monks who were careless in the use of various requisites given to them．J．i．379f．,12,1
250982,en,21,litta vagga,litta vagga,Litta Vagga,Litta Vagga：The tenth chapter of the Eka Nipāta of the Jātaka．  J．i．379 410．,11,1
251342,en,21,lohadvara,lohadvāra,Lohadvāra,Lohadvāra：A monastery in Ceylon，built by King Mahānāma．  Cv．xxxvii．212．,9,1
251388,en,21,lohakumbha,lohakumbha,Lohakumbha,Lohakumbha：A Niraya．Beings born there suffer from excessive heat （SNA．i．59； J．iii．22； v．269）．The Niraya extends under the whole of the earth and is four nahutas and one hundred thousand yojanas in depth．It is like a cauldron filled up to the brim with molten metal （SNA．ii．480）．<br><br>It is said （Mhv．iv．38） that when Kālāsoka attempted to extend his patronage to the Vajjiputtaka monks，the devas frightened him with a dream that be had been cast into Lohakumbhī．See also the Lohakumbhi Jātaka．,10,1
251394,en,21,lohakumbhi jataka,lohakumbhi jataka,Lohakumbhi Jataka,Lohakumbhi Jataka：The Bodhisatta was once an ascetic of great power．The king of Benares，having heard at night four sounds -  du，sa，na，so -  uttered by four beings who dwelt in hell，was greatly frightened．When he consulted his purohita，the latter ordained a fourfold sacrifice．The Bodhisatta，seeing the fate that lay in wait for numerous creatures，went to the king’s park and there，with the help of the purohita’s chief disciple -  not himself in favour of the sacrifice - explained to the king the meaning of the sounds and had the sacrificial animals released．The purohita’s disciple is identified with Sāriputta．<br><br>The story was told in reference to Pasenadi，who one night heard four syllables uttered by four inhabitants of hell．These had once been nobles of Sāvatthi，guilty of adultery．After death they were born in four iron cauldrons．After sixty thousand years they had gradually come to the top of these cauldrons and had uttered these syllables in their attempt to proclaim their misery．The king，very frightened，consulted his priests，who ordered a sacrifice．But Mallikā intervened and sent the king to see the Buddha，who explained the matter and allayed the king’s fears．<br><br>J．iii．43 8； the stories，both of the past and present，appear also at DhA．ii．5ff．and PvA．279ff．In both places the introductory story gives greater details．Pasenadi heard the sounds while lying sleepless，because he contemplated putting a helpless man to death in order to obtain his beautiful wife．There are also other differences in the two accounts．For details see Burlinghame：Buddhist Legends ii．100，n．1．,17,1
251416,en,21,lohakutapabbata vihara,lohakūtapabbata vihāra,Lohakūtapabbata Vihāra,Lohakūtapabbata Vihāra：A monastery in a very remote place in   India．It could be reached only by hanging on to the branch of a tree when the   wind bent it．Dāthāsena attained arahantship there．Ras．ii．110f,22,1
251460,en,21,lohapasada,lohapāsāda,Lohapāsāda,Lohapāsāda：A building at Anurādhapura，forming the uposatha hall of the Mahāvihāra．It was originally built by Devānampiyatissa （see Mhv．xv．205），but it was then a small building erected only to round off the form of Mahā vihāra （vihāraparipunnamattasādhakam） （MT．364）．Later，Dutthagāmani pulled it down and erected on its site a nine storey building，one hundred cubits square and high，with one hundred rooms on each storey．The building was planned according to a sketch of the Ambalatthikapāsāda （the actual Ambalatthikā （q．v．） of the Lohapāsāda was to the east of the building，DA．ii．635） in Bīranī’s palace which eight arahants obtained from the deva world．The building was roofed with copper plates，hence its name．The nine storeys were occupied by monks，according to their various attainments，the last four storeys being reserved for arahants．In the centre of the hall was a seat made in the shape of Vessavana’s Nārīvāhana chariot （for details see Mhv．xxvii．1ff）．The building was visible out at sea to a distance of one league （MT．505）．Once Dutthagāmani attempted to preach in the assembly hall of the Lohapāsāda，but he was too nervous to proceed．Realizing then how difficult was the task of preachers，he endowed largesse for them in every vihāra （Mhv．xxxii．42ff）．Dutthagāmani had always a great fondness for the Lohapāsāda，and as he lay dying he managed to have a last view of it （Mhv．xxxii．9）．Thirty crores were spent on its construction； in Saddhātissa’s day it caught fire from a lamp，and he rebuilt it in seven storeys at a cost of nine millions．<br><br>Khallātanāga built thirty two other pāsādas round the Lohapāsāda for its ornamentation （Mhv．xxxiii．6），while Bhātikābhaya carried out various repairs to the building （Mhv．xxxiv．39），and Amandagāmanī added an inner courtyard and a verandah （ājira） （Mhv．xxxv．3）．Sirināga I．rebuilt it in five storeys （Mhv．xxxvi．25，52），Abhayanāga built a pavilion in the courtyard and Gothābhaya had the pillars renewed （Mhv．xxxvi．102）．<br><br>He evidently started to rebuild the structure，because we are told （Mhv．xxxvi．124） that，after his death，his son Jetthatissa completed up to seven storeys the Lohapāsāda which had been left unfinished （vippakata） by his father．<br><br>The building was worth one crore，and Jetthatissa offered to it a jewel worth sixty thousand，after which he renamed it Manipāsāda．Afterwards Sona，a minister of his brother，the renegade king Mahānāma，acting on the advice of heretical monks led by Sanghamitta，destroyed the pāsāda and carried away its wealth to enrich Abhayagiri vihāra （Mhv．xxxvii．10f，59）．<br><br>Mahānāma’s son，Sirimeghavanna，had the pāsāda restored to its original form （Mhv．xxxvii．62），and，later，Dhātusena renovated it （Mhv．xxxviii．54），as did Aggabodhi I．，who distributed the three garments to thirty six thousand monks at the festival of dedication and assigned a village to provide for its protection （Mhv．xlii．20）．His successor，Aggabodhi II．，deposited in the pāsāda the Buddha’s right collar bone，which relic was later transferred to the Thūpārāma （Mhv．xlii．53，59）．In the reign of Aggabodhi IV．，the ruler of Malaya repaired the central pinnacle （Mhv．xlvi．30），while Mānavamma provided a new roof （Mhv．xlvii．65）．Sena II．completely restored the pāsāda and placed in it an image of the Buddha in gold mosaic．The building was evidently not in use at the time，but he provided for its upkeep and assigned villages for its protection，and decreed that thirty two monks should be in constant residence （Mhv．li．69f）．Sena IV．was in the habit of preaching in the Lohapāsāda periodical sermons to the monks （Mhv．liv．4） which were based on the suttas，but，after his death，the place again fell into disrepair and was destroyed by the Colas．Parakkamabāhu I．restored it once again （Mhv．lxxviii．102），but it was soon after pillaged again and fell into ruin，in which state it remains to this day．There are now sixteen hundred monolithic stone columns （the same number as in the time of Parakkamabāhu I．），which evidently formed the framework of the lowest storey．<br><br>Frequent mention is made in the books of sermons preached in the lowest storey of the Lohapāsāda，at which very large numbers were present．Once，when Ambapāsānavāsī Cittagutta preached the Rathavinīta Sutta，there were twelve thousand monks and one thousand nuns （MT．552f）．On another occasion，Bhātikābhaya described the contents of the Relic chamber of the Mahā Thūpa to all the monks of the Mahāvihāra assembled in the Lohapāsāda （MT．555）．<br><br>Buddhaghosa says （DA．ii．581） that，up to his day，it was customary for all the monks of Ceylon，who lived to the north of the Mahāvālukanadī，to assemble in the Lohapāsāda twice a year，on the first and last days of the vassa，while those to the south of the river assembled at the Tissamahāvihāra．When disputes arose as to the interpretation of various rules or teachings，the decision was often announced by a teacher of repute from the lowest storey of the Lohapāsāda （DA．ii．442，514）．<br><br>The hood of the Nāga king Mucalinda was of the same size as the storehouse （bhandāgāragabbha） of the Lohapāsāda （UdA．101）．A mass of rock，as big as the seventh storey of the Lohapāsāda，if dropped from the Brahmaworld，would take four months to reach the earth．DA．ii．678．,10,1
251497,en,21,loharupa,loharūpa,Loharūpa,Loharūpa：The name given to an image of the Buddha，one of several   in Anurādhapura．Cv．xlix．17．,8,1
251633,en,21,lohitaka,lohitaka,Lohitaka,Lohitaka：One of the Chabbaggiyā．<br><br>The followers of Lohitaka and Pandu were not as undesirable as the other heretics （Sp．iii．4，6）．<br><br>See Pandu Lohitakā．,8,1
251856,en,21,lohitavahakhanda,lohitavāhakhanda,Lohitavāhakhanda,Lohitavāhakhanda：The field of battle on which  Canda，son of Pandula，slew the five   brothers&#39；of Suvannapālī．Mhv．x．43．,16,1
251866,en,21,lohitavasi,lohitavāsī,Lohitavāsī,Lohitavāsī：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．260．,10,1
251921,en,21,loka,loka,Loka,Loka：<i>1．Loka</i>．A general，inhabitant of Makkhakudrūsa．He ruled for six years over Rohana，his seat of government being in Kājaragāma．A chieftain named Buddharāja quarrelled with him and fled to Cunnasālā，where he was joined by Kitti （afterwards Vijayabāhu I．）．Loka marched against their combined forces，was defeated in Remuna，and died soon after．Cv．lvii．1，45 64．<br><br><i>2．Loka</i>．Son of Kassapa （afterwards Vikkamabāhu I．） and Lokitā．His brother was Moggallāna．Cv．lvii．29； Cv．Trs．i．195，n．3．<br><br><i>3．Loka Kesadhātu</i>．An officer of Parakkamabāhu I．（Cv．lxxii．57）．He served under the generals Damilādhikāri Rakkha （Cv．lxxv．75） and Lankāpura （Cv．lxxvi．253，269） and took a prominent part in the campaign against Kulasekhara，particularly in the capture of Rājinā．Cv．lxxvi．324，327．,4,1
251929,en,21,loka sutta,loka sutta,Loka Sutta,Loka Sutta：<i>1．Loka Sutta</i>．The origin and continuance of the world depends on   the six senses．S．i．41． <i>2．Loka Sutta．</i> The Buddha tells Pasenadi that greed，hate and   delusion make for trouble and suffering in the world．S．i．98． <i>3．Loka Sutta．</i>The origin and passing away of the world depend on   the senses and their objects．S．ii．73． <i>4．Loka Sutta．</i> The world is so called because it crumbles away   （lujjati）．S．iv．52． <i>5．Loka Sutta．</i> Because of eye and object arises eye consciousness．  Thence comes contact，feeling，craving，grasping and becoming．Thus is the   world originated； with their cessation the world ceases．S．iv．87． <i>6．Loka Sutta．</i> Anuruddha tells Sāriputta that his knowledge of the   universe is due to the cultivation of the four satipatthānas．S．v．175． <i>7．Loka Sutta．</i>Anuruddha tells his companions that he knows the   world and its divers shapes and forms through the satipatthānas．S．v．304． <i>8．Loka Sutta．</i> In this world of many kinds of beings，the Tathāgata   an āriyan．S．v．435． <i>9．Loka Sutta．</i>The world and its arising are fully known by a   Tathāgata and he is released from both； he also knows the ending of it and the   way thereto．He speaks as he does； he is unconquered in the world．A．ii．23．,10,1
251938,en,21,lokabyuha,lokabyūha,Lokabyūha,Lokabyūha：A class of devas．One hundred thousand years before the   end of the world cycle （kapputthāna） they wander about among men with   disheveled hair，weeping，wearing red garments，ugly in form，announcing the   approach of doom．This is called kappakolāhala．BuA．224f．； J．i．47f．,9,1
252034,en,21,lokadipasara,lokadīpasāra,Lokadīpasāra,Lokadīpasāra：A collection of chapters on different subjects&nbsp；&nbsp；   hell，animal kingdom，etc．&nbsp；&nbsp； written by Medhankara of Muttimanagara．Gv．64，  74； Bode，op．cit．，35f．,12,1
252035,en,21,lokagalla,lokagalla,Lokagalla,Lokagalla：An important strategic position in Rohana，mentioned in   the account of the campaigns of Parakkamabāhu I．Cv．lxxiv．79，81，83，166．,9,1
252097,en,21,lokajitvana,lokajitvāna,Lokajitvāna,Lokajitvāna：A general of Parakkamabāhu I．Cv．lxx．24．,11,1
252098,en,21,lokakamaguna vagga,lokakāmaguna vagga,Lokakāmaguna Vagga,Lokakāmaguna Vagga：The twelfth chapter of the Salāyatana Samyutta．  S．iv．91 109．,18,1
252155,en,21,lokanatha,lokanāthā,Lokanāthā,Lokanāthā：One of the five daughters of Vijayabāhu I．and   Tilokasundarī．She married Kittisirimegha．Cv．lix．31，44．,9,1
252164,en,21,lokandara,lokandara,Lokandara,Lokandara：A monastery，evidently in Ceylon．Maliyadeva Thera   preached the Cha Chakka Sutta there and sixty monks became arahants．  MA．ii．1024．,9,1
252229,en,21,lokantaraniraya,lokantaranirayā,Lokantaranirayā,Lokantaranirayā：A series of hells，each one being bound by three cakkavālas．（Cp．Sp．i．120； SNA．ii．443）．<br><br>Each hell is eight thousand leagues in extent．Beings are born there as a result of heinous crimes，”like those of Coranāga，or Corābhaya，both of Tambannidīpa．” Their bodies are three gāvutas in height and with their long nails they cling to the cakkavālapabbata．Sometimes they fall into the world bearing water （lokasandhārakaudaka） and are dried up because of its great salinity （AA．ii．532）．Elsewhere （NidA．8； SNA．i．59） they are said to suffer from extreme cold．Those holding wrong views are also born there （J．vi．247）．<br><br>According to the Buddhavamsa Commentary （BuA．，p．26），Lokantara is the hell of the Asurakāyā．,15,1
252265,en,21,lokanuvicarana sutta,lokānuvicarana sutta,Lokānuvicarana Sutta,Lokānuvicarana Sutta：A name given in the  Sutta Sangaha （No．51） to the Raja Sutta   ?? （2） （q．v．）,20,1
252284,en,21,lokapala,lokapālā,Lokapālā,Lokapālā：The name given to the kings of the  Cātummahārājikadevā．,8,1
252306,en,21,lokapannatti,lokapaññatti,Lokapaññatti,Lokapaññatti：A Pāli treatise by an unknown author．Gv．62，72．,12,1
252342,en,21,lokappadipakasara,lokappadīpakasāra,Lokappadīpakasāra,Lokappadīpakasāra：A religious treatise of the fourteenth century   by Medhaankara，Sangharāja of Burma．Bode，op．cit．，35f．,17,1
252345,en,21,lokappasadaka,lokappasādaka,Lokappasādaka,Lokappasādaka，Lokappasādana：See   Lokavivarana．,13,1
252598,en,21,lokavipatti sutta,lokavipatti sutta,Lokavipatti Sutta,Lokavipatti Sutta：<i>1．Lokavipatti Sutta</i>．On eight worldly conditions which obsess the world and round which it revolves：gain and loss，fame and obscurity，blame and praise，contentment and pain．A．iv．156．<br><br><i>2．Lokavipatti Sutta．</i> Average people are obsessed by the eight worldly conditions mentioned in Sutta 1； not so the Ariyan disciple who knows their impermanence．A．iv．157．,17,1
252609,en,21,lokavivarana,lokavivarana,Lokavivarana,Lokavivarana：The name of a miracle （pātihāriya）．It enables all beings，from the Akanitthā world above to Avīci below，to see each other，because the whole universe is illuminated．It is also called Lokappasādaka or Lokappasādana （BuA．40； MT．226f．confines it to this world only）．<br><br>It was performed by Sāriputta in honour of the Buddha，before the preaching of the Buddhavamsa （Bu．i．47），and again by the arahants，led by Indagutta，to enable Dhammāsoka to see simultaneously the celebrations held at the dedication of his eighty four thousand vihāras．Mhv．v．188； MT．226f．,12,1
252637,en,21,lokayata,lokāyata,Lokāyata,Lokāyata：Name of a branch of brahmin learning （D．i．11，etc．）； the   name signifies that which pertains to the ordinary view （of the world）&nbsp；-&nbsp；   i．e．，common or popular philosophy -&nbsp； much the same as lokakkhāyika （popular   philosophy）．For a discussion of the word see Dial．i．166 72．,8,1
252662,en,21,lokayatika sutta,lokāyatika sutta,Lokāyatika Sutta,Lokāyatika Sutta：A brahmin，well versed in Lokāyata （q．v．），asks   the Buddha a series of questions regarding the world and existence．The Buddha   ignores them and teaches him the paticcasamuppāda，which he accepts．S．ii．77f．,16,1
252665,en,21,loke sutta,loke sutta,Loke Sutta,Loke Sutta：Dona notices the footprints of the Buddha on the road   between Ukkatthā and Setavyā，and，following them，comes upon the Buddha．Dona   asks the Buddha who he is -&nbsp； deva，yakkha，gandhabba，etc．? -&nbsp； and the Buddha   explains to him that he is a &quot；Buddha．&quot； A．ii．37f．,10,1
252689,en,21,lokissara,lokissara,Lokissara,Lokissara：A Damila chief who came from India with a spear wound on   his shoulder．He defeated Līlāvatī in Ceylon and reigned there for nine months   （1210 11 A．C．），till he was defeated by the general Parakkama．Cv．lxxx．47f．,9,1
252693,en,21,lokita,lokitā,Lokitā,Lokitā：<i>1．Lokitā．</i> A Singhalese princess，sister of Devalā．She married the son of her paternal aunt，Kassapa （later Vikkamabāhu I．），and had two sons，Moggallāna and Loka．Cv．lvii．27f．<br><br><i>2．Lokitā．</i> A princess，daughter of Bodhi and Buddhā．She married Moggallāna and had by him four children：Kitti （afterwards Vijayabāhu I．），Mittā，Mahinda and Rakkhita．Cv．lvii．41．,6,1
253028,en,21,lokuppatti,lokuppatti,Lokuppatti,Lokuppatti：A Pāli work by Aggapandita of Pagan．Gv．64，74； Bode，  op．cit．，21．,10,1
253150,en,21,lokuttarakatha,lokuttarakathā,Lokuttarakathā,Lokuttarakathā：The eight chapter of the Yuganandha Vagga of the  Patisambhidā-Magga．,14,1
253357,en,21,lola,lolā,Lolā,Lolā：A Paribbājikā，sister of Saccaka．（J．iii．1） <br><br>See also the Cullakālinga Jātaka．After the discussion which she and her sisters had with Sāriputta，in which they were defeated，she joined the Order with the others and became an arahant．MA．i．450f．,4,1
253360,en,21,lola jataka,lola jātaka,Lola Jātaka,Lola Jātaka：The story of the Bodhisatta born as a pigeon and of his friendship with a greedy crow．The story is practically the same as that of the Kapota Jātaka （No．42） （q．v．），and was related in reference to a greedy monk who was reported to the Buddha．The crow is identified with the monk．J．ii．361ff．,11,1
253535,en,21,lomahamsa,lomahamsa,Lomahamsa,Lomahamsa：A Pacceka Buddha，mentioned in a nominal list．M．iii．70；   ApA．i．107．,9,1
253543,en,21,lomahamsa jataka,lomahamsa jātaka,Lomahamsa Jātaka,Lomahamsa Jātaka：The Bodhisatta once became an Ajīvaka and practised all manner of austerities in order to test the efficiency of asceticism，enduring extremes of heat and cold．He realized his error as he lay dying，and was reborn in the deva world．<br><br>The story was told in reference to Sunakkhatta，who，having left the Order and joined Korakkhattiya，went about Vesāli，vilifying the Buddha and declaring that his doctrines did not lead to the destruction of suffering．When Sāriputta reported this to the Buddha，the Buddha declared that he had tested the efficacy of asceticism ninety kappas ago and had found it wanting．J．i．389-91．<br><br>The story is also referred to in the Cariyāpitaka iii．15 as the Mahālomahamsacariyā，where it exemplifies the practice of upekkhā．J．i．47．,16,1
253644,en,21,lomasa vangisa,lomasa vangīsa,Lomasa Vangīsa,Lomasa Vangīsa：The Samyutta Nikāya mentions an interview between an Elder of this name and the Sākyan Mahānāma． <br><br>Mahānāma asks the Elder if the learner’s way of life is identical with that of the Tathāgata．Vangīsa answers that it is not so； learners only abandon the five hindrances； arahants have completely destroyed them from the root．<br><br>The interview took place in the Nigrodhārāma at Kapilavatthu．<br><br>The name Lomasavangīsa is，probably，a wrong or variant reading for Lomasakangiya．S．v．327f．,14,1
253653,en,21,lomasakangiya thera,lomasakangiya thera,Lomasakangiya Thera,Lomasakangiya Thera：An arahant．In the time of Kassapa Buddha he had been a monk．After Kassapa Buddha had preached theBhaddekaratta Sutta，a certain monk had talked about it to Lomasakangiya，who，unable to understand it，said，”May I，in the future，be able to teach thee this sutta!” And the other answered ”May I ask thee!”<br><br>In the present age，Lomasakangiya was born in a Sākiyan family of Kapilavatthu，while the other monk became the deva Candana．<br><br>Lomasakangiya （so called because he was delicate and the soles of his feet were covered with hair； MA．ii．961 says he was so called because he had only a little down on his body，kāyassa īsakalomasākāratāya） did not go with the Sākiyan young men who joined the Order．Noticing this，Candana appeared before him and questioned him on the Bhaddekaratta Sutta．Lomasakangiya did not know it，and Candana reminded him of his past wish．Lomasakangiya，therefore，went to consult the Buddha，and，later，wished to join the Order．He was sent back to obtain his parents’ consent．His mother，fearing for his health，would not agree，but he uttered a verse （Thag．27） which convinced her．After his ordination，he went into a forest，and，when his companions warned him against the cold，he repeated the verse，and，being devoted to meditation，soon won arahantship．ThagA．i．84； the story given in Ap．ii．504f．，both of the past and the present，differs in several details．<br><br>According to the Lomasakangiya Bhaddekaratta Sutta （M．iii．199f．； cf．Ap．ii．505，according to which，it was this sutta which led to his becoming an arahant），Candana visited Lomasakangiya in the Nigrodhārāma in Kapilavatthu，where he lived after his ordination，and questioned him on the Bhaddekaratta Sutta．When Lomasakangiya again confessed his ignorance，Candana，taught him the verses，and then the former packed his bedding and went to Sāvatthi，where the Buddha，at his request，taught him the Sutta．<br><br>In the time of Vipassī Buddha，he offered nāga flowers to the Buddha．ThagA．i．84； Ap．ii．504； cf．Ap．ii．450 （Nāgapupphiya）； it is these latter Apadāna verses which are quoted in ThagA．<br><br>See also Lomasavangīsa．,19,1
253661,en,21,lomasakassapa,lomasakassapa,Lomasakassapa,Lomasakassapa：The Bodhisatta born as an ascetic．See the  Lommakassapa Jātaka．,13,1
253663,en,21,lomasakassapa jataka,lomasakassapa jātaka,Lomasakassapa Jātaka,Lomasakassapa Jātaka：The Bodhisatta was once born as Kassapa，son of the chaplain to the king of Benares．He and the king’s son shared a teacher and became friends．When the prince became king，Kassapa，having no desire for power，left him and became an ascetic．Because of the thick hair on his body，men called him Lomasakassapa．Sakka grew frightened of Kassapa’s power and，wishing to destroy it，appeared before the king at midnight and suggested to him that if he could persuade Kassapa to offer a sacrifice of slain beasts，he should be king over all India．The king，therefore，sent his minister Sayha，to fetch Kassapa to him．When Kassapa heard of the proposal he refused to go，but Sakka appeared again before the king and said that if the king’s daughter，Candavadī，were offered as reward，Kassapa would come．This proposal was agreed to，and Kassapa，tempted by the princess’s beauty，agreed to come．The people gathered at the place of sacrifice and tried to dissuade Kassapa from slaying the animals，but he refused to listen．Many beasts were slain，and as he raised his sword to cut off the head of the royal elephant the latter raised a cry in which all the animals joined．Roused by this uproar，Kassapa remembered his asceticism and was filled with remorse．He admonished the king，and，sitting cross-legged in the air，developed transcendental power，which enabled him to fly through the air．<br><br>The story was related to a passion tossed monk．Sayha ifs identified with Sāriputta．J．iii．514ff．； the story forms one of the dilemmas of the Milinda-Pañha，p．219．There Kassapa is stated to have performed the Vājapeyya sacrifice．,20,1
253670,en,21,lomasanaga,lomasanāga,Lomasanāga,Lomasanāga：A monk of Ceylon who lived in the Padhānaghara in the   Piyanguguhā on Cetiyapabbata．He is given as an example of a monk who did not   abandon his meditations in spite of extreme cold or heat．MA．i．65．,10,1
253775,en,21,lonambila sutta,lonambila sutta,Lonambila Sutta,Lonambila Sutta：Given as an example of a sutta in which the Buddha   expands the meaning by means of similes．（AA．i．32） The reference is，perhaps，  to the Lonaphala Sutta．,15,1
253792,en,21,lonaphala vagga,lonaphala vagga,Lonaphala Vagga,Lonaphala Vagga：<i>Lonaphala Vagga</i>．The tenth chapter of the Tīkā Nipāta of the Anguttara Nikāya．A．i．239-58．<br><br><i>Lonaphala Sutta．</i> There are certain persons，careless in habits of body and thought，without insight   even a small offence takes such persons to hell，while others expiate a similar small offence in this very life．A grain of salt cast into a small cup of water renders it undrinkable，but such is not the case if it be cast into a river．The same idea is illustrated with other similes．A．i．248ff．,15,1
253894,en,21,losaka jataka,losaka jātaka,Losaka Jātaka,Losaka Jātaka：In the time of Kassapa Buddha there lived a monk who was maintained by a rich man of the district．Into the monastery belonging to this rich man there came one day an arahant，and the former，liking his appearance，asked him to stay in the monastery，promising to look after him．The arahant agreed，but the incumbent of the monastery grew jealous and told their patron that the arahant was lazy and good for nothing．Some food sent by the patron for the arahant the incumbent threw into the embers．The arahant，reading his thoughts，left and went elsewhere．The monk was seized with remorse and was reborn in hell．In five hundred successive births he was a Yakkha，with never enough to eat； during a further five hundred births he was a dog．Then he was born，under the name of Mittavindaka，in a poor family in Kāsi．Because of him，dire misfortune befell the family，and he was driven out．In Benares he became a charity scholar under the Bodhisatta，who was a teacher there，but he was so quarrelsome that he was sent away．He married a poor woman and had two children．For a while he was a teacher，but the village in which he lived earned the king’s displeasure seven times，their houses caught fire and the water dried up．Having discovered the cause，the villagers drove out Mittavindaka and his family．In a haunted forest the wife and children were eaten up by demons．<br><br>In his wanderings Mittavindaka came to a coastal village，Gambhīra，where he took service in a ship．On the seventh day of the voyage the ship suddenly stopped sailing．Lots were cast，and seven times the lot fell on Mittavindaka，so they put him on a raft and lowered him overboard．He was cast ashore on an island where lived four vimāna petas in palaces of crystal，and he enjoyed happiness with them for seven days．From there he went to an island where lived eight goddesses in palaces of silver，thence to another where lived sixteen in palaces of jewels，thence to another still where lived thirty two in palaces of gold．In each he stayed seven days．From the last he went to an island of ogres．There he seized an ogress wandering about in the shape of a goat，and，when she kicked him，he was hurled into the dry moat of Benares．There goatherds were keeping watch for thieves，and when Mittavindaka seized a goat，hoping to be kicked back to his original place，he was caught．As he was being led away，the Bodhisatta saw and recognized him and persuaded the goatherds to allow him to have him as a slave．<br><br>The story was told in reference to Losaka Tissa，with whom Mittavindaka is identified．J．i．234 46．,13,1
253895,en,21,losaka tissa thera,losaka tissa thera,Losaka Tissa Thera,Losaka Tissa Thera：He was the son of a fisherman of Kosala．In his village lived one thousand families，and on the day of his conception they all had to starve and various misfortunes gradually befell them．By a process of exclusion，they discovered that their misfortunes were due to Losaka’s family，and therefore drove them out．As soon as Losaka could walk，his mother put a potsherd into his hand and sent him to beg．He wandered about uncared for，picking up lumps of rice like a crow．One day，when he was seven years old，Sāriputta saw him and，feeling pity for him，ordained him．But he was always unlucky； wherever he went，begging for alms，he received but little and never had a real meal．In due course he became an arahant，and when the time came for him to die Sāriputta determined that he should have a proper meal．He went with Losaka to Sāvatthi，but no one would even notice them．He then took Losaka back to the monastery and，having collected food himself，sent it to Losaka，but the messengers entrusted with it ate it all themselves．It was afternoon when Sāriputta discovered this； he therefore went to the king’s palace and，having obtained a bowl filled with catumadhura （honey，ghee，butter and sugar），took it to Losaka and asked him to eat out of the bowl as he （Sāriputta） held it，in case the food should disappear．That night Losaka died，and a shrine was erected over his ashes （J．i．234f）．When the Buddha was asked why Losaka was so unlucky，he related the Losaka Jātaka （q．v．）．Losaka is identified with Mittavindaka of that story．,18,1
254169,en,21,lukhapapurana sutta,lūkhapāpurana sutta,Lūkhapāpurana Sutta,Lūkhapāpurana Sutta：A very rich brahmin once visited the Buddha clad in a coarse cloak．When asked why he was thus clothed，he said that his four sons，with their wives，had thrown him out of his house．The Buddha taught him a series of verses to be recited at the brahmin assembly，when his sons would be present．The sons realized their folly and took him home and looked after him well．The brahmin went back to thank the Buddha．S．i．175f．,19,1
254269,en,21,lumbineyya,lumbineyya,Lumbineyya,Lumbineyya：See Lumbinī．,10,1
254274,en,21,lumbini,lumbinī,Lumbinī,Lumbinī：A park situated between Kapilavatthu and Devadaha．It was there that the Buddha was born．（J．i．52，54； Kvu．97，559； AA．i．10； MA．ii．924； BuA．227； Cv．li．10，etc．）．A pillar now marks the spot of Asoka’s visit to Lumbinī．According to an inscription on the pillar，it was placed there by the people then in charge of the park to commemorate Asoka’s visit and gifts （See Mukerji：Asoka，p．27； see p．201f for details）．The park is now known as Rummindei，inside the Nepal frontier and two miles north of Bhagavanpura．<br><br>In the Sutta Nipāta （vs．683） it is stated that the Buddha was born in a village of the Sākyans，in the Lumbineyya Janapada．The Buddha stayed in Lumbinīvana during his visit to Devadaha and there preached the Devadaha Sutta．MA．ii．810．,7,1
254586,en,21,ma-punna-bhayi sutta,mā-puñña-bhāyi sutta,Mā-puñña-bhāyi Sutta,Mā-puñña-bhāyi Sutta：A sutta quoted in the Sutta Sangaha （No．30）   from the Itivuttaka （p．14f）．The Buddha admonishes monks to do good，assuring   them that he has always profited by doing good．,20,1
254598,en,21,macala-vagga,macala-vagga,Macala-Vagga,Macala-Vagga：The ninth chapter of the Catukka Nipāta of the   Anguttara Nikāya．A．ii．83 91．,12,1
254599,en,21,macala-vihara,macala-vihāra,Macala-Vihāra,Macala-Vihāra：A vihara in Mahāgama．Ras．ii．52,13,1
254600,en,21,macalagama,macalagama,Macalagama,Macalagama：A village in    Magadha，residence of    Magha．J．i．199； SA．i．267； DhA．i．265； SNA．ii．484．,10,1
254625,en,21,maccari sutta,maccarī sutta,Maccarī Sutta,Maccarī Sutta：<i>1．Maccarī Sutta</i>．On the five disadvantages of staying too long in one place -  one grudges sharing one’s lodging，the families who provide alms，one’s provisions，one’s fame，or the Dhamma．A．iii．258．<br><br><i>2．Maccharī Sutta．</i> A monk who grudges sharing his lodging，the families who provide him with food，the gifts he receives，his fame，and who frustrates gifts offered in faith -  such a monk is destined to hell．A．iii．266．<br><br><i>3．Maccharī Sutta．</i> The same as the above except that the fifth quality is given as stinginess with regard to Dhamma．A．iii．266f．<br><br><i>4．Maccharī Sutta．</i> The same as （3） except that ”nun” is substituted for ”monk．” A．iii．139．<br><br><i>5．Macharī Sutta</i>．A group of Satullapa devas visit the Buddha at Jetavana and four of them speak，each one verse，before him on the evils of avarice and the blessings of generosity．The Buddha utters a verse to the effect that gifts given should be well gotten．S．i．18f．<br><br><i>6．Maccharī Sutta．</i> A deva visits the Buddha and asks him questions as to what kind of person is a miser and what awaits the generous man．The Buddha replies．S．i．34．<br><br><i>7．Maccharī Sutta．</i> Seven fetters must be destroyed in order that the good life may be led：complying，resisting，wrong views，uncertainty，conceit，envy，meanness．A．iv．8．<br><br><i>8．Maccharī Sutta．</i> The five forms of meanness：in sharing lodgings，the services of a family，gains，fame and Dhamma．A．iv．459．,13,1
254641,en,21,maccha,macchā,Macchā,Macchā：A country，with its people，included in the traditional List of the sixteenMahājanapadas （A．i．213； iv．252，256，260）．<br><br>The Macchā are generally mentioned with the Sūrasenā （E．g．，D．ii．200； cp．Kāsikosalā，Vajjimallā）．<br><br>In the Vidhura Pandita Jātaka （J．i．280） the Macchā are mentioned among those who witnessed the game of dice between the king of the Kurus andPunnaka．<br><br>The Macchā country lay to the south or south west of Indraprastha and to the south of Sūrasena．Its capital was Virātanagara or Vairāt，so called because it was the city of King Virāta．Rv．vii．6，18； Law：Anct．Geog．Of India，p．19．,6,1
254647,en,21,maccha sutta,maccha sutta,Maccha Sutta,Maccha Sutta：Once，during a tour in Kosala with a large number of monks，the Buddha saw a fisherman selling fish．<br><br>Sitting down at the foot of a tree by the wayside，the Buddha pointed out to the monks how no fisherman enjoyed a happy life because his mind was，for ever engaged in slaughter．<br><br>It was the same，he said，with those who killed other creatures； those guilty of killing would suffer greatly after death．A．iii．301f．,12,1
254787,en,21,maccharattha,maccharattha,Maccharattha,Maccharattha：See    Macchā．,12,1
254829,en,21,maccharena sutta,maccharena sutta,Maccharena Sutta,Maccharena Sutta：A woman who is faithless，shameless，stingy，and   of weak wisdom，is destined to suffering．S．iv．24．,16,1
254932,en,21,macchatittha,macchatittha,Macchatittha,Macchatittha：The name of two villages and two monasteries of   Ceylon．Cv．xlviii．24； Ep．Zey．i．216，221，227．,12,1
254974,en,21,macchera sutta,macchera sutta,Macchera Sutta,Macchera Sutta：See Maccharī Sutta ??．,14,1
255038,en,21,macchikasanda,macchikāsanda,Macchikāsanda,Macchikāsanda：A township in Kāsī，the residence，among others，ofCitta-Gahapati （S．iv．281）． <br><br>It contained the Ambātakavana，which Citta presented as a monastery for the monks，at the head of whom was Mahānāma．<br><br>Sudhamma Thera also lived there，and the place was visited by Sāriputta andMoggalāna and also by Acela Kassapa （S．iv．300）．<br><br>For details see DhA．ii．74f．； according to Vin．ii．15f．，they were accompanied by Mahākaccāna，Mahākotthita，Mahākappina，Mahācunda，Anuruddha，Revata，Upāli，Ananda and Rāhula； these all went there while travelling in the Kāsi kingdom．<br><br>The books contain，besides these，the names of several monks who lived at Macchikāsanda -  e．g．，Isidatta，Mahaka，Kāmabhū and Godatta．The place may also have been a centre of the Niganthas，forNigantha Nātāputta is mentioned as having gone there with a large following （S．iv．298）．<br><br>It was thirty leagues from Sāvatthi （DhA．ii．79），and near by was the village of Migapathaka．,13,1
255043,en,21,macchikasandika,macchikāsandika,Macchikāsandika,Macchikāsandika：An epithet of Cittagahapati，because he lived in   Macchikāslānda．A．i．26； AA．i．209； ThagA．i．238．,15,1
255052,en,21,macchuddana jataka,macchuddāna jātaka,Macchuddāna Jātaka,Macchuddāna Jātaka：The Bodhisatta was once the son of a landed proprietor，and，after his father’s death，he and his younger brother went to a village to settle some business．On their way back，they had a meal out of a leaf bottle，and，when they had finished，the Bodhisatta threw the remains into the river for the fish，giving the merit to the river spirit．The power of the river spirit increased and she discovered the cause．The younger brother was of a dishonest disposition，and when the elder was asleep，he packed a parcel of gravel to resemble the money they were carrying and put them both away．While they were in mid river he stumbled against the side of the boat and dropped overboard what he thought to be the parcel of gravel，but what was really the money．He told the Bodhisatta about it who said，”Never mind，what’s gone has gone．” But the river spirit out of gratitude to the Bodhisatta made a fish swallow the parcel．The fish was later caught and hawked about，and，owing again to the influence of the spirit，the fisherman asked one thousand pieces and seven annas for it，and the people laughed at what they thought was a joke．But when they came to the Bodhisatta’s house，they offered him the fish for seven annas．The fish was bought and cut open by his wife，and the money was given to him．At that instant the river spirit informed him of what she had done and asked him to have no consideration for his brother，who was a thief and was greatly disappointed at the failure of his trick．But the Bodhisatta sent him five hundred pieces．<br><br>The story was told in reference to a dishonest merchant who is identified with the cheat．J．ii．423-6．,18,1
255099,en,21,maccunabbhahata sutta,maccunābbhāhata sutta,Maccunābbhāhata Sutta,Maccunābbhāhata Sutta：A name in the  Sutta Sangaha （No．38） to the  Abbhāhata Sutta,21,1
255159,en,21,maccutthala,maccutthala,Maccutthala,Maccutthala：A locality in Rohana，where Vijayabāhu I．once set up   a camp．Cv．Iviii．35．,11,1
255175,en,21,macha jataka,macha jātaka,Macha Jātaka,Macha Jātaka：Some fishermen once cast their net into a river，and a great fish，swimming along，toying amorously with his wife，was caught in the net，while his wife escaped．The fishermen hauled him up and left him on the sand while they proceeded to light a fire and whittle a spit whereon to roast him．The fish lamented，saying how unhappy his wife would be，thinking he had gone off with another．The Bodhisatta，who was the king’s priest，coming along to the river to bathe，heard the lament of the fish and obtained his freedom from the fishermen．<br><br>The story was related to a passion tossed monk who longed for the wife of his lay days．The two fish were the monk and his seducer．J．i．210-12．<br><br>Once the Bodhisatta was born as a fish in a pond； there was a great drought，the crops withered，and water gave out in tanks and ponds and there was great distress．Seeing this，the Bodhisatta approached Pajjuna，god of rain，and made an Act of Truth，begging for rain．The request succeeded，and heavy rain fell．<br><br>The story was told in reference to a great drought in Kosala．Even the pond by the gate of Jetavana was dry，and the Buddha，touched by the universal suffering，resolved to obtain rain．On his way back from the alms round，he sent Ananda to fetch the robe in which he bathed．As he was putting this on，Sakka’s throne was heated，and he ordered Pajjuna to send rain．The god filled himself with clouds，and then bending his face and mouth，deluged all Kosala with torrents of rain．The Pajjuna of the earlier story is identified with Ananda．J．i．329 32； cp．Cyp．iii．10．<br><br>The story very much resembles Maccha Jātaka （1）．J．ii．178f．,12,1
255176,en,21,machadayaka thera,machadāyaka thera,Machadāyaka Thera,Machadāyaka Thera：An arahant．Ninety four kappas ago he was a hawk on the banks of the Candabhāgā and once gave a large fish to Siddhattha Buddha．Ap．i．232．,17,1
255202,en,21,madagu,madagu,Madagu,Madagu：A tank in Ceylon，restored by Parakkamabāhu I．Cv．lxxix．37．,6,1
255311,en,21,madda,madda,Madda,Madda：The name of a country and its people （Maddā）．<br><br>In the Kusa Jātaka，Kusa，son ofOkkāka，king of Kusāvatī in the Malla country，is mentioned as having married Pabhāvatī，daughter of the king of Madda，and the capital of the Madda king was Sāgala （J．v．283ff．； Kusāvati was one hundred leagues from Sāgala （J．v．290），cp．Mtu．ii．441f）．<br><br>In the similar story of Anitthigandha，a prince of Benares contracts a marriage with a daughter of the king of Sāgala -  his name being Maddava； but the girl dies on the way to her husband．（SNA．i．68f．； cp．DhA．iii．281，about the other Anitthigandha of Sāvatthi of the Buddha’s days，who also married a Madda princess）．<br><br>The Chaddanta Jātaka also mentions a matrimonial alliance between the royal houses of Benares and Sāgala，while in the Kālingabodhi Jātaka （J．iv．230f ） the Madda king’s daughter marries a prince of Kālinga while both are in exile．<br><br>J．v．39f．； so also in the Mūgapakkha Jātaka （J．vi．1），the wife of the Kāsi king was the daughter of the king of Madda，Candadevi by name； whilePhusatī，wife of Sañjaya of Jetuttara in the Sivi kingdom and mother of Vessantara，was also a Madda princess （J．vi．480）； likewiseMaddī，wife of Vessantara．<br><br>Cūlani，son ofTalatā，also married a princess of Madda （J．vi．471）．According to the Mahāvamsa （Mhv．viii．7； this probably refers to Madras and not to the Madda country，whose capital was Sāgala），Sumitta，son of Sīhabāhu and king of Sīhapura，married the daughter of the Madda king and had three sons by him，the youngest of whom，Panduvāsudeva，became king of Ceylon．<br><br>Bhaddā Kāpilānī wife of Pippalimānava （Mahā Kassapa），was the daughter of a Kosiyagotta brahmin of Sāgala in the Madda country．Men went there in search of a wife for him because it was famed for the beauty of its women （Maddarattham nāma itthāgāro） （ThagA．ii．142； ThigA．68）．Anojā，wife ofMahā Kappina ofKukkutavatī，also came from the royal household of Madda （DhA．ii．116），as did Khemā，wife of Bimbisāra （ThigA．127）．<br><br>The wife of a Cakka-vatti comes either fromUttarakuru or from the royal family of Madda （MA．ii．950； DA．ii．626； KhA．173）．<br><br>For the identification of Madda see Sāgala．,5,1
255316,en,21,madda,maddā,Maddā,Maddā：The people of    Madda．,5,1
255319,en,21,maddakucchi,maddakucchi,Maddakucchi,Maddakucchi：A park near Rājagaha，at the foot ofGijjhakūta．It was a preserve （migadāya） where deer and game could dwell in safety．When Devadatta，wishing to kill the Buddha，hurled a rock down Gijjhakūta，it was stopped midway by another rock，but a splinter from it fell on the Buddha’s foot，wounding it severely．As the Buddha suffered much from loss of blood，the monks took him on a litter to Maddakucchi，and from there to theJīvaka-ambavana，where he was treated byJivaka （Vin．ii．193f．； DhA．ii．164ff．； J．iv．430； Mil．179）．It is said （S．i．27f） that seven hundred devas of the Satullapa group visited the Buddha there and told him of their great admiration for his qualities．Māra tried to stir up discontent in the Buddha，but had to retire discomfited （S．i．110； this visit of Māra is referred to at D．ii．116）．<br><br>According to the Commentaries （e．g．，S．A．i．61； cp．J．iii．121f），Maddakucchi was so called because it was there that Bimbisāra’s queen，mother of Ajātasattu，tried to bring about an abortion when she was told by soothsayers that the child in her womb was destined to bring about Bimbisāra’s death．She went into the park unknown to the king and violently massaged her womb，but without success．The king heard of this and forbade her to visit the park．<br><br>Once when Mahā Kappina was at Maddakucchi，doubts arose in his mind as to the necessity of joining the assembly of monks for the holding of uposatha，he himself being pure．The Buddha read his thoughts，appeared before him，and urged upon him the necessity of so doing （Vin．i．105）．<br><br>Maddakucchi was difficult of access monks； who came from afar late at night，wishing to put Dabba Mallaputta’s powers to the test，would often ask him to provide lodging there for them．Vin．ii．76； iii．159．,11,1
255426,en,21,maddava,maddava,Maddava,Maddava：<i>1．Maddava．</i> King of Benares．The Bodhisatta was his councillor Senaka．See the Dasannaka Jātaka．J．iii．337．<br><br><i>2．Maddava．</i>King of Sāgala in the Madda country．His daughter was given in marriage to Anitthigandha of Benares，but she died on the way to her husband’s house．SNA．i．69．,7,1
255459,en,21,maddha,maddha,Maddha,Maddha：A locality in Ceylon，probably a vihāra，residence of   Mahānāga Thera．J．vi．30．,6,1
255465,en,21,maddi,maddī,Maddī,Maddī：Wife of Vessantara whose first cousin she was，being the daughter of the Madda king．When Vessantara went into exile，she，with her two children，Jāli and Kanhājinā，accompanied him．At Vankagiri she and the children occupied one of the hermitages provided for them by Vissakamma，at Sakka’s orders．While she was getting fruit and leaves，Jūjaka obtained from Vessantara the two children as slaves．Maddī the previous night had had a dream warning her of this，but Vessantara had consoled her．When she came back from her quest for food later than usual，the gods having contrived to detain her，she found the children missing，and searched for them throughout the night．It was at dawn the next day，on her recovery from a death like swoon，that Vessantara told her of the gift of the children，describing the miracles，which had attended the gift and showing how they presaged that he would reach Enlightenment．Maddī，understanding，rejoiced herself in the gift．<br><br>The next day Sakka appeared in the guise of a brahmin and asked Vessantara，to give him Maddī as his slave．Seeing him hesitate，Maddī urged him to let her go，saying that she belonged to him to do as he would with her．The gift was made and accepted by Sakka．He then，however，gave her back，with praises of Vessantara and Maddī．<br><br>For these details see the Vessantara Jātaka； we also Cyp．i．9； Mil．117，281 f； J．i．77； DhA．i．406．<br><br>Maddī is identified with Rāhulamātā．,5,1
255472,en,21,maddipabba,maddipabba,Maddipabba,Maddipabba：The section of the Vessantara Jātaka which deals with the search of Maddī for her children，and finally with her joy on learning the purpose of Vessantara’s gift．J．vi．568．,10,1
255513,en,21,madhava,mādhava,Mādhava,Mādhava：A Damila chief，ally of Kulasekhara．Cv．lxxvii．77，79．,7,1
255517,en,21,madhitthala,madhitthala,Madhitthala,Madhitthala：A fortress in Rohana where Damilādhikārin defeated the   rebels．Cv．lxxv．147．,11,1
255541,en,21,madhubhandapuja,madhubhandapūjā,Madhubhandapūjā,Madhubhandapūjā：A ceremony held by Bhātikābhaya in honour of the Mahā Thūpa．<br><br>It consisted of offerings of vessels filled with honey，and of lotus flowers strewn ankle deep in the courtyard，of lighted lamps filled with fragrant oil，etc．Mhv．xxxiv．52ff．； MT．631．,15,1
255561,en,21,madhudayaka thera,madhudāyaka thera,Madhudāyaka Thera,Madhudāyaka Thera：An arahant．Once in the past he was a hermit living on the banks of the Sindhu，and，having seen Sumedha Buddha，he gave him some honey． <br><br>It is said that on the day of his birth there was a shower of honey （Ap．i．325）． <br><br>He is probably identical with Mahānāma Thera．ThagA．i．228．,17,1
255566,en,21,madhudipani,madhudīpanī,Madhudīpanī,Madhudīpanī：A tīkā on the Visuddhi-Magga．Sās．33．,11,1
255606,en,21,madhukannava,madhukannava,Madhukannava,Madhukannava：A Kālinga prince，brother of Tilokasundarī queen of   Vijayabāhu I．He came to Ceylon，and the king paid him great honour．  Cv．lix．46．,12,1
255651,en,21,madhukavanaganthi,madhukavanaganthi,Madhukavanaganthi,Madhukavanaganthi：A locality in Ceylon．Cv．lxx．325．,17,1
255695,en,21,madhumamsadayaka thera,madhumamsadāyaka thera,Madhumamsadāyaka Thera,Madhumamsadāyaka Thera：An arahant．Ninety one kappas ago，in the time of Vipassī Buddha，he was a pig sticker of Bandhumatī，and one day gave as alms to an Elder a bowl of tender flesh．<br><br>He was reborn after death in Tāvatimsa．Ap．ii．372．,22,1
255709,en,21,madhupadapatittha,madhupādapatittha,Madhupādapatittha,Madhupādapatittha：A landing place，probably in the north of   Ceylon．It was used as a stronghold by Māgha and Jayabāhu．Cv．lxxxiii．18．,17,1
255737,en,21,madhupindika sutta,madhupindika sutta,Madhupindika Sutta,Madhupindika Sutta：Dandapāni meets the Buddha at the Mahāvana near Kapilavatthu and questions him as to his tenets．The Buddha explains that his tenets are such that they avoid all strife and make a man dwell above all pleasures of sense，etc．Dandapāni shakes his head and walks on，without comment．<br><br>Later in the evening the Buddha visits the Nigrodhārāma and tells the monks there briefly how to get rid of all obsessions，so that all evil and wrong states of mind are quelled and pass away entirely．After the Buddha’s departure the monks seek Mahā Kaccāna and ask him to expound in detail what the Buddha has told them in brief．Kaccāna explains that where there is eye and visible form，visual consciousness arises，this begets contact，contact conditions feeling，what a man feels he perceives，what he perceives he reasons about，and this leads to obsession．It is the same with the other senses．The monks report this explanation to the Buddha，who approves of it and praises Kaccāna’s earning and insight．Ananda praises the discourse，comparing it to a honeyed pill of delicious savour，and the Buddha suggests that the sutta should be remembered by that name （Madhupindika） （M．i．108-14）．<br><br>Nāgita was； among those present when the sutta was preached．He was thereby persuaded to enter the Order，and soon after became an arahant．ThagA．i．183．,18,1
255738,en,21,madhupindika thera,madhupindīka thera,Madhupindīka Thera,Madhupindīka Thera：An arahant．In the time of Siddhartha Buddha he was a hunter，and，meeting the Buddha in the forest，he offered him a honey cake，when he rose from samādhi．<br><br>Thirty four kappas ago he was king four times under the name of Sudassana，and at his birth showers of honey fell．Ap．i．136f．,18,1
255751,en,21,madhupitthika,madhupitthika,Madhupitthika,Madhupitthika：A village near Mahāgangā in Pācīnapassa．In it was   the Madhupitthiya-cetiya，once pillaged by Sirināga．Ras．ii．8,13,1
255780,en,21,madhuraddhamakkara,madhuraddhamakkāra,Madhuraddhamakkāra,Madhuraddhamakkāra：A district in South India，the forces of which   were among the allies of Kulasekhara．Cv．lxxvii．2．,18,1
255810,en,21,madhuraka,madhurakā,Madhurakā,Madhurakā：The people of    Madhurā，mentioned in a list of tribes．Ap．i．359； also Mil．331．,9,1
255812,en,21,madhuraka,mādhuraka,Mādhuraka,Mādhuraka：The classifying name for an inhabitant of    Madhurā．E．g．，Mil．331．,9,1
255839,en,21,madhurammanavira,madhurammānavīra,Madhurammānavīra,Madhurammānavīra：A fortress in South India subdued by Jagadvijaya．  Cv．lxxvi．304．,16,1
255844,en,21,madhurapacika,madhurapācikā,Madhurapācikā,Madhurapācikā：A woman of Sāvatthi，wife of a man who joined the Order in his old age with his friends．All these friends used to eat at his house，where they were well looked after．But the wife died，and they all lamented greatly．The Buddha heard of this，and sent for them and recited to them the Kāka Jātaka （q．v．） （J．i．497ff）．At the end of the discourse the aged monks all became sotāpannas．DhA．iii．422ff．,13,1
255895,en,21,madhurasasavahini,madhurasasavāhinī,Madhurasasavāhinī,Madhurasasavāhinī：See Rasavāhinī．,17,1
255921,en,21,madhuratthavilasini,madhuratthavilāsinī,Madhuratthavilāsinī,Madhuratthavilāsinī：A Commentary on the Buddhavamsa written by Buddhadatta Thera of Kāvīra-pattana <br><br>at the request of Buddhasīha．Gv．60； BuA．249； Svd．1195．,19,1
255936,en,21,madhurindhara,madhurindhara,Madhurindhara,Madhurindhara：King of Rādhavati．Anomadassī Buddha preached to   him，and he and seven thousand of his followers became arahants．BuA．144．,13,1
255960,en,21,madhusaratthadipani,madhusāratthadīpanī,Madhusāratthadīpanī,Madhusāratthadīpanī：A Commentary on the Abhidhammatīkā compiled by   Ananda of Hamsavatī．Sās．48．,19,1
255982,en,21,madhutthala vihara,madhutthala vihāra,Madhutthala vihāra,Madhutthala vihāra：A vihāra restored by Vijayabahu I．Cv．Ix．58；   also Cv．Trs．i．220，n．2．,18,1
255996,en,21,madhuvasettha,madhuvāsettha,Madhuvāsettha,Madhuvāsettha：A brahmin of Sāketa，father ofMahānāga Thera （ThagA．i．442）．<br><br>It is probably he who is identified with the ape in theBhisa Jātaka．<br><br>J．iv．314．,13,1
256063,en,21,magadha,magadha,Magadha,Magadha：One of the four chief kingdoms of India at the time of theBuddha，the others beingKosala，the kingdom of theVamsas and Avanti．Magadha formed one of the sixteen Mahājanapadas and had its capital at Rājagaha or Giribbaja where Bimbisāra，and after himAjātasattu，reigned．Later，Pātaliputta became the capital．By the time of Bimbisāra，Anga，too，formed a part of Magadha，and he was known as king of Anga Magadha （see，e．g．，Vin．i．27 and ThagA．i．544，where Bimbisāra sends for Sona Kolivisa，a prominent citizen of Campā，capital of Anga）．But prior to that，these were two separate kingdoms，often at war with each other （e．g．，J．iv．454f）．<br><br>Several kings of Magadha are mentioned by name in the Jātakas -  e．g．，Arindama and Duyyodhana．In one story （J．vi．272） the Magadha kingdom is said to have been under the suzerainty of Anga．In the Buddha’s day，Magadha （inclusive of Anga） consisted of eighty thousand villages （Vin．i．179） and had a circumference of some three hundred leagues （DA．i．148）．<br><br>Ajātasattu succeeded in annexing Kosala with the help of the Licchavis，and he succeeded also in bringing the confederation of the latter under his sway； preliminaries to this struggle are mentioned in the books （e．g．，D．ii．73f．，86）．<br><br>Under Bimbisāra and Ajātasattu，Magadha rose to such political eminence that for several centuries，right down to the time of Asoka，the history of Northern India was practically the history of Magadha．（A list of the kings from Bimbisāra to Asoka is found in Dvy．369 ； cp．DA．i．153； Mbv．96，98）．<br><br>At the time of the Buddha，the kingdom of Magadha was bounded on the east by the river Campā （Campā flowed between Anga and Magadha； J．iv．454），on the south by the Vindhyā Mountains，on the west by the river Sona，and on the north by the Ganges．The latter river formed the boundary between Magadha and the republican country of the Licchavis，and both the Māgadhas and the Licchavis evidently had equal rights over the river．When the Buddha visited Vesāli，Bimbisāra made a road five leagues long，from Rājagaha to the river，and decorated it，and the Licchavis did the same on the other side．DhA．iii．439 f．； the Dvy．（1p．55） says that monks going from Sāvatthi to Rājagaha could cross the Ganges in boats kept either by Ajātasattu or by the Licchavis of Vesāli．<br><br>During the early Buddhist period Magadha was an important political and commercial centre，and was visited by people from all parts of Northern India in search of commerce and of learning．The kings of Magadha maintained friendly relations with their neighbours，Bimbisāra and Pasenadi marrying each other’s sisters．Mention is made of an alliance between Pukkusāti，king of Gandhāra and Bimbisāra．When Candappajjota ofUjjeni was suffering from jaundice，Bimbisāra sent him his own personal physician，Jīvaka．<br><br>In Magadha was the real birth of Buddhism （see，e．g．，the words put in the mouth of Sahampatī in Vin．i．5，pātur ahosi Magadhesu pubbe dhammo，etc．），and it was from Magadha that it spread after the Third Council．The Buddha’s chief disciples，Sāriputta and Moggallāna，came from Magadha．<br><br>In Asoka’s time the income from the four gates of his capital of Pātaliputta was four hundred thousand kahāpanas daily，and in the Sabhā，or Council，he would daily receive another hundred thousand kahāpanas （Sp．i．52）．The cornfields of Magadha were rich and fertile （Thag．vs．208），and each Magadha field was about one gāvuta in extent．Thus AA．ii．616 explains the extent of Kakudha’s body，which filled two or three Māgadha village fields （A．iii．122）．<br><br>The names of several places in Magadha occur in the books -  e．g．，Ekanālā，Nālakagāma，Senānigāma，Khānumata，Andhakavindha，Macala，Mātulā，Ambalatthikā，Pātaligāma，Nālandā and Sālindiya．<br><br>Buddhaghosa says （SNA．i．135 f ） that there are many fanciful explanations （bahudhā papañcanti） of the word Magadha．One such is that king Cetiya，when about to be swallowed up by the earth for having introduced lying into the world，was thus admonished by those standing round -  ”Mā gadham pavisa；” another that those who were digging in the earth saw the king，and that he said to them：” Mā gadham karotha．” The real explanation，accepted by Buddhaghosa himself，seems to have been that the country was the residence of a tribe of khattiyas called Magadhā．<br><br>The Magadhabhāsā is regarded as the speech of the āriyans （e．g．，Sp．i．255）．If children grow up without being taught any language，they will spontaneously use the Magadha language； it is spread all over Niraya，among lower animals，petas，humans and devas （VibhA．387f）．<br><br>The people of Anga and Magadha were in the habit of holding a great annual sacrifice to Māha Brahmā in which a fire was kindled with sixty cartloads of firewood．They held the view that anything cast into the sacrificial fire would bring a thousand fold reward．SA．i．269； but it is curious that in Vedic，Brāhmana and Sūtra periods，Magadha was considered as outside the pale of Ariyan and Brahmanical culture，and was therefore looked down upon by Brahmanical writers．But it was the holy land of the Buddhists．See VT．ii．207； Thomas：op．cit．，13，96．<br><br>Magadha was famous for a special kind of garlic （Sp．iv．920） and the Magadha nāla was a standard of measure．（E．g．，AA．i．101）．<br><br>Magadha is identified with the modern South Behar．<br><br>See also Magadhakhetta．,7,1
256076,en,21,magadha,māgadha,Māgadha,Māgadha：The name of a gotta．J．iii．339．,7,1
256081,en,21,magadha,māgadhā,Māgadhā,Māgadhā：The people of    Magadha．,7,1
256098,en,21,magadhakhetta,magadhakhetta,Magadhakhetta,Magadhakhetta：Mention is made in the books of the Magadhakhetta，probably an extensive rice field which at once caught the eye on account of its terraces．It could be seen from the Indasāla guhā （ThagA．i．333）．The contour of the field struck the Buddha’s imagination and he asked Ananda to design a robe of the same pattern．Ananda did this very successfully，and this pattern has been adopted for the robes of members of the Order ever since （Vin．i．287）．<br><br>The Suvannnakakkata Jātaka （J．iii．293； also iv．277） mentions a field of one thousand karīsas （about eight thousand acres） in a brahmin village called Sālindiya to the east of Rājagaha．<br><br>Magadhakhetta may sometimes have been used as another name for Magadha．See，e．g．，AA．i．126，where NāIakagāma is mentioned as having been in Magadhakhetta．,13,1
256151,en,21,magandiya,māgandiya,Māgandiya,Māgandiya：<i>1．Māgandiya．</i> A brahmin of the Kuru country．He had a very beautiful daughter，called Māgandiyā．Many men of high station sought her hand，but the brahmin did not consider them worthy．The Buddha，one day，became aware that both Māgandiya and his wife were ready for conversion，so he visited their village．Māgandiya saw him，and，noting the auspicious marks on his body，told him of his daughter and begged him to wait till she could be brought．The Buddha said nothing，and Māgandiya went home and returned with his wife and daughter arrayed in all splendours．On arriving，they found the Buddha had gone，but his footprint was visible，and Māgandiya’s wife，skilled in such matters，said that the owner of such a footprint was free from all passion．But Māgandiya paid no attention，and，going a little way，saw the Buddha and offered him his daughter．The Buddha thereupon told them of his past life，his renunciation of the world，his conquest of Māra，and the unsuccessful attempts of Māra’s very beautiful daughters to tempt him．Compared with them，Māgandiya was，he said，a corpse，filled with thirty two impurities，an impure vessel painted without； he would not touch her with his foot．At the end of the discourse，Māgandiya and his wife became anāgāmins．DhA．iii．193ff．； SNA．ii．542f．； cp．Dvy．515ff．，where the name is given as Mākandika and he is called a parivrājaka．The daughter’s name is given as Anūpamā and the wife’s Sākalī．<br><br>It is said that they gave their daughter into the charge of her uncle，Culla Māgandiya，retired from the world，and became arahants．DhA．i．202<br><br>According to the Anguttara Commentary （AA．i．235f），Māgandiya’s village wasKammāsadamma，and the Buddha went there on his journey to Kosambī at the invitation ofGhosita，Kukkuta and Pāvārika．He turned off the main road to visit Māgandiya．<br><br>See also Māgandiya （2），Māgandiya Sutta，and Māgandiyapañha．<br><br><i>2．Māgandiya．</i> A Paribbājaka．The Buddha was once staying in the fire hut of the brahmin Bhāradvājaggotta at Kammāsadamma and Māgandiya came to the hut．Seeing the grass mat on which the Buddha slept at night，he inquired whose it was，and，on being told，he was very annoyed，calling the Buddha a rigid repressionist （bhunahu）．Bhāradvāja protested，whereupon Māgandiya offered to repeat his charge to the Buddha’s face．The Buddha，aware of this conversation，entered the hut in the evening and had a discussion with Māgandiya，who ended by joining the Order，later becoming an arahant．M．i．502ff．； Mil．313．<br><br>Buddhaghosa explains （MA．ii．681） that this Māgandiya was the nephew of Māgandiya （1）．,9,1
256152,en,21,magandiya,māgandiyā,Māgandiyā,Māgandiyā：Daughter of the brahmin Māgandiya．When the Buddha rejected her father’s offer of marriage with her，her parents joined the Order，giving her in charge of her uncle，Culla Māgandiya．The latter took her to Udena，king of Kosambī，who made her his chief consort，giving her five hundred ladies in waiting．Māgandiyā was incensed against the Buddha for having called her a ”vessel of filth，” and，when he came to Kosambī，she planned her revenge．Having discovered that Udena’s other queen，Sāmāvatī，and her companions were in the habit of watching for the Buddha through windows in the walls of their rooms，she told the king that Sāmāvatī and her friends were conspiring to kill him．For some time the king refused to believe this，but when the holes were shown to him，he had them closed up and the windows built higher．<br><br>This plan having failed，Māgandiyā hired a slave to revile and abuse the Buddha in the streets．Ananda suggested to the Buddha that they should go elsewhere．The Buddha answered，”I am like the elephant who has entered the fray，I must endure the darts that come upon me．After seven days the abuse ceased．Māgandiyā then persuaded her uncle to send eight live cocks to the palace and sent a page with them to the king’s drinking place．When the king asked what should be done with them，she suggested that Sāmāvatī and her friends should be asked to cook them for him．This the king agreed to do，but the women refused to deprive an animal of its life．Māgandiyā said they should be tested，and sent word by the page that the cocks were to be cooked for the Buddha．The page was bribed to change the live cocks for dead ones on the way，and Sāmāvatī and her companions then cooked them and sent them to the Buddha．But even then the king，though not knowing of the exchange，would not be convinced of Sāmāvatī’s disloyalty．<br><br>Māgandiyā then obtained a snake from her uncle with its fangs removed．This she inserted in the shell of the flute which Udena carried about，closing the hole with a bunch of flowers．Udena was in the habit of spending a week in turn with each of his three consorts．When he announced his intention of going to Sāmāvatī，Māgandiyā begged of him not to go，saying she had had a dream and feared for his safety．But the king went and Māgandiyā went with him．As he lay asleep with the lute under his pillow she pulled out the bunch of flowers，and the snake lay coiled on his pillow．Māgandiyā screamed and accused Sāmāvatī of designs on the king’s life．This time Udena believed her，and placing Sāmāvati and her friends in a line one behind the other，he sent for his bow，which could only be strung by one thousand men，and shot an arrow at Sāmāvatī’s breast．But by the power of her goodness the arrow failed to pierce her．Convinced of her innocence，the king pleaded for her forgiveness and gave her a boon．She chose that the Buddha should be invited to come to the palace every day，but the Buddha would not accept the invitation and sent Ananda in his place．<br><br>Once more Māgandiyā conspired with her uncle against Sāmāvatī．They had all the pillars of Sāmāvatī’s house wrapt in cloth，soaked in oil，and，when she and her women were inside，the house was set fire to．Sāmāvatī saw the flames spreading and exhorted her women to be self possessed，and they attained to various fruits of the Path．Udena questioned Māgandiyā very carefully，and became convinced of her share and that of her uncle in the crime．He then sent for all Māgandiya’s relations saying that he wished to reward them．He buried them waist-deep in the palace grounds and covered them with straw； the straw was then set fire to，and when it was burnt he had their bodies ploughed with an iron plough．Pieces of flesh were ripped from Māgandiyā’s body，fried like cakes in oil，and Māgandiyā was then forced to eat them．<br><br>DhA．i．201f．，210ff．； UdA．383f．； cf．Dvy．，515ff．，where Māgandiyā is called Anūpamā．,9,1
256153,en,21,magandiya sutta,māgandiya sutta,Māgandiya Sutta,Māgandiya Sutta：<i>1．Māgandiya Sutta．</i>The conversation between Māgandiya and the Buddha after the former had offered the Buddha his daughter in marriage．Māgandiya expresses the view that purity comes from philosophy，from disputations and discussions，learning and．austerities．The Buddha denies this，and says that purity comes from inward peace．The sage （muni） is a confessor of peace and does not indulge in disputes．SN．vs．835 47．<br><br><i>2．Māgandiya Sutta．</i> Records the conversation between the Buddha and the paribbājaka Māgandiya．Māgandiya says the Buddha is a repressionist （bhunahu） and this the Buddha denies，saying that he teaches only the subjugation of the senses，knowing their origin and their cessation； he has discarded all craving after them and dwells with his heart at peace．He then relates how，in his youth，he had enjoyed the greatest and most luxurious kinds of sensuous pleasures and had renounced them．He could no more crave for them than a leper，cured of his disease，craves for his old sores．Both the Buddha and teachers of other persuasions are convinced that health is the greatest boon and Nibbāna the highest bliss．But the Buddha’s conception of health and Nibbāna differs from that of other teachers．Their knowledge is as that of a blind man，taken on trust．Māgandiya listens and is convinced．He enters the Order and becomes an arahant．M．i．501 13； Thomas：op．cit．，115．,15,1
256235,en,21,magga-samyutta,magga-samyutta,Magga-Samyutta,Magga-Samyutta：The forty fifth section of the Samyutta Nikāya．  S．v．1 62．,14,1
256236,en,21,magga sutta,magga sutta,Magga Sutta,Magga Sutta：<i>1．Magga Sutta．</i> The Buddha tells the monks how，as he meditated under the Ajapāla nigrodha，the conviction came to him that the only way to Nibbāna was the cultivation of the four satipatthānas．The Brahmā Sahampatī read his thoughts，and，appearing before him，confirmed this view．S．v．167f．； 185f．<br><br><i>2．Magga Sutta．</i>The Buddha tells the monks how，while yet a Bodhisatta，he discovered the method of cultivation of the iddhi-pādas．S．v．281．<br><br><i>3．Magga Sutta．</i>Wrong view，wrong aim，wrong speech and wrong action lead one to purgatory，their opposites to heaven．Likewise with livelihood，effort，mindfulness and concentration．A．ii．227．<br><br><i>4．Magga Sutta</i>．The man who has wrong view，aim，speech and action，is censured by the wise．A．ii．229．,11,1
256237,en,21,magga-vagga,magga-vagga,Magga-Vagga,Magga-Vagga：The twentieth section of the  Dhammapada．,11,1
256321,en,21,maggadattika thera,maggadattika thera,Maggadattika Thera,Maggadattika Thera：An arahant．He once saw Atthadassī Buddha   wandering about and scattered flowers in his path．Twenty thousand kappas ago   he was king five times under the name of Pupphachadaniya．Ap．i．189．,18,1
256326,en,21,maggadayaka thera,maggadāyaka thera,Maggadāyaka Thera,Maggadāyaka Thera：An arahant．Ninety four kappas ago he saw Siddhattha Buddha walking in the   forest，and，with basket and hoe，made a path for him． <br><br>Fifty seven kappas ago he was a king named Suppabuddha （Ap．i．173）． <br><br>He is probably identical with Eraka Thera．ThagA．i．193f．,17,1
256442,en,21,maggakatha,maggakathā,Maggakathā,Maggakathā：The ninth division of the Mahāvagga of the  Patisambhidāmagga．,10,1
257233,en,21,maggasannaka thera,maggasaññaka thera,Maggasaññaka Thera,Maggasaññaka Thera：An arahant．In the time of Padumuttara Buddha he was a devaputta in Himavā，and，coming across some monks who had lost their way in the forest，he entertained them and set them on the right road．One hundred and five kappas ago he was king twelve times under the name of Sacakkhu （Ap．i．152f）．He is probably identical with Ekadhammasavaniya．ThagA．i．151f．,18,1
257257,en,21,maggasira,maggasira,Maggasira,Maggasira：The name of a month．DA．i．241．,9,1
257445,en,21,maggena sutta,maggena sutta,Maggena Sutta,Maggena Sutta：The Noble Eightfold Path goes to the Uncompounded   （asankhata）．The Buddha has shown it to his disciples for their welfare．  S．iv．361．,13,1
257522,en,21,magha,magha,Magha,Magha：The name Sakka bore in a previous birth when he was born as a man in Macalagāma inMagadha．<br><br>The usual form of the name is a derivative -  e．g．，J．vi．212； he is often called Maghavā Sujampati -  e．g．，J．iii．146； iv．403； v．137，139； vi．102，481，573； or Maghavā Sakko -  e．g．，J．v．141； see also Mtu．i．165，167 （sahasranetro Maghavān va sobhase） and Mtu．iii．366 （Sakro āha：Maghavān ti me āhu syaloke）．<br><br>His story is given in the Kulāvaka Jātaka．For a slightly different version see DhA．i．264ff．Because of his birth as Magha，Sakka came to be known as Maghavā．Maghavā was，perhaps，not the personal name of any particular Sakka，but a title of all Sakkas，because the Sakka who was the real Magha is identified with the Bodhisatta （J．i．207），while the Buddha says （S．i．231； DhA．i．264） that the Sakka，who visited him，and whose conversation is recorded in the Sakkapañha Sutta，was also known as Maghavā．The title probably originated from the time when Magha became Sakka．<br><br>The Samyutta Commentary （SA．i．267； this is supported by the story as given in DA．iii．710 ff．and DhA．i．264ff．，where no mention is made of the Bodhisatta），however，says that Magha was not the Bodhistatta，but that his life was like that of a Bodhisatta （Bodhisattacariyā viyassa cariyā ahosi）； in which case the name Maghavā belongs only to the present Sakka．<br><br>Magha took upon himself seven vows （vatapadāni），which brought him birth as Sakka：<br><br>  to maintain his parents，  to revere his elders，  to use gentle language，  to utter no slander，  to be free from avarice，  to practice generosity and open handed liberality and kindness，  to speak the truth，  to be free from anger （S．i．227f．； SA．i．267）．For this and other titles of Sakka，see Sakka．,5,1
257535,en,21,magha,māgha,Māgha,Māgha：<i>1．Māgha</i>．A sage of old．J．vi．99．<br><br><i>2．Māgha．</i> A youth of Rājagaha．He visited the Buddha at Gijjhakūta and asked if he would gain greatly by the gifts he made to various people，gifts which were rightly obtained．The Buddha answered that his gifts would bear great fruit．At the end of the Buddha’s discourse，Māgha became his follower．SN．pp．86ff．； SNA．ii．413ff．<br><br><i>3．Māgha．</i>See Sakka and Magha．<br><br><i>4．Māgha．</i> A usurper from Kālinga who came to Ceylon with a band of Kerala warriors in about 1215 A．C．，deposed the reigning king，Parakkamapandu II．，blinded him，and occupied the throne at Pulatthipura．Being a bigoted Hindu，he destroyed the Buddhist religious buildings and burnt their books．He persecuted the people in various ways and distributed their land among his warriors．He ruled for twenty one years，and seems to have been succeeded at Pulatthipura by Jayabāhu （q．v．） （Cv．lxxx．58ff）．During part of his reign，Vijayabāhu III．（q．v．） ruled over a portion of Ceylon．Cv．lxxxi．10ff．,5,1
257539,en,21,magha-sutta,māgha-sutta,Māgha-Sutta,Māgha-Sutta：Records the conversation between    Māgha （1） and the Buddha．,11,1
257542,en,21,maghadeva,maghādeva,Maghādeva,Maghādeva：&nbsp； See Makhādeva．,9,1
257604,en,21,maghava,maghavā,Maghavā,Maghavā：See    Magha．,7,1
257625,en,21,maghavapupphiya thera,maghavapupphiya thera,Maghavapupphiya Thera,Maghavapupphiya Thera：An arahant．Ninety one kappas ago he saw the   Buddha （? Vipassī） seated in meditation on the banks of the Nammudā，and   honoured him by placing a maghava flower near him．Ap．i．240f．,21,1
257651,en,21,maha,mahā,Mahā,Mahā：He once saw a number of monks，who had obtained only dry food，eating it on the banks of a river．<br><br>Anula resolved that the river water should turn into butter cream and made a sign to the novices，who then took the cream in cups and gave it to the monks．Vsm．404．,4,1
257652,en,21,maha,mahā,Mahā,Mahā：A locality in Anurādhapura through which the sīmā of the Mahā-vihāra passed；   it was so called because of a large angana-tree which stood there．  Mbv．135，136．,4,1
257653,en,21,maha,mahā,Mahā,Mahā：A spot in Anurādhapura where the fruit from the Bodhi branch，brought by Sanghamittā，was planted in a golden vase by Devānampiyatissa．<br><br>Immediately eight saplings sprang from the fruit．Mhv．xix．57； Mbv．162．,4,1
257660,en,21,maha-anathapindika,mahā-anāthapindika,Mahā-Anāthapindika,Mahā-Anāthapindika：See  Anāthapindika．He was evidently so   called in some contexts to distinguish him from Culla Anāthapindika．E．g．，  DhA．iii．145； J．i．148．,18,1
257661,en,21,maha arittha,mahā arittha,Mahā Arittha,Mahā Arittha：Nephew of Devānampiyatissa．He was the king’s chief minister，and led the embassy which was sent to Asoka soon after Devānampiyatissa ascended the throne （Mhv．xi．20）．Asoka conferred on him the title of Senāpati （Mhv．xi．25）．It is said that he had fifty five elder and younger brothers who all joined the Order at Cetiyagiri at the end of a sermon by Mahinda on the Vassūpanāyikakhandha （Mhv．xvi．10）．This was before the commencement of the rainy season，but elsewhere （Mhv．xviii．3； perhaps here we have to deal with two different traditions） it is said that Arittha was sent in the month of Assayuja -  after the pavārana，when the rains were over -  to Pātaliputta to fetch Sanghamittā and the Bodhi tree from the court of Asoka，and that，he agreed to go only on condition that he should join the Order on his return．The king consented，and，his mission successfully concluded，he entered the Order with five hundred others and attained arahantship （Mhv．xix．5，12，66）．He died in the reign of Uttiya （Mhv．xx．54）．<br><br>The Samantapāsādikā （Sp．i．102ff） gives an account of a recital （sangīti） held in Ceylon by Mahā Arittha．The scene was the parivena of the minister Meghavannābhaya in the Thūpārāma，where sixty eight thousand monks were assembled．A seat，facing south，was provided for Mahinda，Arittha’s seat，the dhammāsana，facing north．Arittha occupied this seat at Mahinda’s request，and sixty eight Mahā-theras，led by Mahinda，sat around him．Devānampiyatissa’s younger brother，Mattābhaya Thera，with five hundred others，were present in order to learn the Vinaya，the king also being present．When Arittha began his recital of the Vinaya，many miracles occurred．This was on the first day of the pavārana ceremony in the month of Kattika．<br><br>Mahā Arittha’s chief disciples were Tissadatta，Kālasumana and Dīghasumana （q．v．）．,12,1
257662,en,21,maha assapura sutta,mahā assapura sutta,Mahā Assapura Sutta,Mahā Assapura Sutta：Preached at Assapura，in the Anga country． <br><br>Since monks are called recluses （samanā） they must train themselves to be true samanas and brāhmanas； they should be  <br><br>  conscientious and scrupulous，  pure in deed，word and thought，  guarding the portals of the senses，  moderate in eating，  ever vigilant，mindful and self possessed，  striving to put off the five nivaranā and cultivating the jhāna．Such an almsman can truly be called a samana，a brahmin，a nahātaka，vedagū，sotthiya，ariya，and arahant．He is an ideal recluse．M．i．271-80．,19,1
257663,en,21,maha assaroha jataka,mahā assāroha jātaka,Mahā Assāroha Jātaka,Mahā Assāroha Jātaka：The Bodhisatta was once king of Benares，and having been defeated in some frontier disturbance，he fled on his horse till he reached a certain village．At sight of him all the people disappeared except one man，who made enquiries，and，on finding that he was no rebel，took him home and entertained him with great honour，looking well after his horse．When the king left，he told the man that his name was Mahā Assāroha，and asked him to visit his home if ever he should be in the city．On reaching the city himself，he gave orders to the gate keepers that if anyone should come enquiring for Mahā Assāroha，he should be brought at once to the palace．Time passed and the man failed to appear．The king，therefore，constantly increased the taxes of the village，until the villagers asked their neighbour to visit his friend Mahā Assāroha and try to obtain some relief．So he prepared presents for Mahā Assāroha and his wife，and taking a cake baked in his own house he set forth．Arrived at the city gates，he was conducted by the gate keeper to the palace．There the king accepted his presents，showed him all the honours due to a king，and，in the end，gave him half of his kingdom．When the ministers complained，through the medium of the king’s son，that a mere villager had been exalted to the rank of king，the Bodhisatta explained that real friends who help one in time of adversity should be paid every honour．<br><br>The story was related in reference to the good offices of Ananda，who is identified with the villager．J．iii．8 13．,20,1
257665,en,21,maha-atthakatha,mahā-atthakatha,Mahā-atthakatha,Mahā-atthakatha：The oldest and most important of the Commentaries on the Tipitaka，brought，according to tradition，to Ceylon by Mahinda，who translated it into Singhalese （Cv．xxxvii．228f）．It thus came to be called the Sīhalatthakathā．Besides exegetical material on the Pāli Canon，it contained also historical materials on which were later based the Pāli Chronicles，the Mahāvamsa and the Dīpavamsa．For a description see Geiger’s Dipavamsa and Mahavamsa，pp．44，63，etc．<br><br>The Mahā-atthakathā was the chief source from which Buddhaghosa drew his materials for his Commentaries and is often referred to in his works，particularly in the Samantapāsādikā．E．g．，Sp．i．2； ii．494； 265； iii．537，616，617，627，701，716，718，726； iv．744，776，783，817，863，914，923； DhSA．157； DA．i．180，etc．<br><br>The Mahā-atthakathā was in charge of the monks of the Mahāvihāra at Anurādhapura．It was superseded by the Commentaries of Buddhaghosa，Dhammapāla and others，and is not now extant．It is often referred to merely as Atthakathā．E．g．，VibhA．56，155，200，etc．,15,1
257666,en,21,maha-avici,mahā-avīci,Mahā-Avīci,Mahā-Avīci：See Avīci．,10,1
257669,en,21,maha-buddharakkhita,mahā-buddharakkhita,Mahā-Buddharakkhita,Mahā-Buddharakkhita：A monk of Piyangudīpa，described as   Yonakarājaputta．See   Ariyagālatissa．,19,1
257670,en,21,maha-cunda,mahā-cunda,Mahā-Cunda,Mahā-Cunda：See    Cunda．,10,1
257671,en,21,maha-cunda sutta,mahā-cunda sutta,Mahā-Cunda Sutta,Mahā-Cunda Sutta：See    Cunda Sutta．,16,1
257672,en,21,maha-dhanadeva,mahā-dhanadeva,Mahā-Dhanadeva,Mahā-Dhanadeva：Father of  Ariyagālatissa．,14,1
257674,en,21,maha kaccana,mahā kaccāna,Mahā Kaccāna,Mahā Kaccāna：One of the most eminent disciples of the Buddha，considered chief among expounders in full of the brief saying of the Buddha，（sankhittena bhāsitassa vitthārena attham vibhajantānam） （A．i．23）．He was born at Ujjenī in the family of the chaplain of King Candappajjota，and was called Kaccāna both because of his golden colour and because Kaccāna was the name of his gotta．He studied the Vedas，and，on the death of his father，succeeded him as chaplain．With seven others he visited the Buddha，at the request of Candappajjota，to invite him to come to Ujjenī．Kaccāna and his friends listened to the Buddha’s sermon，and having attained arahantship，joined the order．He then conveyed the king’s invitation to the Buddha，who pointed out that it would now suffice if Kaccāna himself returned to Ujjenī．<br><br>Kaccāna accordingly set out for Ujjenī with his seven companions，accepting alms on the way at the house of a very poor girl of Telappanāli，who later became Candappajjota’s queen．For details see Telappanāli．<br><br>Arrived in Ujjenī，Kaccāna lived in the royal park，where the king showed him all honour．He preached constantly to the people，and，attracted by his discourses，numerous persons joined the Order，so that the whole city was one blaze of orange robes．It is said that after having duly established the sāsana in Avantī，Kaccāna returned once more to the Buddha．（Thus，the explanation of the Madhupindika Sutta was given at Kapilavatthu）．Candappajjota consulted him on various occasions，and among the verses attributed to him in the Theragāthā （Thag．vss．494 501），are several addressed to the king himself．<br><br>It was in the time of Padumuttara Buddha that Kaccāna had made his resolve to win the eminence he did，after listening to Padumuttara’s praise of a monk，also named Kaccāna，for similar proficiency．Kaccāna was then a vijjādhara，and offered the Buddha three kanikāra flowers．So says the Apadāna ii．463，but ThagA．says he was a vijjādhara in the time of Sumedhā Buddha．In the time of Kassapa Buddha he was a householder of Benares，and offered a golden brick，worth one hundred thousand，to the cetiya which was being built over the Buddha’s remains，and then made a vow that in future births his body should be golden （ThagA．i．483f．； AA．i．117f）．<br><br>According to the Apadāna （Ap．ii．465），Kaccāna’s father was called Tirītivaccha （or Tidivavaccha），and his mother Candapadumā．There is another account of Mahā Kaccāna in the Apadāna （A．i．84f），in which it is said that in the time of Padumuttara Buddha he built a yandhakuti named Paduma in the shape of a lotus and covered with lotus flowers，and that thirty kappas later he became king under the name of Pabhassara．<br><br>Three suttas are mentioned （AA．i．118） as having obtained for Kaccāna his title of eminence -  the Madhupindika，the Kaccāyana and the Parāyana； several instances are given of people seeking Mahā Kaccāna’s assistance，for a detailed explanation of something said in brief by the Buddha - e．g．，Hāliddikāni，Kālī，Samiddhi，Uttara and Valliya （see also A．iii．314，321； v．225； M．iii．223）．Among Kaccāna’s pupils and followers and those who consulted him were Sonakutikanna，Isidatta，Avantiputta，Lohicca，Arāmadanda，and Kandarāyana．<br><br>In Avanti，Kaccāna is said to have stayed，not in the king’s park，where he lived soon after his return from the Buddha，but chiefly in the Kuraraghara papātā （E．g．，S．iii．9； A．v．46； Ud．v．6； Vin．i．194； DhA．iv．101） and in a hut in Makkarakata forest．S．iv．116； see also VvA．259，according to which he stayed near Potali．<br><br>Mention is also made of his staying at Varanā on the bank of Kaddamadaha （A．i．65）； at the Gundāvana in Madhurā （A．i．67； M．ii．83）； at Tapodā in Rājagaha （A．iii．192），in Soreyya （DhA．i．325； for a curious incident connected with Kaccāna’s visit see Soreyya），and in Kosambī （PvA．140）．According to Dvy．（551，585，586） he also stayed in Roruka．<br><br>It is said （DhA．ii．176） that even when Kaccāna was living at Avanti，a long distance away，he went regularly to hear the Buddha preach，and when the chief theras took their places in the assembly，they always left room for him．On one such occasion Sakka showed him great honour，falling at his feet，and the Buddha explained that this was because Mahā Kaccāna kept his senses well guarded．<br><br>The Majjhima Commentary （MA．ii．854） records a curious story in reference to Kaccāna．Vassakāra，minister of Ajātasattu，saw Kaccāna descending Gijjhakūta and said he looked like a monkey．The Buddha read Vassakāra’s thoughts，and warned him that after death he would be born as a monkey in Veluvana．He believed the Buddha，and made provision in Veluvana for his future comfort as monkey．And this be did indeed become，living in Veluvana and answering to the name of Vassakāra!<br><br>Kaccāna is identified with the charioteer in the Kurudhamma Jātaka （J．276），and with Devala in the Sarabhanga Jātaka （J．522）．<br><br>According to tradition，Kaccāna was the author of the Nettippakarana，the Pāli grammar bearing his name，and of the Petakopadesa．It is probable that these works were the compilations of a school，which traced its descent to Mahā Kaccāna．<br><br>See also Madhura Sutta．,12,1
257675,en,21,maha kaccana bhaddekaratta sutta,mahā kaccāna bhaddekaratta sutta,Mahā Kaccāna Bhaddekaratta Sutta,Mahā Kaccāna Bhaddekaratta Sutta：Samiddhi was once drying himself after bathing at  Tapodā in Rājagaha，when a deity appeared before him and asked if he knew theBhaddekaratta Sutta．On his replying in the negative，the deity asked him to learn it，and the next day Samiddhi sought the Buddha and learnt the verses of the sutta． <br><br>Samiddhi and his colleagues then went to Mahā Kaccāna and urged him to explain the sutta in detail．This he did，for which they were very grateful．They repeated Kaccāna’s exposition to the Buddha，who greatly approved of it．（M．133）,32,1
257676,en,21,maha-kaccana-vatthu,mahā-kaccāna-vatthu,Mahā-Kaccāna-Vatthu,Mahā-Kaccāna-Vatthu：The story of Sakka&#39；s honouring of   Mahā-Kaccāna．DhA．ii．176f．,19,1
257677,en,21,maha-kammasadamma,mahā-kammāsadamma,Mahā-Kammāsadamma,Mahā-Kammāsadamma：See  Kammāsadamma．,17,1
257678,en,21,maha kammavibhanga sutta,mahā kammavibhanga sutta,Mahā Kammavibhanga Sutta,Mahā Kammavibhanga Sutta：Potaliputta comes to Samiddhi in his forest hut，near Veluvana in Rājagaha，and tells him that the Buddha has declared that all one says or does is vain； the only thing of importance is that which passes in one’s mind．Samiddhi protests against this，and when Potaliputta says，”Tell me，what does a man experience who acts of set purpose?” gives his own explanation．Potaliputta then goes away without further talk and seeks Ananda，to whom he reports the incident．Ananda takes him to the Buddha，remarking that Samiddhi should not have given a single direct reply to a question，which required careful qualifications in the answer．Lāludāyi interrupts and is rebuked by the Buddha，who explains that the question was essentially a triple one and should have been so answered．If a man’s purposeful act is calculated to produce a pleasant feeling，his experience is pleasant； if an unpleasant feeling，unpleasant； if neither pleasant nor unpleasant，it is neither．Ananda asks him to explain further，and this he does．A man may be wicked in this world and yet，at death，pass either into heaven or into hell，he may be good yet go into hell or into heaven．But one should not rush to conclusions from this truth，because the consequence of man’s action，good or bad，may be felt either here and now，in the next birth，or at some other time．Kamma can be divided into four classes：<br><br>  （1） not only in operation，but also having the appearance of being so；   （2） in operation，though not appearing so；   （3） in operation，and appearing so；   （4） not in operation，and not appearing so．（M．136）．,24,1
257679,en,21,maha-kamsa,mahā-kamsa,Mahā-Kamsa,Mahā-Kamsa：King of Asitanjana in Kamsabhoga in Uttarāpatha．His   children were Kamsa，Upakamsa and Devagabbhā．J．iv．79； PvA．111．,10,1
257680,en,21,maha-kancana,mahā-kāñcana,Mahā-Kāñcana,Mahā-Kāñcana：The Bodhisatta born as the son in a rich brahmin   family，and later becoming an ascetic．See the Bhisa Jātaka．J．iv．305ff．,12,1
257681,en,21,maha kappina thera,mahā kappina thera,Mahā Kappina Thera,Mahā Kappina Thera：One of the most eminent disciples of the Buddha，considered foremost among those who taught the monks （bhikkuovādakānam） （A．i．25）．He was older than the Buddha，and was born in a frontier kingdom three hundred yojanas in extent，in the city of Kukkutavatī．On the death of his father he became rājā under the name of Mahā Kappina．His chief wife was Anojā，from Sāgala in the Madda kingdom．She had been his companion in good works in past births．Every morning Mahā Kappina would send men out of the four gates of the city to stop any scholarly or learned men who might happen to pass along the road，and then to return and tell him of them．He owned five horses：Vāla，Puppha，Vālavāhana，Pupphavāhana and Supatta．Supatta he alone rode，the others were used by his messengers．One day，after the Buddha’s appearance in the world，traders came from Sāvatthi to Kukkutavatī and，after disposing of their goods，went to see Mahā Kappina．He received them and asked them about their country and the teaching （sāsana） which they followed．”Sire，” they replied，“we cannot tell you with unwashed mouths．” A golden jug of water was brought，and with cleansed mouths and clasped hands they told the king of the appearance of the Buddha．At the word ”Buddha” Kappina’s body was suffused with rapture．He made them utter the word three times，giving them one hundred thousand pieces．The men told him also of the Dhamma and the Sangha，and he trebled his gifts and forthwith renounced the world，followed by his ministers．They set forth to find the Buddha，and reached the bank of a river which they crossed by an ”Act of Truth，” saying，”If this teacher be a Sammāsambuddha，let not even a hoof of these horses be wetted．” In this manner they crossed three rivers：the Aravacchā，the Nīlavāhana （q．v．），and the Candabhāgā．The Buddha perceived them with his divine eye，and after he had eaten at Sāvatthi，went through the air to the banks of the Candabhāgā （one hundred and twenty yojanas，says J．iv．180； see also SNA．ii．440）  and sat down under the great banyan tree facing the landing stage of the river，sending forth Buddha rays．Kappina and his men saw him and prostrated themselves．The Buddha taught them the Doctrine，and they became arahants and joined the Order，the formula ”Ehi bhikkhu” being their sanction and their ordination．But see Vsm．393，where it says that at the end of the sermon Kappina became only an anāgāmin and his followers sotāpannas．<br><br>Anojā and the wives of Kappina’s ministers hearing that their husbands had renounced the world and gone to see the Buddha，determined to do likewise．They crossed the river in the same way as Kappina and his retinue，and approached the Buddha as he sat under the banyan tree on the banks of the Candabhāgā．The Buddha made the husbands and wives invisible to each other and preached to the latter．They became sotāpannas and were ordained by Uppalavannā，the Buddha taking the monks to Jetavana．Mahā Kappina spent his days in the ecstasy of jhāna，and so full of happiness was he that he constantly repeated ”aho sukham，aho sukham，” which made the monks suspect that he was longing for the pleasures of kingship which he had left behind，until the Buddha dispelled their doubts．<br><br>One day the Buddha discovered that Kappina lived inactively，enjoying his happiness，and that he never taught anybody．（Vin．i．105 records that when Kappina was in the Deer Park at Maddakucchi he wondered whether he need attend the uposatha ceremonies，since he himself was pure）．The Buddha appeared before him，telling him to go．He sent for him and asked him to teach the Doctrine to his associates．This Kappina did，and at the end of a single sermon one thousand listening recluses became arahants，hence the title conferred on him．<br><br>In the time of Padumuttara Buddha，Kappina had registered a vow to become chief among admonishers of monks，having seen a similar honour conferred on a disciple of the Buddha．He was at that time an assessor （akkhadassa） of Hamsavatī，and having invited the Buddha and his monks entertained them with great honour．In another birth he was a Koliyan，and waited upon five hundred Pacceka Buddhas and gave them robes．The story of the entertainment of the Pacceka Buddhas is given at length in DhA．ii．112ff．，and the number given there is one thousand．They came to Benares，but the king，occupied with the ploughing festival，asked them to return on the third day．The wife of the senior weaver of a village near by heard this and invited the Pacceka Buddhas to her village，where there were one thousand artisans．On the invitation being accepted，she returned quickly to the village，told the people of what she had done，and they all made the necessary preparations，each family looking after one Pacceka Buddha．The Pacceka Buddhas，by their own wish，stayed on for three months，the same woman seeing to all their comforts．At the end of their visit，she persuaded each family to give a set of robes to its own Pacceka Buddha．The senior weaver was Kappina and his wife Anojā．<br><br>In the time of Kassapa Buddha，he was the leader of a guild of one thousand men and built a great parivena containing one thousand rooms．AA．i．175ff．； ThagA．i．507ff．； SA．ii．172ff．； DhA．ii．117ff．gives a more detailed and slightly different version； ep．Avadānas．ii．102f．<br><br>It is said （DhA．ii．115f） that once Kassapa Buddha was preaching and that all the householders of Benares，with their families，went to hear him．Scarcely had they entered the monastery when there was a heavy downpour of rain．Those who had friends among the novices and monks found shelter in their cells，the others were unprotected．The senior householder then suggested that they should build a great monastery so that all might be sheltered in future； the others agreeing，he himself gave one thousand，each of the other men five hundred，and each woman two hundred and fifty．The monastery had one thousand pinnacles，and when money ran short，each gave half as much again．At the dedication ceremony the festival lasted for seven days．The senior householder’s wife，Anojā，offered the Buddha a casket of anoja flowers and placed at his feet a garment of the colour of the flowers worth one thousand，and made a wish that in future births her body should be of the colour of the anoja flower．<br><br>Although Kappina was famed as a teacher of monks，the Theragāthā，curiously enough，contains verses in which he admonishes the nuns （bhikkhuniyo） （Thag．vss．547 556； ThagA．i．511）．<br><br>Kappina is described by the Buddha as pale （? odāta），thin，and having a prominent nose （tanukam tunganāsikam）．He possessed great iddhi-powers and had attained every samāpatti，which could be attained （J．ii．284）．（It was owing to his iddhi powers that he was able to follow the Buddha to the Brahma world，S．i．145； see also S．v．315，where he is described as samādhibhāvanīya）．It has been remarked （Brethren，p．257 n．2） that the verses attributed to him are，for the most part，more gnomic sayings of popular philosophy than genuine Dhamma，and that they would have befitted an early Greek Pagan．Mrs．Rhys Davids （J．R．A．S．1927，ii．p．206f； also Sākya，p．140） has an interesting theory that Kappina was Assaji’s teacher．<br><br>Mahā Kappina was quite often in the company of Sāriputta，and it is said （Thag．vs．1086） that once，seeing the profound homage the gods payed to his colleague，he smiled by way of congratulation．<br><br>See also Kappina Sutta．,18,1
257682,en,21,maha-kappina thera vatthu,mahā-kappina thera vatthu,Mahā-Kappina Thera Vatthu,Mahā-Kappina Thera Vatthu：Describes the good deeds done by Kappina   and Anoja in the time of Kasspa Buddha．See  Maha-Kappina．DhA．ii．112 27．,25,1
257683,en,21,maha-kassapa saddhi viharika vatthu,mahā-kassapa saddhi vihārika vatthu,Mahā-Kassapa saddhi vihārika Vatthu,Mahā-Kassapa saddhi vihārika Vatthu：The story of the pupil of   Mahā Kassapa who set fire to his hut．DhA．ii．19ff．； see also the   Kutidūsaka Jātaka．,35,1
257684,en,21,maha-kassapa thera pindapata vatthu,mahā-kassapa thera pindapāta vatthu,Mahā-Kassapa Thera Pindapāta Vatthu,Mahā-Kassapa Thera Pindapāta Vatthu：The story of Sakka giving alms   to Mahā Kassapa in the disguise of a weaver．  DhA．i．423ff．,35,1
257685,en,21,maha kotthita,mahā kotthita,Mahā Kotthita,Mahā Kotthita：One of the foremost disciples of the Buddha，ranked foremost among masters of logical analysis （patisambhidappattānam） （A．i．24； Dpv．iv．5； v．9）．He was born into a very wealthy brahmin family of Sāvatthi，his father being Assalāyana and his mother Candavatī．<br><br>He gained great proficiency in the Vedas and，after hearing the Buddha preach （to his father，says the Apadāna account），entered the Order and，engaging in meditation，soon became an arahant．<br><br>He was extremely skilled in knowledge of thePatisambhidā，on which were based all his questions to the Buddha and his own colleagues．<br><br>In the time of Padumuttara Buddha he was a rich householder，and，hearing the Buddha praise a monk as foremost among those skilled in the Patisambhidā，he wished for similar eminence for himself in the future．To this end he visited the Buddha and his monks and entertained them for seven days，giving them three robes each at the conclusion of his almsgiving．Owing to the skill showed by him in theMahā Veddha Sutta，the Buddha declared him foremost among those skilled in the Patisambhidā （Thag．vs．2； ThagA．i．29ff．； AA．i．159； Ap．ii．479； also Avadānas ii．195）．<br><br>Several instances are given of discussions between Kotthita and other eminent theras -  e．g．，the Nalakalāpiya Sutta on kamma （S．ii．112f），the Sīla Sutta on religious discipline （S．iii．165ff），three suttas on samudaya-dhamma （the nature of arising），two on assāda （satisfaction） （S．iii．172-7），two on samudaya （arising） （S．iii．173） and three on avijjā and vijjā （S．iii．17）．Another similar sutta is on sense and sense objects （S．iv．162-5），and there is a series of suttas on matters not revealed by the Buddha （avyākatāni）．S．iv．384-91； Mrs．Rhys Davids suggests （KS．i．79i n．1） that all these suttas were compiled rather as ”lessons” to be learnt than as genuine inquiries by Kotthita．The pre eminent monks were ”playing” at teacher and pupil in order to aid Kotthita to win proficiency as a teacher．Another such ”lesson” is given at A．iv．382ff．，as to the motives guiding those who live the brahmacariya life．<br><br>All these suttas took the form of discussions withSāriputta，in which Mahā Kotthita is the questioner and Sāriputta the instructor．<br><br>One sutta （S．iv．145 7） records a ”lesson” given by the Buddha to Kotthita on conceptions of anicca，dukkha and anattā．The Anguttara Nikāya （see theKāyasakkhi Sutta，A．i．118f） records a discussion at Jetavana between Savittha，Kotthita and Sāriputta，as to who is best：one who has testified to the truth with body，one who has won view，or one released by faith．Another discussion （A．ii．161f） takes place between Sāriputta and Kotthita as to whether anything continues to exist after the ending of the six spheres of contact （Nibbāna）．Once there was a dispute between Kotthita and Citta Hatthisāriputta； Citta was constantly interrupting the elder monks who were gathered at Isipatana for the discussion of the Abhidhamma，and was asked by Kotthita to abide his time and not interrupt．Citta’s friends protested that Citta was well qualified to take part in the discussion； but Kotthita declared that，far from being wise enough，Citta would，not long after，renounce the Order．And so it happened （A．iii．392ff）．<br><br>Sāriputta evidently had a great regard for Kotthita； the Theragāthā （Thag．vss．1006 8； ThagA．ii．117） contains three stanzas in which Sāriputta proclaims his excellence．,13,1
257686,en,21,maha-mandhata,mahā-mandhātā,Mahā-Mandhātā,Mahā-Mandhātā：See   Mandhātā．His story is also given at Ras．i．20f．,13,1
257687,en,21,maha moggallana thera,mahā moggallāna thera,Mahā Moggallāna Thera,Mahā Moggallāna Thera：The second of the Chief Disciples of the Buddha．He was born in Kolitagāma near Rājagaha，on the same day as Sāriputta （they were both older than the Buddha），and was called Kolita after his village．His mother was a brahminee called Moggalī （Moggallāni），and his father was the chief，householder of the village．Moggallāna’s and Sāriputta’s families had maintained an unbroken friendship for seven generations，and so the children were friends from their childhood．Sāriputta had five hundred golden palanquins and Moggallāna five hundred carriages drawn by thoroughbreds．One day the two friends went together to see a mime play （giraggasamajjā），and there，realizing the impermanence of things，decided to renounce the world．They first lived as disciples of Sañjaya，and then wandered all over Jambudīpa，discussing with all learned men，but finding no satisfaction．Then they separated，after agreeing that whoever first succeeded in finding what they sought should inform the other．<br><br>After some time，Sāriputta，wandering about in Rājagaha，met  Assaji，was converted by him to the faith of the Buddha，and became a sotāpanna．He found Moggallāna and repeated the stanza he had heard from Assaji （ye dhammā hetuppabhavā，etc．），and Moggallāna also became a sotāpanna．The two then resolved to visit the Buddha at Veluvana，after an unsuccessful attempt to persuade Sañjaya to accompany them．Sañjaya’s disciples，however，five hundred in number，agreed to go，and they all arrived at Veluvana．The Buddha preached to them，and ordained them by the ”ehi bhikkhu pabbajjā．” All became arahants except Sāriputta and Moggallāna．Moggallāna went to the hamlet of Kallavāla （for details see Pacala Sutta，A．iv．85f，where the village is called Kallavālamutta） in Magadha，and there，on the seventh day after his ordination，drowsiness overcame him as he sat meditating．The Buddha knew this，and appearing before him，exhorted him to be zealous．That very day he attained arahantship．<br><br>On the day that Sāriputta and Moggallāna were ordained，the Buddha announced in the assembly of monks that he had assigned to them the place of Chief Disciples and then recited the Pātimokkha．The monks were offended that newcomers should be shown such great honour．But the Buddha told them how these two had for a whole asankheyya and one hundred thousand years strenuously exerted themselves to win this great eminence under him．They had made the first resolve in the time of Anomadassī Buddha．Moggallāna had been a householder，named Sirivaddha，and Sāriputta a householder，called Sarada．Sarada gave away his immense wealth and became an ascetic．The Buddha visited him in his hermitage，where Sarada and his seventy four thousand pupils showed him great honour．Anomadassī’s chief disciple，Nisabha，gave thanks，and Sarada made a vow that he would become the chief disciple of some future Buddha．Anomadassī saw that his wish would be fulfilled and told him so．<br><br>After the Buddha’s departure，Sarada went to Sirivaddka，and，announcing the Buddha’s prophecy，advised Sirivaddha to wish for the place of second disciple．Acting on this advice，Sirivaddha made elaborate preparations and entertained the Buddha and his monks for seven days．At the end of that time，he announced his wish to the Buddha，who declared that it would be fulfilled．From that time，the two friends，in that and subsequent births，engaged in good deeds．AA．i．84ff．； Ap．ii．31ff．； DhA．i．73f．； SNA．i．326ff．； the story of the present is given in brief at Vin．i．39ff．<br><br>Sāriputta and Moggallāna are declared to be the ideal disciples，whose example others should try to follow （E．g．，S．ii．235； A．i．88）．In the Saccavibhanga Sutta （M．iii．248） the Buddha thus distinguishes these ”twin brethren” from the others：”Sāriputta is as she who brings forth and Moggallāna is as the nurse of what is brought forth； Sāriputta trains in the fruits of conversion，Moggallāna trains in the highest good．Sāriputta is able to teach and make plain the four Noble Truths； Moggallāna，on the other hand，teaches by his iddhi-pātihāriya．” （BuA．31） Moggallāna’s pre eminence lay in his possession of iddhi power （A．i．23）．He could create a living shape innumerable times and could transfer himself into any shape at will．Thag．vs．1183； he is recorded as saying that he could crush Sineru like a kidney bean （DhA．iii．212），and，rolling the earth like a mat between his fingers，could make it rotate like a potter’s wheel，or could place the earth on Sineru like an umbrella on its stand．When the Buddha and his monks failed to get alms in Verañjā，Moggallāna offered to turn the earth upside down，so that the essence of the earth，which lay on the under surface，might serve as food．He also offered to open a way from Nalerupu-cimanda to Uttarakuru，that the monks might easily go there for alms； but this offer was refused by the Buddha （Vin．iii．7； Sp．i．182f．； DhA．ii．153）．<br><br>Several instances are given of this special display of iddhi．Once，at the Buddha’s request，with his great toe he shook the Migāramātupāsāda，and made it rattle in order to terrify some monks who sat in the ground floor of the building，talking loosely and frivolously，regardless even of the fact that the Buddha was in the upper storey．See Pasādakampana Sutta，S．v．269ff．； also the Utthāna Sutta，SNA．i．336f．<br><br>On another occasion，when Moggallāna visited Sakka to find out if he had profited by the Buddha’s teaching，he found him far too proud and obsessed by the thought of his own splendour．He thereupon shook Sakka’s palace，Vejayanta，till Sakka’s hair stood on end with fright and his pride was humbled （See Cūlatanhāsankhaya Sutta，M．i．251ff）．Again，Moggallāna is mentioned as visiting the Brahma world in order to help the Buddha in quelling the arrogance of Baka Brahmā．He himself questioned Baka in solemn conclave in the Sudhammā-Hall in the Brahma world and made him confess his conviction that his earlier views were erroneous．Thag．vs．1198； ThagA．ii．185； S．i．144f．； other visits of his to the Brahma world are also recorded when he held converse with Tissa Brahmā （A．iii．331ff．； iv．75ff．； cp．Mtu．i．54ff．）．<br><br>In the Māratajjaniya Sutta （M．i．332ff） we are told how Māra worried Moggallāna by entering into his belly，but Moggallāna ordered him out and told him how he himself had once been a Māra named Dūsī whose sister Kālī was the mother of the present Māra．Dūsī incited the householders against Kakusandha Buddha and was，as a result，born in purgatory．<br><br>But，according to the Commentaries （E．g．，ThagA．ii．188ff），Moggallāna’s greatest exhibition of iddhi power was the subjugation of the Nāga Nandopananda．No other monk could have survived the ordeal because no other was able to enter so rapidly into the fourth jhāna； which was the reason why the Buddha would give permission to no other monk but Moggallāna to quell the Nāga’s pride．Similar，in many ways，was his subjection of the Nāga who lived near the hermitage of Aggidatta （DhA．iii．242） （q．v．）．Moggallāna could see，without entering into any special state of mind，petas and other spirits invisible to the ordinary mortal eye （See，e．g．，DhA．ii．64； iii．60，410f．，479； S．ii．254ff．； where he saw petas while in the company of Lakkhana； cp．Avadānas i．246ff．）．He would visit various worlds and bring back to the Buddha reports of their inhabitants （see also Mtu．i．4ff．regarding his visit to the Nirayas），which the Buddha used in illustration of his sermons．The Vimānavatthu （see also DhA．iii．291，re Nandiya，and iii．314） contains a collection of stories of such visits，and we are told （S．v．366f） that Moggallāna’s visits to the deva worlds -  e．g．，that to Tāvatimsa   were very welcome to the devas．<br><br>Though Moggallāna’s pre eminence was in iddhi power，yet in wisdom，too，he was second only to Sāriputta．These two could answer questions within the range of no other disciple of the Buddha （DhA．iii．227）．The Buddha paid a compliment to Moggallāna’s powers of preaching，when，having preached himself to the Sākyans in their new Mote Hall at Kapilavatthu，he asked Moggallāna，after their departure，to talk to the monks，as he himself was weary．And Moggallāna spoke to them of lusts and of the means of getting rid of them．At the end of the sermon the Buddha praised him warmly （S．iv．183ff）．Mention is made elsewhere （S．iv．262-9） of eloquent sermons preached by him on the jhānas，on qualities which lead to true emancipation （A．v．155ff），and of visits paid to him by Sakka in company with numerous other gods in order to hear him preach．Other devas also went to hear him -  e．g．，Candana，Suyāma，Santusita，Sunimitta and Vasavatti （S．iv．269 80）．He was also consulted by those，such as Vacchagotta （E．g．，S．iv．391ff），and Vappa （A．ii．196ff），eager to learn from him the teachings of the Buddha．When the Buddha went to preach the Abhidhamma in Tāvatimsa，it was to Moggallāna that he entrusted the task of preaching to the people who were waiting for his return．Moggallāna，therefore，provided for these people spiritually，while Anāthapindika looked after their bodily needs （DhA．iii．219）．When the time drew near for the Buddha’s return，Moggallāna，at the request of the people，went to Tāvatimsa，diving into the earth and climbing Sineru，in full view of them all，in order to find out what the Buddha intended doing，so that the people might be kept informed （DhA．224； J．iv．265； cp．Dvy．375）．No task，which he might be told by the Buddha to perform，seemed to Moggallāna too insignificant．Thus we find him employed by the Buddha as messenger to the arahant Uggasena，telling him that the Buddha wished to see him （Ibid．，iv．62）．He was also sent to Sakkhara，to Macchariya Kosiya，to check his miserliness and bring him to Jetavana （Ibid．，i．369f．； J．i．347）； and to Sīlavā，whom Ajātasattu was plotting to kill （ThagA．i．536）．When Visakhā was building the Migāramātupāsāda and the Buddha was away on one of his journeys，Moggallāna，because of his iddhi power，and five hundred monks were left to supervise the work，which was carried through without difficulty （DhA．i．414f）．The Buddha placed great faith in his two chief disciples and looked to them to keep the Order pure．There is one instance recorded of Moggallāna seizing a wicked monk，thrusting outside and bolting the door （A．iv．204ff．）．Once，when a monk charged Sāriputta with having offended him as he was about to start on a journey，Moggallāna and Ananda went from lodging to lodging to summon the monks that they might hear Sāriputta vindicate himself （Vin．ii．236； A．iv．374）．<br><br>Their fame had reached even to the Brahma world，for we find Tudu Brahmā singing their praises，much to the annoyance of the Kokālika monk （Kokalika had a great hatred of them -  e．g．，A．v．170ff．； SN．，p．231ff．； SNA．ii．473ff）．When Devadatta created a schism among the monks and took five hundred of them to Gayāsīsa，the Buddha sent Sāriputta and Moggallāna to bring them back．They were successful in this mission （DhA．i．143ff．； see also DhA．ii．109f．，where they were sent to admonish the Assajipunabbasukā）．Kakudha Koliyaputta，once servant of Moggallāna and later born in a huge manomayakāya，had warned Moggallāna of Devadatta’s intrigues against the Buddha，but the Buddha ignored this information carried to him by Moggallāna （Vin．ii．185； A．iii．122ff）．When Rāhula，the Buddha’s son，was ordained，Sāriputta was his preceptor and Moggallāna his teacher （J．i．161； see SNA．i．304f．，where the account is slightly different．There Moggallāna is spoken of as Rāhula’s kammavācāriya．）．Moggallāna seems to have carried out diligently the charge laid on him by the Buddha of looking after the monks’ welfare．Among the verses，attributed to him in the Theragāthā，are several containing exhortations to his colleagues （Thag．vss．1146-9，1165f ）； some of the colleagues are mentioned by name -  e．g．，Tissa，Vaddhamāna and Potthila （Ibid．，1162，1163，1174f）．Elsewhere （S．i．194f） mention is made of his living at Kālasilā，with a company of five hundred monks，watching over them and discovering that all were arahants．Vangīsa witnessed this and praised Moggallāna in verse before the Buddha．<br><br>The love existing between Moggallāna and Sāriputta was mutual，as was the admiration．Sāriputta’s verses in praise of Moggallāna （Thag．vss．1178 81） are even more eloquent than those of Moggallāna in praise of Sāriputta （Thag．vss．1176）．Their strongest bond was the love of each for the Buddha； when away from him，they would relate to each other how they had been conversing with him by means of the divine ear and the divine eye．E．g．，S．ii．275ff．； Moggallāna elsewhere also （S．ii．273f．） tells the monks of a conversation he held with the Buddha by means of these divine powers．For another discussion between Sāriputta and Moggallāna，see A．ii．154f．<br><br>In the Mahāgosinga Sutta （M．i．212） we find them staying in the Gosingasālavana in the company of Mahā Kassapa，Ananda，Revata and Anuruddha，engaged in friendly discussion，referring their conclusions to the Buddha for his opinion．Sāriputta，Moggallāna，and Anuruddha are again mentioned （S．v．174f．，299） as staying in the Ketakīvana in Sāketa．Among discussions between Anuruddha and Moggallāna is recorded one in which Anuruddha speaks of the value of cultivating the four satipatthānas （S．v．294f）．It seems to have been usual for Sāriputta and Moggallāna，in their journeys，to travel together at the head of the monks，and lay disciples，who gave alms to the monks，were anxious to include them in their invitations．Velukandaki in Dakkhinagiri （A．iii．336； iv．63）； and Cittagahapati in Macchikāsanda （DhA．ii．74f．）．<br><br>Moggallāna died before the Buddha，Sāriputta dying before either．The Theragāthā contains several verses attributed to Moggallāna regarding Sāriputta’s death （vs．1158 61）．Sāriputta died on the full moon day of Kattika and Moggallāna two weeks later，on the new moon day （SA．iii．181）． <br><br>According to the Commentaries （J．v．125ff） his death resulted from a plot of the Niganthas．Moggallāna used to visit various worlds and return with his report that he had discovered that those who followed the Buddha’s teaching reached happy worlds，while the followers of the heretics were reborn in woeful conditions．These statements diminished the number of the heretics and they bribed brigands to kill Moggallāna．They surrounded the Elder’s cell in Kālasilā，but he，aware of their intentions，escaped through the keyhole．On six successive days this happened； on the seventh，they caught him and beat him，crushing his bones and leaving him for dead．Having recovered consciousness，with a great effort of will，he dragged himself to the Buddha in order to take his leave，and there he died，to the sorrow of the deva worlds．This sad death is said to have been the result of a sin committed by him in a previous birth．Acting on the instigation of his wife，he had taken his blind parents into a forest，where，pretending that they were attacked by thieves，he had beaten them to death．For this deed he suffered in hell for innumerable years，and in his last birth lost his life by violence．<br><br>The account in DhA．iii．65ff．differs in several details．The thieves tried for two months before succeeding in their plot and，in the story of the past，when the blind parents were being beaten，they cried out to the supposed thieves to spare their son．Moggallāna，very touched by this，did not kill them．Before passing into Nibbāna，he preached to the Buddha，at his request，and performed many miracles，returning to Kālasilā to die．According to the Jātaka account his cremation was performed with much honour，and the Buddha had the relics collected and a Thūpa erected in Veluvana．<br><br>Moggallāna’s body was of the colour of the blue lotus or the rain cloud （Bu．i．58）．There exists in Ceylon an oral tradition that this colour is due to his having suffered in hell in the recent past!<br><br>Moggallāna is connected with characters in several Jātakas：thus，he was <br><br>  Kisavaccha in the Indriya Jātaka （J．iii．469），    Sakka in the Illīsa （i．354），  one of the devas in the Kakkāru （iii．90），  the tortoise in the Kurungamiga （ii．155），  Candasena in the Khandahāla （vi．157），  the senāpati in the Cullasutasoma （v．192），    the youngest bird in the Javanahamsa （iv．218），    the elephant in the Tittira （i．220），  the tiger in the Tittira （iii．543），  Ayura in the Dasannaka （iii．341），  the jackal in the Pañcūposatha （iv．332），  Suriya in the Bilārikosiya （iv．69），  one of the brothers in the Bhisa （iv．314），    Subhaga in the Bhūridatta （vi．219），  the old tortoise in the Mahāukkusa （iv．297），    Migājina in the Mahājanaka （vi．68），  Bījaka in the Mahānāradakassapa （vi．255），  the king’s charioteer in the Rājovāda （ii．5），    the tiger in the Vannāroha （iii．193），  the Garula king in the Vidhurapandita （vi．329），    the tiger in the Vyaggha （ii．358），  the rat in the Saccankara （i．32），  Bhadrakāra in the Sambhava （v．67），  Kisavaccha in the Sambhanga （v．151），  the jackal in the Sasa （iii．56），  Canda in the Sudhābhojana （v．412），and   Gopāla in the Hatthipāla （iv．491）．,21,1
257688,en,21,maha-saccaka,mahā-saccaka,Mahā-Saccaka,Mahā-Saccaka：See   Saccaka．,12,1
257689,en,21,maha sangharakkhita,mahā sangharakkhita,Mahā Sangharakkhita,Mahā Sangharakkhita：<i>1．Mahā Sangharakkhita Thera．</i> An arahant．He came，with forty thousand others，from Dakkhināgiri vikāra in Ujjeni，to the Foundation Ceremony of the Mahā Thūpa （Mhv．xxix．35） and took up his position at the western entrance．MT．530．<br><br><i>2．Mahā Sangharakkhita．</i> A monk of Corakandaka vihāra； one of those who accepted the meal given by Prince Sāliya in his previous birth as a blacksmith．MT．606．<br><br><i>3．Mahā Sangharakkhita．</i> Called Malayavāsi Mahā Sangharakkhita or Uparimandalakamalayavāsī．Tissabhūti went to him，on finding his mind corrupted by sinful thoughts，and having received from Sangharakkhita a topic of meditation，he attained to arahantship （AA．i．23f．； MA．i．55）．He was one of the last of the arahants．J．L．Makārakkhira．J．iv．490； vi．30．<br><br><i>4．Mahā Sangharakkhita．</i> Mentioned in the Commentaries as being free from impurities．E．g．，MA．i．525； Vsm．104； DhSA．268．<br><br><i>5．Mahā Sangharakkhita Thera．</i> When over sixty years old and about to die，his companions questioned him on his transcendental attainment．”I have none，” he replied．A young monk who waited on him said that people had come from twelve yojanas round in the belief that he had attained Nibbāna．He then asked that he should be raised up and left alone．As soon as the others left him，he snapped his fingers to show that he had attained arahantship．He confessed that he had never done anything without mindfulness and understanding．His nephew also attained arahantship only after fifty years of age．Vsm．47f．<br><br><i>6．Mahā-Sangharakkhita</i>．-An arahant thera who preached to Rūpadevī （q．v．）．,19,1
257690,en,21,maha thupa,mahā thupa,Mahā Thupa,Mahā Thupa：The great Thūpa in Anurādhapura，built by Dutthagāmani．The site on which it was erected was consecrated by the visit of all the four Buddhas of this kappa and was at the upper end of the Kakudhavāpi．It was one of the spots at which Mahinda scattered campaka flowers by way of homage，and the earth trembled．When Mahinda informed Devānampiyatissa of the great sanctity of the spot and of its suitability for a Thūpa，Tissa immediately wished to build the Thūpa himself，but Mahinda bade him desist，telling him that the work would be carried out in the future by Dutthagāmani．Tissa recorded this prophecy on a pillar of stone （Mhv．xv．51ff．，167ff）．When Dutthagāmani had won his victory over the Damilas and had brought peace to the country，he saw the prophecy inscribed on the stone pillar，but was unwilling to start the work as the people were too crippled with regard to money to be able to support such an immense undertaking．But the devas read his thoughts and provided him with all the necessaries for the building of the Thūpa．Prepared bricks were found on the banks of the Gambhīranadī，copper near Tambapittha，silver in the Ambatthakolalena，pearls at Uruvelā，and gems in a cave near Pelivāpigāma．The building was started on the full moon day of Visākha．The foundation stone was laid on the fourteenth day of the bright half of the month of Asālha．Great celebrations marked the event，arrangements for which were in the hands of the ministers Visākha and Sirideva．Monks were present not only from all over Ceylon but from many other places：eighty thousand under Indagutta from Rājagaha，twelve thousand under Dhammasena from Isipatana，sixty thousand under Piyadassī from Jetavanārāma，eighteen thousand under Mahā Buddharakkhita from Mahāvana in Vesāli，thirty thousand under Mahā Dhammarakkhita from Ghositārāma in Kosambī，forty thousand under Mahā Sangharakkhita from Dakkhināgiri in Ujjeni，one hundred and sixty thousand under Mittinna Asokārāma in Pātaliputta，two hundred and eighty thousand under Uttinna from Kasmīra，four hundred and sixty thousand under Mahādeva from Pallabhogga，thirty thousand under Yonamahā Dhammarakkhita from Alasandā，sixty thousand under Uttara from Viñjhātavī，thirty thousand under Cittagutta from Bodhimanda vihāra，eighty thousand under Candagutta from Vanavāsa，and ninety six thousand under Suriyagutta from Kelāsa vihāra．Of arahants alone ninety six crores were present．<br><br>As the king stepped into the space left open for him，he expressed the desire that，if his worship were to have a happy result，theras bearing the names of the Buddha，his Dhamma and his Sangha，should take their places on the east，south，and west sides respectively，and a thera bearing the name of Ananda on the north side，each thera to be surrounded by a group bearing the same name．The king’s wish was fulfilled； the theras in question and their companions were called Mahā Buddharakkhita，Mahā Dhammarakkhita，Mahā Sangharakkhita and Mahānanda．As the king was about to mark the space to be covered by the cetiya，the Thera Siddhattha，looking into the future，told him to define only a moderate space for the Thūpa．This the king did； then，looking at the theras immediately around him，he inquired their names and rejoiced to find them so auspicious，they being Siddhattha，Mangala，Sumam，Paduma，Sīvalī，Candagutta，Suriyagutta，Indagutta，Sāgara，Mittasena，Jayasena，and Acala．He then laid the first foundation stone on the east side on sweet smelling clay prepared by Mittasena and sprinkled with water by Jayasena； Mahāsumana placed jasmine flowers on the stone．Immediately the earth trembled in wonder．The minister who helped the king to mark out the area of the cetiya was Suppatitthitabrahmā，son of Nandisena and Sumanadevī．At the end of the ceremony，Piyadassī preached to the assembled populace，and many attained to various fruits of the Path．<br><br>The Thūpa was like a water bubble in shape； its architect was Sirivaddha and his assistant Acala．Orders were given that no unpaid work should be done in the construction of the cetiya．Arahants caused the three terraces of flower offerings to the Thūpa （pupphādhānā） to sink nine times into the earth，in order，as they explained，to strengthen the foundations．The cetiya was one hundred and twenty cubits high，and for the ten flower terraces alone ten crores of bricks were used．<br><br>The Relic Chamber was of unparalleled magnificence，and consisted of four medavannapāsānā，each eighty cubits in length and in breadth and eight inches thick．These were brought from Uttarakura by two sāmaneras，Uttara and Sumana．In the Chamber were placed sculptural representations of the chief events connected with the Buddha’s life as well as pictures of several Jātakas，including the Vessantara．<br><br>For list see Mhv．xxx．71ff．； the MT （549ff．） contains a long disquisition to prove that there is no reason to doubt the account given of the contents of the Relic Chamber，for in its construction the power （iddhi） of the king，of devas，and of arahants came into play．<br><br>The work of the Relic Chamber was under the personal supervision of Indagutta Thera，of great iddhi power．When the Chamber was ready for the enshrining of the Relics，Sonuttara of Pūjā parivena was entrusted with the task of obtaining them．In a previous birth，as Nanduttara，he had vowed to have the power of doing this，and now was his opportunity．He went to Mañjerika Nāga bhavana，where the Relics，washed away from the Thūpa at Rāmagāma，were in the custody of the Nāga Mahākāla，and by a display of iddhi power obtained them from the Nāga against his desire．They represented one dona of the Buddha’s Relics，and the Buddha had predicted that they would ultimately be placed in the Mahā Thūpa．These Relics were enshrined on the fifteenth uposatha day in the light half of the month of āsālha，under the constellation of Uttarāsālha．Many devas and brahmas and nāgas were present as on the day of the Buddha’s Enlightenment，and ninety six crores of arahants attended the ceremony．As the king，after passing three times round the cetiya，ascended it on the east side，and was about to descend into the Relic Chamber，bearing on his head the Casket of Relics，the casket opened and the Relics rose out of it，and taking on the form of the Buddha，performed the Twin Miracle，as at the foot of the Gandamba．When the Relics were placed on the couch prepared for them they assumed，as the king had desired，the form of the Buddha as he lay on his death bed．For a whole week the celebrations lasted，and during this period the king offered to the Relics the dominion of Ceylon，and Indagutta decreed that the people of Ceylon，wherever they might be，should be able immediately to visit the Thūpa should they desire to do so．At the end of the seven days，the two sāmaneras，Uttara and Sumana，closed the Chamber with the medavannapāsānā set apart for the purpose，while arahants pronounced that flowers offered in the Relic Chamber should not wither，nor scents dry up； the lamps should not be extinguished nor anything whatever perish．<br><br>The building of the Māha Thūpa is described in Mhv．chaps xxviii-xxx．； MT．514 83； Dpv．xix．1ff．； also Thūpavamsa （pp．66ff．）．<br><br>The treasures enshrined in the Mahā Thūpa were worth twenty crores，the rest cost one thousand crores （Mhv．xxxii．18）．<br><br>Before the parasol of the Mahā Thūpa and the plaster work could be completed，Dutthagāmani fell ill，and his brother，Saddhātissa，summoned from Dīghavāpi，contrived with great skill to make the Thūpa look complete，that the king might see it before he died．After the king’s obsequies had been performed，in a place within sight of the Mahā Thūpa （Mhv．xxxii．58），Saddhātissa finished the work yet remaining and established celebrations to be performed three times daily at the Mahā Thūpa （Mhv．xxxii．60； Mhv．xxxiii．5）．Lañjatissa levelled the ground between the Mahā Thūpa and the Thūpārāma and built three stone terraces at the cost of three hundred thousand （Mhv．xxxiii．22f）．Khallātanāga made the courtyard of sand，surrounded by a wall （Mhv．xxxiii．31）．Bhātika constructed two vedikā round the courtyard （Mhv．xxxiv．39）．It is said （MT．553f） that Bhātika was taken by the arahants into the Relic Chamber，and he held great celebrations in its honour （see Bhātikābhaya）．Mahādāthika Mahānāga converted the sand courtyard into a wide court laid out with kiñcakkha stones on plaster （Mhv．xxxiv．69），while Amandagāmani erected a parasol over the cetiya （Mhv．xxxv．2） and Ilanāga made the Lambakannas construct a roadway leading up to the Mahā，Thūpa （Mhv．xxxiv．17）．Sirināga had the whole Thūpa gilded and crowned with a new parasol （Mhv．xxxvi．24），this work being undertaken again later by Sanghatissa （Mhv．xxxvi．65），while Sanghabodhi made rain to pour down by means of prostrating himself in the courtyard （Mhv．xxxvi．75）．Jetthatissa offered two precious gems to the Thūpa （Mhv．xxxvi．126），while Aggabodhi I．placed on the Thūpa a golden umbrella （Cv．xlii．32），From this time onward the country passed through very troublous times and the Mahā Thūpa was neglected．But it was restored by Parakkamabāhu I．（Cv．lxxiv．10； lxxvi．106f； lxxviii．97） and again by Kittinissanka （Cv．lxxx．20）； it was later pillaged by Māgha （Cv．lxxx．68），and remained neglected till the time of Parakkamabāhu II．，who started the work of reconstruction （Cv．lxxxvii．66），which was completed by his son Vijayabāhu IV．Cv．lxxxviii．83； after this，the cetiya once more fell into disrepair and has so continued till recently，when an attempt is being made to rebuild it．<br><br>The Mahā Thūpa has been a place of pilgrimage for Buddhists from the time of its building down to the present day，even when the place was deserted and its courtyards overgrown with creepers （e．g．，Vibhā．446）．There seems to have been a hall for pilgrims to the west of the cetiya （Vibhā．446）．When the Buddha’s sāsana disappears，all the Relics of the Buddha deposited in various cetiyas all over Ceylon will gather together at the Mahācetiya，and from there will go to the Rajāyatana cetiya in Nāgadīpa，thence to the，Mahābodhipallanka，where all the Relics，assembled from everywhere，will take the form of the Buddha seated at the foot of the Bodhi tree．Then they will be consumed by self generated flames （Vibhā．433）．<br><br>The Mahā Thūpa is known by other names：Mahācetiya，Ratanavāluka （Cv．lxxvi．106），Ratanavāli （Cv．lxxx．68），Sonnamāli （Mhv．xxvii．3） （Hemamāli），and Hemavāluka （Cv．li．82）．,10,1
257691,en,21,maha-udayi,mahā-udāyī,Mahā-Udāyī,Mahā-Udāyī：See Udāyī．,10,1
257692,en,21,maha ukkusa jataka,mahā ukkusa jātaka,Mahā Ukkusa Jātaka,Mahā Ukkusa Jātaka：Not far from a certain village settlement a hawk lived on the south shore of a lake．He courted a female hawk on the western shore，and，at her suggestion，made friends with an osprey on the west side，a lion on the north and a tortoise on an island in the lake．Later，the hawks had two sons，who lived on the island．One day，some men，wandering about in search of food，lay down under the tree where the hawks lived and kindled a fire to keep away the insects．The smoke disturbed the young ones and they set up a cry．The men，hearing this，wished to get the birds for their food．But the she hawk，perceiving the danger，sent her husband to summon their friends．First came the osprey who brought water in his wings and quenched the fire every time it was lighted； when he was tired，the tortoise sent his son with mud from the lake，which he put on the fire．The men caught the tortoise and tied it with creepers，but he plunged into the water，dragging the men with him．Then the lion appeared，and at his first roar the men fled，and the friends rejoiced over the firmness of their friendship．<br><br>The story was told in reference to Mittagandhaka （q．v．） and his wife．They were the hawks of the story．Rāhula was the young tortoise and Moggallāna the father tortoise．Sāriputta was the osprey and the Bodhisatta the lion．J．iv．288-97．,18,1
257693,en,21,maha ummagga jataka,mahā ummagga jātaka,Mahā Ummagga Jātaka,Mahā Ummagga Jātaka：The Bodhisatta was once born in Mithilā as the son of Sirivaddhaka and Sumanādevi．The child was born with a medicinal plant in his hand，and was therefore called Mahosadha．He talked immediately after birth，and it is said that，on the day of his conception，Videha，king of Mithilā，dreamed a dream，which presaged the birth of a sage．From early childhood Mahosadha gave evidence of unusual ability，and one of his first acts was to build a large hall and lay out a garden with the help of his companions．The king wished to have him in the court though he was only seven years old，but was dissuaded by his wise men．But he sent a councillor to watch the boy and report of his doings from time to time．When the king was fully convinced （the Jātaka gives an account of nineteen problems solved by Mahosadha） that Mahosadha was undoubtedly endowed with unusual wisdom，he sent for him in spite of the counsel of his ministers -  Senaka，Pukkusa，Kāvīnda and Devinda -  and appointed him as his fifth councillor．One day，Mahosadha saved the queen Udumbarā （q．v．） from the unjust wrath of the king，and ever after she was his firm and loyal friend．After his entry into the court，Mahosadha was on many occasions called upon to match his wit against that of the senior councillors，and on each occasion he emerged triumphant．E．g．，in the Mendakapañha （q．v．） and the Sirimandapañha （q．v．）．<br><br>When aged sixteen he married Amarādevī．She was a wise woman，and frustrated many attempts of Mahosadha’s enemies to embroil him with the king．Once they stole various things from the palace and sent them to her．She accepted them，and made assignations with each of the donors．When they arrived she had them seized，their heads shaved，and themselves thrown into the jakes，where she tormented them，and then arraigned them before the king with the stolen goods．Mahosadha，aware of the plots against him，lay in hiding，and the deity of the king’s parasol put several questions to the king，knowing that none but Mahosadha could answer them．The king sent men to seek him，and he was discovered working for a potter．The king showed him all honour，and obtained from him the answers to the deity’s questions．<br><br>But his enemies continued to plot against him，until orders were given by the king that he should be killed the next day．Udumbarā，discovered this and warned him．But in the meantime he had discovered the guilty secrets of his enemies：Senaka had killed a courtesan，Pukkusa had a leprous spot on his thigh，Kāvinda was possessed by a yakkha named Naradeva，and Devinda had stolen the king’s most precious gem．Mahosadha posted these facts everywhere in the city，and the next day went boldly into the palace．The king professed innocence of any evil intentions against him； but Mahosadha exposed the schemes of them all，and Senaka and the others were only saved from severe punishment by the intervention of Mahosadha himself．Thenceforward Mahosadha was Videha’s trusted councillor，and took various measures to increase his royal master’s power and glory．Spies were sent to every court，whence they brought home reports．Mahosadha also had a parrot whom he employed to ferret out the most baffling secrets．While returning from a visit to Sankhapala，king of Ekabala，the parrot passed through Uttarapañcāla and there overheard a conversation between Cūlani Brahmadatta，king of Kampilla，and his purohita Kevatta，wherein the latter unfolded a scheme for capturing the whole of Jambudīpa．Kevatta was too wise to allow Brahmadatta，to attack Mithilā，knowing of Mahosadha’s power，but Mahosadha deliberately provoked Brahmadatta by sending his men to upset a feast he had prepared，during which he had planned to poison the hundred princes whom he had brought under subjection．Brahmadatta then set out to attack Mithilā．He laid siege to the city，and adopted various ways of compelling the citizens to surrender．But Mahosadha was more than a match for him，and found means of defeating all his plans．In the end Mahosadha engaged the services of Anukevatta，who，pretending to be a traitor to Mithilā，went over to the army of Brahmadatta and，gaining the king’s confidence，informed him that Kevatta and all the other counsellors of Brahmadatta had accepted bribes from Mahosadha．The king listened to him，and on his advice raised the siege and fled to his own city．<br><br>But Kevatta planned revenge，and，a year later，he persuaded Brahmadatta to send poets to Videha’s city，singing songs of the peerless beauty of the daughter of Brahmadatta，Pañcālacandī．Videha heard the songs and sent a proposal of marriage，and Kevatta came to Mithilā to arrange the day．Videha suggested that Kevatta should meet Mahosadha to discuss the plans，but Mahosadha feigned illness，and when Kevatta arrived at his house，he was grossly insulted by Mahosadha’s men．When Kevatta had left，Videha consulted Mahosadha，but would not be dissuaded from his plan to marry Pañcālacandī．Finding that he could do nothing with the king，Mahosadha sent his parrot Matthara to find out what he could from the maynah bird which lived in Brahmadatta’s bedchamber．Matthara used all his wits and won the favour of the maynah and learnt from her of Kevatta’s plan，which he repeated to Mahosadha．<br><br>With Videha’s leave，Mahosadha went on Uttarapañcāla to，as he said，make preparations for the wedding．But he gave orders for a village to be built on every league of ground along the road，and gave instructions to the shipwright，Anandakumāra，to build and hold ready three hundred ships．At Uttarapañcāla he was received with great honour，and obtained the king’s permission to build in the city a palace for Videha．The king gave him a free hand，and be immediately started to threaten to pull down houses belonging to various people，from the queen mother downwards，and obtained money from them as bribes to spare their houses．Having reported to the king that no suitable spot was available within the city，he obtained his consent to erect a palace outside the city，between that and the Ganges．All access was forbidden to the site on penalty of a large sum，and having first erected a village called Gaggali for his workmen，elephants，etc．，Mahosadha started to dig a tunnel，the mouth of which was in the Ganges．The tunnel，a marvellous place，was duly constructed，fitted with all manner of machinery，and beautifully decorated．A smaller tunnel was dug，leading into the larger，one opening，which was，however，concealed，giving access to the king’s palace．The task occupied four months，and when all preparations were complete，Mahosadha sent word to Videha．<br><br>Videha arrived at Brahmadatta’s court，and a great feast was held in his honour at Upakārī，the palace which had been prepared for his residence．While the feast was in progress，Mahosadha sent men by the smaller tunnel to the palace and bade them fetch Talatā （the queen mother），the queen Nandā，and Pañcālacandī，on the pretext that they had been sent for by Brahmadatta to take part in the festivities as Videha and Mahosadha had both been killed，according to plan．Meanwhile Brahmadatta had given orders that the whole city should be surrounded．Videha was overcome with fright on discovering what was happening，but he put himself into Mahosadha’s hands．The latter led him into the large tunnel，and there he was brought face to face with the members of Brahmadatta’s family，who had already been conducted thither．Pañcālacandī was placed upon a heap of treasure and married to Videha．On emerging from the tunnel，they were placed on board a waiting ship，with Tālatā and Nandā，and sent away into safety，escorted by the other ships，Mahosadha himself remaining behind in Uttarapañcāla．<br><br>The next day，Brahmadatta came with his army to Upakāri，hoping to capture Videha．There Mahosadha revealed to him what had happened，and，in due course，persuaded him to forget his wrath and inspect the tunnel．While in the tunnel Brahmadatta expressed his remorse for having listened to the evil advice of Brahmadatta，and he and Mahosadha swore eternal friendship．Mahosadha returned to Mithilā，taking with him Brahmadatta’s dowry for his daughter； the members of Brahmadatta’s family returned to Uttarapañcāla，and the two kings lived in great amity．<br><br>Videha died ten years later，and in fulfilment of a promise made to Brahmadatta，Mahosadha went to Uttarapañcāla．There Nandā，who had never forgiven him，tried to poison the king’s mind against him； but this plot was frustrated by a religious woman，Bherī （q．v．），and Brahmadatta remained his firm friend，loving him，as he confessed to Bheri，more than any of his own family．<br><br>The Jātaka was related to illustrate the Buddha’s great wisdom． <br><br>  Uppalavannā is identified with Bherī，   Suddhodana with Sirivaddhaka，   Mahamāyā with Sumanādevī，   Bimbādevī with Amarā，   Ananda with Matthara，   Sāriputta with Cūlani Brahmadatta，   Devadatta with Kevatta，   Culla Nandikā with Talatā，   Sundarī with Pañcālacandī，   Yasassikā with Nandī，   Ambattha with Kāvinda，   Potthapātda with Pukkusa，   Pilotika with Devinda，   Saccaka with Senaka，   Ditthamangalikā with Udumbarā，   Kundalī with the maynah bird，and    Lālūdāyī with King Videha．The story occupies J．iv．，pp．329 478，in Fausböll’s edition； what is given here is merely an extremely short summary； cp．Mtu．ii．83 9．,19,1
257761,en,21,mahaariyavamsa sutta,mahāariyavamsa sutta,Mahāariyavamsa Sutta,Mahāariyavamsa Sutta：On the four Ariyan lineages，reckoned as ancient and pure，and held in esteem by discerning recluses and brahmins of all times．A monk is content with any kind of robe； he does not，for the sake of robes，resort to unseemly conduct； he is free from either selfishness or greed with regard to robes； neither does he exalt himself because of his contentment．So it is with other requisites．He also delights in abandoning and in bhāvanā．A monk possessed of these four Ariyavamsā verily becomes a sage，praised by Brahmā himself （A．ii．27ff）．<br><br>This sutta was evidently a favourite topic for a sermon （AA．i．385，386）．The Commentary explains （AA．ii．494） how，for instance，anyone who preaches on the first three Ariyavamsā （catupaccayasantosa） could bring the whole Vinaya Pitaka to bear on the discussion，while a discussion on the bhāvanārāma-ariyavamsa could include the two other Pitakas，chiefly the nekkhammapāli of the Patisambhidāmagga，the Dasuttara Sutta of the Dīgha Nikāya，the Satipatthāna Sutta of the Majjhima Nikāya，and the Niddesapariyāya of the Abhidhamma．<br><br>The full name of the sutta seems to have been Catupaccayasantosabhāvanārāma Mahāariyavamsa Sutta （AA．i．385）．It was also probably called Vamsa Sutta for short．<br><br>It is probably this Mahāariyavamsa Sutta which was held in such high esteem by Vohāraka Tissa，that he ordered almsgiving throughout Ceylon whenever the ”Ariyavamsa” was read （Mhv．xxxvi．38； but see Mhv．Trs．258，n．6）．It is said that people would journey five yojanas to hear a monk preach the Ariyavamsa （E．g．，AA．i．386），and mention is made of Mahāariyavamsabhānakā，who，judging from the stories of them （E．g．，SA．iii．151），were extremely able and eloquent preachers．,20,1
258077,en,21,mahabodhi,mahābodhi,Mahābodhi,Mahābodhi：<i>1．Mahābodhi．</i> See Bodhirukkha．<br><br><i>2．Mahābodhi．</i> See Bodhirājakumāra．<br><br><i>3．Mahābodhi Thera．</i> He belonged to the Mahāvihāra，and wrote the Commentaries on the Paramatthavinicchaya and the Saccasankhepa．P．L．C．174．,9,1
258080,en,21,mahabodhi jataka,mahābodhi jātaka,Mahābodhi Jātaka,Mahābodhi Jātaka：The Bodhisatta was born in an Udiccabrahmin family，and，on growing up，renounced the world．His name was Bodhi．<br><br>Once，during the rains，he came to Benares，and，at the invitation of the king，stayed in the royal park．The king had five councillors，unjust men，who sat in the judgment hall giving unjust judgments．One day a man，who had been very badly treated by them，asked Bodhi to intervene．Bodhi reheard the case and decided in his favour．The people applauded，and the king begged Bodhi to dispense justice in his court．Bodhi reluctantly agreed and twelve years passed．The former councillors，deprived of their gains，plotted against Bodhi and constantly poisoned the king’s mind against him； they first decreased all the honours paid to Bodhi，and when this failed to drive him away，obtained the king’s permission to kill him．<br><br>A tawny dog，to whom Bodhi used to give food from his bowl，overheard the plot，and，when Bodhi approached the palace the next day，bared his teeth and barked as a warning of the conspiracy．Bodhi understood，returned to his hut，and，in spite of the king’s expression of remorse，left the city，promising to return later，and dwelt in a frontier village．The councillors，nervous lest Bodhi should return，informed the king that Bodhi and the queen were conspiring to slay him．Believing their words，he had the queen put to death．The queen’s four sons thereupon rose in revolt，and the king was in great danger and fear．<br><br>When Bodhi heard of this，he took a dried monkey skin，went to Benares，and stayed again in the royal park．The king came to do him honour，but Bodhi sat silent，stroking the monkey skin．The king asked him why he did so．He answered，”This monkey was of the greatest service to me； I travelled about on its back，it carried my water pot，swept out my dwelling，and performed various other duties for me； in the end，through its simplicity，I ate its flesh and now I sit and lie on its skin．”  <br><br>（He had used the skin for his garment，hence ”I sat on the monkey’s back”； he had the skin on his shoulder，whence his water pot was suspended，hence ”it carried the water pot”； he had swept the cell with the skin，hence ”swept my dwelling place”； he had eaten the flesh of the monkey，hence ”I ate its flesh”）． <br><br>The councillors who were present made great uproar，calling him a murderer and a traitor．But Bodhi knew that of these councillors，one denied the effect of all kamma，one attributed everything to a Supreme Being，one believed that everything was a result of past actions，one believed in annihilation，and one held the khattiya doctrine that one should secure one’s interests，even to the extent of killing one’s parents．He，therefore，argued with one after another，and proved that in accordance with their doctrines no blame whatever attached to him for having killed the monkey．Having thus completed their discomfiture，he exhorted the king not to trust in slanderers，and asked the king’s sons to obtain their father’s pardon．The king wished the councillors to be killed，but Bodhi intervened，and they were disgraced and exiled from the kingdom，their hair fastened in five locks．<br><br>The story was related in the same circumstances as the Mahāummagga Jātaka．The five ministers are identified with <br><br>  Pūrana Kassapa，  Makkhali Gosāla，    Pakudha Kaccāna，    Ajita Kesakambala   and   Nigantha Nātaputta； the dog was Ananda．J．v．227 46； ep．Jātakamālā，xxiii．,16,1
258157,en,21,mahabodhivamsa,mahābodhivamsa,Mahābodhivamsa,Mahābodhivamsa：A Pāli translation of a Singhalese original，giving the history of the arrival of the Bodhi tree in Ceylon．<br><br>It was written about the tenth century and is ascribed to Upatissa （Svd．vs．1262），who wrote it at the request of Dāthānāga．<br><br>Saranankara Sangharāja wrote a paraphrase on it，the Madhurārthaprakāsinī．For details see P．L．C．156ff．,14,1
258173,en,21,mahabrahma,mahābrahmā,Mahābrahmā,Mahābrahmā：See   Brahmaloka．,10,1
258197,en,21,mahabyuha sutta,mahābyūha sutta,Mahābyūha Sutta,Mahābyūha Sutta：Philosophers praise only themselves and their views，and disparage others．Their disputations cannot lead to purity．The true brahmin is he who has overcome all disputes and is confident in his knowledge．He is indifferent to learning，for he is calm and peaceful （SN．vss．895-914）．<br><br>The sutta was one of those preached on the occasion of theMahāsamaya （SNA．ii．557），and is specially recommended for those inclined to confusion of mind （mohacaritānam）．MNidA．222．,15,1
258211,en,21,mahacanda,mahācanda,Mahācanda,Mahācanda：A river．See    Candabhāgā．,9,1
258224,en,21,mahacattarisaka sutta,mahācattārīsaka sutta,Mahācattārīsaka Sutta,Mahācattārīsaka Sutta：Preached at Jetavana．<br><br>The Buddha explains to the monks the meaning of Right Concentration the focussing of the heart with the sevenfold equipment of Right Views，Right Thoughts - Right Mindfulness．<br><br>In all things，Right Views come first．M．iii．71 8．,21,1
258246,en,21,mahacetiya,mahācetiya,Mahācetiya,Mahācetiya：See Mahā Thūpa．,10,1
258268,en,21,mahachataka,mahāchātaka,Mahāchātaka,Mahāchātaka：A nickname given to  Bhaddāli，because he was always eating．  MA．ii．648．,11,1
258285,en,21,mahacora sutta,mahācora sutta,Mahācora Sutta,Mahācora Sutta：A robber chief carries on his activities through relying on the inaccessible，the impenetrable and the powerful．Inaccessible are mountains，etc．； impenetrable are jungles，etc．； powerful are chieftains and their ministers，ready to speak in his defence．Similarly，a depraved monk depends on crooked actions，wrong views and influential friends．A．i．153．,14,1
258294,en,21,mahacula,mahācūla,Mahācūla,Mahācūla：Son of Khallātanāga and Anulādevi．<br><br>Vattagāmani adopted him （thereby earning the title of Pitirājā） and took him with him when forced to flee from the Damilas （Mhv．xxxiii．35，45； Dpv．xx．22f，31）．<br><br>Mahācūla succeeded Vattagāmani as king of Ceylon and ruled for fourteen years （17-3 B．C．）．He worked in a rice field，disguised as a labourer，and with the wages so earned gave alms to Mahāsumma．For three years he laboured in a sugar mill near Sonnagiri and built the vihāras known as Mandavāpi，Abhayagallaka，Vankāvattakagalla，Dīghabāhugallaka，and Jālagāma．He was succeeded by Coranāga （Mhv．xxxiv．1ff）．Mahācūla had two sons，Tissa （poisoned by the notorious Anulā） and Kutakannatissa．Mhv．xxxiv．15，28．,8,1
258325,en,21,mahadaragalla,mahādāragalla,Mahādāragalla,Mahādāragalla：A tank built by Mahāsena （Mhv．xxxvii．49）．It was   repaired by Vijayabāhu I．and later by Parakkamabāhu I．Cv．lx．50； lxxix．31．,13,1
258326,en,21,mahadaragiri,mahādāragiri,Mahādāragiri,Mahādāragiri：A village （probably near Mahādāragallaka） given by   Jetthatissa II．to the Abhayagiri vihāra．Cv．xliv．96．,12,1
258342,en,21,mahadathika mahanaga,mahādāthika mahānāga,Mahādāthika Mahānāga,Mahādāthika Mahānāga：Younger brother of Bhātikābhaya and king of Ceylon for twelve years （67-79 A．C．）．He made a courtyard of kincikkha stones on plaster round the Mahā Thūpa，and built the Ambatthala thūpa，making it firm at the risk of his own life．He placed chairs for the preachers in all the vihāras of Ceylon，and laid out the grounds round Cetiyagiri，holding a great celebration called the Giribhandapūjā （q．v．）．From the Kadambanadī to Cetiyagiri he laid carpets for the comfort of pilgrims．He built the Manināgapabbata，the Kalanda，the Samudda，and the Cūlānāgapabbata Vihāras，and gave land for the use of monks in Pāsānadīpaka and Mandavāpi Vihāras in gratitude for favours shown him by novices of these monasteries．He had two sons，Amandagāmani Abhaya and Kanirajānutissa，both of whom succeeded to the throne．Mhv．xxxiv．68ff．； xxxv．l．9； Dpv．xxi．34．<br><br>He had a queen called Damiladevī （apparently a Tamil lady） who died young．AA．i．13．,20,1
258345,en,21,mahadatta,mahādatta,Mahādatta,Mahādatta：<i>1．Mahādatta．</i> A thera of Ariyakotiya．He was once sitting at the foot of a tree to meditate，but because of the great power of his virtue，the children of the tree deity grew restless，and the deity tried to frighten him away but failed．She then appeared before the Thera，in disguise and told him of her trouble．He asked her to take her family somewhere else for that day only as he did not wish it to be thought that she had seared him away．MA．i．131．<br><br><i>2．Mahādatta Thera．</i> An incumbent of Hankanaka who wrongly believed that he was an arahant because of the in-operation of the corruptions．Vsm．634； Vibhā．489．<br><br><i>3．Mahādatta．</i> An Elder of Moravāpi，an eminent commentator whose opinions are quoted in the Commentaries．E．g．，DhSA．230，267，284，286； PSA．405．<br><br><i>4．Mahādatta．</i> A senāpati．He was a follower of the brāhmanas，and at the moment of his death he saw before him a picture of hell．The brahmins who were round him asked him what he saw，and he said that he saw a house blood red in colour．They assured him that that was the Brahma world，but after death he was born in hell．MA．ii．803．,9,1
258382,en,21,mahadevarattakurava,mahādevarattakurava,Mahādevarattakurava,Mahādevarattakurava：A vihāra in the district of Kāsikhanda in   Ceylon； the Anurārāma was a building attached to it．Cv．xli．101．,19,1
258389,en,21,mahadevi,mahādevī,Mahādevī,Mahādevī：An eminent Therī of Ceylon．Dpv．xviii．24．,8,1
258402,en,21,mahadhammapala jataka,mahādhammapāla jātaka,Mahādhammapāla Jātaka,Mahādhammapāla Jātaka：In Dhammapāla，a village of Kāsi，there lived a family whose head was Mahādhammapāla．The Bodhisatta was his son，and was called Dhammapala-kumāra．He went to study at Takkasilā．There the teacher’s eldest son died，but among all the lamentations it was noticed that Dhammapāla did not weep．When questioned by his fellows as to how he could refrain，he answered that as it was impossible for anybody young to die，he did not believe his friend was dead．The teacher asked him about this，and found that in Dhammapāla’s family no one died young．Wishing to know if this were true，he left Takkasilā and went to the home of Dhammapāla，carrying with him the bones of a goat．After his welcome had subsided，he announced to Dhammapāla that his son was dead，and begged him not to grieve．But Dhammapāla clapped his hands and laughed，saying that such a thing could never be as no member of their family ever died young．He then told the brahmin，in answer to his query，that they owed their longevity to the fact that they lived good lives．<br><br>The story was related to Suddhodana，who told the Buddha how，when the Buddha was practising severe penances，some gods came to him （Suddhodana） and said that he was dead．But he refused to believe them．Suddhodana was Mahādhammapāla and the teacher Sāriputta （J．iv．50 55）．At the conclusion of the Jātaka Suddhodana became an anāgāmī and Mahā-Pajāpatī Gotamī a sotāpanna．DhA．i．99； J．i．92．,21,1
258409,en,21,mahadhammarakkhita,mahādhammarakkhita,Mahādhammarakkhita,Mahādhammarakkhita：<i>1．Mahādhammarakkhita Thera </i>  An arahant．He lived at Asokārāma．Once，Tissa，brother of Asoka，saw him   seated at the foot of a tree meditating，fanned by a Nāga with a sāla branch．  Tissa was later ordained by him．Mhv．v．161，167； ThigA．i．505； but see   Sp．i．561，according to which it was Yonaka Mahādhammarakhita who ordained   Tissa； also SA．iii．125．<br><br>  After the Third Council he was sent as messenger of Buddhism to Mahārattha．  There he preached the Mahānārada Kassapa Jātaka，and eighty four thousand   people were converted，thirteen thousand joining the Order．Mhv．xii．5，37；   Dpv．viii．8； Sp．i．67． <i>2．Mahādhammarakkhita．</i>An ancient Commentator，generally called   Tipitaka Mahādhammarakkhita，who is quoted several times in the Commentaries．  He was a contemporary of Dīghabhānaka Abhaya．E．g．，DhSA．267，278，286f．；   Vibhā．81； PSA．405． <i>3．Mahādhammarakkhita．</i>An Elder of Tulādhāra vihāra in Rohana．  Tipitaka Cūlābhaya went to him from the Mahāvihāra in order to learn from him   the Doctrine．At the end of the teaching，Dhammarakkhita asked Abhaya to give   him a subject for meditation，for，he said，Abhaya had a greater knowledge   than he of that matter．The subject was given，and soon after Dhammarakkhita   attained Nibbāna，and died while preaching at the Lohapāsāda．Vsm．96f． <i>4．Mahādhammarakkhita．</i> See Yonaka Mahādhammarakkhita．,18,1
258414,en,21,mahadhammasamadana sutta,mahādhammasamādāna sutta,Mahādhammasamādāna Sutta,Mahādhammasamādāna Sutta：On professions and living up to them．There are four ways of professing a Doctrine：<br><br>  the first is unpleasant at the time and ripens to pain thereafter，  the second is pleasant at the time but also ripens to pain，  the third is unpleasant at the time but ripens to pleasure，  while the fourth is pleasant both at the time and thereafter．The Buddha then explains in detail these four classes of profession．M．i．309 17．,24,1
258429,en,21,mahadhana,mahādhana,Mahādhana,Mahādhana：<i>1．Mahādhana． </i>The son of the Treasurer of Benares．His parents possessed eighty crores，and，for all education，he learnt music and singing．He married the daughter of an equally rich family and of similar education．After the death of their parents，they were very rich．One night，as the husband was on his way from the palace，some knaves tempted him to drink．He soon fell a victim to the habit and all his wealth was squandered．Then he spent his wife’s money，and finally sold all his belongings，and used to go about begging，a potsherd in his hand．One day the Buddha，seeing him waiting outside the refectory for leavings of food，smiled．In answer to Ananda，who asked him the reason for his smile，the Buddha said that there was a man who had had the power of becoming chief Treasurer or attaining arahantship，if he did but use his opportunities，but he was now reduced to beggary，like a heron in a dried up pond．DhA．iii．129ff．<br><br><i>2．Mahādhana． </i>A merchant of Sāvatthi．Five hundred thieves once attempted unsuccessfully to enter his house，but hearing that he was about to travel through a forest with five hundred carts laden with goods，they lay in wait for him．The merchant took with him five hundred monks and entertained them in a village at the entrance to the forest．As he tarried there several days，the thieves sent a man to find out when he might be setting out，which he learnt would be soon．The villagers warned the merchant of the thieves’ intention，and he gave up the idea of the journey and decided to return home．But on hearing that the thieves were lying in ambush on tile homeward road，he stayed in the village．The monks returned to Jetavana and told the Buddha，who taught them that men should avoid evil even as Mahādhana avoided thieves．DhA．iii．21f．<br><br><i>3．Mahādhana．</i> A merchant of Benares．On his way to Sāvatthi with five hundred carts filled with cloth of the colour of safflower，he came to the river and unyoked his oxen，thinking to cross on the morrow．In the night it rained and there was a flood．For seven days the rain continued，and Mahādhana decided to stay until his wares were sold and then return home．The Buddha，on his begging rounds，saw him and smiled．When asked the reason by Ananda，he said that the man，in spite of all his plans，had only seven days to live．With the Buddha’s permission，Ananda warned Mahādhana，who thereupon invited the Buddha and his monks and entertained them．At the end of the meal the Buddha preached to him and he became a Sotāpanna．Shortly after he was seized with pain in the head and died immediately，to be re born in Tusita．DhA．iii．429f．<br><br><i>4．Mahādhana</i>．A very rich man of Rājagaha．He had only one son，to whom he taught nothing，in case he should weary of learning．The boy，when grown up，married a woman likewise of no education．After the death of his father，he squandered all his wealth and sought refuge in a destitute’s home （anāthasālā）．Thieves saw him there，and as he was young and strong enlisted his services．One night the thieves broke into a house，but the owner awoke and pursued them，catching Mahādhana’s son，who was brought before the king．The king ordered him to be beheaded．The courtesan of the city，Sulasā，saw him being led to execution，and remembering their past friendship，gave him sweetmeats and drink，bribing the guard to let him have them．At that moment Moggallāna，seeing the youth’s fate with his divine eye，appeared before him and was given some sweetmeats．After execution，the man was born as a tree sprite，and one day carried Sulasā off as she was walking in the park and kept her for a week．Sulasā’s mother consulted Moggallāna on her disappearance，and was told she would return to Veluvana at the end of a week，When the time came，the sprite brought Sulasā back and left her on the edge of the crowd which was listening to the Buddha’s preaching at Veluvana．Sulasā was recognised，and recounted what had happened．The Buddha made this a topic for a sermon，which benefited many beings．Pv．i．1； PvA．3ff．<br><br><i>5．Mahādhana．</i> Sixty five kappas ago there were four kings of this name，all previous births of Tinasanthāradāyaka Thera．Ap．i．198．,9,1
258439,en,21,mahadhanaka,mahādhanaka,Mahādhanaka,Mahādhanaka：A setthi of Benares identified with Devadatta．For his   story see the Ruru Jātaka．J．iv．255ff．,11,1
258467,en,21,mahadhatukatha,mahādhātukathā,Mahādhātukathā,Mahādhātukathā：See  Dhātukathā．,14,1
258488,en,21,mahadipani,mahādīpanī,Mahādīpanī,Mahādīpanī：A Commentary．Gv．65，75．,10,1
258494,en,21,mahaditthena sutta,mahāditthena sutta,Mahāditthena Sutta,Mahāditthena Sutta：The great heresy：that the four elements and   weal and woe are stable and permanent，that weal and woe are allotted to each   person and do not wax and wane （S．iii．211f）．Some of these views are elsewhere   attributed to   Pakudha Kaccāyana and others to   Makkhali Gosāla．,18,1
258502,en,21,mahadona,mahādona,Mahādona,Mahādona：A Nāga king of the city of Mahādona on the bank of the   Gangārahada．He used to destroy the districts of those who did not pay him   tribute．Nārada Buddha preached to him and vanquished him．Bu．x．7； BuA．153．,8,1
258515,en,21,mahaduggata,mahāduggata,Mahāduggata,Mahāduggata：A very poor man of Benares in the time of Kassapa Buddha．The citizens of Benares once invited the Buddha and his monks and went about asking people to help in their entertainment．In spite of their extreme poverty，Mahāduggata and his wife undertook to look after one monk； they both worked hard to earn the necessary money and then prepared a simple meal．Sakka，knowing what was to come，came in the guise of a labourer to help them．When the time came for the meal it was found that in allotting the monks to their several hosts，Mahāduggata’s house had been overlooked．Mahāduggata wrung his hands and burst into tears，but somebody pointed out to him that nobody was yet entertaining the Buddha．He，therefore，went to the vihāra and invited the Buddha，who accepted the invitation，while princes and nobles waited outside wishing to conduct him to their own palaces．The Buddha ate the food prepared by Mahāduggata and Sakka and returned thanks．That same day，by the power of Sakka，the seven kinds of jewels fell from the sky and filled Mahāduggata’s house，and when it was reported to the king that he was the wealthiest man in the city，he was appointed Treasurer．Mahāduggata built a new house and discovered many hidden treasures while digging the foundations．With the money from these he entertained the Buddha and his monks for seven days，and，after death，was reborn in heaven．<br><br>He is identified with Panditasāmanera．DhA．ii．127 38．,11,1
258524,en,21,mahadukkhakkhandha sutta,mahādukkhakkhandha sutta,Mahādukkhakkhandha Sutta,Mahādukkhakkhandha Sutta：Some monks once visited a Paribbājakārāma near Sāvatthi and were told by the Paribbājakas that they，as well as the Buddha，understood how to transcend pleasures of sense，visible forms and feelings； what then was the difference between themselves and the Buddha．The monks repeated this to the Buddha，who said that none save himself knew the satisfaction，the perils，and the deliverance which attend pleasures of sense，etc．； he then proceeded to explain the pleasures of the senses，the perils that attend them，and the deliverance there from，which is to shed all desire and appetite therefore．It is the same with feelings．M．i．83ff．,24,1
258549,en,21,mahadundubhi,mahādundubhi,Mahādundubhi,Mahādundubhi：Thirty thousand kappas ago there were sixteen kings   of this name，previous births of Vappa （or Saranāgamaniya） Thera．Thag．i．141；   Ap．i．149．,12,1
258574,en,21,mahagallaka,mahāgallaka,Mahāgallaka,Mahāgallaka：<i>1．Mahāgallaka．</i> A village in Dakkhinaesa of Ceylon where Sanghatissa once camped （Cv．xliv．3）．Dāthopatissa II．gave the village to the Padhānaghara in the Kassapa vihāra．The village is mentioned in the account of the campaigns of Parakkamabāhu I．Cv．lxv．27．Cv．lviii．43； see also Cv．Trs．i．74，n．2； 206，n．1．<br><br><i>2．Mahāgallaka．</i> A tank built by Mahāsena．Parakkamabāhu I．repaired it and constructed a canal from the tank to Sūkaranijjhara．Mhv．xxxvii．49．Cv．lxviii．34，43； lxxix．66； see also Cv．Trs．i．279，n．5．,11,1
258579,en,21,mahagamanaga vihara,mahāgāmanāga vihāra,Mahāgāmanāga Vihāra,Mahāgāmanāga Vihāra：A monastery in Rohana where Vohārika-Tissa   crowned the thūpa with a parasol （Mhv．xxxvi．34； MT．662）．The vihāra is   probably identical with the Nāgamahā vihāra，built by Mahānāga （q．v．）．,19,1
258580,en,21,mahagamendivapi,mahāgāmendivāpi,Mahāgāmendivāpi,Mahāgāmendivāpi：A tank built by Amandagāmani Abhaya to the south   of Anurādhapura and gifted to the Dakkhinna Vihāra．Mhv．xxxv．5； Mhv．Trs．246，  n．4．,15,1
258589,en,21,mahagana,mahāgana,Mahāgana,Mahāgana：One of the three chief buildings of the Upāsikā vihāra   （q．v．）．It was later called Piyathapitaghara．MT．408，409．,8,1
258604,en,21,mahaganga,mahāgangā,Mahāgangā,Mahāgangā：See Gangā   and Mahāvālukagangā．,9,1
258619,en,21,mahagatimba,mahāgatimba,Mahāgatimba,Mahāgatimba：<i>Mahāgatimba-Abhaya</i> Thera．Mentioned among those who could remember early incidents in their lives．When he was five days old he saw a crow pecking at some milk rice prepared for a ceremony and made a sound to drive it away．This was the earliest recollection of the Thera．He had a beautiful complexion．DA．ii．530； MNidA．234．AA．ii．596．<br><br><i>Mahāgatimbya-Tissadatta</i> （v．l．Mahāgatigamiya Tissadatta）．A Thera．He once went over from Ceylon to India to worship the Bodhi tree．While crossing，seeing only the waters round him，he fell to wondering which was the more extraordinary，the sound of the ocean waves or the method of the twenty four divisions of the Patthāna．The limits of the great ocean then became apparent to him．DhSA．p．11．,11,1
258622,en,21,mahagavaccha thera,mahāgavaccha thera,Mahāgavaccha Thera,Mahāgavaccha Thera：He was the son of Samiddhi，a brahmin of Nālaka in Magadha．Mahāgavaccha admired Sāriputta greatly，and on learning that he had joined the Order，he followed Sāriputta’s example，becoming an arahant in due course．<br><br>In the past he gave a drink of water to Padumuttara Buddha and was a devout follower of Sikhī Buddha （Thag．vs．12； ThagA．i．57）．He is probably identical with Udakadāyaka of the Apadāna．Ap．ii．437； but the same verses are attributed to Gangātiriya （ThagA．i．249）．,18,1
258873,en,21,mahagirigama,mahāgirigāma,Mahāgirigāma,Mahāgirigāma：A village on the road to Nāgadīpa，near the residence   of Lonagirivāsī Tissa．DA．ii．534．,12,1
258886,en,21,mahagopalaka sutta,mahāgopālaka sutta,Mahāgopālaka Sutta,Mahāgopālaka Sutta：Preached to the monks at Jetavana．A herdsman who is ignorant of form，has no eye for marks，does not get out ticks，does not dress sores，does not smoke out lairs，knows nothing either of fords or watering places，roads or pastures，milks the cows dry，and fails to pay special attention to the leaders of the herd -  such a herdsman cannot look after his herd nor promote its increase．A monk who has the corresponding eleven bad qualities is not capable of showing growth and progress in the Dhamma and the Vinaya．M．i．220ff．； A．v．347ff．,18,1
258889,en,21,mahagosinga sutta,mahāgosinga sutta,Mahāgosinga Sutta,Mahāgosinga Sutta：A discussion in Gosingasālavana，between Sāriputta，Mahā Moggallāna，Mahā Kassapa，Anuruddha，Revata and Ananda．Sāriputta is visited by the others in the evening，and asks them what type of monk would illumine the Gosinga wood．<br><br>  Ananda speaks of one who treasures what he has been taught and learns by   heart the doctrines which declare the higher life in all its perfection and   purity；   Revata of one who delights in meditation and lives in solitude；   Anuruddha of one who possesses the celestial eye；    Mahā Kassapa of one living in the forest a strenuous life，recommends that   life；   Moggallāna，of one who holds discussions with another on the Abhidhamma；   Sāriputta of a monk who is master of his heart and is not under its   mastery．They all seek the Buddha and ask for his opinion．He praises the opinion of each of the Elders，but he himself would choose a monk who is delivered from the āsavas．M．i．212-19．,17,1
258907,en,21,mahagovinda,mahāgovinda,Mahāgovinda,Mahāgovinda：A primeval king，mentioned with   Mandhātā as reigning inRājagaha．SNA．ii．413； DA．i．132，etc．<br><br>VvA．（p．82） speaks of a Mahāgovindapandita by whom Rājagaha was planned and built．<br><br>See   Jotipāla．,11,1
258909,en,21,mahagovinda sutta,mahāgovinda sutta,Mahāgovinda Sutta,Mahāgovinda Sutta：Pañcasikha visits theBuddha at Gijjhakūta and tells him of a meeting once held inTāvatimsa．At this meetingSakka rejoices with the devas of Tāvatimsa over the increase in their numbers owing to the appearance in their midst of new devas produced by the good kamma of the followers of the new view of life put forward by the Buddha．Sakka expresses his joy in a song and then utters an eulogy on the eight qualities of the Buddha．BrahmāSanankumāra appears and desires to hear the eulogy，which is，accordingly，repeated for his benefit．Sanankumāra says that the Buddha has ever been thus wise，and tells the story ofDisampati and his son Renu．Disampati has a purohita called Govinda and when he dies Disampati is distressed，but，at the suggestion of Renu，appoints Govinda’s sonJotipāla in his place．<br><br>On the death of Disampati Renu becomes king，and，with Jotipāla’s help，divides his kingdom into seven to be shared by himself and six of his friends，the divisions of the kingdom being：<br><br>  Dantapura  Potana  Māhissati  Roruka  Mithilā  Campā   Bārānasiand the kings，respectively，are：<br><br>  Sattabhū  Brahmadatta  Vessabhū  Bharata  Renu  two DhataratthasJotipāla，now called Mahāgovinda by virtue of his post，trains seven others to fill the posts of stewards to the seven kings．Mahāgovinda acquires the reputation of having seen Brahmā face to face，and，in order to justify this reputation，he takes leave of Renu and practises meditation for four months．During his meditation，Sanankumāra appears before him and tells him that he may see Brahmā face to face and attain communion with him．Here we have the teaching regarding the ideal brahmin．Mahāgovinda decides to leave the world and carry out the teachings of Sanankumāra．Having obtained the leave of his master，he enters the homeless life，where he practises the four ecstasies of love，pity，sympathy in joy and equanimity．He teaches these to his disciples，and，after death，they are all born into the Brahma world．<br><br>At the end of Pañcasikha’s recital，the Buddha tells him that he himself was Mahāgovinda and therefore remembers all that life．D．ii．220 51； cp．Janavasabha Sutta，also Mtu．iii．197ff．<br><br>In the Mahāgovinda Sutta，brahmacariyā is explained as the four infinities （appamaññā），infinite love，etc．DA．i．178； MA．i．275．,17,1
258941,en,21,mahahamsa jataka,mahāhamsa jātaka,Mahāhamsa Jātaka,Mahāhamsa Jātaka：Khemā，wife of Samyama，king of Benares，had a dream，after which she longed to see a golden hamsa preach the law from the royal throne．When the king came to know this，he consulted various people，and，acting on their advice，had a pond dug to the north of the city in the hope of enticing a golden hamsa there，and appointed a fowler，who came to be called Khemaka，to look after the pond．<br><br>The plan succeeded．Five different kinds of geese came：the grass geese，the yellow geese，the scarlet geese，the white geese，and the pāka geese．<br><br>Dhatarattha，king of the golden geese，who lived in Cittakūta，had taken as wife a pakā goose，and at the repeated suggestion of his minister，Sumukha，arrived with his flock of ninety thousand，to see the wonderful pond at Benares．Khemaka saw them and waited his opportunity．On the seventh day he found it，and set a snare in which Dhatarattha was caught．At his cry of alarm the flock fled，with the exception of Sumukha，who stayed and asked Khemaka for permission to take Dhatarattha’s place．When Sumukha heard why they had been caught，he asked that both he and Dhatarattha should be taken before Samyama．When Samyama heard of Sumukha’s devotion he was greatly touched，and showed the hamsas every possible honour，after asking their forgiveness for the way they had been treated．Dhatarattha preached to the queen and the royal household，and，having exhorted the king to rule righteously，returned to Cittakūta．<br><br>The story was told in reference to Ananda’s attempt to sacrifice his own life for that of the Buddha，when Nālāgiri （q．v．） was sent to kill him．<br><br>Khemaka was Channa，Khemā the Therī Khemā，the king Sāriputta，Sumukha Ananda，and Dhatarattha the Bodhisatta．J．v．354 82； cp．Cullahamsa Jātaka．,16,1
258966,en,21,mahahatthipadopama sutta,mahāhatthipadopama sutta,Mahāhatthipadopama Sutta,Mahāhatthipadopama Sutta：Sāriputta addresses the monks at Jetavana and tells them that，just as the foot of every creature will fit in the elephant’s footprint，even so are all right states of mind comprised within the Four Noble Truths．He then goes on to explain that dukkha consists of the five upādānakkhandhas -  visible shapes，feelings，perception，sankhāras and consciousness．The constituents of these attachments are the four principle elements：earth，water，fire，and air．Each element is of two kinds personal （ajjhatta） and external （bahiddhā） - and each is transient and subject to decay．The chain of causation entails all that makes up the five attachments．Where there is eye intact，on which external shapes come to focus，and where there is developed pertinent material to sustain it，there is developed a manifestation of the pertinent section of consciousness．Thus arises the upādānakkhandha of form； similarly with the others．M．28．,24,1
259014,en,21,mahajali,mahājāli,Mahājāli,Mahājāli：A Pacceka Buddha mentioned in a list of names．M．iii．70．,8,1
259048,en,21,mahajanaka jataka,mahājanaka jātaka,Mahājanaka Jātaka,Mahājanaka Jātaka：Mahājanaka，king of Mithilā inVideha，had two sons，Aritthajanaka andPolajanaka．On his death，the elder came to the throne and made his brother viceroy，but，later，suspecting him of treachery，had him put in chains．Polajanaka escaped，and，when he had completed his preparations，laid siege to the city，killed Aritthajanaka，and seized the throne．Aritthajanaka’s wife escaped in disguise，taking with her a lot of treasures．She was pregnant，and as her child was the Bodhisatta，Sakka’s throne was heated，and he appeared before her as a charioteer and took her to Kālacampā．There she was adopted by an Udicca brahmin as his sister and the child was born．When he played with other boys they mocked at him，calling him the widow’s son．He asked his mother what this meant，but she put him off with evasive answers until one day he bit her on the breast and insisted on being told the truth．When he was sixteen，she gave him half the treasures，and he embarked on a ship going to Suvannabhūmi for trade．The ship was wrecked in mid ocean，but nothing daunted，Mahājanaka （as the boy was called） swam valiantly for seven days，till Manimekkhalā，goddess of the sea，admiring his courage，rescued him and placed him in the mango grove in Mithilā．<br><br>Meanwhile Polajanaka had died and left orders that the throne should go to one who could find favour in the eyes of his daughter，should know which is the head of a square bed，could string the bow that required the strength of one thousand men，and could draw out the sixteen great treasures．No one seemed forthcoming who was able to fulfil these conditions； the ministers thereupon decked the state chariot with the five insignia of royalty and sent it out，accompanied by music．The car left the city gates，and the horses went to the mango grove and stopped at the spot where Mahājanaka lay asleep．The chaplain，seeing the auspicious marks on his feet，awoke him，and explaining to him his mission，crowned him king．When he entered the palace，Sīvalī （the late king’s daughter） was immediately won over by his appearance，and willingly agreed to be his queen．He was told of the other conditions mentioned by the dead king； he solved the riddles contained in some and fulfilled them all．<br><br>In time Sīvalī bore him a son，Dīghāvukumāra，whom，in due course，Mahājanaka made viceroy．One day Mahājanaka went into his park，and noticing how a mango tree，which bore fruit had been plundered by his courtiers while another which was barren was left in peace，he realized that possessions meant sorrow，and retiring into a room，lived the ascetic life．His life span was ten thousand years，of which three thousand still remained to him．After living for four months in the palace，he resolved to renounce the world，and having made his preparations，secretly left the palace．The queen met him on the stairs，but did not recognise him in his ascetic garb．On discovering his absence，she ran after him and tried by many devices to persuade him to return，but in vain．She then urged his people to follow him，but he turned them back．She，however，would not obey him，and for sixty leagues she and the people followed Mahājanaka．<br><br>The sage Nārada，dwelling in Himavā，saw Mahājanaka with his divine eye and encouraged him in his resolve，as did another ascetic，Migājina，who had just risen from a trance．Thus they journeyed on till they reached the village of Thūnā．There the king saw a dog running away with a morsel of roasted flesh，which it dropped in its flight．The king picked it up，cleaned it，and ate it．The queen，very disgusted，felt that he was not worthy to be a king．Further on they saw a girl shaking sand in a winnowing basket； on one arm she wore a single bracelet，on the other arm，two．The two bracelets jingled，while the single one was noiseless．Mahājanaka pointed out the moral of this to Sīvalī，and she agreed to go a different way，but soon came running back to him and followed him till they came across a fletcher，straightening an arrow，looking at it  with one eye only．On being questioned by the king，he answered that the wide horizon of two eyes served but to distract the view．But Sīvalī still refused to leave him till，on the edge of a forest，he told her there could be no more intercourse between them，and she fell senseless．The king rushed into the forest，while the ministers revived the queen．When she recovered the king was no more to be seen，and she returned to the city．Thūpas were erected on various spots connected with the king’s renunciation，and the queen lived as an ascetic in the royal garden of Mithilā．<br><br>The story was told in reference to the Buddha’s Renunciation．<br><br>  Manimekhālā is identified with Uppalavannā，   Nārada with Sāriputta，  Migājina with Moggallāna，  the girl with Khemā，  the fletcher with Ananda，  Sīvalī with Rāhulamātā，  Dīghāvu with Rāhula，  while Mahājanaka was the Bodhisatta （J．iii．30 68）．The Jātaka exemplifies viriya-pāramitā．BuA．51．,17,1
259080,en,21,mahajanapada,mahājanapadā,Mahājanapadā,Mahājanapadā：The books frequently mention* the sixteen Mahājanapadas or countries，which existed in the time of the Buddha．They are Kāsī，Kosala，Anga，Magadha，Vajji，Mallā，Cetiya，Vamsā，Kuru，Pañcāla，Macchā，Sūrasena，Assaka，Avantī，Gandhāra and Kamboja． <br><br>The first fourteen are included in the Majjhimadesa，the two last being in Uttarāpatha．<br><br>* E．g．，A．i．213； iv．252，256，260； a list of twelve is found at D．ii．200，in which the last four are omitted．The Niddesa adds the Kalingas to the sixteen and substitutes Yona for the Gandhāra （CNid．，p．37）．<br><br>The Jaina Bhagavatī sutta gives a slightly different list：Anga，Banga，Magadha，Malaya，Mālava，Accha，Vaccha，Kocchaka，Pādha，Lādha，Bajji，Moli，Kāsi，Kosala，Avaha and Sambhuttara （PHAI．p．60）．,12,1
259184,en,21,mahaka sutta,mahaka sutta,Mahaka Sutta,Mahaka Sutta：Once a number of monks staying in the Ambātakagrove in Macchikāsanda were entertained by Citta-gahapati to a sumptuous meal．At the end of the meal，Citta，escorted them back to the monastery．On the way the monks were overcome by the heat，and Mahaka，the junior monk，with the permission of his senior，made by his magic power a cool wind to blow and wrought a thunderstorm accompanied by gentle rain．Citta was greatly impressed，and，seeking Mahaka in his cell，asked him to perform some miracle．Mahaka told him to put his cloak on the veranda and to scatter a bundle of grass on it．Then he retired to his cell，locked the door，and caused a flame to dart through the keyhole and burn the grass without damaging the cloak．Citta was overcome with surprise，and promised to supply Mahaka with all requisites．Mahaka thanked him，but soon after left Macchikāsanda never to return．Because he did not wish to enjoy gains won by a display of iddhi power； S．vi．288ff．； the story is also referred to at Vsm．393．,12,1
259230,en,21,mahakalasena,mahākālasena,Mahākālasena,Mahākālasena：The chief yakkha of Sirīsavatthu who married   Polamittā of Lankāpura （MT．259f）．v．l．&nbsp； kāla ．See  Kālasena （2）．,12,1
259231,en,21,mahakalasena,mahākālasena,Mahākālasena,Mahākālasena：See   Kālasena （2）．,12,1
259236,en,21,mahakali,mahākālī,Mahākālī,Mahākālī：An eminent Therī of Ceylon．Dpv．xviii．39．,8,1
259239,en,21,mahakalinga,mahākālinga,Mahākālinga,Mahākālinga：King of Dantapura and brother of Cullakālinga．For   their story see the  Kālingabodhi Jātaka．J．iv．230ff．,11,1
259240,en,21,mahakalyana,mahākalyāna,Mahākalyāna,Mahākalyāna：Another name for  Varakalyana．,11,1
259272,en,21,mahakanda,mahākanda,Mahākanda,Mahākanda：The name of a Damila and of a parivena built by him in   the reign of Aggabodhi IV．Cv．xlvi．23．,9,1
259274,en,21,mahakandara,mahākandara,Mahākandara,Mahākandara：A river in Ceylon，at the mouth of which Panduvāsudeva   and his retinue landed from India．Mhv．viii．12．,11,1
259278,en,21,mahakanha,mahākanha,Mahākanha,Mahākanha：The name assumed by Mātali when he became a dog．See the   Mahākanha Jātaka．,9,1
259279,en,21,mahakanha jataka,mahākanha jātaka,Mahākanha Jātaka,Mahākanha Jātaka：In the past，when the teachings of Kassapa Buddha were already forgotten，there ruled a king named Usīnara．Monks and nuns lived in wickedness，and men followed evil paths，being born，after death，in the Niraya．Sakka，finding no one entering the deva worlds from among men，decided to scare the men into virtue．Assuming the guise of a forester and leading Mātali disguised as a black fierce looking dog called Mahākanha，Sakka came to the city gates and cried aloud that the world was doomed to destruction．The people fled in terror into the city and the gates were shut．But the forester leapt over the city wall with his dog，the latter scaring everyone he saw．The king shut himself up in his palace，but the dog put his forefeet on the palace window and set up a roar，which was heard from the hells to the highest heavens．The forester said the dog was hungry，and the king ordered food to be given him．But he ate it all in one mouthful and roared for more．Usīnara then asked the forester what kind of dog it was，and was told that the animal ate up all those who walked in unrighteousness，and described who the unrighteous were．Then having terrified everyone，Sakka revealed himself and returned to his heaven．The king and his people became virtuous，and Kassapa’s religion lasted for one thousand years more．<br><br>The story was told in reference to a conversation among the monks to the effect that the Buddha was always working for the good of others，never resting，never tiring，his compassion extended towards all beings．Mātali is identified with Ananda （J．iv．180 6）．<br><br>The barking of Mahākanha was among the four sounds heard throughout Jambudīpa．SNA．i．223； see J．iv．182，where only three are mentioned．,16,1
259458,en,21,mahakhandaka,mahākhandaka,Mahākhandaka,Mahākhandaka：The first chapter of the Mahāvagga of the   Vinaya Pitaka．,12,1
259474,en,21,mahakhetta,mahākhetta,Mahākhetta,Mahākhetta：A locality in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．50； Cv．Trs．ii．49，n．3．,10,1
259482,en,21,mahakhiragama,mahākhīragāma,Mahākhīragāma,Mahākhīragāma：A village near Nāgadīpa in Ceylon； it was the   residence of Lonagīrivāsī Tissa．AA．ii．653； MA．i．545．,13,1
259499,en,21,mahakiralavapi,mahākirālavāpi,Mahākirālavāpi,Mahākirālavāpi：A tank restored by Parakkamabāhu I．Cv．lxviii．46．,14,1
259513,en,21,mahakokalika,mahākokālika,Mahākokālika,Mahākokālika：See   Kokālika （1）．,12,1
259528,en,21,mahakosala,mahākosala,Mahākosala,Mahākosala：King of Kosala．<br><br>He was the father of Pasenadi，and his daughter，Kosaladevī，was given in marriage to Bimbisāra，who received a village inKāsi for her bath money．<br><br>（J．ii．237，403； iv．342； SA．i．120，etc．）．<br><br>Aggīdatta was the purohita of Mahākosala．<br><br>DhA．iii．241．,10,1
259538,en,21,mahakottha,mahākottha,Mahākottha,Mahākottha：A Damila chief of Antarāsobbha，whom Dutthagāmanī   subdued in the course of his campaigns．Mhv．xxv．11．,10,1
259590,en,21,mahakusa,mahākusa,Mahākusa,Mahākusa：A king of Jambudīpa，descendant of Mahāsammata．His   father was Kusa and his son Navaratha （Bharata）．They reigned in Kapilavatthu．  Dpv．iii．40； MT．130．,8,1
259623,en,21,mahalabujagaccha,mahālabujagaccha,Mahālabujagaccha,Mahālabujagaccha：A forest cleared by Devappatirāja． <br><br>He built a village there，and planted a large grove of jack trees near by （Cv．lxxxvi．49）． <br><br>This village was among those given to Devappatirāja by Parakkamabāhu II．，to be held in perpetuity．Cv．lxxxvi．53．,16,1
259626,en,21,mahalanakitti,mahālānakitti,Mahālānakitti,Mahālānakitti：A usurper （1041-44 A．C．）．<br><br>He murdered Kitti，the successor of Vikkamabāhu I．，and ruled in Rohana，but was defeated in the third year of his reign by the Colas，and，with his own hand，cut his throat．<br><br>Cv．lvi．7．,13,1
259629,en,21,mahalata pasadhana,mahālatā pasādhana,Mahālatā pasādhana,Mahālatā pasādhana：A very costly ornament of gold．In the time of the Buddha it was possessed only by three persons：Bandhula’s wife，Mallikā，Visākhā and Devadāniyacora （DA．ii．599； at DhA．i．412 the daughter of the treasurer of Benares is substituted for Devadāniya）．<br><br>Visākhā once left it behind in the monastery，where she had gone to hear the Buddha preach，and when she sent her slave girl for itAnanda had already put it away．She，thereupon，refused to take it back and had it sold．It was worth nine crores，the workmanship being worth one hundred thousand．No one was found able to buy it，so Visākhā herself paid the price for it，and，with the proceeds，erected theMigāramātupāsāda （DhA．i．411ff）．<br><br>Mallikā，after the death of her husband，refused to wear her jewels，and，when the Buddha’s body was being taken for cremation，she washed her ornament in scented water and placed it on the Buddha’s bier with the following resolve：” May I，in future births，have a body that shall need no ornaments，but which shall appear as though it always bore them （DA．ii．597）．<br><br>The making of Visākhā’s ornament took four months，with five hundred goldsmiths working day and night．In its construction were used four pint pots （nāli） of diamonds，eleven of pearls，twenty two of coral，thirty three of rubies，one thousand nikkhas of ruddy gold，and sufficient silver．The thread work was entirely of silver，the parure was fastened to the head and extended to the feet．In various places，seals of gold and dies of silver were attached to hold it in position．In the fabric itself was a peacock with five hundred feathers of gold in either wing，a coral beak，jewels for the eyes，the neck feathers and the tail．As the wearer walked the feathers moved，producing the sound of music．<br><br>Only a woman possessed of the strength of five elephants could wear it．<br><br>DbA．i．393ff．MA．i．471．,18,1
259638,en,21,mahalekha,mahālekha,Mahālekha,Mahālekha：A parivena in the Abhayagiri vihāra； it was built by   Mahinda II．Cv．xlviii．135．,9,1
259641,en,21,mahalekhapabbata,mahālekhapabbata,Mahālekhapabbata,Mahālekhapabbata：A parivena in the Mahā vihāra； it was founded by   the Mahālekha Sena，in the time of Kassapa IV．Cv．lii．33．,16,1
259644,en,21,mahalena-vihara,mahālena-vihāra,Mahālena-Vihāra,Mahālena-Vihāra：A monastery in Ceylon．See  Sanghadattā．,15,1
259646,en,21,mahali,mahāli,Mahāli,Mahāli：<i>1．Mahāli</i><br><br>A Licchavi chief，mentioned as having visited the Buddha at the Kūtāgārasālā to ask if he had seen Sakka （S．i．230； DhA．i．263ff．add that the Buddha here related to him the story of Magha） and also to beg information as to the teachings ofPūrana Kassapa （S．iii．68）．This conversation resulted from Mahāli having heard theSakkapañha Sutta．（SeeMahāli Sutta．） <br><br>Mahāli was educated at Takkasilā．After his return to Vesāli，he devoted himself to the education of the young Licchavi men，but，through overexertion，lost his sight．He continued to instruct them，however，and was given a house by the gate，which led from Sāvatthi into Vesāli．The revenue from this gate，worth one hundred thousand，was given to him （DhA．i．338）．WhenBandhula came to Vesāli，to satisfy the pregnancy longings of his wife Mallikā，Mahāli，hearing the rumble of his chariot，instantly recognised it．He warned the Licchavis not to interfere with Bandhula，and，finding that they insisted on pursuing him，urged them to turn back when they saw Bandhula’s chariot sink up to the nave，or at least when they heard a，sound like the crash of a thunderbolt，or when they saw a hole in the yokes of the chariot．But they paid no heed to his warnings and were killed （DhA．i．350f．； J．iv．148f）．<br><br>When the Licchavis decided to invite the Buddha to Vesāli，to rid the city of its plagues，Mahāli it was who went with the son of the purohita toVeluvana to intercede with Bimbisāra，that he might persuade the Buddha to come．Mahāli was a favourite of Bimbisāra and a member of his retinue．He had attained sotāpatti at the same time as the king （DhA．iii．438）．<br><br>This Mahāli is perhaps identical with the Mahāli mentioned in the Apadāna （Ap．ii．494，vs．28） as the father of Sīvalī．His wife was Suppavāsā．<br><br><i>2．Mahāli．</i>See Otthaddha．<br><br><i>3．Mahāli．</i>A Sākiyan prince，one of seven grandsons of Amitodana．They were brothers of Bhaddakaccānā，wife of Panduvāsadeva，and came to Ceylon，where they settled．Dpv．x．6．See Mhv．ix．6，9．,6,1
259648,en,21,mahali sutta,mahāli sutta,Mahāli Sutta,Mahāli Sutta：<i>1．Mahāli Sutta．</i>The Licchavi Otthaddha （Mahāli） visits the Buddha at the Kutāgārasālā and reports to him a conversation he had had withSunakkhatta，who claimed to be able to see heavenly forms but not to hear heavenly sounds．Mahāli inquires how such a faculty can be acquired，and the Buddha tells him，but explains that it is not for the sake of acquiring these powers that people join the Order．Asking what then is their object，he gradually leads the conversation on to the question of arahantship，along the Eightfold Path．The Buddha then raises a quite different question，as to whether the soul and the body are identical．The discourse on this again leads to the question of arahantship （cp．Jāliya Sutta），but it is significant that the Buddha leaves this last question unanswered （D．i．150 8）．<br><br>Buddhaghosa explains （DA．i．316） that the Buddha raised the point of body and soul，because he knew that Mahāli harboured the heretical belief that a soul exists and that it has form．<br><br><i>2．Mahāli Sutta．</i>The Licchavi Mahāli visits the Buddha at the Kūtāgārasālā and questions him regarding the doctrine of Pūrana Kassapa that there is no cause or condition for the impurity of beings．The Buddha contradicts this view，and explains that it is because beings take delight in the body，etc．，that they become impure．When they feel revulsion towards the body，etc．，they become pure．S．iii．68f．<br><br><i>3．Mahāli Sutta．</i>The Buddha，in answer to a question of Mahāli，says that greed，ill will，dullness cause the continuance of evil action，and right reflection and a well poised mind cause the continuance of good．The existence of these two different sets of qualities cause the good and evil in the world．A．v．86f．,12,1
259664,en,21,mahallaka,mahallaka,Mahallaka,Mahallaka：Father in law and commander in-chief of Gajabāhuka Gāmani．<br><br>After Gajabāhu’s death he became king of Ceylon and reigned for six years （196-202 A．C．）．<br><br>He built seven vihāras：Sejalaka，Gotapabbata，Dakapāsāna，Sālipabbata，Tanaveli，Tobbalanāgāpabbata and Girihālika．<br><br>He was succeeded by his son Bhātika Tissa．Mv．xxxv．123ff．； xxxvi．1； MT．657； Dpv．xxii．15ff．，29．,9,1
259739,en,21,mahallaraja,mahallarāja,Mahallarāja,Mahallarāja：A padhānaghara erected by Aggabodhi III．and his   viceroy Māna．The villages of Hankāra and Sāmugāma were given for its   maintenance．Cv．xliv．119．,11,1
259759,en,21,mahalohita,mahālohita,Mahālohita,Mahālohita：The Bodhisatta born as a bull； see the   Munika Jātaka and  Sālūka Jātaka．,10,1
259785,en,21,mahamagagama,mahāmagagāma,Mahāmagagāma,Mahāmagagāma：A village given by Udaya I．for the celebrations in   honour of the Kholakkhiya image of the Buddha．Cv．xlix．15．,12,1
259805,en,21,mahamahinda,mahāmahinda,Mahāmahinda,Mahāmahinda：See   Mahinda．,11,1
259807,en,21,mahamahindabahu parivena,mahāmahindabāhu parivena,Mahāmahindabāhu parivena,Mahāmahindabāhu parivena：A monastic building，probably in   Hatthiselapura，erected by Bhuvanekabāhu，at the request of his brother，  Parakkambāhu II．Cv．lxxxv．63．,24,1
259813,en,21,mahamaladeva,mahāmāladeva,Mahāmāladeva,Mahāmāladeva：A general of Manābharana （2） stationed at Kālavāpi．  Cv．lxxii．171．,12,1
259814,en,21,mahamalia,mahāmalia,Mahāmalia,Mahāmalia：Younger brother of Sena，general of Sena V．He committed   an offence with his mother and the king had him killed．Cv．liv．60．,9,1
259815,en,21,mahamaliyadeva,mahāmaliyadeva,Mahāmaliyadeva,Mahāmaliyadeva：See  Malayamahādeva．,14,1
259820,en,21,mahamallaka,mahāmallaka,Mahāmallaka,Mahāmallaka：A nunnery built by Mahinda IV．for the Theravāda-nuns．  Cv．liv．47．,11,1
259825,en,21,mahamalunkya sutta,mahāmālunkyā sutta,Mahāmālunkyā Sutta,Mahāmālunkyā Sutta：On the five bonds that chain uninstructed men to the lower life：delusion as to personality，doubt，attachment to rites，lusts of the flesh，and malevolence．The path to the destruction of these bonds is the cultivation of the jhānas （M．i．432-7）．<br><br>The Sutta is so called because it was preached in contradiction of a wrong answer given by Mālunkyāputta to a question of the Buddha．The Buddha pointed out his error，and Ananda requested the Buddha to give the correct answer．<br><br>This is one of the suttas which teach samatha-vipassanā．MA．ii．572．,18,1
259839,en,21,mahamandapa,mahāmandapa,Mahāmandapa,Mahāmandapa：A palace in Anurādhapura，probably in the Mahāvihāra，  used by preachers．Maliyadeva Thera preached there the Chakka Sutta，when   sixty monks became arahants．MA．ii．1024．,11,1
259846,en,21,mahamangala jataka,mahāmangala jātaka,Mahāmangala Jātaka,Mahāmangala Jātaka：The Bodhisatta，called Rakkhita，was born in a wealthy brahmin family．He married，and then，having distributed all his wealth，became an ascetic with five hundred followers．During the rains，his disciples went to Benares and dwelt in the king’s park，while Rakkhita stayed in the hermitage．At that time there was a great discussion going on among men as to what constituted auspiciousness，and Rakkhita’s disciples，on being consulted，said that Rakkhita would solve the problem．They，therefore，went to Rakkhita’s hermitage and asked him the question，which he answered in a series of eight verses．（The mangalas enumerated in these verses differ from those given in the Mangala Sutta）．The disciples，having learnt the verses，returned to Benares，where they expounded them，thus setting all doubts at rest．<br><br>The story was related in reference to the preaching of the Mahāmangala Sutta．It happened that in Rājagaha there was a large assembly at the Santhāgāra，and a man rose and went out，saying，”This is a day of good omen．” Some one，hearing this，inquired the meaning of ”good omen．” One said，”The sight of a lucky thing is a good omen．” But this was denied，and then began the discussion on omens，which，in the end，was carried to Sakka，and referred by him to the Buddha．<br><br>The senior disciple of Rakkhita is identified with Sāriputta （J．iv．72 9）．,18,1
259847,en,21,mahamangala-sutta,mahāmangala-sutta,Mahāmangala-Sutta,Mahāmangala-Sutta：See  Mangala sutta．,17,1
259848,en,21,mahamangala-thera,mahāmangala-thera,Mahāmangala-Thera,Mahāmangala-Thera：A monk present at the foundation ceremony of the   Mahā Thūpa．MT．524．,17,1
259849,en,21,mahamangala-vihara,mahāmangala-vihāra,Mahāmangala-vihāra,Mahāmangala-vihāra：A monastery built by Vankanāsikatissa on the   banks of the Gonanadī．Mhv．xxxv．113．,18,1
259858,en,21,mahamani,mahāmani,Mahāmani,Mahāmani：A tank constructed by Bhātikatīssa，and given by him to   the Gavaratissa vihāra （Mhv．xxxvi．3）．It was restored by Mahāsena．  Mhv．xxxvii．47．,8,1
259859,en,21,mahamanikagama,mahāmanikagāma,Mahāmanikagāma,Mahāmanikagāma：A village granted by Aggabodhi III．to the Jetavana   vihāra．Cv．xliv．121．,14,1
259883,en,21,mahamatta,mahāmattā,Mahāmattā,Mahāmattā：Wife of King Vankanāsikatissa．She was the daughter of King Subha，and was given to a friend of his，a brick worker，who adopted her as his daughter．She used to bring him food at midday．One day，seeing an ascetic in a kadamba thicket，she gave him the food．The brick worker was glad，and asked her to give food regularly to the monk，who prophesied that she would be the queen，and asked her not to forget the kadamba thicket．She had auspicious signs on her body，on account of which she was chosen to be the wife of Vankanāsika．She later remembered the thera’s words and built a vihāra on the site of the kadamba thicket．Mhv．xxxv．101ff．,9,1
259901,en,21,mahamaya,mahāmāyā,Mahāmāyā,Mahāmāyā：See Māyā．,8,1
259917,en,21,mahameghavana,mahāmeghavana,Mahāmeghavana,Mahāmeghavana：<i>1．Mahāmeghavana</i><br><br>A park to the south of Anurādhapura．Between the park and the city lay Nandana or Jotivana．The park was laid out by Mutasīva，and was so called because at the time the spot was chosen for a garden，a great cloud，gathering at an unusual time，poured forth rain （Mhv．xi．2f）．Devānampiyatissa gave the park to Mahinda for the use of the Order （Mhv．xv．8，24； Dpv．xviii．18； Sp．i．81） and within its boundaries there came into being later the Mahā-Vihāra and its surrounding buildings．The fifteenth chapter of the Mahāvamsa （Mhv．xv．27ff） gives a list of the chief spots associated with the religion，which came into existence there．Chief among these are the sites of the Bodhi tree，the thirty two mālakas，the Catussālā，the Mahā Thūpa，the Thūpārāma，the Lohapāsāda，and various parivenas connected with Mahinda：Sunhāta，Dīghacankamana，Phalagga，Therāpassaya，Marugana and Dīghasandasenāpati．Later，the Abhayagīri vihāra and the Jetavanārāma were also erected there．<br><br>The Mahāmeghavana was visited by Gotama Buddha （Mhv．i．80； Dpv．ii．61，64），and also by the three Buddhas previous to him．In the time of Kakusandha it was known as Mahātittha，in that of Konagamana as Mahānoma，and in that of Kassapa as Mahāsāgara （Mhv．xv．58，92，126）．<br><br>The Mahāmeghavana was also called the Tissārāma，and on the day it was gifted to the Sangha，Mahinda scattered flowers on eight spots contained in it，destined for future buildings，and the earth quaked eight times （Mhv．xv．174）．This was on the day of Mahinda’s arrival in Anurādhapura．The first building to be erected in the Mahāmeghavana was the Kālapāsāda parivena （q．v．） for the use of Mahinda．In order to hurry on the work，bricks used in the building were dried with torches （Mhv．xv．203）．The boundary of the Mahāmeghavana probably coincided with the sīmā of the Mahāvihāra，but it was later altered by Kanitthatissa，when he built the Dakkhina vihāra．Mhv．xxxvi．12．For a deposition of the various spots of the Mahāmeghavana see Mbv．137．<br><br><i>2．Mahāmeghavana</i><br><br>A park laid out by Parakammabāhu I．Cv．lxxix．7，41．,13,1
259934,en,21,mahametta,mahāmetta,Mahāmetta,Mahāmetta：A Bodhi tree，planted in the Mahāvihāra by Jetthatissa   III．Cv．xliv．96．,9,1
259939,en,21,mahamitta,mahāmitta,Mahāmitta,Mahāmitta：A monk of Kassakalena．A very poor woman provided him   with food．When a tree deity pointed out this to him he put forth effort and   became an arahant （v．l．Ayyamitta）．MA．i．237f； DA．iii．790．,9,1
259942,en,21,mahamittavindaka,mahāmittavindaka,Mahāmittavindaka,Mahāmittavindaka：See the  Catudvāra Jātaka．,16,1
259951,en,21,mahamucala,mahāmucala,Mahāmucala,Mahāmucala：A primeval king，descendant of Mahāsammata．Dpv．iii．6；   Mhv．ii．3； Mtu．i．348．,10,1
259952,en,21,mahamucalamalaka,mahāmucalamālaka,Mahāmucalamālaka,Mahāmucalamālaka：A locality in Mahāmeghavana，where stood the   uposatha hall for monks （Mhv．xv．36）．It was outside the enclosure of the Bodhi   tree．MT．346．,16,1
259978,en,21,mahamunda,mahāmunda,Mahāmunda,Mahāmunda：<i>1．Mahāmunda</i>．See Munda．<br><br><i>2．Mahāmunda．</i> A lay disciple of Munda，in Viñjhatavi．He was the friend and patron of Anuruddha and had two children，Mahāsumana and Cullasumana．Anuruddha visited him because he wished to ordain Cullasumana （q．v．）．DhA．iv．128,9,1
259981,en,21,mahamuni,mahāmuni,Mahāmuni,Mahāmuni：A village in Ceylon，in the Dīghavāpi district．Sumana，  father of Sumanā，who was the wife of Lakuntaka Atimbara，lived there．  DhA．iv．50．,8,1
260001,en,21,mahanadi,mahānadī,Mahānadī,Mahānadī：A river，dammed up by Udaya II．Cv．li．127； Cv．Trs．i．159，  n．3．,8,1
260013,en,21,mahanaga thera,mahānāga thera,Mahānāga Thera,Mahānāga Thera：<i>1．Mahānāga Thera．</i>The son of Madhuvāsettha of Sāketa．While the Buddha was at Añjanavana，Mahānāga saw the wonder wrought by Gavampati and entered the Order under him，attaining to arahantship in due course． <br><br>In the past he had given a dādima （pomegranate）  fruit to Kakusandha Buddha （ThagA．i．442f）． <br><br>Several verses uttered by him in admonition of the Chabbaggiyā，because of their failure to show regard for their co religionists，are found in the Theragāthā．Thag．vss．387-92．<br><br><i>2．Mahānāga．</i> Son of Mutasiva and viceroy of Devānampiyatissa．His wife was Anulā，for whose ordination Sanghamittā came over from Jambudīpa （Mhv．xiv．56； Dpv．xi．6； xvii．75）．His second wife was a foolish woman who tried to poison him in order to get the throne for her son．While he was building the Taraccha tank，she sent him some mangoes，the top one of which，intended for him，was poisoned．But it was her son who ate the mango and died．Mahānāga thereupon went to Rohana，where he founded the dynasty of that name at Mahāgāma．His son was Yatthālayaka Tissa．Mahānāga built the Nāgamahā vihāra and the Uddhakandara vihāra．Mhv．xxii．2ff．<br><br><i>3．Mahānāga．</i> A resident of Nitthulavitthika in Girijanapada．He was the father of Gothaimbara．Mhv．xxiii．49．<br><br><i>4．Mahānāga．</i> Son of Vattagāmanī．He later came to be known as Coranāga．Mhv．xxxiii．45．<br><br><i>5．Mahānāga．</i> See Māhādāthika Mahānaga．<br><br><i>6．Mahānāga Thera．</i> Incumbent of Bhūtārāma．As a mark of favour，Kanitthatissa built for him the Ratanapāsāda at Abhayagiri vihāra．Mhv．xxxvi．7．<br><br><i>7．Mahānāga Thera．</i> Incumbent of Samudda vihāra．He was among those who accepted the gift of a meal by Prince Sāliya，in his birth as a blacksmith．MT．606．<br><br><i>8．Mahānāga Thera．</i> Incumbent of Kālavallimandapa．He was among those who accepted the meal given by Sāliya in his previous birth （MT．606）．He was one of the last to attain arahantship among those who left the world with the Bodhisatta in various births （J．iv．490）．He did not sleep for seven years，after which he practised continual meditation for sixteen years，becoming an arahant at the end of that time．SNA．i．56； MA．i．209； SA．iii．155．<br><br>His fame was great，and there is a story of a brahmin who came all the way from Pātaliputta to Kālavallimandapa in Rohana to visit him．The brahmin entered the Order under him and became an arahant （AA．i．384）．Once，while Mahānāga was begging alms at Nakulanagara，he saw a nun and offered her a meal．As she had no bowl，he gave her his，with the food ready in it．After she had eaten and washed the bowl，she gave it back to him saying，”Henceforth there will be no fatigue for you when begging for alms．” Thereafter the Elder was never given alms worth less than a kahāpana．The nun was an arahant．DhSA．399．<br><br><i>9．Mahānāga Thera．</i>Incumbent of Bhātiyavanka vihāra．He received alms from Sāliya in his previous birth．MT．606．<br><br><i>10．Mahānāga Thera．</i> Incumbent of Maddha（?） vihāra．He was one of the last to become arahant among those who left the world with the Bodhisatta in various births．J．vi．30．<br><br><i>11．Mahānāga Thera．</i> He and his brother，Cūlanāga，householders of Vasālanagara，renounced the world and became arahants．One day，while visiting their own village，they went to their mother’s house for alms．The mother，not quite sure who they were，asked if they were her sons．But they，not wishing for any bonds of affection，gave an evasive reply．SA．ii．125．<br><br><i>12．Mahānāga Thera．</i> He lived in Uccatalanka （Uccavālika）．Talankavāsi Dhammadinna （q．v．） was his pupil and became an arahant through his intervention．Vibhā．489； Vsm．634．<br><br><i>13．Mahānāga Thera．</i> He once went to his mother’s house for alms and while sitting there entered into trance．The house caught fire and all the others fled．When the fire was put out the Thera was discovered unhurt，and the villagers did him great honour．Finding his attainments discovered，he rose into the air and went to Piyangudīpa．Vsm．706．<br><br><i>14．Mahānāga．</i> A king of Ceylon，mentioned in the Dhammasangani Commentary （DhSA．399）．While travelling to India from Ceylon he won the favour of an Elder，and on his return became king．Out of gratitude he established gifts of medicine in Setambangana for as long as he lived．（DhSA．399）．<br><br><i>15．Mahānāga．</i> Teacher of Sangharakkhitasāmanera （q．v．）．He was called Sāmuddika Mahānāga．DA．ii．558．<br><br><i>16．Mahānāga．</i> Nephew of Bhayasīva．During a time of famine he sold his upper garment and obtained food for a man learned in magic spells．The latter，in gratitude，took him to the Gokannasamudda，and there，having conjured up a Nāga，prophesied Mahānāga’s future．Mahānāga entered Silākāla’s service，and was sent by him to collect revenue in Rohana．Later he was made Andhasenāpati，and he established himself master of Rohana．He once attempted to fight against Dāthāpabhuti，but soon gave up the attempt．Taking advantage of the confusion in Kittisirimegha’s dominions，Mahānāga advanced against him，killed him，and seized the throne．Among his benefactions was the grant of the village of Jambalambaya to Uttara vihāra，Tintinika to Mahāvihira，and Vasabha in Uddhagāma to Jetavana vihāra，together with three hundred fields for the supply of rice soup．He also gave Cīramātikavāra to Mahāvihāra and instituted a gift of rice soup．He renovated the Mayūraparivena and Anurārāma in the Mahādevarattakuruva vihāra in Kāsikhanda．He reigned for only three years （556-9 A．C．），and was succeeded by his nephew，Aggabodhi I．（Cv．xli．69ff），who built a vihāra in his memory and assigned it to an Elder versed in the Tipitaka．Cv．xlii．24； Cv．Trs．i．68，n．2．<i>17．Mahānāga</i>．-A monk of Kontaratthakapabbata Vihāra．He died seated in mid-air，and Kākavannatissa，having heard of it from a crow，paid him great honour．Ras．ii．64．,14,1
260014,en,21,mahanaga vihara,mahānāga vihāra,Mahānāga vihāra,Mahānāga vihāra：<i>1．Mahānāga vihāra</i>．See Nāgamahā vihāra．<br><br><i>2．Mahānāga viharā．</i> A monastery built by Aggabodhi I．in memory of King Mahānāga （Cv．xlii．24） （see Mahānāga 16）．Jetthatissa III．assigned the villages of Mātulangana and Odumbarangana to the padhānaghara there．Cv．xliv．98．,15,1
260017,en,21,mahanagahula,mahānāgahula,Mahānāgahula,Mahānāgahula：A town in Rohana in Dvādasasahassakarattha．It is first mentioned in the account of the campaigns of Vijayabāhu I （Cv．lviii．39）．His ādipāda，Vikkamabāhu，made it his capital and lived there （Cv．lx．90），as did Kittisirimegha，brother of Mānābharana （Cv．lxi．23）．Later，Sirivallabha lived there with his queen Ratnāvalī，her two daughters and the young Parakkamabāhu （Cv．lxiii．4）．<br><br>When Parakkamabāhu became king as Parakkamabāhu I．，he wished to bring the city under his power，and sent Damilādhikarī Rakkha and Rakkha Kañcukināyaka to subdue it．This they did only after much difficulty，owing to the severe resistance of the rebels of Rohana．After its capture，Damilādhikāri Rakkha held a great festival in celebration of his victory，and the place was made the headquarters of Parakkamabāhu’s forces in Rohana．Cv．lxxv．19，70，115ff．； 162f．For its identification see Cv．Trs．i．205，n．3．,12,1
260020,en,21,mahanagakula,mahānāgakula,Mahānāgakula,Mahānāgakula：See   Mahānāgahula．,12,1
260021,en,21,mahanagapabbata,mahānāgapabbata,Mahānāgapabbata,Mahānāgapabbata：A vihāra in Ceylon where Aggabodhi I．built an   uposatha hall．Cv．xlii．27．,15,1
260029,en,21,mahanagatissa-vihara,mahānāgatissa-vihāra,Mahānāgatissa-vihāra,Mahānāgatissa-vihāra：A monastery in Ceylon where Vohārika Tissa   erected a parasol over the Thūpa．Mhv．xxxvi．34．,20,1
260033,en,21,mahanagavana,mahānāgavana,Mahānāgavana,Mahānāgavana：<i>1．Mahānāgavana．</i> An open space in Ceylon，on the banks of the Mahāvālukagangā．It was three yojanas long and one wide and was the meeting place of the Yakkhas．The Buddha went there on his first visit to Ceylon，and in it was later built the Mahiyangana Thūpa．Mhv．i．22f．<br><br><i>2．Mahānāgavana．</i> A park near Anurādhapura．It was there that the relics brought by Sumana for the Thūpārama were first received by Devānampiyatissa．Mhv．xvii．7，22f．,12,1
260055,en,21,mahanamamatthaka,mahānāmamatthaka,Mahānāmamatthaka,Mahānāmamatthaka：A tank restored by Parakkamabāhu I．Cv．lxxix．35．,16,1
260068,en,21,mahanamasikkhapada,mahānāmasikkhāpada,Mahānāmasikkhāpada,Mahānāmasikkhāpada：A rule formulated by the Buddha regarding the   advisability of those not actually ill receiving medicaments．Sp．iv．842； see   Vin．iv．102．,18,1
260079,en,21,mahananda,mahānanda,Mahānanda,Mahānanda：An author of Hamsavatī，to whom some authorities ascribe   the authorship of the Madhusāratthadīpani in the Abhidhamma．Bode，op．cit．，  47，n．6；．v．l．Mahānāma．,9,1
260080,en,21,mahanandana,mahānandana,Mahānandana,Mahānandana：See  Nandana．,11,1
260087,en,21,mahanaradakassapa jataka,mahānāradakassapa jātaka,Mahānāradakassapa Jātaka,Mahānāradakassapa Jātaka：Angati，king ofMithilā in Videha，is a good ruler．One full moon night he consults his ministers as to how they shall amuse themselves．Alāta suggests new conquests； Sunāma suggests that they shall seek pleasure in dance，song and music； but Vijaya recommends that they shall visit some samana or brahmin．Angati falls in with the views of Vijaya，and in great state goes to Guna of the Kassapagotta，an ascetic who lives in the park near the city．Guna preaches to him that there is no fruit，good or evil，in the moral life； there is no other world than this，no strength，no courage； all beings are predestined and follow their course like the ship her stern．Alāta approves of the views of Guna； he remembers how，in his past life，he was a wicked councillor called Pingala； from there he was born in the family of a general，and now he is a minister．A slave，Bījaka，who is present，can remember his past life and says he was once Bhavasetthi in Sāketa，virtuous and generous，but he is now the son of a prostitute．Even now he gives away half his food to any in need，but see how destitute he is!<br><br>Angati is convinced that Guna’s doctrine is correct，and resolves to find delight only in pleasure．He gives orders that he shall not be disturbed in his palace； Candaka，his minister，is deputed to look after the kingdom．Fourteen days pass in this manner．Then the king’s only child，his beloved daughterRujā，comes to him arrayed in splendour，attended by her maidens，and asks for one thousand to be given the next day to mendicants．Angati protests； he will deny his daughter no pleasure or luxury，but has learnt too much to approve of her squandering money on charity or wasting her energy in keeping the fasts．<br><br>Rujā is at first amazed，then tells her father that his councillors are fools，they have not taken reckoning of the whole of their past，but remember only one birth or two； they cannot therefore judge．She herself remembers several births； in one she was a smith in Rājagaha and committed adultery，but that sin remained hidden，like fire covered with ashes，and she was born as a rich merchant’s only son in Kosambī．There she engaged in good works，but，because of previous deeds，she was born after death in the Roruva-niraya and then as a castrated goat in Bhennākata．In her next birth she was a monkey，and then an ox among the Dasannas； then a hermaphrodite among the Vajjians，and later a nymph inTāvatimsa．Once more her good deeds have come round，and hereafter she will be born only among gods and men．Seven births hence she will be a male god in Tāvatimsa，and even now the god Java is gathering a garland for her．<br><br>All night she preaches in this way to her father，but he remains unconvinced．The Bodhisatta is a Brahmā，named Nārada Kassapa，and，surveying the world，sees Rujā and Angati engaged in conversation．He therefore appears in the guise of an ascetic，and Angati goes out to greet and consult him．The ascetic praises goodness，charity，and generosity，and speaks of other worlds．Angati laughs，and asks for a loan which，he says，he will repay twice over in the next world，as the ascetic seems so convinced that there is one．Nārada tells him of the horrors of the hell in which Angati will be reborn unless he mends his ways，and mentions to him the names of former kings who attained to happiness through good lives．The king at last sees his error and determines to choose new friends．Nārada Kassapa reveals his identity and leaves in all majesty．<br><br>The story was related in reference to the conversion ofUruvela Kassapa．He came，after his conversion，with the Buddha to Latthivana，and the people wondered if he had really become a follower of the Buddha．He dispelled their doubts by describing the folly of the sacrifices which he had earlier practised，and，laying his head on the Buddha’s feet did obeisance．Then he rose seven times into the air，and，after having worshipped the Buddha，sat on one side．The people marvelled at the Buddha’s powers of conversion，which，the Buddha said，were not surprising since he possessed them already as a Bodhisatta．<br><br>Angati is identified with Uruvela Kassapa，Alāta with Devadatta，Sunāma with Bhaddiya，Vijaya with Sāriputta，Bījaka with Moggallāna，Guna with the Licchavi Sunakkhatta，and Rujā with Ananda．J．vi．219 55； see also J．i．83．,24,1
260152,en,21,mahanela,mahānela,Mahānela,Mahānela：A king of twenty kappas ago，a previous birth of   Kotumbariya Thera．Ap．i．192．,8,1
260157,en,21,mahaneru,mahāneru,Mahāneru,Mahāneru：<i>1．Mahāneru．</i> A mountain．Another name for Meru （Sumeru） M．i．338； D．iii．199； J．iii．210．<br><br><i>2．Mahāneru．</i> A primeval king，descendant of Mahāsammata； he lived for the space of one asahkheyya．Dpv．iii．8； Mhv．ii．5； MT．124．,8,1
260162,en,21,mahanettadipadika,mahānettādipādika,Mahānettādipādika,Mahānettādipādika：A series of cells built for the Dhammaruci monks   by Aggabodhi IV．Cv．xlviii．2．,17,1
260163,en,21,mahanettapabbata,mahānettapabbata,Mahānettapabbata,Mahānettapabbata：A monastery in Ceylon where Sena I．built a   refectory （mahāpāli）．Cv．l．74．,16,1
260164,en,21,mahanettappasada,mahānettappāsāda,Mahānettappāsāda,Mahānettappāsāda：A Monastery in Ceylon，for the incumbent of which   Vijayabāhu I．built a vihāra in Vātagiri （Cv．lxxxviii．46）．Among the   incumbents of Mahānettappāsāda was an Elder known as Vīdāgama Thera，author of   several Sinhalese works．P．L．C．253．,16,1
260177,en,21,mahanidana,mahānidāna,Mahānidāna,Mahānidāna：Seventy two kappas ago there were eight kings of this   name，previous births of Vātātapanivāriya Thera．Ap．i．207．,10,1
260179,en,21,mahanidana sutta,mahānidāna sutta,Mahānidāna Sutta,Mahānidāna Sutta：The fifteenth Sutta of the Dīgha Nikāya，preached to Ananda at Kammāssadamma in the Kuru country．Ananda says that the doctrine of events as arising from causes is quite clear to him； that it only appears deep．”Say not so，” warns the Buddha，and proceeds to give a detailed exposition of the Paticcasamuppāda，or Chain of Causation，as it comes later to be called，explaining how each link in the chain of samsāra is both the effect of one factor and the cause of another．The Sutta also discusses the idea of ”soul，” the seven resting places of cognition （viññānatthiti），the two spheres （āyatana），and the eight kinds of deliverance （vimokkha）．D．ii．55-71； Thomas：cp．Cit．，197．<br><br>Khemā had heard the Mahānidāna Sutta in the time of Kassapa Buddha （Ap．ii．546，vs．34）．On hearing it again，preached by Gotama，she revived her memory and became an arahant．Apii．549，vs．72．,16,1
260199,en,21,mahaniddesa,mahāniddesa,Mahāniddesa,Mahāniddesa：See   Niddesa．One of the books of the Khuddaka Nikāya．,11,1
260217,en,21,mahanigama,mahānigama,Mahānigama,Mahānigama：A minister of Mahānāma ； he built the   Ganthakāraparivena．P．L．C．96．,10,1
260222,en,21,mahanigantha,mahānigantha,Mahānigantha,Mahānigantha：See  Nigantha Nātaputta．,12,1
260224,en,21,mahanigghosa,mahānigghosa,Mahānigghosa,Mahānigghosa：Twenty four kappas ago there were sixteen kings of   this name，previous births of Vimala （or Buddhupatthāka） Thera．ThagA．i．122；   Ap．i．139．,12,1
260234,en,21,mahanijjhara,mahānijjhara,Mahānijjhara,Mahānijjhara：A monastery in Ceylon．Once the elephant Kandula   looked after the monks there．Ras．ii．29．,12,1
260239,en,21,mahanikkaddhika,mahānikkaddhika,Mahānikkaddhika,Mahānikkaddhika：One of the villages given by Aggabodhi IV．for the   maintenance of the Padhānaghara，which he built for Dāthasiva．Cv．xlvi．13．,15,1
260242,en,21,mahanikkhavattivapi,mahānikkhavattivāpi,Mahānikkhavattivāpi,Mahānikkhavattivāpi：A tank built by King Vasabha．Mhv．xxxv．94．,19,1
260248,en,21,mahanipa,mahānīpa,Mahānīpa,Mahānīpa：A place in Anurādhapura through which the simā of the   Mahāvihāra passed （Mbv．134，135）．It probably received its name from a nīpa   tree growing there．,8,1
260253,en,21,mahanipata,mahānipāta,Mahānipāta,Mahānipāta：<i>1．Mahānipāta．</i>The twenty second section of the Jātakatthakathā．J．vi．1 593．<br><br><i>2．Mahānipāta．</i> The last section of the Theragāthā and the Therīgāthā．The former contains the verses attributed those attributed to Vangīsa and the latter to Sumedhā．,10,1
260265,en,21,mahaniraya,mahāniraya,Mahāniraya,Mahāniraya：See Avīci．,10,1
260276,en,21,mahanirutti,mahānirutti,Mahānirutti,Mahānirutti：Olle of the books attributed to Mahā Kaccāna （Gv．59）．  This probably refers to the tradition which ascribes the Kaccāyana Grammar to   Mahā Kaccāna．,11,1
260281,en,21,mahanisabha,mahānisabha,Mahānisabha,Mahānisabha：See   Nisabha．,11,1
260293,en,21,mahanissara,mahānissara,Mahānissara,Mahānissara：A work ascribed to Ariyavamsa of Ava （Gv．65）．The   correct reading is probably Mahānissaya，and refers to the atthayojanā written   by him on the Abhidhamma．,11,1
260296,en,21,mahanitthilagama,mahānitthilagāma,Mahānitthilagāma,Mahānitthilagāma：A village given by Kassapa II．for the incumbent   of the Nāgasāla-vihāra．Cv．xliv．151,16,1
260307,en,21,mahaniyyamarattha,mahāniyyāmarattha,Mahāniyyāmarattha,Mahāniyyāmarattha：A district in Ceylon，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．lxxii．57； Cv．Trs．i．324，n．2．,17,1
260319,en,21,mahannavapi,mahannavāpi,Mahannavāpi,Mahannavāpi：A tank restored by Parakkamabāhu I．Cv．lxxix．34．,11,1
260321,en,21,mahanoma,mahānoma,Mahānoma,Mahānoma：The name of the Mahāmeghavana in the time of Konagamana   Buddha．The capital，Vaddhamāna，lay to the south of it，and the park was   given by King Samiddha to the Buddha．Mhv．xv．92，107ff．,8,1
260331,en,21,mahanta,mahanta,Mahanta,Mahanta：A stone image of the Buddha set up in the Patimā-vihāra in   Kānagāma by Aggabodhi，son of Mahātissa and ruler of Rohana．Cv．xlv．44．,7,1
260338,en,21,mahanta-parivena,mahanta-parivena,Mahanta-parivena,Mahanta-parivena：A monastic building erected by a corporation   （pūga） in Bandhumatī in the time of Vipassī Buddha．Ap．ii．493 （vs．19）．,16,1
260474,en,21,mahanuggala,mahānuggala,Mahānuggala,Mahānuggala：See   Mahāduggala．,11,1
260484,en,21,mahapabbata,mahāpabbata,Mahāpabbata,Mahāpabbata：<i>1．Mahāpabbata．</i> The state elephant of Elāra．Mhv．xxv．57．<br><br><i>2．Mahāpabbata．</i> A mountain in Rohana in Ceylon，mentioned in the account of the campaigns of Parakkamabāhu I．Cv．lxxv．158．,11,1
260488,en,21,mahapaccari,mahāpaccarī,Mahāpaccarī,Mahāpaccarī：An old Commentary on the Tipitaka，used by Buddhaghosa in the compilation of his works．<br><br>It is often referred to in the Samantapāsādika and its comments quoted．<br><br>Tradition has it that it was so called because it was compiled on a raft．E．g．，Sp．i．283； iii．527，536，553，615； iv．763，770，776，778，782，803，806，807，813，861，914，923，etc．,11,1
260504,en,21,mahapadana sutta,mahāpadāna sutta,Mahāpadāna Sutta,Mahāpadāna Sutta：The fourteenth sutta of the Dīgha Nikāya．It gives an account of the general events attendant on the advent of a Buddha，and gives various facts connected with the Buddhas，with details of seven Buddhas by way of illustration．But it is only the life of Vipassī，the first of the seven Buddhas preceding Gotama，which is at all elaborately treated． <br><br>The sutta was preached at the Karerimandapa in Jetavana，and was the result of a conversation among the monks，in which they expressed the desire to know something of the births of previous Buddhas （D．ii．6 54）．It is noteworthy that the Cullaniddesa （p．80） cites the sutta as a typical example of the earlier Jātakas．Some regard it as the basis of the Mahāvastu． <br><br>The sutta is held in great esteem and is called in the Commentaries （E．g．，DA．ii．480） the ”King of Suttas” （Suttantarājā），because no other sutta contains so many bhānvāras （one hundred and twenty six）．,16,1
260522,en,21,mahapadesa sutta,mahāpadesa sutta,Mahāpadesa Sutta,Mahāpadesa Sutta：Preached at the Ananda cetiya in Bhoganagara． <br><br>The Buddha tells the monks of the four mahāpadesā to be respected by them．If a monks says he has a certain teaching direct from the Buddha himself，his statement should be compared with the rest of the Vinaya and Dhamma； if these do not agree，it should be rejected； if they do，accepted． <br><br>The same applies to that which is said to have been learnt from a group of monks led by a Thera from a body of senior monks residing in a certain place，or from a single senior monk，proficient in the Dhamma，the Vinaya，and the Mātikā．A．ii．167ff．； the sutta is incorporated in the Mahāparinibbāna Sutta （D．ii．123ff）．,16,1
260530,en,21,mahapadhanaghara,mahāpadhānaghara,Mahāpadhānaghara,Mahāpadhānaghara：A monastic building in Anurādhapura，where Buddhaghosa went to learn the Sinhalese Commentaries under Sanghapāla （Cv．xxxvii．232）． <br><br>Dāthopatissa II．gave the village of Mahāgalla for its maintenance．Cv．xlv．27．,16,1
260534,en,21,mahapaduma,mahāpaduma,Mahāpaduma,Mahāpaduma：<i><i>1．Mahāpaduma</i></i>A Pacceka Buddha，chief of five hundred Pacceka Buddhas，all sons ofPadumavatī．He alone was born of his mother’s womb，the others being samsedajā．After Padumavatī’s rivals （for the earlier part of their story see Uppalavannā） had placed the children in caskets which they launched down stream，they announced to the king that Padumavatī was a non human and had given birth to a log of wood．He expelled her from the palace，and as she wandered about in the streets，deprived of all her glory，an old woman had pity on her，took her home，and looked after her．The king was bathing in the river when the caskets containing the children got entangled in his nets，and，having taken them out and unlocked them，he found the babes inside，together with a letter fromSakka saying that they were the children of Padumavatī．The king hastened back to his palace and issued a proclamation that anyone finding Padumavatī would receive one thousand as reward．On Padumavatī’s suggestion，the old woman，her protector，offered to find her，and Padumavatī then revealed herself．She was conducted back to the palace in all glory，and her five hundred rivals were given to her as slaves．She had them freed，and appointed them as nurses to look after her children，except Paduma （called Mahāpaduma），whom she nursed herself．When Mahāpaduma and his brothers reached the age of sixteen，they went one day to the park，where they were impressed by the appearance of old and faded lotus among the fresh ones growing in the pond，and developing this topic of thought，they became Pacceka Buddhas and went to Nandamūla cave．Padumavatī died of grief at the loss of all her sons and was reborn in a labourer’s family．She married，and，one day，while taking gruel to her husband，she saw eight Pacceka Buddhas （her sons in a previous birth） travelling through the air and descending near to where she stood．She gave them the food intended for her husband and invited them for the next day．The next day all the five hundred came to do honour to their mother and to accept her entertainment．She fed them all and offered flowers to them （ThigA．185ff）．Afterwards Mahāpaduma and his brothers were entertained byNanda，king of Benares，and his queen （who in their last birth were Mahā Kassapa andBhaddā Kāpilānī）．<br><br>They stayed in the royal park during the rains，and，one day，when the king was away，the queen visited them and found them dead．ThagA．ii．140f．； SA．ii．142； AA．i．98，190ff．； MA．ii．889．<br><br><i>2．Mahāpaduma</i><br><br>A prince of Kumudanagara．<br><br>Sona Thera -  who harboured enmity againstPiyadassī Buddha，just asDevadatta did against Gotama -  persuaded Paduma to kill his father，and devised various schemes for killing the Buddha，all of which failed．In the end he sent his elephant Donamukha，drunk with toddy，to attack the Buddha，who，however，subdued the animal．BuA．174； cp．Ajātasattu．<br><br><i>3．Mahāpaduma</i><br><br>A Pacceka Buddha．In the time of Kassapa Buddha he was a monk，but was later reborn as a Treasurer of Benares，in which life he committed adultery and was reborn in hell．Later，he became the daughter of a treasurer and was given in marriage．But，owing to her former misdeeds，her husband did not care for her and went with another woman to the fair．One day，however，she begged her husband to take her，and he told her to make preparations．This she did，and on the day of the feast，hearing that her husband had already gone to the park，she followed him with her servants，taking the food and drink she had prepared．On the way she met a Pacceka Buddha，descended from her carriage，filled his bowl with food，placing a lotus on the top，and then offered him a handful of lotus．When her gift was accepted，she made a vow that she should be born in a lotus and be of a lotus colour，should become a man and attain the deliverance of Nibbāna．Her body instantly became beautiful，and her husband，who suddenly remembered her，sent for her，and from then on loved her exceedingly．After death she was born in a lotus in the deva world and was called Mahāpaduma．<br><br>In his next birth，at the suggestion of Sakka，he was born in a lotus in the park of the king of Benares，whose queen was childless．She saw the lotus in the pond，and conceiving a great affection for it，picked it and found the child within as if in a casket．She adopted the child and brought him up in great luxury．<br><br>One day，while playing outside the palace gates，he saw a Pacceka Buddha and warned him not to enter the palace as they pressed all who entered to eat and drink．The Pacceka Buddha turned away，and the boy was filled with remorse at the idea that the Pacceka Buddha should be offended，and went to his lodging，riding on an elephant，to ask his forgiveness．On the way he descended from the elephant and went on foot．Arrived near the dwelling of the Pacceka Buddha，he dismissed his attendants and went on alone．He found the Pacceka Buddha’s cell empty，and，sitting down，developed insight and became a Pacceka Buddha．When his attendants came for him，he declared his attainment．<br><br>His verse is included in the Khaggavisāna Sutta．SN．vs．39； SNA．i．76ff．<br><br><i>4．Mahāpaduma．</i> An elephant，belonging to Devānampiyatissa，which，with Kuñjara，drew the plough that marked the boundaries of the Mahāvihāra．Mbv．134．<br><br><i>5．Mahāpaduma Thera．</i> Preacher of Jātakas （Jātakabhānaka）．When Ilanāga was in Rohana，after fleeing from the capital，he heard theKapi Jātaka fromMahāpaduma，who lived in Tulādhāra vihāra，and was greatly pleased．Mhv．xxxv．30．<br><br><i>6．Mahāpaduma．</i> One of the chief Theras present at the Foundation Ceremony of the Mahā Thūpa．MT．524．See also Paduma．<br><br><i>7．Mahāpaduma Thera．</i><br><br>Of Ceylon．Famous for his knowledge of the Vinaya．He was a pupil of Upatissa and colleague of Mahāsumma （Sp．i．263）．<br><br>Mahāpaduma’s opinions are often quoted in the Samantapāsādikā．i．184，283； ii．368，471； iii．536，538，588，596，609，644，651，683，715； iv．819，827，etc．<br><br>Once，when Vasabha’s queen was ill，a woman of the court was sent to Mahāpaduma for a remedy，he being evidently skilled in medicine．The Thera would not prescribe，but explained to his fellow monks what should be done in the case of such an illness．The remedy was applied in the case of the queen and she recovered．Later，she visited the Thera，and offered him three robes and a medicine chest containing three hundred kahāpanas； this she placed at his feet，requesting that he should offer flowers in her name．The Elder accepted the gift and spent the money on offerings of flowers．Sp．ii．471．<br><br><i>8．Mahāpaduma．</i>The Bodhisatta．See theMahāpaduma Jātaka．,10,1
260536,en,21,mahapaduma jataka,mahāpaduma jātaka,Mahāpaduma Jātaka,Mahāpaduma Jātaka：The Bodhisatta was once born as Mahāpaduma，son of Brahmadatta，king of Benares．When Paduma’s mother died，his father took another wife．On one occasion the king had to leave the city to quell a border rising，and，thinking the dangers too great to take his queen with him，he entrusted her to the care of Paduma．The campaign was victorious．In the course of making arrangements for the celebration of his father’s return，Paduma entered the queen’s apartments．She was struck by his amazing beauty，and fell in love with him，inviting him to lie with her．On his indignant refusal，she feigned illness，and，on the return of the king，falsely accused him of having ill treated her．The king gave orders，in spite of the protestations of the people，that Paduma should be thrown from the ”Robbers’ Cliff．” The deity of the mountain saved his life and entrusted him to the care of the Nāga king，who took him to his abode，where he stayed for one year．Paduma then went to the Himālaya and became an ascetic．The king heard of this and went to offer him the kingdom，but it was refused by Paduma．The king，convinced of the falsity of the charge brought against Paduma，caused the queen to be flung from the Robbers’ Cliff．<br><br>The story was related in reference to Ciñcamānavikā’s false accusations against the Buddha．Ciñcā was the wicked queen，Devadatta the king，Sāriputta the deity，and Ananda the Nāga．J．iv．187 96； DhA．iii．181ff．,17,1
260555,en,21,mahapaharani,mahāpaharanī,Mahāpaharanī,Mahāpaharanī：A channel branching off from the Mahāvālukagangā and   constructed by Parakkamabāhu I．Cv．lxxix．52．,12,1
260558,en,21,mahapajapati gotami,mahāpajāpatī gotami,Mahāpajāpatī Gotami,Mahāpajāpatī Gotami：An eminent Therī．She was born at Devadaha in the family of Suppabuddha as the younger sister of Mahāmāyā．<br><br>Ap．ii．538 says her father was Añjana Sakka and her mother Sulakkhanā．Mhv．ii．18 says her father was Añjana and her mother Yasodharā．Dandapāni and Suppabuddha were her brothers； cp．Dpv．xviii．7f．<br><br>At the birth of each sister，interpreters of bodily marks prophesied that their children would be cakkavattins．King Suddhodana married both the sisters，and when Mahāmāyā died，seven days after the birth of the Buddha，Pajāpati looked after the Buddha and nursed him．She was the mother of Nanda，but it is said that she gave her own son to nurses and herself nursed the Buddha．The Buddha was at Vesāli when Suddhodana died，and Pajāpatī decided to renounce the world，and waited for an opportunity to ask the permission of the Buddha．<br><br>Pajāpatī was already a sotāpanna．She attained this eminence when the Buddha first visited his father’s palace and preached the Mahādhammapāla Jātaka （DhA．i．97）．<br><br>Her opportunity came when the Buddha visited Kapilavatthu to settle the dispute between the Sākiyans and the Koliyans as to the right to take water from the river Rohinī．When the dispute had been settled，the Buddha preached the Kalahavivāda Sutta，and five hundred young Sākiyan men joined the Order．Their wives，led by Pajāpatī，went to the Buddha and asked leave to be ordained as nuns．This leave the Buddha refused，and he went on to Vesāli．But Pajāpatī and her companions，nothing daunted，had barbers to cut off their hair，and donning yellow robes，followed the Buddha to Vesāli on foot．They arrived with wounded feet at the Buddha’s monastery and repeated their request．The Buddha again refused，but Ananda interceded on their behalf and their request was granted，subject to eight strict conditions．<br><br>For details see Vin．ii．253ff．； also A．iv．274ff．There was some question，which arose later as to the procedure of Pajāpatī’s ordination，which was not formal．When the nuns discovered this some of them refused to hold the uposatha with her．But the Buddha declared that he himself had ordained her and that all was in order （DhA．iv．149）．Her upasampadā consisted in acquiescing in the eight conditions laid down for nuns （Sp．i．242）．<br><br>After her ordination，Pajāpatī came to the Buddha and worshipped him．The Buddha preached to her and gave her a subject for meditation．With this topic she developed insight and soon after won arahantship，while her five hundred companions attained to the same after listening to the Nandakovāda Sutta．Later，at an assembly of monks and nuns in Jetavana，the Buddha declared Pajāpatī chief of those who had experience （rattaññūnam） （A．i．25）．Not long after，while at Vesāli，she realized that her life had come to an end．She was one hundred and twenty years old； she took leave of the Buddha，performed various miracles，and then died，her five hundred companions dying with her．It is said that the marvels which attended her cremation rites were second only to those of the Buddha．<br><br>It was in the time of Padumuttara Buddha that Pajāpatī made her resolve to gain eminence．She then belonged to a clansman’s family in Hamsavatī，and，hearing the Buddha assign the foremost place in experience to a certain nun，wished for similar recognition herself，doing many good deeds to that end．After many births she was born once more at Benares，forewoman among five hundred slave girls．When the rains drew near，five Pacceka Buddhas came from Nandamūlaka to Isipatana seeking lodgings．Pajāpatī saw them after the Treasurer had refused them any assistance，and，after consultation with her fellow slaves，they persuaded their several husbands to erect five huts for the Pacceka Buddhas during the rainy season and they provided them with all requisites．At the end of the rains they gave three robes to each Pacceka Buddha．After that she was born in a weaver’s village near Benares，and again ministered，this time to five hundred Pacceka Buddhas，sons of Padumavatī （ThigA．140ff．； AA．i．185f．； Ap．ii．529 43）．<br><br>It is said that once Pajāpatī made a robe for the Buddha of wonderful material and marvellously elaborate．But when it came to be offered to the Buddha he refused it，and suggested it should be given to the Order as a whole．Pajāpatī was greatly disappointed，and Ananda intervened．But the Buddha explained that his suggestion was for the greater good of Pajāpatī，and also as an example to those who might wish to make similar gifts in the future．This was the occasion for the preaching of the Dakkhināvibhanga Sutta （M．iii．253ff．； MA．ii．1001ff．； this incident is referred to in the Milinda p．240）．The Buddha had a great love for Pajāpatī，and when she lay ill，as there were no monks to visit her and preach to her -  that being against the rule -  the Buddha amended the rule and went himself to preach to her （Vin．iv．56）．<br><br>Pajāpatī’s name appears several times in the Jātakas．She was the mother monkey in the Cūla Nandiya Jātaka （J．ii．202），Candā in the Culla Dhammapāla （J．iii．182），and Bhikkhudāyikā （or Bhikkhudāsikā） daughter of Kiki，king of Benares （J．vi．481）．<br><br>Mahāpajāpatī was so called because，at her birth，augerers prophesied that she would have a large following； Gotamī was her gotta name （MA．i．1001； cp．AA．ii．774）．<br><br>There is a story related of a nurse employed by Pajāpatī and born in Devadaha．She renounced the world with Pajāpatī，but for twenty five years was harassed by thoughts of lust till，at last，she heard Dhammadinnā preach．She then practiced meditation and became an arahant．ThigA．75f．,19,1
260560,en,21,mahapajapati-sutta,mahāpajāpatī-sutta,Mahāpajāpatī-Sutta,Mahāpajāpatī-Sutta：Contains details of the events which led to the   admission of women into the Order．A．iv．274ff．； cp．Vin．ii．253ff．,18,1
260577,en,21,mahapakarana,mahāpakarana,Mahāpakarana,Mahāpakarana：Another name for the  Patthānappakarana of the   Abhidhamma．,12,1
260589,en,21,mahapala,mahāpāla,Mahāpāla,Mahāpāla：The original name of  Cakkhupāla．DhA．i．4．,8,1
260619,en,21,mahapanada,mahāpanāda,Mahāpanāda,Mahāpanāda：<i>1．Mahāpanāda．</i> Son of Suruci and king of Mithilā．He owned a palace one hundred storeys high，all of emerald； it was one thousand bow-shots （twenty five leagues） high and sixteen broad and held six thousand musicians．<br><br>Mahāpanāda was a previous birth of Bhaddaji．See the Mahāpanāda Jātaka and also Kosalā．See also Sankha （3）．<br><br><i>2．Mahāpanāda．</i> A primeval king，descendant of Mahāsammata．Mhv．ii．4； Dpv．iii．7．,10,1
260631,en,21,mahapanadipa,mahāpānadīpa,Mahāpānadīpa,Mahāpānadīpa：A monastery in Pulatthipura built by Aggabodhi III．  Cv．xliv．122．,12,1
260632,en,21,mahapanalagama,mahāpanālagāma,Mahāpanālagāma,Mahāpanālagāma：A village of Rohana in Ceylon，mentioned in the   account of the campaigns of Parakkamabāhu I．Cv．lxxv．47．,14,1
260637,en,21,mahapanha,mahāpañhā,Mahāpañhā,Mahāpañhā：A series of questions referred to in the Anguttara   Nikāya．See Mahāpañha Sutta 1．A．v．54．,9,1
260638,en,21,mahapanha sutta,mahāpañha sutta,Mahāpañha Sutta,Mahāpañha Sutta：A series of questions and answers forming an epitome of the Buddha’s teachings； each question contains one statement （uddesa） and one exposition （veyyākarana），and so on，up to ten，which consists of ten subjects （dasa akusalakammapathā） put in one group （A．v．48ff）．It is probably this sutta which is referred to as the Mahāpañhā in the Anguttara Nikāya．A．v．54．<br><br>A number of lay devotees of Kajañgalā visit the Kajañgalā bhikkbunī （q．v．） and ask her to explain in detail the Mahāpañhā as stated by the Buddha．She answers that she has heard neither the explanation of the Buddha nor that of the arahants，but she will explain them according to her own lights，and proceeds to do so．The devotees report her explanation to the Buddha，who praises her wisdom and declares that his own explanation would have been identical．A．v．54ff．,15,1
260663,en,21,mahapannakatha,mahāpaññākathā,Mahāpaññākathā,Mahāpaññākathā：The first chapter of the Paññāvagga of the   Patisambhidāmagga．,14,1
260681,en,21,mahapanthaka thera,mahāpanthaka thera,Mahāpanthaka Thera,Mahāpanthaka Thera：The elder brother of Cūlapanthaka （q．v．） and grandson of Dhanasetthi of Rājagaha．He went with his grandfather to hear the Buddha preach，won faith，and entered the Order．He became skilled in the Doctrine，and，in due course，received higher ordination and became an arahant，with special proficiency in the four arūpajhānas．Later，he was declared pre eminent among those skilled in the evolution of consciousness （saññāvivattakusalānam） （A．i．24）．<br><br>His resolve to win such eminence was made in the time of Padumuttara Buddha when he heard a monk similarly honoured by the Buddha．ThagA．i．490f．； AA．i．118f； details about Mahāpanthaka are given see Cūlapanthaka．They are to be found in J．i．114ff．； DhA．i．241ff．<br><br>A set of verses uttered by him in the joy of attainment is included in the Theragāthā．Thag．vss．510 17．,18,1
260695,en,21,mahapapata,mahāpapāta,Mahāpapāta,Mahāpapāta：A mountain in the Himālaya where all Pacceka Buddhas die．<br><br>When the time comes for a Pacceka Buddha to die，he goes there，throws into the precipice below the bones of the Pacceka Buddha who died last，and then sits down on the special seat to die himself．SNA．i．129．,10,1
260706,en,21,mahaparaga,mahāpāragā,Mahāpāragā,Mahāpāragā：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．26．,10,1
260712,en,21,mahaparakkama-thera,mahāparakkama-thera,Mahāparakkama-Thera,Mahāparakkama-Thera：He belonged to Taungu in Burma，and settled   the dispute regarding the monks being allowed to drink the fermented juices of   the coconut palm．He wrote the Surāvinicchaya，a book dealing with this   subject．Sās．，p．81．,19,1
260752,en,21,mahaparinibbana sutta,mahāparinibbāna sutta,Mahāparinibbāna Sutta,Mahāparinibbāna Sutta：The sixteenth sutta of the Dīgha Nikāya．It contains a more or less detailed account of the last year of the Buddha’s life．It also contains，besides other matter，<br><br>  a prophecy of the greatness of   Pātaliputta and     the contemplated attack on the Vajjians by   Ajātasattu，   details of the seven conditions of welfare of the Order，  the lineage of faith （ariyavamsa），  eight causes of earthquake，  the last meal of the Buddha，  the four places of pilgrimage，  the four great authorities （mahāpadesa），  the obsequies of a king，  the erection of cetiyas， the previous history of Kusinārā，  the Buddha’s death and cremation，  the distribution of the Relics by Dona，and     the erection of the Thūpas over the Relics．D．ii．72ff．,21,1
260780,en,21,mahaparivara thera,mahāparivāra thera,Mahāparivāra Thera,Mahāparivāra Thera：An arahant．In the time of Vipassī Buddha he was a Yakkha chief and，seeing the Buddha enter Bandhumatī with a large following of monks，offered his upper garment and worshipped him．The earth trembled with the force of his wish．Fifteen kappas ago he was king sixteen times under the name of Vāhana （Ap．i．146f）．He is probably identical with Pakkha Thera．ThagA．i．144f．,18,1
260791,en,21,mahaparivena,mahāparivena,Mahāparivena,Mahāparivena：A building attached to the Jetavana vihāra at Anurādhapura （Cv．l．67）．Aggabodhi I．built the Bhinnorudīpa vihāra and gave it，with endowments，to an incumbent of the Mahāparivena （Cv．xlii．26） while Aggabodhi VII．enlarged the parivena by the addition of a pāsāda （Cv．xlviii．65）．This was later destroyed by fire and rebuilt by Sena I．（Cv．l．67）．,12,1
260815,en,21,mahapatapa,mahāpatāpa,Mahāpatāpa,Mahāpatāpa：<i>1．Mahāpatāpa，Mahāpatāpana</i>．King of Benares，father of the Bodhisatta in theCulla Dhammapāla Jātaka．He is identified with Devadatta．<br><br>He was swallowed up by the earth．J．iii．182．DhA．i．129．<br><br><i>2．Mahāpatāpa．</i>A king of thirty five kappas ago，a former birth ofVīra （or Niggundipupphiya） Thera．ThagA．i．50； Ap．i．205．<br><br><i>3．Mahāpatāpa．</i> A king of twenty seven kappas ago； a former birth ofVatamsakiya Thera．Ap．i．216．<br><br><i>4．Mahāpatāpa．</i> A primeval king，descendant ofMahāsammata．Dpv．iii．7； Mhv．ii．5； ep．Mtu．i．348．,10,1
260830,en,21,mahapathavi,mahāpathavi,Mahāpathavi,Mahāpathavi：The name of the Bodhisatta once born as a monkey．In   that birth Devadatta was a man who earned his living by winnowing grain； he   was therefore superior to the Bodhisatta．Mil．201．,11,1
260921,en,21,mahaphussadeva thera,mahāphussadeva thera,Mahāphussadeva Thera,Mahāphussadeva Thera：Generally called Alindakavāsī Mahāphussadeva．For twenty one years he practised meditation on his way up and down to the village for alms （gatapaccāgatikavatta）．People working in the fields，seeing him constantly stop and walk back again，would wonder why he did so．But he did not heed their curiosity，and after twenty years he became an arahant．That night the deity at the end of his walk illuminated it with the radiance of her fingers，and Sakka，Brahmā，and other gods came to do him honour．His colleague，Vanavāsī Mahātissa，asked him the next day the reason for all the light，but he evaded the question （SA．iii．154f．； Vibhā．352； MA．i．208f； SNA．i．55f）．<br><br>It is said （MA．i．524） that during the period of his meditations，he wept every pavārana day to see that he was yet a ”learner．”,20,1
260932,en,21,mahapingala,mahāpingala,Mahāpingala,Mahāpingala：King of Benares，father of the Bodhisatta．He is   identified with Devadatta．See the  Mahāpingala Jātaka．,11,1
260933,en,21,mahapingala jataka,mahāpingala jātaka,Mahāpingala Jātaka,Mahāpingala Jātaka：Mahāpingala was once king of Benares； he was extremely wicked and quite pitiless．When he died the people were delighted，and burnt his body with one thousand cartloads of wood amidst great festivity．They then elected his son，the Bodhisatta，as king．He noticed that while all others rejoiced，the palace doorkeeper wept，and inquired the reason．The man replied that Mahāpingala would strike him on the head in passing eight times a day．He was sure，he would treat Yama in like fashion，and would be banished from hell and return to his palace where he would again start to assault him．The Bodhisatta told the man it would be quite impossible for Mahāpingala to rise from hell．<br><br>The story was told in reference to the great joy shown by multitudes of people at the death of Devadatta．Devadatta is identified with Mahāpingala．J．ii．239ff．； DhA．i．126f．,18,1
260939,en,21,mahapitaka thera,mahāpitaka thera,Mahāpitaka Thera,Mahāpitaka Thera：Of Ceylon．He was an eminent Thera and was teacher of Catunikāyika Tissa Thera．<br><br>At the time of the great disturbance in the country （mahābhaya，probably the Brāhmanatissamahābhaya） there was only one monk who knew the Mahāniddesa，and Mahāpitaka asked his colleague，Mahārakkhita，to learn it from him．But the latter refused on the plea of the wickedness of the monk possessing this knowledge； but in the end he acquiesced，on condition that Mahāpitaka himself would be present at the lessons．On the day of the last lesson he discovered a woman hidden under the teacher’s bed．Sp．iii．695．,16,1
260968,en,21,mahappamada-sutta,mahāppamāda-sutta,Mahāppamāda-Sutta,Mahāppamāda-Sutta：One of the  Appamāda Suttas．It was preached by   Mahinda in the Mahāmeghavana，on the thirteenth day of the bright half of   Asālha．Mhv．xvi．3．,17,1
261023,en,21,mahapulina,mahāpulina,Mahāpulina,Mahāpulina：A king of fifty three kappas ago，a previous birth of   Pulinapūjaka Thera．Ap．i．79．,10,1
261031,en,21,mahapunna,mahāpuññā,Mahāpuññā,Mahāpuññā：Five persons of the Buddha’s day considered the most lucky：<br><br>  the setthi Mendaka，  his chief wife Candapadumā，  his son Dhañañjaya，  his daughter in law Sumanādevī，  and his servant Punna．E．g．，AA．i．219．,9,1
261032,en,21,mahapunna,mahāpunna,Mahāpunna,Mahāpunna：A village in Ceylon where Lakuntaka Atimbara lived with   his wife Sumanā．It was near Kotapabbata vihāra．DhA．i．117．,9,1
261039,en,21,mahapunnama sutta,mahāpunnama sutta,Mahāpunnama Sutta,Mahāpunnama Sutta：Preached at the Migāramātupāsāda on a full moon night．A monk asks the Buddha a series of questions regarding the five upādānakkhandhā，their origin，their definition，and also as to how notions of self come about （sakkāyaditthi）．The Buddha answers him，and shows how deliverance can be attained by realization that there is no self in any khandha．<br><br>It is said that sixty monks，who heard the sutta，became arahants．M．iii．15-20．,17,1
261055,en,21,mahapurisa,mahāpurisa,Mahāpurisa,Mahāpurisa：The name given to a Great Being，destined to become either a Cakka-vatti or a Buddha．He carries on his person the following thirty two marks （<i>Mahāpurisalakkhanāni</i>） （these are given at D．ii．17f．； iii．142ff．； M．ii．136f ）：<br><br>      he has feet of level tread；     on his soles are marks of wheels with spokes，felloes and hubs；     his heels project；     his digits are long；     his hands and feet are soft；     his fingers and toes straight；     his ankles like rounded shells；     his legs like an antelope’s；     standing，he can touch his knees without bending；        his privacies are within a sheath；     he is of golden hue；     his skin so smooth that no dust clings to it；         the down on his body forms single hairs；     each hair is straight，blue black and at the top curls to the right；     his frame is straight；     his body has seven convex surfaces；     his chest is like a lion’s；     his back flat between the shoulders；     his sheath is the same as his height；    his bust is equally rounded；     his taste is consummate；     he has a lion’s jaws；     has forty teeth；     they are regular，and continuous；     lustrous；     his tongue is long；     his voice like that of a karavīka bird；     his eyes intensely black；     his eyelashes like a cows；     between his eyelashes are soft，white hairs like cotton down；     his head is like a turban． The theory of Mahāpurisa is pre Buddhistic．Several passages in the Pitakas （E．g．，D．i．89，114，120； A．i．163； M．ii．136； SN．vs．600，1000，etc．） mention brahmins as claiming that this theory of the Mahāpurisa and his natal marks belonged to their stock of hereditary knowledge．The Buddhists，evidently，merely adopted the brahmin tradition in this matter as in so many others．But they went further．In the Lakkhana Sutta （D．iii．142ff） they sought to explain how these marks arose，and maintained that they were due entirely to good deeds done in a former birth and could only be continued in the present life by means of goodness．Thus the marks are merely incidental； most of them are so absurd，considered as the marks of a human being，that they are probably mythological in origin，and a few of them seem to belong to solar myths，being adaptations to a man，of poetical epithets applied to the sun or even to the personification of human sacrifice．Some are characteristic of human beauty，and one or two may possibly be reminiscences of personal bodily peculiarities possessed by some great man，such as Gotama himself．<br><br>Apart from these legendary beliefs，the Buddha had his own theory of the attributes of a Mahāpurisa as explained in the Mahāpurisa Sutta （S．v．158） and the Vassakāra Sutta （A．ii．35f）．<br><br>Buddhaghosa says （MA．ii．761） that when the time comes for the birth of a Buddha，the Suddhāvāsa Brahmās visit the earth in the guise of brahmins and teach men about these bodily signs as forming part of the Vedic teaching so that thereby auspicious men may recognize the Buddha．On his death this knowledge generally vanishes．He defines a Mahāpurisa as one who is great owing to his panidhi，samādāna，ñāna and karunā．A Mahāpurisa can be happy in all conditions of climate．DA．ii．794．<br><br>Bāvarī had three Mahāpurisalakkhanā； he could touch his forehead with his tongue，he had a mole between his eyebrows （unnā），and his privacies were contained within a sheath．SN．vs．1022．,10,1
261058,en,21,mahapurisa-sutta,mahāpurisa-sutta,Mahāpurisa-Sutta,Mahāpurisa-Sutta：Sāriputta asks the Buddha who is a &quot；mahāpurisa．&quot；   The Buddha answers that it is one who has won emancipation of mind，which can   be attained by practising the four satipatthānas．S．v．158．,16,1
261100,en,21,mahapurisavitakka sutta,mahāpurisavitakka sutta,Mahāpurisavitakka Sutta,Mahāpurisavitakka Sutta：The books say （E．g．，DhA．i．117） that Anuruddha became an arahant after listening to this sutta．There is no sutta of this name，but the reference is evidently to the Anuruddha Sutta （A．iv．227ff），which the Buddha preached to Anuruddha who was then dwelling among the Cetis in Pācīnavamsamigadāya． <br><br>Anuruddha was meditating on the seven purisa-vitakkā，and the Buddha appeared before him and taught him the eighth -  that the Dhamma is for the precise and for one who delights in exactness，not for the diffuse or for him who delights in diffuseness．The Buddha later addresses the monks of Sumsumāragiri and tells them of the eight mahā-purisa-vitakkā．,23,1
261108,en,21,maharabbhaka-lena,mahārabbhaka-lena,Mahārabbhaka-lena,Mahārabbhaka-lena：Once the residence of Mahādhammadinna of   Talangatissapabbata．See Ras．ii．131f．,17,1
261132,en,21,maharahulovada sutta,mahārāhulovāda sutta,Mahārāhulovāda Sutta,Mahārāhulovāda Sutta：The Buddha and Rāhula are on their way to the village for alms，and the Buddha tells Rāhula that all rūpa should be regarded as anattā，and not only rūpa，but also the other khandhas．Rāhula stops and sits under a tree meditating．Sāriputta approaches and suggests that he should develop ānāpānasati．Later in the evening Rāhula asks the Buddha how he can do this．The Buddha describes how it is done by regarding all the elements   earth，water，fire，air and space，both personal and external   with disgust and loathing of heart．One should not allow sensory impressions to lay hold of one’s heart，just as the earth remains impassive whatever may be thrown upon it．It is so with the other elements．One should grow in loving-kindness，compassion，in gladness over the welfare of others，in equanimity，contemplation of the body’s corruption，perception of the fleeting nature of things，and in the mindfulness which comes from ordered breathing．<br><br>M．i．420 6； it is perhaps a part of this sutta which is quoted at Mil．385，388； see Mil．Trs．ii．312，n．1．,20,1
261151,en,21,maharajaghara,mahārājaghara,Mahārājaghara,Mahārājaghara：A monastery enlarged by Potthakuttha．Cv．xivi．21．,13,1
261163,en,21,maharajano,mahārājāno,Mahārājāno,Mahārājāno：See    Cattāro Mahārājāno．,10,1
261164,en,21,maharajapabba,mahārājapabba,Mahārājapabba,Mahārājapabba：A section of the  Vessantara Jātaka．J．vi．582．,13,1
261188,en,21,maharakkhita,mahārakkhita,Mahārakkhita,Mahārakkhita：<i>1．Mahārakkhita Thera．</i>He went after the Third Council to theYona country，and there preached theKālakārama Sutta．One hundred and seventy thousand people adopted the Buddha’s faith and ten thousand entered the Order．Mhv．xii．5，39； Dpv．viii．9； Sp．i．64，67．<br><br><i>2．Mahārakkhita．</i>An ascetic in Himavā．See theSomanassa Jātaka．He is identified withSāriputta．J．iv．454．<br><br><i>3．Mahārakkhita Thera．</i> Incumbent of Uparimandalaka （J．vi．30）．SeeMahā-Sangharakkhita （3）．<br><br><i>4．Mahārakkhita Thera．</i> When told by his patron that the latter had given a robe to a certain monk，he praised him； when the man offered to give him one，he praised that likewise．MA．ii．666．,12,1
261195,en,21,maharama,mahārāma,Mahārāma,Mahārāma：A king of sixty three kappas ago，a previous birth of   Tālavantadāyaka Thera．Ap．i．211．,8,1
261200,en,21,maharametti,mahārāmetti,Mahārāmetti,Mahārāmetti：A tank constructed by Vasabha．Mhv．xxxv．94．,11,1
261220,en,21,maharatha,mahāratha,Mahāratha,Mahāratha：<i>1．Mahāratha</i>．A king of thirty one kappas ago； a former birth of Dhammasava （Nāgapupphiya） Thera．ThagA．i．215； Ap．i．179．<br><br><i>2．Mahāratha．</i> A devaputta in Tāvatimsa．As a result of his good deeds，he excelled in majesty Sakka himself．DhA．i．426； UdA．i．199．,9,1
261222,en,21,maharatha vagga,mahāratha vagga,Mahāratha Vagga,Mahāratha Vagga：The fifth section of the  Vimānavatthu．,15,1
261223,en,21,maharatha vimanavatthu,mahāratha vimānavatthu,Mahāratha vimānavatthu,Mahāratha vimānavatthu：The story of the devaputta   Gopāla．Vv．v．14； VvA．270ff．,22,1
261235,en,21,maharattha,mahārattha,Mahārattha,Mahārattha：<i>1．Mahārattha．</i> A country where Mahādhammarakkhita went after the Third Council．It is generally identified with the country of the Marāthī at the source of the Godāvarī．Mhv．xii．5，37； Dpv．viii．8； Sp．i．64，67．<br><br><i>2．Mahārattha．</i> A district in Ceylon，near Kālavāpi，to the east．It held the village of Pillavatthi．Cv．lxxii．141，163，190，199； also Cv．Trs．i．333，n．3．,10,1
261245,en,21,maharenu,mahārenu,Mahārenu,Mahārenu：Eighty seven kappas ago there were seven kings of this   name，previous births of Godhika （Bhikkhadāyaka） Thera．ThagA．i．124； Ap．i．140．,8,1
261246,en,21,maharivara,maharīvara,Maharīvara,Maharīvara：A stronghold in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．121．,10,1
261249,en,21,maharohanagutta thera,mahārohanagutta thera,Mahārohanagutta Thera,Mahārohanagutta Thera：Of Therambatthala．When he was ill，thirty thousand monks of great power came to minister to him．The king of the Nāgas was also present，and as he offered rice gruel to the Elder，the king of the Supannas dashed across the sky to seize him．But Buddharakkhita created a mountain，into which he made the Elder and the Nāga enter．Vsm．155，375； DhSA．187．,21,1
261255,en,21,maharohita,mahārohita,Mahārohita,Mahārohita：A king of four kappas ago； a previous birth of   Dverataniya Thera．Ap．i．214．,10,1
261264,en,21,maharoruva,mahāroruva,Mahāroruva,Mahāroruva：One of the Nirayas．S．i．92； DhA．iv．79．,10,1
261270,en,21,maharuha,mahāruhā,Mahāruhā,Mahāruhā：A nun，skilled in the Saddhammavamsa； she came from India   to Ceylon．Dpv．xviii．31．,8,1
261274,en,21,maharukkha sutta,mahārukkha sutta,Mahārukkha Sutta,Mahārukkha Sutta：In him who contemplates enjoyment in things which make for grasping （upādana），craving grows with its consequent round of suffering，like juice which travels upwards from the roots of a tree．If he contemplates the misery of such things，craving ceases，like the growth of a tree which is cut in pieces and burnt to ashes．S．ii．87f．,16,1
261279,en,21,maharukkhatittha,mahārukkhatittha,Mahārukkhatittha,Mahārukkhatittha：A ford in the Mahātvālukagangā．Cv．lxxii．11； Cv．  Trs．i．320，n．1．,16,1
261286,en,21,mahasaccaka sutta,mahāsaccaka sutta,Mahāsaccaka Sutta,Mahāsaccaka Sutta：Saccaka visits the Buddha at the Kūtāgārasālā and questions him on the disciplining of the body and the mind．The Buddha describes to him the training he underwent from the time of leaving the world to that of his Enlightenment，stopping at no exertion，avoiding no austerities till，in the end，wisdom came to him，and he realized that bliss could not be experienced with an emaciated body．<br><br>The Pañcavaggiyas，who had been with him till then，left him in disgust．But he persevered，and，in the end，destroyed the āsavas．<br><br>Saccaka，addressed in the sutta as Aggivessana，expresses great admiration for the Buddha and acknowledges his superiority over other teachers．<br><br>M．i．237 51； see Thomas：op．cit．，58．,17,1
261302,en,21,mahasagara,mahāsāgara,Mahāsāgara,Mahāsāgara：<i>Mahāsāgara 1．</i> A king of Uttaramadhurā； Sāgara and   Upasāgara were his sons．J．iv．79．<br><br><i>Mahāsāgara 2．</i> The name of  Mahāmeghavana in the time of Kassapa Buddha．Mhv．xv．126ff．,10,1
261343,en,21,mahasakuludayi sutta,mahāsakuludāyī sutta,Mahāsakuludāyī Sutta,Mahāsakuludāyī Sutta：The Buddha visits the hermitage of Sakuludāyī near Rājagaha．Sakuludāyi tells him that the Buddha，unlike other religious teachers，is honoured by his disciples，and gives it as his opinion that this is because the Buddha eats sparingly，is content with any raiment，accepts any alms，is satisfied with any lodging，lives in seclusion，and counsels others to do likewise．The Buddha answers that if the esteem shown him depends on these qualities，he has numerous disciples more austere than himself with regard to these practices，and gives five other qualities which have won for him esteem：he has the higher virtues，outstandingly keen vision，super eminent intellect，he teaches his disciples the Noble Truths，and shows them the way in which to develop the four satipatthāna． <br><br>He has taught them，besides， <br><br>  the sammā-ppadhāna，   the four iddhi-pāda，     the five indriyas，     the five bala，     the seven bojjhangas，    the Noble Eightfold Path，（magga）  the eight Deliverances （vimokkha），    the eight spheres of mastery （abhibhāyatamas），   the ten kasināyatanas，     the four jhānas，     the sixfold abhiññā．   It is for these reasons that his disciples esteem him．M．ii．1-22．,20,1
261350,en,21,mahasakyamuni gotama sutta,mahāsākyamuni gotama sutta,Mahāsākyamuni Gotama Sutta,Mahāsākyamuni Gotama Sutta：The Buddha describes how，before   reaching Enlightenment，he traced back，step by step，the cause of Ill in the   world and the Way of escape there from．S．ii．10f．,26,1
261357,en,21,mahasala,mahāsālā,Mahāsālā,Mahāsālā：A village to the east of Kajangalā； the eastern boundary of Majjhimadesa passed through it．<br><br>Vin．i．197； J．i．49，where it is called Mahāsāla．,8,1
261359,en,21,mahasala sutta,mahāsāla sutta,Mahāsāla Sutta,Mahāsāla Sutta：<i>1．Mahāsāla Sutta．</i> A rich brahmin asks the Buddha why there is an apparent decrease of human beings．The Buddha answers that it is because the world is ablaze with unlawful lusts，wrong doctrines，and depraved longings．There is no reasonable rain，harvests are poor，and men die easily．A．i．159f．<br><br><i>2．Mahāsāla or Lūkhapāpurana Sutta．</i> A wealthy brahmin，looking worn and wearing a coarse garment，visits the Buddha at Sāvatthi and tells him that his four sons，aided by their wives，have shown him the door．The Buddha teaches him several verses illustrating the ingratitude of his sons to be recited in the Santhāgārasālā．He recited these and his sons，who are in the assembly，take him home and look after him．Later he goes to the Buddha and asks him to accept a set of garments which his sons have given him．The Buddha accepts it out of compassion （S．i．175f）．<br><br>The Commentary says that the man had immense wealth in his house，some eighty crores．He found wives for his sons and divided half his wealth among them．His wife died，and his sons，fearful lest he should marry again and they should lose the rest of their patrimony，pet him and look after him，and he gives them all except his wrap．He goes to live with his eldest son，but is driven out by his daughter in law； the rest of the family treats him likewise．He enters the order of the Pandarangas and suffers the greatest privations，till he finally throws himself on the reputed kindness and graciousness of the Buddha．When the people discover the disloyalty of the sons they threaten to kill them，and then the sons take the old man back and nurse him．Later the members of the family becomesotāpannas．SA．i．202ff．,14,1
261371,en,21,mahasalayatana,mahāsalayatana,Mahāsalayatana,Mahāsalayatana：The Buddha instructs the monks on the necessity of acquiring the right kind of knowledge of the sense organs，their objects，their perception，their contact and the feelings arising there from．Such knowledge enables a monk to traverse the Noble Eightfold Path to its perfected development and to the realization of transcendent knowledge，which is understanding and deliverance．M．iii．287-90．,14,1
261407,en,21,mahasamaya sutta,mahāsamaya sutta,Mahāsamaya Sutta,Mahāsamaya Sutta：<i>1．Mahāsamaya Sutta．</i> Preached at Mahāvana in Kapilavatthu，where the Buddha was staying with five hundred arahants．The gods of the ten thousand world systems had come to visit the Buddha and the monks，and were joined by four gods from the Suddhāvāsā，who saluted the Buddha in verse．The Buddha then addressed the monks and recited this sutta （D．ii．253-62）．It is possible to divide the discourse into three parts．<br><br>The first contains a list of the devas and other beings present to worship the Buddha．It is a long list of strange names given in verses，mostly doggerel．Many of the beings mentioned are to us now mere names，with no special information attached．Most of them were probably local deities，the personification of natural phenomena，guardian spirits，fairies，harpies，naiads，dryads，and many others，who are here represented as adherents of the Buddha，come to do him honour．It is noteworthy that even the most important gods -  e．g．，Soma，Varuna and Brahmā -  are only incidentally mentioned，added to the list，as it were，without special distinction．A similar list of devas is found in the Mahavastu （i．245； iii．68，77）； the addition of Siva to this list is significant．The list of gods given in the Mahāsamaya should be compared with that given in the Atānātiya Sutta．<br><br>The second part of the sutta is the framework of the words attributed to the Buddha，introducing the list of devas，giving the Buddha’s warning to the monks to beware of Māra and Māra’s declaration that he had no power over them as arahants are free from fear．<br><br>The third part of the sutta may be called the prologue，the verses of greeting spoken by the devas from Suddhāvāsā （Rhys Davids，Dial．ii．282f）．<br><br>This prologue is elsewhere preserved as a separate episode （S．i．27）．<br><br>The Commentaries give long accounts of the preaching of the Mahāsamya （E．g．，SNA．357ff．； DA．ii．672ff）．The arahants mentioned are Sākiyan and Koliyan youths，representatives of Sākiyan and Koliyan families，sent to join the Order as a sign of gratitude to the Buddha for having averted the quarrel between the two families regarding the water of the Rohinī．On that occasion the Buddha had preached to the opposing armies the Attadanda Sutta and the Phandana，Latukika and Vattaka Jātakas （DA．ii．674 adds the Pathavuddriyana and the Rukkhadhamma Jātakas）．He then related the story of their origin，showing that both families were descended from a common stock．When the quarrel was thus settled，two hundred and fifty young men from each family entered the Order and the Buddha dwelt with them in Mahāvana．But the wives of the men tried to entice them back； the Buddha，therefore，took them to Himavā，where he preached to them the Kunāla Jātaka on the banks of the Kunāla Lake．At the conclusion of the sermon they attained to various fruits of the Path，from anāgāmī-phala to sotāpatti．He then returned with them to Mahāvana，where they developed insight and became arahants．They assembled to pay homage to their teacher on the evening of the full moon day of Jetthamāsa，and to the assembly came the devas of the ten thousand world systems．The Buddha told the monks the names of the devas present （as given in the Mahāsamaya），and，surveying the assembly，saw that it consisted of two kinds of beings，one capable of benefiting by his teaching （bhabbā），and the other not so capable （abhabbā）．The bhabbā，he saw，could be divided into six groups -  the rāgacaritā and the dosa moha vitakka saddhā buddhi caritā，according to temperament．To these，respectively，he preached six suttas，calculated to benefit each separate class，and，in order that each sutta might take the form of question and answer，he created a Buddha form to ask questions，while he himself answered them．The six suttas，so preached，were the Purābheda，Kalahavivāda，Cūlavyūha，Mahāvyūha，Tuvataka and Sammāparibbājaniya．Countless numbers of beings realized the Truth （AA．i．173，320； Mil．20，350； SNA．i．174）．<br><br>The preaching of the Mahāsamaya Sutta was among the incidents of the Buddha’s life sculptured in the Relic Chamber of the Mahā Thūpa．Mhv．xxx．83．<br><br><i>2．Mahāsamaya Sutta．</i>See the Sammāparibbājaniya Sutta．,16,1
261450,en,21,mahasami,mahāsāmi,Mahāsāmi,Mahāsāmi：<i>1．Mahāsāmi．</i> A name given by his people to Dappula，governor of Rohana and father of Mānavamma．Cv．xlv．50．<br><br><i>2．Mahāsāmi．</i> A title given to Moggallāna，ruler of Rohana，and father of Kitti （afterwards Vijayabhāhu I．）．Cv．lvii．30，49．<br><br><i>3．Mahāsāmi．</i> A Thera of Ceylon，to whom tradition ascribes the authorship of the Mūlasikhā．P．L．C．77．<br><br><i>4．Mahāsāmi Thera．</i>Author of the new tikā on the Nāmarūpapariccheda．Sās．69．<br><br>5<i>．Mahāsāmi Thera．</i> Author of a tikā on the Subodhālankāra．Gv．62．,8,1
261455,en,21,mahasammata,mahāsammata,Mahāsammata,Mahāsammata：A king who lived in the beginning of this present age．<br><br>The Pāli Chronicles （Mhv．ii．1ff．； Dpv．iii．1ff．； MT．122ff．； also J．ii．311； iii．454，etc．） mention him as the original ancestor of theSākiyan family，to which the Buddha belonged，and gives a list of the dynasties from his day to the time of the Buddha，to prove that the line was ”unbroken．” <br><br>Mahāsammata belonged to the Solar Race and is identified with the Bodhisatta，who was born among men after sojourn in the Brahma worlds （MT．121 f）．He was called Mahāsammata，because，on the arising of wickedness in the world，he was chosen by the people （sannipatitvā samaggajātehi mahājanchi sammannitvā kato Mahāsammato； MT．122； cp．D．iii．92f．； Mtu．i．248； DhSA．390，392） to show indignation against and disapproval of those worthy of blame．In return for his services，he was given a portion of their harvest．<br><br>It is said （J．iv．192） that in the dynasty of Mahāsammata the idea of meting out punishments，such as torture，fining，expulsion，was unknown．These were invented later <i>with the advance of civilisation!</i> <br><br>The Vimānavatthu Commentary （p．15） explains that Mahāsammata is the name given in the sacred books （sāsane） for Manu．<br><br>Some，at least，of the Ceylon kings traced their descent from Mahāsammata．See，e．g．，Cv．xlvii．2．,11,1
261555,en,21,mahasanghika,mahāsanghikā,Mahāsanghikā,Mahāsanghikā：One of the Buddhist schools which separated out from theTheravādins at the Second Council．The members rejected the Parivāra，the six sections of the Abhidhamma，the Patisambhidamagga，the Niddesa and some portions of the Jātakas （KvuA．p．4； Dpv．v．32ff）．<br><br>The school was so called owing to the great number of its followers，which made a great assembly or ”Mahāsangitī．” They were counted among the Anātmavādins，and later gave rise to the following schools：the <br><br>  Mahāsanghika  Pubbasela  Aparasela  Rājagiriyā  Hemavatas  Cetiyavādins  Sankantivādins  GokulikasOriginally they had only two divisions -  theEkabbohārikas and Gokulikas （Rockhill，op．cit．，182ff）．<br><br>Their separation from the orthodox school was brought about by theVajjiputta monks，and was probably due to difference of opinion on the ten points （for these see Vin．ii．294f） held by the Vajjiputta monks．According to Northern sources，however，the split occurred on the five points raised by Mahādeva：<br><br>  （1） An arahant may commit a sin under unconscious temptation；   （2） one may be an arahant and unconscious of the fact；   （3） an arahant may have doubts on matters of doctrine；   （4） one cannot attain arahantship without the help of a teacher；   （5） the ”Noble Way” may begin with some such exclamation as ”How sad!”   uttered during meditation （J．R A．S．1910，p．416； cf．MT 173）．These articles of faith are found in the Kathāvatthu （173ff．，187ff．，194，197），attributed to the Pubbaselas and the Aparaselas，opponents of the Mahāsanghika school．<br><br>According to Hiouen Thsang （Beal．ii．164），the Mahāsanghikas divided their canon into five parts：Sūtra，Vinaya，Abhidhamma，Miscellaneous and Dhāranī．<br><br>Fa Hsien took from Pātaliputta to China a complete transcript of the Mahāsanghika Vinaya．（Giles，p．64，Nañjio’s Catalogue mentions a Mahāsanghika Vinaya and a Mahāsanghabhiksunī Vinaya in Chinese translations，Cola．247，253．Ms．No．543）．<br><br>The best known work of the Mahāsanghikas is the Mahāvastu．Their headquarters in Ceylon were in Abhayagiri vihāra，and Sena I．is said to have built the Vīrankurārāma for their use．Cv．1．68．,12,1
261585,en,21,mahasappika,mahāsappika,Mahāsappika,Mahāsappika：One of Asoka&#39；s palaces．Ras．i．93．,11,1
261590,en,21,mahasara,mahāsarā,Mahāsarā,Mahāsarā：The books contain a list of seven great lakes，situated in the Himālaya．They form the sources of the five great rivers and dry up only when four suns appear in the world．These seven lakes are <br><br>  Anotatta，  Sīhapapāta，  Rathakāra，  Kappamundā，  Kunāla，  Chaddanta and   Mandākinī （A．iv．101； also at J．v．415； SNA．407； DA．i．164； UdA．300； AA．ii．759）．<br><br>Sometimes （E．g．，Vsm．416） Hamsapātana is given in place of Mandākinī．,8,1
261595,en,21,mahasara jataka,mahāsāra jātaka,Mahāsāra Jātaka,Mahāsāra Jātaka：The Bodhisatta was once minister of Brahmadatta，king of Benares．One day the king went with his queens to the park and the latter took off their ornaments for bathing．A female monkey，watching her opportunity，stole a pearl necklace．On the loss being discovered，the king had every person and every place searched．A rustic，seeing the commotion，took to his heels and was chased and captured by the guards．When questioned，he confessed to having stolen the necklace，thinking that the best way of saving his life，and said he had given it to the Treasurer．The Treasurer said he had given it to the chaplain，the chaplain to the chief musician，the musician to the courtesan．As it was by this time late，the matter was put off till the next day，the alleged accomplices being imprisoned．The Bodhisatta，doubting their words，obtained the king’s leave to investigate the matter．He had the prisoners watched，and knew，from their reported conversations，that they were innocent．He then decided that it had been stolen by a monkey，and gave orders that a number of monkeys should be captured and turned loose again with strings of beads round their necks，wrists，and ankles．The monkey，who had stolen the necklace，on seeing the others with their beads，was filled with jealousy and produced the necklace．The guard frightened her，and so she dropped it，and the Bodhisatta was greatly praised for his wisdom．<br><br>The story was told in reference to Ananda．Pasenadi’s wives wished for someone to preach to them in the palace．Pasenadi went to the Buddha and from him heard the praises of Chattapānī．Later，he met him and asked him to preach in his harem．But Chattapānī was unwilling，saying that it was the prerogative of the monks．Thereupon the king asked the Buddha to appoint someone，and the Buddha appointed Ananda．One day Ananda found all the women of the palace very dejected，and learnt that the jewel of the king’s turban had been lost and everyone was most distracted．Ananda，therefore，went to the king and asked that each suspect should be given a wisp of straw on a lump of clay and asked to place it somewhere，the idea being that the thief would leave the jewel in one of these lumps．The ruse，however，did not succeed，and orders were then given that a water pot be set in a retired corner of the courtyard behind a screen and that everyone should be asked to wash his hands．When all had washed，the pot was emptied and the jewel found inside it．<br><br>Ananda is identified with the king of the Jātaka．J．i．381 7．,15,1
261604,en,21,mahasarappakasini,mahāsārappakāsinī,Mahāsārappakāsinī,Mahāsārappakāsinī：The name of a Commentary．Gv．75．,17,1
261624,en,21,mahasaropama sutta,mahāsāropama sutta,Mahāsāropama Sutta,Mahāsāropama Sutta：Preached at Gijjhakūta，soon afterDevadatta’s secession．<br><br>Some young men leave the household，being lured by the life of a monk．As monks，they receive presents，esteem，and repute．These things so please them and satisfy their aspirations that they become conceited and disparage others．Thus they grow remiss and a prey to Ill．Their case resembles that of a man who，needing the best of timber，goes into a forest and is satisfied with cutting off the leafy foliage or the bark of the trees，knowing nothing of the grades of wood．On the other hand，the monk who is satisfied only when he reaches the end of Ill is like a man who takes only the choicest timber，passing over the other．M．i．192-7．,18,1
261633,en,21,mahasatipatthana sutta,mahāsatipatthāna sutta,Mahāsatipatthāna Sutta,Mahāsatipatthāna Sutta：Preached at Kammāssadamma in the Kuru country．The Buddha tells the monks that the one and only path leading to Nibbāna is that of the Four Bases of Mindfulness．These，in brief，are the four ways of directing the mind to the impurities and the impermanency of body： <br><br>  （1） kāya，physical structure and activities；    （2） vedanā，the emotional nature，first as bare feeling，then as having   ethical implications；    （3） citta，conscious life or intelligence，considered under ethical   aspects；    （4） dhamma，considered under the five hindrances； the five groups   （khandhas），the six spheres of sense，the seven bojjhangas，and the four   Ariyan Truths．D．ii．290 315．The sutta is considered as one of the most important in the Buddhist Canon．It has been translated into various languages，and several commentaries on it are in existence．Its mere recital is said to ward off dangers and to bring happiness，and it is the desire of every Buddhist that he shall die with the Satipatthāna Sutta on his lips，or，at least，with the sound of it in his ears．<br><br>The materials found in the Mahāsatipatthāna Sutta are found also in the Majjhima Nikāya，broken up into two portions，each representing a separate discourse -  the Satipatthāna Sutta and the Saccavibhanga Sutta．,22,1
261652,en,21,mahasatthivassa thera,mahāsatthivassa thera,Mahāsatthivassa Thera,Mahāsatthivassa Thera：A resident of Katthakasālā parivena．King Vasabha went to the monastery，as the monk lay dying，intending to worship him，but at the door he heard the groans of the ill man，and disgusted that，after sixty years of monastic life，he should not be able to conquer his pain，he did not enter．This was reported to the Elder，and putting forth great effort，he subdued his pain and sent word to the king to come to him．Vasabha entered，and prostrating himself before the Elder，said，”I worship you，not for your arahantship，but for the exertion you put forth while yet a puthujjana．” DA．i．291．,21,1
261721,en,21,mahasela,mahāsela,Mahāsela,Mahāsela：See Sela．,8,1
261727,en,21,mahasena,mahāsena,Mahāsena,Mahāsena：A vihāra called after King Mahāsena，to which Aggabodhi V．gave the village of Pannabhatta （Cv．xlviii．8； Cv．Trs．i．111，n．1）．<br><br>In the vihāra was a Buddha image，and Sena II．granted it a village and appointed watchmen to look after it．（Cv．li．76）,8,1
261728,en,21,mahasena,mahāsena,Mahāsena,Mahāsena：<i>1．Mahāsena．</i>A deva living in Ketumatī Palace to the east of Vejayanta．At the request of Sakka and of members of the Order，led by Assagutta，he was born in the world of men as Nāgasena．Mil．6f．<br><br><i>2．Mahāsena．</i> A brahmin，friend of Vanganta，father of Sāriputta．He was poor，and，out of compassion for him，Sāriputta came to his house for alms．Twice Mahāsena hid himself，having nothing to give，but，one day，receiving a bowl of rice porridge and a small piece of cloth，he thought of Sāriputta．The Elder had just risen from a trance，and，becoming aware of Mahāsena’s desire，he visited him，and was given the porridge and the piece of cloth with a prayer from Mahāsena，”May I realize the Truth you have seen．” After death，Mahāsena was born as the novice and was called Vanavāsī Tissa．DhA．ii．84．<br><br><i>3．Mahāsena．</i> Younger son of King Gothābhaya．He became king of Ceylon （334-361 A．C．），and under the advice of his teacher Sanghamitta and his minister Sona，he despoiled Mahāvihāra and enriched Abhayagiri．He issued a decree that no one should give alms to the monks of Mahāvihāra．But，later，his friend and minister，Meghavannābhaya，convinced him of his error，and he became a supporter of Mahāvihāra．Soon after，however，he fell under the influence of a monk，named Tissa，and built Jetavanaviharā in the precincts of Mahāvihāra，despite the protests of the monks．Tissa was later expelled from the Order．The king built the Manihīra，Gokanna，Erakāvilla，Kalandagāma，Migagāma，Gangāsenakapabbata，Dhātusenapabbata，Kokavāta，Rūpārāma，and Hulapitthi vihāras and two nunneries   Uttara and Abhaya．He also built sixteen tanks and a great canal called Pabbatanta．（Dpv．xxii．66 76； Mhv．xxxvii．1ff）．<br><br>Sirimeghavanna was the son of Mahāsena．Cv．xxxvii．53．<br><br><i>4．Mahāsena．</i> A king of India who ruled in Pātaliputta．He fed one thousand monks daily； but，not satisfied with that，he went to Uttara Madhurā，where he labored in disguise，giving alms with the wages so earned．Cv．xcii．23ff．<br><br><i>5．Mahāsena</i>．A king of Pātaliputta．He and his sister worked with their own hands and gave alms to 500 monks from Piyangudīpa，among whom was Mahāsīva （8）．The monk wished that they should see their alms being eaten by the monks in Piyangudīpa．Ras．i．72f．,8,1
261733,en,21,mahasena vagga,mahāsena vagga,Mahāsena Vagga,Mahāsena Vagga：The fourth section of the Rasavāhinī．,14,1
261736,en,21,mahasenagama,mahāsenagāma,Mahāsenagāma,Mahāsenagāma：A village in Rohana，whose vihāra was restored by   Vijayabāhu I．（Cv．lx．62）．The village is mentioned in the account of the   campaigns of Parakkamabāhu I．Ibid．，lxxv．109； Cv．Trs．ii．55，n．2．,12,1
261760,en,21,mahasihanada sutta,mahāsīhanāda sutta,Mahāsīhanāda Sutta,Mahāsīhanāda Sutta：Preached at the Mahāvana in Vesāli．Sāriputta tells the Buddha that Sunakkhatta，who had recently left the Order，went about saying that there was nothing marvellous about the Buddha’s knowledge and insight and that his teachings did not lead to the end of Ill．The Buddha says that Sunakkhatta is a man of wrath and folly and incapable of appreciating the good either of the Tathāgata or of his teachings．<br><br>He then issues his challenge to the effect that no one can deny to the Tathāgata the possession of ten powers，（balā） -  which are enumerated -  and the four confidences （vesārajjā）．The Tathāgata can attend any of the eight assemblies without fear； he knows the various classifications of beings，the birth of beings，the way to Nibbāna； he can read the minds of men and the five destinies which await different beings．He has lived the fourfold higher life being foremost in his practice of asceticism，in loathliness，in scrupulosity，in solitude．No one has surpassed him in the practice of these things．He has discovered，by experimentation，the futility of the claims of those who maintain that purity comes by way of food，or offering，or ritual．Though eighty years old and his body broken down，yet his powers of mind are at their prime； even if he must be carried on a litter，yet will his mind retain its powers （M．i．68 83）．<br><br>Nāgasamāla，who is by，asks the Buddha for a title for the discourse，and the Buddha gives it the name of Lomahamsapariyāya．cp．Lomahamsa Jātaka．,18,1
261767,en,21,mahasikha,mahāsikha,Mahāsikha,Mahāsikha：Five kappas ago there were five kings of this name，  previous births of Pannañjalika Thera．Ap．i．128．,9,1
261785,en,21,mahasilava,mahāsīlava,Mahāsīlava,Mahāsīlava：The Bodhisatta born as king of Benares．See the   Mahāsīlava Jātaka．,10,1
261786,en,21,mahasilava jataka,mahāsīlava jātaka,Mahāsīlava Jātaka,Mahāsīlava Jātaka：The Bodhisatta was once king of Benares under the name of Mahāsīlava．He built six almonries and ruled in all goodness．One of his ministers，having intrigued with a member of his harem，was expelled and took service under the king of Kosala．He caused several bands of ruffians to invade the territory of Mahāsīlava at different times．When they were caught and brought before Mahāsīlava，the latter gave them money and sent them away，telling them to act differently in the future．In this way the king of Kosala was easily persuaded by his minister that Mahāsīlava’s kingdom could easily be captured．He therefore set out with an army，and as the people of Mahāsīlava were allowed to offer no resistance，the king and his ministers were captured alive and buried up to their necks in the cemetery．In the night，when jackals approached to eat them，Mahāsīlava fastened his teeth in the neck of the jackal that came to him．The jackal started howling and his companions fled．In his struggles to get free，the jackal loosened the earth round Mahāsīlava，who managed to free himself and then his companions．<br><br>In the cemetery two Yakkhas were having a dispute about a dead body，and they asked Mahāsīlava to settle it．But he wished first to bathe，and they fetched him water and perfumes and food from the usurper’s table in Benares and also his sword of state．With this he cut the body in half，giving half to each Yakkha，and，with their aid，he entered the usurper’s room where he slept．When the latter showed signs of terror，Mahāsīlava told him of what had happened and granted him forgiveness．His kingdom was then restored，and Mahāsīlava exhorted his subjects on the virtues of perseverance．<br><br>The story was related to a backsliding monk．Devadatta is identified with the treacherous minister of the Jātaka．J．i．261-8．,17,1
261811,en,21,mahasineru,mahāsineru,Mahāsineru,Mahāsineru：See Sineru．,10,1
261832,en,21,mahasiva,mahāsīva,Mahāsīva,Mahāsīva：<i>1．Mahāsīva．</i> King of Ceylon； he was the son of Mutasīva and the younger brother of Uttiya，whom he succeeded．He reigned for ten years （197 87 B．C．） and built the Nagarangana vihāra for Bhaddasāla Thera．He was succeeded by Sūratissa．Mhv．xxi．1ff．<br><br><i>2．Mahāsīva Thera．</i> Resident of Vāmantapabbhāra．He was among the last of the arahants，and had taken part in various assemblies led by the Bodhisatta （J．iv．490； vi．30）．It is probably this Thera who is referred to as <i>Gāmantapabbhāravāsī</i> Mahāsīva in the Anguttara Commentary （AA．i．24，29）．He lived in Tissamahārāma at Mahāgāma，and was the teacher of eighteen groups of monks．One of his pupils became an arahant，and，being aware that his teacher was yet a puthujjana，went to him and asked his leave to be taught a stanza．But Mahāsīva said his pupils were so numerous that he had no time to give him a stanza．The pupil waited for a whole day and night，and then getting no chance of learning，said，”If you are so busy now how will you find time to die?” Mahāsīva heard and understood，and exerted himself strenuously for thirty long years，at the end of which time he became an arahant．<br><br><i>3．Mahāsīva．</i> A famous Commentator，sometimes called Dīghabhānaka Mahāsīva．His interpretations are quoted，with respect，in the Commentaries．E．g．，DA．ii．430，511，543，554，805，881，883； SA．iii．171，198； Sp．iii．711； DhSA．405； PSA．80； AA．ii．490．<br><br><i>4．Mahāsīva Thera．</i> An incumbent of Bhātivanka，during the reign of Dutthagāmanī．One day he went to worship at the Mahā Thūpa，and there he saw two devatās offering flowers．In their previous lives they were two women who had worked for hire on the Mahā Thūpa．Mhv．xxx．46ff．<br><br><i>5．Mahāsīva Thera．</i> Incumbent of Nigrodhapitthi and expert in the Tipitaka．Once，while preaching the Sīhanāda Sutta in King Vasabha’s palace，he described the splendours of the Relic Chamber in the Mahā Thūpa and the king expressed some difficulty in believing the report，but the Elder was able to convince the king that nothing was impossible where there was a combination of rājiddhi，deviddhi and ariyiddhi．The king was pleased，conveyed the Elder under the white umbrella to the Mahā Vihāra and made great offerings，lasting for seven days，to the Mahā Thūpa．MT．555．<br><br><i>6．Mahāsīva Thera．</i> Mentioned as an eminent teacher of the Vinaya （Vin．v．3； Sp．i．63）．He is probably identical with one of the foregoing．<br><br><i>7．Mahāsīva Thera．</i> It was for him that Aggabodhi I．built a parivena and also the Kurunda vihāra with a tank and a grove of coco palms．Cv．xlii．11，16．<br><br><i>8．Mahāsīva</i>．-A monk of Piyangudīpa．See Mahāsena （5）．,8,1
261856,en,21,mahasona,mahāsona,Mahāsona,Mahāsona：<i>1．Mahāsona．</i> An evil natured horse of Brahmadatta，king of Benares．<br><br>See the Suhanu Jātaka．<br><br><i>2．Mahāsona．</i> One of the ten chief warriors of Dutthagāmanī．He was born in Hunadarīvāpī in the Kulumbarī district as the eighth son of a man named Tissa．He was as strong as ten elephants，and took a prominent part in the attack on Vijitapura．Mhv．xxiii．2，46ff．； xxv．27f．； 44f．See also Ras．ii．86f．<br><br><i>3．Mahāsona．</i> A monk in the time of Vattagāmani Abhaya．During the troubles caused by the brigand Brāhmanatissa，he travelled about in the company of Isidatta Thera，maintaining themselves on whatever they could find．One day a maiden made three balls of food，gave one to Isidatta，the second to Mahāsona，and wished to give the third to Isidatta； but her hand turned，and the food fell into Mahāsona’s bowl．Later，he lived with five hundred others in Mandalārāma vihāra．One day，while in Kālakagāma for alms，they were entertained by a pious devotee．The latter asked for Mahāsona and showed him special honour，though Mahāsona was only a junior monk．Some time after，Mahāsona returned to the Mahāvihāra in Anurādhapura and received many gifts，which he distributed among the Sangha．Vibhā．446ff．,8,1
261857,en,21,mahasona theri,mahāsonā therī,Mahāsonā Therī,Mahāsonā Therī：A teacher of the Vinaya in Ceylon．Dpv．xviii．27．,14,1
261871,en,21,mahasubhadda,mahāsubhaddā,Mahāsubhaddā,Mahāsubhaddā：<i>1．Mahāsubhaddā．</i> Chief wife of the Bodhisatta when he was the elephant king Chaddanta．J．v．37，39．<br><br><i>2．Mahāsubhaddā．</i> Eldest daughter of Anāthapindika．Before her marriage she waited on the monks who came to her father’s house and became a sotāpanna （DhA．i．128； J．i．93）．According to the Anguttara Commentary （AA．i．146，148f ） she married an unbeliever，a householder of Ugganagara，and the Buddha，at her request，went to her house with five hundred monks （chief among whom was Kundadhāna） to receive alms．But seeCūla Subhaddā．<br><br><i>3．Mahāsubhaddā．</i> Chief queen of Mahāsudassana．A ii．189； S．iii．145； J．i．392，calls her Subhaddā．,12,1
261875,en,21,mahasudassana jataka,mahāsudassana jātaka,Mahāsudassana Jātaka,Mahāsudassana Jātaka：Relates the story of the death of Mahāsudassana．<br><br>For the rest of the king’s story，reference is suggested to the Mahāsudassana Sutta．<br><br>Mahāsudassana’s queen is called Subhaddā and is identified with Rāhulamātā．J．i．391-3．,20,1
261876,en,21,mahasudassana sutta,mahāsudassana sutta,Mahāsudassana Sutta,Mahāsudassana Sutta：Preached between the twin Sāla trees in Upavattana，the grove of the Mallas．Ananda asks the Buddha not to die in the ”little wattle and daub” town of Kusināra，but in some important city，such as Campā，Rājagaha or Sāvatthi．The Buddha tells him that Kusinārā was once Kusāvatī，the royal city of King Mahāsudassana，and was surrounded by seven ramparts，a city containing all the characteristics of a great capital．<br><br>Mahāsudassana possessed the seven treasures of aCakkavatti：<br><br>  the cakka ratana，  the hatthi ratana （named Uposatha），  the assa ratana （named Valāhaka），  the mani ratana，  the itthi ratana （pearl among women），  the gahapati ratana，and   the parināyaka ratana．He also possessed four iddhi powers：he was handsome，long lived，free from disease，and beloved by all classes of people．He had lotus ponds made all over his kingdom，food and clothing being placed on their banks for any who might require them．With the money brought to the king by the people，Vissakamma，under Sakka’s orders，built the Dhammapāsāda Palace，filled with all splendour and luxury．The king possessed a gabled hall called Mahāvyūha，where he spent the hot part of the day．In front of the Dhammapāsāda was the Dhammapokkharanī．<br><br>Having realized that his power and glory were the result of past good deeds，Mahāsudassana practiced generosity，self conquest and self-control，and developed the four jhānas，suffusing all quarters with thoughts of love and pity and sympathy and equanimity．<br><br>Mahāsudassana had eighty four thousand cities，the chief of which was Kusāvatī； eighty four thousand palaces，the chief being Dhammapāsāda； eighty four thousand gabled houses，the chief being Mahāvyūha； eighty four thousand state elephants，led by Uposatha； and eighty four thousand horses，led by Valāhaka．He had eighty four thousand chariots led by Vejayanta，and eighty four thousand wives，of whom Subbaddā was the chief．One day，the king realized that his death was approaching，and，when Subhaddā visited him to try and induce him to enjoy his pleasures，he stopped her，telling her to speak to him of the impermanence of things and the need for giving up all desire．While she talked to him of these things，he died and was reborn in the Brahma world．For eighty four thousand years be bad been a prince，a viceroy and a king respectively，and later，for forty eight thousand years，a devout layman in the Dhammapāsāda．Mahāsudassana is identified with the Buddha （D．ii．169 99； the story is also referred to at S．iii．144）．<br><br>In the time of Kassapa Buddha，Sudassana had been a forester．He met a monk in the forest and built a hut for him．He also requested the monk to receive alms every day at his house or，at least，to eat there．The monk agreed，and Sudassana made his hut comfortable in every way，constructing walks，bathing places，gardens，etc．，outside．He also gave him innumerable gifts，of various kinds and descriptions．DA．ii．631f．,19,1
261902,en,21,mahasuka jataka,mahāsuka jātaka,Mahāsuka Jātaka,Mahāsuka Jātaka：The Bodhisatta was once king of the parrots and lived in a fig tree grove in the Himālaya．After some time the fruits of the trees on which he lived came to an end，but he still lived on there，eating bark or shoots or whatever else he could find．Sakka’s throne was heated，and Sakka，assuming the form of a goose and accompanied by Sujā，visited the parrot and asked why he did not go elsewhere．The parrot answered that he did not wish to forsake old friends，and Sakka，pleased with this answer，promised him a boon．The parrot asked that the fig tree be made fruitful again，and this Sakka did．<br><br>The story was told in reference to a monk who had a pleasant dwelling place near a village，but who found alms difficult to get，the villagers becoming very poor．He became very discontented，but the Buddha asked him not to forsake his dwelling．<br><br>The Sakka of the story is identified with Anuruddha （J．iii．490 4）．According to the Dhammapada Commentary （DhA．i．283ff），the story was related to Nigamavāsī Tissa （q．v．） and Sakka is identified with Ananda．,15,1
261910,en,21,mahasumana,mahāsumana,Mahāsumana,Mahāsumana：<i>1．Mahāsumana．</i> The presiding deity of Sumanakūta．He was a sotāpanna，and on the Buddha’s first visit to Ceylon obtained from him a handful of hair，which he placed in a sapphire shrine．This shrine was later known as Mahiyangana Thūpa．Mhv．i．33ff．<br><br><i>2．Mahāsumana．</i> Elder son of Mahāmunda．He waited upon Anuruddha at his father’s house and his father offered to have him ordained．But Anuruddha preferred his brother Cullasumana．DhA．iv．128f．<br><br><i>3．Mahāsumana．</i>A Thera，present at the Foundation Ceremony of the Mahā Thūpa； when the foundation was laid，he offered jātisumana flowers．MT．524，527，528．<br><br><i>4．Mahāsumana</i>．-A devaputta of Aritthapabbata．Ras．ii．169．,10,1
261912,en,21,mahasumana,mahāsumanā,Mahāsumanā,Mahāsumanā：One of the pre eminent nuns of Ceylon．Dpv．xviii．39．,10,1
261917,en,21,mahasumba thera,mahāsumba thera,Mahāsumba Thera,Mahāsumba Thera：A disciple of Konāgamana Buddha； he came to Ceylon   at the Buddha&#39；s request．He，with one thousand others，was left behind to look   after the new converts．Mhv．xv．123．,15,1
261918,en,21,mahasumma thera,mahāsumma thera,Mahāsumma Thera,Mahāsumma Thera：<i>1．Mahāsumma Thera．</i> An incumbent of Kotapabbata vihāra．The father of Theraputtābhaya was his supporter and was ordained by him．Mhv．xxiii．60f．<br><br><i>2．Mahāsumma Thera．</i> A monk of Ceylon．King Mahācūli Mahātissa labored in a rice harvest，and，with the wages thus received，gave him alms．Mhv．xxxiv．3．<br><br><i>3．Mahāsumma Thera．</i>Pupil of Upatissa．After reading the Vinaya Pitaka nine times，he went to live beyond the river （Mahāvālukagangā） （Sp．i．263）．His views are quoted in the Samantapāsādikā．E．g．，ii．368； iii．535，538，556，588，596，609，644，646，647，651，683，698，715，719，etc．,15,1
261919,en,21,mahasunnata sutta,mahāsuññatā sutta,Mahāsuññatā Sutta,Mahāsuññatā Sutta：Preached at Nigrodhārāma in Kapilavatthu．The Buddha was staying in the cell erected by Kālakhemaka，and near by，in the cell erected by Ghatāya，Ananda，with many monks，was making robes．The Buddha knew from the number of pallets outside the cells of Kālakhemaka that many monks were in residence there．He therefore addressed Ananda，telling him of the joys of tranquility and solitude．A monk should dwell apart and concentrate his heart internally and thus develop the four jhānas．He then knows that，whatever his posture，he will be free from evil dispositions； his speech will be free from faults，his thoughts pure．A monk should always search his heart to discover if he has any traffic with pleasures of sense．A disciple should follow his master’s footsteps，not in order to obtain interpretations of canonical law，but solely to hear words which conduce to passionless ness，illumination，Nibbāna （M．iii．109 18）．<br><br>The sutta is also called Ganabheda，because it tends to break up crowds．Once，in the Vālikapitthi vihāra，Abhidhammika Abhaya recited this sutta with several others，and，understanding its import，dwelt apart and attained arahantship during the rains．MA．ii．907．,17,1
261929,en,21,mahasupina jataka,mahāsupina jātaka,Mahāsupina Jātaka,Mahāsupina Jātaka：Pasenadi，king of Kosala，had，one night，sixteen bad dreams，and his brahmins，on being consulted，said that they presaged harm either to his kingdom，his life，or his wealth，and prescribed all manner of sacrifices in order to avert the danger （It is perhaps this sacrifice which is referred to at S．i．75）．<br><br>Mallikā，the king’s wife，heard of this and suggested that the Buddha should be consulted．The king followed her advice，and the Buddha explained the dreams．<br><br>  The first dream was of wild bulls entering the royal courtyard to fight   but retiring after roaring and bellowing．This，said the Buddha，meant that，  in future，when wicked kings rule，rain clouds will gather，but there will be   no rain．  The second dream was of trees and shrubs sprouting from the earth which   flowered and bore fruit when only about one span high．This foretold a time   when men would be short lived owing to their lusts．    In the third dream cows sucked calves which were hardly a day old．This   showed that，in the future，the young would refuse respect to the old．  The fourth dream was of sturdy draught oxen standing by，while young   steers tried to draw loads．This signified a time when the administration of   affairs will be entrusted to the young and inexperienced，while the wise and   old stand by．  The fifth dream was of a horse which ate from two mouths，one on either   side of its body，which foretold a time when the king’s justices will take   bribes from contending parties and give themselves to corruption．  The sixth dream was of people holding a very valuable golden bowl and   asking a jackal to stale therein．This shows that，in the future，kings will   exalt the low born and noble maidens will be mated with upstarts．  The seventh dream was of a man holding a rope which he trailed at his   feet，while a she jackal kept on eating it．This foretold a time when women   will lose their sense of modesty and behave badly．    In the eighth dream was a big pitcher at the palace gates filled with   water and surrounded by empty ones．This foretold a time when kings will be   poor and set the whole country working for them，the people being left in   extreme poverty．  The ninth dream was of a deep pool with sloping banks overgrown with   lotus．Men and beasts entered the pond； the middle was muddy，but at the edges   was crystal water．This meant that in the future there would be unrighteous   kings oppressing the people，who would leave the capital and take refuge in   the frontier districts．  The tenth dream was of rice cooking in a pot，which rice，instead of   cooking evenly，remained in three parts：some sodden，some raw，some well   cooked； this showed that in the future men of all classes，even brahmins and   sages，will be wicked，the very forces of nature will be against them，and   their harvest will be spoiled．  The eleventh dream was of men bartering butter milk for precious sandal   wood，and presaged a time when the Dhamma would decay and its votaries clamour   for money and gifts．  The twelfth dream was of empty pumpkins sinking in the water； the world   will be reversed：the low born will become great lords and the noble sink into   poverty．  In the thirteenth dream solid blocks of rock floated in the water； nobles   and wise men will be scorned while upstarts shall have their own way．  In the fourteenth dream tiny frogs chewed huge snakes and ate them； a time   will come when men，because of their lusts，will become the slaves of their   wives and be ruled by them．  The fifteenth dream was of a wicked village crow attended by mallards；   kings will arise，ignorant and cowardly，who will rise to power，not their   peers，but their footmen，barbers，and the like； nobles will be reduced to   waiting on these upstarts．  In the sixteenth dream goats chased panthers，devouring them； the lowborn   will be raised to lordship and nobles will sink into obscurity and distress；   when the latter plead for their rights，the king’s minions will have them   cudgelled and bastinadoed．Having thus explained the dreams，the Buddha told Pasenadi a story of the past．A king of Benares，named Brahmadatta，had dreams similar to those of Pasenadi．When he consulted the brahmins，they began to prepare sacrifices．A young brahmin protested，saying that animal sacrifice was against the teaching of the Vedas，but they would not listen．The Bodhisatta，who was a hermit in the Himālaya，possessed of insight，became aware of what was happening，travelled through the air and took his seat in the park．There he was seen by a young brahmin，who brought the king to the park．The Bodhisatta heard the king’s dreams and explained them to his satisfaction．<br><br>Ananda was the king and Sāriputta the young brahmin．J．i．334-45．,17,1
261944,en,21,mahasutasoma jataka,mahāsutasoma jātaka,Mahāsutasoma Jātaka,Mahāsutasoma Jātaka：Brahmadatta，king of Benares，was much addicted to meat．One uposatha day the meat which had been prepared for him was eaten by dogs，and the cook，unable to buy any more，cut a piece from a human body recently dead and cooked it．Brahmadatta had been aYakkha in a former birth and therefore enjoyed the dish．Having discovered what the meat was，he developed a taste for human flesh，and，in due course，came to having his subjects murdered in order to supply him with food．His crime was discovered and his guilt brought home by his commander in chief，Kālahatthī，but the king refused to give up his cannibalism and was driven out of the kingdom．Kālahatthi relates various stories to the king，showing the folly of his behaviour-  e．g．，the story of the fish Ananda，of Sujāta’s son，of the geese who lived in Cittakūta and of theUnnābhi spider．<br><br>The king dwelt in the forests with his cooks，eating all the travelers they were able to seize．The day arrived when he killed the cook himself and ate his flesh．Some time after he fell upon a brahmin traveling through the forest with a large retinue，and they gave chase to the king．As he ran an acacia splinter pierced his foot，causing him great pain．Seeing a banyan tree，he made a vow to bathe its trunk with the blood of one hundred and one princes if his foot were healed in seven days．The foot did heal within that time，and with the assistance of a Yakkha，who had been his friend in a previous birth，he managed to capture one hundred kings whom he hung on the tree by means of cords passed through their hands．<br><br>The deity of the tree was alarmed and，on the advice ofSakka，appeared before the man eater （who is called in the context Porisāda） and demanded that he should bring Sutasoma，Prince of Kuru，to complete the number of his victims．Sutasoma had been the man eater’s friend and private tutor （pitthācariya） at Takkasilā．Anxious to appease the deity，the man eater went to Sutasoma’s park and there waited for him hidden in the pond，when Sutasoma came to take his ceremonial bath on the festival day of Phussa．On the way to the park，Sutasoma met a brahmin，Nanda，who offered，for four thousand pieces，to teach him four verses learnt from Kassapa Buddha．Sutasoma promised to learn them on his return from the park，but there he was caught by the Porisāda．Promising to return to the Porisāda，Sutasoma obtained leave to keep his appointment with Nanda．This promise fulfilled，Sutasoma returned to the Porisāda and went with him to the banyan tree．There he told the Porisāda of the verses he had learnt from Nanda，reciting them to him，and discoursing on the virtues of Truth．The Porisāda was greatly pleased and offered Sutasoma four boons．Sutasoma chose as his first boon that the Porisāda should live for one hundred years； as his second that the captive kings should be released； as his third，that their kingdoms should be restored； and as his fourth that the Porisāda should give up his cannibalism．Only very reluctantly did the Porisāda agree to the fourth．Sutasoma then took him back to Benares，where he restored to him his kingdom，having first assured the people that the king would never return to his former vicious habits．Sutasoma then returned toIndapatta．In gratitude for the tree sprite’s intervention，a lake was dug near the banyan tree and a village founded near by，whose inhabitants were required to make offerings to the tree．This village，built on the spot where the Porisāda was converted，came to be called Kammāsadamma．<br><br>The story was related in reference to the Buddha’s conversion ofAngulimāla，with whom the man eater is identified．Kālahatthi was Sāriputta，Nanda was Ananda，the tree sprite was Kassapa，Sakka was Anuruddha，and Sutasoma the Bodhisatta．J．v．456 511； cp．Jātakamāla xxxi．<br><br>The Sutasomacariyā is given in the Cariyāpitaka iii．12．,19,1
261951,en,21,mahasuvanna,mahāsuvanna,Mahāsuvanna,Mahāsuvanna：Father of Cakkhupāla．ThagA．i．195； DhA．i．2．,11,1
261952,en,21,mahasuvannadipa,mahāsuvannadīpa,Mahāsuvannadīpa,Mahāsuvannadīpa：Son of Parakkamabahalarājā and ācariya of Queen   Sīvalī of Hamsavatī，in Pegu．He was author of the Apheggusāradīpanī．Bode，  op．cit．，36，n．2．,15,1
261955,en,21,mahatakkari jataka,mahātakkāri jātaka,Mahātakkāri Jātaka,Mahātakkāri Jātaka：See  Takkāriya Jātaka．,18,1
261962,en,21,mahatalaka,mahātalāka,Mahātalāka,Mahātalāka：A monastery in Ceylon，the residence of   Araññaka-Mahāabhaya．Ras．ii．5,10,1
261974,en,21,mahatalitagama,mahātālitagāma,Mahātālitagāma,Mahātālitagāma：A village in Uttaradesa，in Ceylon，where the Pandu   king who invaded Ceylon in the reign of Sena I．occupied an armed camp．  Cv．l．14．,14,1
261991,en,21,mahatanhasankhaya sutta,mahātanhāsankhaya sutta,Mahātanhāsankhaya Sutta,Mahātanhāsankhaya Sutta：Sāti Thera，a fisherman’s son，went about saying that，according to the Buddha’s doctrine，one’s consciousness runs on and continues without break of identity．Hearing this several monks protested，but failed to convince him of his error．Sāti was therefore brought before the Buddha and acknowledged that he had spread such a view．The Buddha explains that he had always taught that consciousness arises only by causation and that，without assignable condition，consciousness does not come about．<br><br>There are four substances （āhārā），which either maintain existing organisms or help those yet to be：<br><br>  material substance，  contact，  cogitation，and   perception．The derivation and birth of all four substances is craving -  craving arises from feeling and so on．Three things must combine for a conception to take place：<br><br>  the coitus of the parents，  the menstruation，at the time，of the mother，    and the presence of a being awaiting rebirth （gandhabba）．M．i．256 71．,23,1
262012,en,21,mahathala,mahāthala,Mahāthala,Mahāthala：A village in which Aggabodhī V．built the   Kadambagona-vihāra．Cv．xlviii．3．,9,1
262070,en,21,mahatissa,mahātissā,Mahātissā,Mahātissā：An eminent Therī of Ceylon．Dpv．xviii．38．,9,1
262071,en,21,mahatissabhuti thera,mahātissabhūti thera,Mahātissabhūti Thera,Mahātissabhūti Thera：An incumbent of the Mandalārāma．While begging for alms in the village，his mind was defiled by an unusual sight．He therefore returned to the vihāra，but，even in his sleep，he was haunted by what he had seen，and，greatly agitated，he went to Mahāsangharakkhita and obtained from him a formula of meditation with which to counteract the lustful feelings．With this formula he went into a thicket and lay on his pamsukūla robe and became an anāgāmī．MA．i．55．,20,1
262072,en,21,mahatissagama,mahātissagāma,Mahātissagāma,Mahātissagāma：A village at the foot of Lankāpabbata．Ras．ii．159,13,1
262079,en,21,mahatitthadvara,mahātitthadvāra,Mahātitthadvāra,Mahātitthadvāra：One of the gates of Plulatthipura，erected by   Parakkamabāhu I．Cv．lxxiii．163．,15,1
262151,en,21,mahatundila,mahātundila,Mahātundila,Mahātundila：The Bodhisatta born as a pig．See the   Tundila Jātaka．,11,1
262234,en,21,mahavacakala,mahāvācakāla,Mahāvācakāla,Mahāvācakāla：A man who lived on the banks of the Mahāvālukagangā．For thirty years he meditated on the thirty two impurities of the body in the hope of becoming a sotāpanna．But at the end of that period he gave up his meditations，renouncing the Buddha’s Doctrine as futile．<br><br>After death he was born as a crocodile in the river，and one day sixty carts laden with stone pillars started crossing the river at Kacchakatittha．The crocodile ate bulls，carts，and pillars．AA．i．367．,12,1
262239,en,21,mahavacchagotta sutta,mahāvacchagotta sutta,Mahāvacchagotta Sutta,Mahāvacchagotta Sutta：The Paribbājaka Vacchagotta visits the Buddha at Veluvana and asks him to expound right and wrong．The Buddha does so，and adds that those who follow his teaching are sure of deliverance and of birth in happy worlds and are destined for Nibbāna．Vacchagotta is very pleased and seeks admission to the Order，but the Buddha says that he must first pass four months as a probationer．At the end of that time he enters the Order and the Buddha further expounds the Doctrine to him．Shortly after he becomes an Arahant．M．i．489 97．,21,1
262257,en,21,mahavagga,mahāvagga,Mahāvagga,Mahāvagga：<i>1．Mahāvagga</i>．A section of the Vinaya Pitaka，divided into chapters called Khandhakas．The introductory chapters give an account of the incidents immediately following the Buddha’s Enlightenment，leading up to the foundation of the Order of the Sangha．It then gives various rules for members of the Sangha，together with the circumstances which led to the formulation of each rule．<br><br><i>2．Mahāvagga．</i> The second section of the Dīgha Nikāya，containing suttas XIV．XXIII．<br><br><i>3．Mahāvagga</i>．The third section of the Sutta Nipāta，containing twelve suttas．<br><br><i>4．Mahāvagga</i>．The first section of the Patisambhidāmagga．<br><br><i>6．Mahāvagga．</i> The fifth section of the Samyutta Nikāya．<br><br><i>6．Mahāvagga．</i> The seventh section of the Tika Nipāta，the twentieth of the Catukka，the sixth of the Chakka，the seventh of the Sattaka，the second of the Atthaka，and the third of the Dasaka Nipāta of the Anguttara Nikāya．,9,1
262289,en,21,mahavalligotta vihara,mahāvalligotta vihāra,Mahāvalligotta vihāra,Mahāvalligotta vihāra：A monastery built by Vasabha and given to   the incumbent of the Valliyera vihāra．Mhv．xxxv．82．,21,1
262292,en,21,mahavalukagama,mahāvālukagāma,Mahāvālukagāma,Mahāvālukagāma：A village on the south coast of Ceylon．It is   mentioned in the account of the campaigns of Parakkamabāhu I．c．p．Vālukagāma．  Cv．lxxv．36f，40，45．,14,1
262293,en,21,mahavalukaganga,mahāvālukagangā,Mahāvālukagangā,Mahāvālukagangā：The chief river of Ceylon，the modern Mahāveliganga．Viewed from the city of Anurādhapura，the right bank was called pāragangā and the left oragangā．The river was of great strategic importance，and is mentioned in various accounts of campaigns between opposing armies．It was always regarded as the boundary between North Ceylon，with Anurādhapura （and later，Pulatthipura） as the centre，and the South east province of Rohana．<br><br>Various fords on this river are mentioned in the books，the chief among these being Kacchakatittha，Ganthambatittha，Mahārukkhatittha，Mālāgāmatittha，Yakkhasūkaratittha，Sarogāmatittha，Sahassatittha and Suvannatthambhatittha．There were evidently other fords at the bends of the river with no particular names （e．g．，Cv．lxxii．285）．<br><br>The kings of Ceylon constructed various canals branching off from the river to help in their irrigation schemes．One such was the Pabbatanta Canal，built by Mahāsena （Mhv．xxxvii．50）； while the Aciravatī，the Gomatī，and the Malāpaharani were constructed by Parakkamabāhu I．（Cv．lxxix．51f）．Dhātusena irrigated the surrounding fields by means of damming up the river （Cv．xxxviii．12），as did Sena II．by the construction of the Manimekhala dam （Cv．li．72）．In the time of Parakkamabāhu II．and，later，of Vijayabāhu IV．，great ordination ceremonies were held on the river at Sahassatittha （Cv．lxxxvii．72； lxxxix．70f），and again at Ganthambatittha in the time of Vimaladhammasūriya I．Cv．xciv．17； also Vimaladhammasūriya II．（Cv．xcvii．12）．<br><br>The river rises in Samantakūta （Cv．c．82）．The Mahānāgavana of the Yakkhas，where，later，was erected the Mahiyangathūpa，was on the right bank of the river．Cv．lxxxix．70； Mhv．Trs．，p．3．,15,1
262296,en,21,mahavalukavithi,mahavālukavīthi,Mahavālukavīthi,Mahavālukavīthi：A street in Anurādhapura．Ras．ii．49．,15,1
262301,en,21,mahavamsa,mahāvamsa,Mahāvamsa,Mahāvamsa：The great Chronicle of Ceylon．<br><br>The first part of the work -  i．e．，to the time of KingMahāsena -  is attributed to Mahānāma Thera （MT．687）．<br><br>The continuation of the Chronicle is called the Cūlavamsa．The first portion of the Cūlavamsa -  i．e．，from Mahāsena to the reign of Parakkamabāhu II．-  is traditionally ascribed to a thera named Dhammarakkhita （Cv．Trs．ii．155，n．3）．<br><br>The next section -  i．e．，to the time of Kittisiri Rājasīha - was written by Tibbatuvāve Thera，Mahānāyaka of Pupphārāma，at the invitation of the king，who obtained for him copies of the Chronicle from Siam （Cv．xcix．78f； Cv．Trs．ii．263，n．1）．From there it was continued till the time of the British occupation （1815 A．C．） by Hikkaduve Sumangala Thera （P．L．C．310）．<br><br>There is a Commentary on the Mahāvamsa called the Vamsatthappakāsinī （q．v．）．,9,1
262305,en,21,mahavamsaka tissa thera,mahāvamsaka tissa thera,Mahāvamsaka Tissa Thera,Mahāvamsaka Tissa Thera：Of Ceylon．Mentioned among the last of the   arahants．He was among those who took part in various &quot；assemblies&quot；&nbsp；&nbsp； the   Kuddālaka，Mūgapakkha，Ayoghara and Hatthipāla．J．vi．30．,23,1
262311,en,21,mahavana,mahāvana,Mahāvana,Mahāvana：<i>1．Mahāvana．</i> A wood near Vesāli．It was partly natural，partly man made，and extended up to the Himālaya （MA．i．298； DA．i．309）．See Kūtāgārasālā．<br><br><i>2．Mahāvana．</i> The wood near Kapilavatthu，it was virgin forest，and reached from the edge of Kapilavatthu to the Himālaya on one side and to the sea on the other （MA．i．298，449）．In this wood was preached the Mahāsamaya Sutta （for details see Mahāsamaya） and also theMadhupindika Sutta．<br><br><i>3．Mahāvana．</i> A forest on the outskirts ofUruvelakappa，where the Buddha retired for his noonday rest after his meal at Uruvelakappa．It was in that grove thatAnanda took Tapussa to see him．A．iv．437f．<br><br><i>4．Mahāvana．</i>A forest on the banks of the Nerañjarā．DhA．i．86； DhSA．34，etc．； J．i．77．,8,1
262336,en,21,mahavanija jataka,mahāvānija jātaka,Mahāvānija Jātaka,Mahāvānija Jātaka：A company of merchants once went astray in the forest without food or water，and，seeing a huge banyan-tree with moist branches，they out off a branch and water poured out，from another branch came food，from another a company of girls，and from the fourth various precious things．Overcome by greed，they wished to cut the tree from its roots in order to get more．Their leader，the Bodhisatta，tried to prevent this，but they refused to listen．Then the Nāga king who lived in the tree，ordered his followers to slay all the merchants except the leader．Him the Nāgas escorted to his home with all the treasures．<br><br>The story was told in reference to a company of merchants from Sāvatthi，followers of the Buddha，who had a similar experience．But having moderate desires，they made no attempt to cut down the tree．Then they returned to Sāvatthi，and，offering some of the precious things to the Buddha，made over the merit thereof to the deity of the tree．The Buddha praised them for their moderation．Sāriputta is identified with the Nāga king．J．iv．350ff．,17,1
262339,en,21,mahavapi vihara,mahavāpi vihāra,Mahavāpi Vihāra,Mahavāpi Vihāra：A monastery in Mahāgāma．For a story connected   with it see Ras．ii．4f．,15,1
262401,en,21,mahavattaniya,mahāvattaniya,Mahāvattaniya,Mahāvattaniya：A desert in India．Ras．i．23．,13,1
262406,en,21,mahavatthalagama,mahāvatthalagāma,Mahāvatthalagāma,Mahāvatthalagāma：A village on the southern sea coast of Ceylon，  where Tilokamalla lived．Cv．ixxxviii．22； Cv．Trs．ii．184，n．2．,16,1
262419,en,21,mahavedalla sutta,mahāvedalla sutta,Mahāvedalla Sutta,Mahāvedalla Sutta：A series of questions asked by Mahā Kotthita on psychological topics -  e．g．，understanding，consciousness，feeling，perception，pure mental consciousness （manoviññāna），isolated from the five faculties of bodily sense -  the eye of understanding，right outlook，types of rebirth，first jhāna，etc．-  and Sāriputta’s answers thereto （M．i．292 8）．<br><br>The sutta was probably originally compiled rather as a ”lesson” for learners than as a genuine enquiry by Kotthita．This sutta it was which obtained for Kotthita the rank of pre eminence among those possessing the patisambhidā．AA．i．159．,17,1
262450,en,21,mahavessantara jataka,mahāvessantara jātaka,Mahāvessantara Jātaka,Mahāvessantara Jātaka：See  Vessantara．,21,1
262460,en,21,mahavibhanga,mahāvibhanga,Mahāvibhanga,Mahāvibhanga：The first part of the Sutta Vibhanga of the Vinaya   Pitaka，also called the Bhikkhu vibhanga．,12,1
262482,en,21,mahavihara,mahāvihāra,Mahāvihāra,Mahāvihāra：The great monastery at Anurādhapura，for many centuries the chief seat of Buddhism in Ceylon．It was founded by Devānampiyatissa，on the counsel of Mahinda，and included the Mahāmeghavana．The Mahāmeghavanārāma henceforth came to be included in the Mahāvihāra．The boundary of the vihāra was marked out by the king ploughing a circular furrow starting from near the Gangalatittha on the Kadambanadī and ending again at the river （Mhv．xv．188ff．； MT．361； Mbv．135，136 says that the ford on the Kadambanadī was Pāsānatittha）． <br><br>A list is given in the Mahābodhivamsa （pp．135f） of the places through which the simā （boundary） of the Mahāvihāra passed -  Pāsānatittha，Kuddavātakapāsāna，Kumbhakāraāvāta，the Mahānīpa tree，Kakudhapāli，Mahāangana tree，Khujjamātula tree，Marutta pokkharanī，the northern gate of the Vijayārāma park，Gajakumbhakapāsāna，then passing Avattimajjha，Bālakapāsāna on the Abhayavāpi，Mahāsusāna，Dīghapāsāna，the left side of Candalagāma，the Nīcasusāna to the left of Kammāradeva Sīmānigrodha，Veluvangana，round the hermitages of the Niganthas Jotiya Giri and Kumbhanda，to the right of the various hermitages of the Paribbājakas，by Hiyagalla，along the shrine of the brahmin Dīyavāsa，through Telumapāli，Tālacatukka，to the right of the stables （assamandala），on to Sasakapāsāna and Marumbatittha．It then proceeded up the river to Sīhasinānatittha，on to Pāsānatittha，ending at Kuddavātakapāsāna．<br><br>The Mahāvihāra contained thirty two Mālakas （Mhv．xv．214） and had numerous buildings attached to it，apart from sacred shrines，such as the Mahābodhi tree，Thūpārāma，Mahā Thūpa，etc．In its early period，the precincts of the Mahāvihāra contained other buildings besides those dedicated to the service of Buddhism   e．g．，the hermitages of the Niganthas and the Paribbājakas （as mentioned above） and the shrine of the guardian deity of Anurādhapura （Mhv．xxv．87）．In the time of Vattagāmanī，the Mahāvihāra monks divided into two factions，and one party occupied Abhayagiri，built by the king （Mhv．xxxiii．97f）．At first the differences between these two factions were trivial，but，as time went on，Abhayagiri grew in power and riches and proved a formidable rival to the older monastery．<br><br>From time to time various kings and nobles made additions and restorations to the Mahāvihāra．Thus Vasabha （Mhv．xxxxv．88） built a row of cells，and Bhātikatissa erected a boundary wall （Mhv．xxxvi．2），while Kanitthatissa removed the boundary wall and constructed the Kukkutagiri parivena，twelve large pāsādas，a refectory，and a road leading from Mahāvihāra to Dakkhinavihāra （Mhv．xxxvi．10f）．Vohārikatissa appointed a monthly gift of a thousand to the monks of Mahāvihāra （Mhv．xxxvi．32），while Sirisanghabodhi built a salāka house （Mhv．xxxvi．74）．Gothābhaya erected a stone pavilion and made a padhānabhūmi to the west of the vihāra （Mhv．xxxvi．102，106）．<br><br>Towards the latter part of Gothābhaya’s reign，a dispute arose between the Mahāvihāra and Abhayagiri on matters of doctrine，and sixty monks of Abhayagiri，who had adopted the Vetulyavāda，were banished．They obtained the assistance of a Cola monk，named Sanghatissa，and at a solemn assembly of the monks concerned，at Thūpārāma，Sanghamitta expounded his heretical doctrine，refuting the opposition of the Mahāvihāra monks，and succeeded in winning over the king，who was present，in spite of the efforts of his uncle，Gothābhaya Thera，to bring him round to the orthodox party．Sanghamitta became tutor to the king’s sons，and when one of these，Mahāsena，became king，he prompted him to destroy the Mahāvihāra．A royal decree was issued forbidding the giving of alms to the Mahāvihāra．The monks thereupon left the monastery，and for nine years it remained deserted．Many of the buildings were destroyed，and various possessions belonging to the Mahāvihāra were removed to Abhayagiri； but the people，led by the king’s minister and friend，Meghavannābhaya，revolted against the impious deeds of Mahāsena and his admirers，Sanghamitta and Sona，and the king was forced to yield．Sanghamitta and Sona were slain by one of the queens，and the king，with the help of Meghavannābhaya，rebuilt several parivenas and restored some of the possessions，which had been removed．But Mahāsena’s allegiance to the Mahāvihāra teaching was not lasting； acting on the advice of a monk named Tissa，he built the Jetavanavihāra in the grounds of the Mahāvihāra，against the wish of the monks there； the latter left again for nine months as a sign of protest against the king’s attempts to remove the boundary of the vihāra．This attempt，however，he was forced to abandon （Mhv．xxxvi．110f．； xxxvii．1 37）．<br><br>Mahāsena’s son，Sirimeghavanna，on coming to the throne，exerted himself to undo the damage which had been wrought by his father．He rebuilt the Lohapāsāda and restored all the demolished parivenas，together with their endowments （Cv．xxxvii．54ff）．Mahāvihāra had，by now，become famous as a seat of learning； it was the centre of Theravāda Buddhism，and was the repository of various Commentaries，of which the chief were the Sīhalatthakathā on the Pāli Canon．Thither，therefore，came scholars from various countries，among them Buddhaghosa （q．，v．），who resided in the Ganthākara parivena and compiled his Pāli Commentaries （Cv．xxxvii．215ff）．<br><br>When Dhātusena became king he had the walls of the Mahāvihāra painted with various ornamental designs （Cv．xxxviii．43）．The Dhammarucikas seem to have been favourites of this king and to have occupied the Mahāvihāra，later moving to Ambatthala vihāra （Cv．xxxviii．75）．Mahānāga instituted a permanent distribution of soup to the inhabitants of the Mahāvihāra （Cv．xli．99） and Jetthatissa III．planted another Bodhi tree there，called the Mahāmetta （Cv．xliv．96）．<br><br>Udaya I．built a new salāka hall （Cv．xlix．14）．Aggabodhi IX．discontinued the habit of the monks of the smaller vihāras surrounding Anurādhapura from coming to Mahāvihāra for their supply of medicines and made other arrangements for their distribution （Cv．xlix．88）．Sena I．and his queen Sanghā erected and endowed the Sanghasena parivena （Cv．l．70），while Kassapa IV．built the Samuddagiri parivena and gave it for the use of the Pamsukūlikas，while for the forest dwelling monks of Mahāvihāra he built forest dwellings （Cv．lii．21f．； Cv．Trs．i．163，n．8）．Kassapa’s kinsman，the general Rakkha，built a vihāra in the village of Savāraka and gave it to the incumbents of Mahāvihāra，to be used as a padhānaghara，while Mahālekhasena built，in Mahāvihāra itself，the Mahālekhapabbata （Cv．lii．31ff）．Udaya IV．gave a diadem of jewels to the Buddha image in Mahāvihāra，while his wife Vidurā added to it a network of rays made of precious stones （Cv．liii．49ff）．<br><br>During the invasions of the Colas and the Pandus from South India，and owing to the consequent confusion prevailing in the country，the Mahāvihāra seems to have been neglected．Many of the buildings were destroyed and their priceless possessions plundered．Discipline among the monks became slack and there were many dissensions．Later，when Parakkamabāhu I．had restored peace，he wished to purify the religion，but met with great opposition，and it was only after strenuous efforts that he brought about a reconciliation between the different parties （Cv．lxxviii．11ff）．<br><br>It is said （Cv．lxxviii．25） that the king could not find one single pure member of the Order．He，therefore，held a special ordination ceremony，admitting many monks into the Order． <br><br>After the removal of the capital from Anurādhapura to Pulatthipura，Mahāvihāra lost its importance； the centre of activity was now at Pulatthipura，and later，at other capitals，and the Mahāvihāra fell into neglect and decay，from which it has never recovered．,10,1
262511,en,21,mahavijita,mahāvijita,Mahāvijita,Mahāvijita：A king of long ago，whose exemplary sacrifice，held   under the direction of his chaplain，is narrated in the Kūtadanta Sutta   （q．v．）．,10,1
262546,en,21,mahavimalabuddhi,mahāvimalabuddhi,Mahāvimalabuddhi,Mahāvimalabuddhi：See  Vimalabuddhi．,16,1
262568,en,21,mahavinayasangahapakarana,mahāvinayasangahapakarana,Mahāvinayasangahapakarana,Mahāvinayasangahapakarana：Another name for the  Vinayavinicchaya．,25,1
262629,en,21,mahavisuddhacariya,mahāvisuddhācariya,Mahāvisuddhācariya,Mahāvisuddhācariya：See  Visuddhācariya．,18,1
262642,en,21,mahavittharika,mahāvitthārika,Mahāvitthārika,Mahāvitthārika：A palace in heaven，occupied by Tīnipadumiya Thera   in a previous birth．Ap．i．124．,14,1
262657,en,21,mahavyaggha thera,mahāvyaggha thera,Mahāvyaggha Thera,Mahāvyaggha Thera：An arahant of Ukkanagara vihara．He received a   portion of sour millet gruel given by Dutthagāmanī，and distributed his share   among seven hundred monks．Mhv．x．xxii．54．,17,1
262658,en,21,mahavyuha,mahāvyūha,Mahāvyūha,Mahāvyūha：A gabled chamber erected by Mahāsudassana into which he   could retire during the heat of the day．It was made of silver．D．ii．182；   DA．ii．632； see Dial．ii．214，n．1．,9,1
262659,en,21,mahavyuha sutta,mahāvyūha sutta,Mahāvyūha Sutta,Mahāvyūha Sutta：See  Mahābyūha．,15,1
262675,en,21,mahayamaka vagga,mahāyamaka vagga,Mahāyamaka Vagga,Mahāyamaka Vagga：The fourth section of the Majjhima Nikāya，  containing suttas 21 30．,16,1
262684,en,21,mahayanna vagga,mahāyañña vagga,Mahāyañña Vagga,Mahāyañña Vagga：The fifth section of the Sattaka Nipāta of the   Anguttara Nikāya．A．iv．39 67．,15,1
262691,en,21,mahayasa thera,mahāyasa thera,Mahāyasa Thera,Mahāyasa Thera：Of Thāton，author of the Kaccāyanabheda and the   Kaccāyanasāra．He probably belonged to the fourteenth century．Bode，op．cit．，  36f．； Svd．1250．,14,1
262714,en,21,maheja,maheja,Maheja,Maheja：See    Mahejjāghara．,6,1
262717,en,21,mahejjaghara,mahejjāghara,Mahejjāghara,Mahejjāghara：A building in Anurādhapura，near the west gate． <br><br>The grounds of the building were laid out by Pandukābhaya （Mhv．x．90； xvii．30）．     <br><br>Gajabāhu I．first erected the Mahejjāsanasālā （Mhv．xxxv．122）．<br><br> The Mahāvamsa Tīkā （p．378） explains that Mahejavatthu is a shrine （devatthāna） dedicated to the Yakkha Maheja．,12,1
262720,en,21,mahelanagara,mahelanagara,Mahelanagara,Mahelanagara：A Damila stronghold，subdued by Dutthagāmani after a four months’ siege． <br><br>Its commander was called Mahela （Mhv．xxv．48f）． <br><br>The Mahāvamsa Tīkā （479f．） explains that the city lay off the road leading from Vijitapura to Anurādhapura．It was the king’s elephant，Kandula，who led the way thither．  The city erected on the spot where the elephant turned off the main road was called Nivattagirinagara．,12,1
262811,en,21,mahi,mahī,Mahī,Mahī：<i>1．Mahī．</i> One of the five great rivers of India，all of which have a common origin （Vin．ii．237； A．iv．101； v．22； S．ii．135； v．38； Mil．20，104； Vsm．10，etc．）．Anguttarāpa was to the north of the Mahī （SNA．ii．437ff）．It is also called Mahāmahī．<br><br><i>2．Mahī．</i> A Lankāgiri，an officer of Parakkamabāhu I．，stationed at Assamandala tittha．Cv．lxxii．27．,4,1
262884,en,21,mahila,mahilā,Mahilā,Mahilā：An eminent Therī of Ceylon who kept the dhutangas．  Dpv．xviii．15．,6,1
262891,en,21,mahiladipa,mahilādīpa,Mahilādīpa,Mahilādīpa：An island off the coast of India where the women，who   were exiled with Vijaya，landed．Mhv．vi．45．,10,1
262892,en,21,mahilamukha,mahilāmukha,Mahilāmukha,Mahilāmukha：The state elephant of Brahmadatta，king of Benares．  See the Mahilāmukha Jātaka．,11,1
262895,en,21,mahilamukha jataka,mahilāmukha jātaka,Mahilāmukha Jātaka,Mahilāmukha Jātaka：Brahmadatta，king of Benares，owned a state elephant，called Mahilāmukha，who was gentle and good．One day thieves sat down outside his stable and started talking of their plans for robbery，and murder．Several days in succession this happened，until at last，by dint of listening to them，Mahilāmukha became cruel and began to kill his keepers．The king sent his minister，the Bodhisatta，to investigate the matter．He discovered what had happened，and made good men sit outside the stables who talked of various virtues．The elephant regained his former goodness and gentleness．<br><br>The story was related in reference to a monk who was persuaded by a friend to eat at the monastery of Gayāsīsa，built for Devadatta by Ajātuattu．The monk would steal off there at the hour of the meal and then return to Veluvana．After some time his guilty secret was discovered，and he was admonished by the Buddha．He is identified with Mahilāmukha and the king with Ananda．J．i．185 8； see also Giridanta and Manoja Jātakas．<br><br>Mahisa Jātaka （No．278）．The Bodhisatta，was born once as a buffalo in Himavā．One day，as he stood under a tree，a monkey fouled him，and taking hold of his horn pulled him about．But the buffalo showed no resentment．This happened several times，and on being asked by the spirit of the tree why he endured it，the buffalo answered that it was by virtue of his goodness．Later the monkey tried his games on another buffalo，who killed him．<br><br>The story was told in reference to a monkey who，in the same way，fouled an elephant of Sāvatthi and escaped unhurt owing to the patience of the elephant．On another day a fierce elephant came from the stables and the monkey was trampled to death．J．i．385 7．,18,1
262919,en,21,mahimsaka,mahimsaka,Mahimsaka,Mahimsaka：A kingdom mentioned in the Sankhapāla Jātaka as being near Mount Candaka．There lived the Bodhisatta，in a hermitage on the bend of the river Kannapannā，where it left Lake Sankhapāla （J．v．162）．<br><br>Keka is mentioned as the capital of Mahimsaka，where a king named Ajjuna once ruled （J．v．145） also a city，called Sakula，capital of King Sakula．Near Sakula was a lake，called Mānusiya （J．v．337）．<br><br>In the Bhīmasena Jātaka （J．i．356） the Bodhisatta is mentioned as living for some time in Mahimsaka in his birth as Cūladhanuggaha pandita．Mahimsaka is mentioned （E．g．，Vibhā．4） as an example of a country where cold weather frequently occurs．<br><br>The country is generally identified with Malayagiri，the Malabar Ghats．See also Mahisamandala．,9,1
262947,en,21,mahimsasa,mahimsāsa,Mahimsāsa,Mahimsāsa：The Bodhisatta，born as the son of the king of Benares．  For details see the Devadhamma Jātaka．  J．i．127ff．； DhA．iii．73．,9,1
262948,en,21,mahimsasaka,mahimsāsaka,Mahimsāsaka,Mahimsāsaka：An heretical sect，which broke off from the Theravādins at the same time as the Vajjiputtakas．The sect was later divided into the Sabbatthivādins and the Dhammaguttikas （Mhv．v．6，8； Dpv．v．45，47； MT．174f．； Mhv．96）．They held that the truth of nirodha had two aspects （Kvu．ii．11； see also viii．9； xviii．6； xix．8； xx．5； and Rockhill，op．cit．，182-186，191-192）．Buddhadeva Thera，at whose request the Jātakatthakathā was written，belonged to the Mahimsāsaka Vamsa （J．i．1）．<br><br>Fa Hsien found a group of monks belonging to this sect in Ceylon．（Giles，op．cit．，p．76．）．,11,1
262970,en,21,mahinda,mahinda,Mahinda,Mahinda：<i>1．Mahinda Thera．</i>Son of Asoka and brother of Sanghamittā．He was fourteen at the time of the coronation of his father and was ordained at the age of twenty，his preceptor being Moggaliputtatissa．The ordination was performed by Mahādeva，while Majjhantika recited the kammavācā．Mahinda became an arahant on the day of his ordination （Mhv．v．204ff．； Dpv．v．24 f ； Sp．i．51）．He spent three years in study of the Doctrine under his preceptor，and，later，when the latter retired to Ahogangā，he left his one thousand disciples for seven years under the care of Mahinda （Mhv．v．233； Sp．i．52）．When the Third Council was held，Mahinda had been for twelve years a monk and was charged with the mission of converting Ceylon．But he delayed for six months，until Devānampiyatissa became king．He then went to Dakkhināgiri and from there to his birthplace，Vedisagiri，staying in Vedisagiri vihāra and visiting his mother，the queen Devī．Still one more month he tarried，teaching the Doctrine to Bhanduka，and then，on the full moon day of Jettha，at the request of Sakka，he went，in company with <br><br>  Itthiya，  Uttiya，  Sambala，  Bhaddasāla，  Sumanasāmanera and   Bhanduka，to Ceylon，where he converted Devānampiyatissa by preaching to him the Cūlahatthipadopama Sutta．Later，on the same day，he preached the Samacitta Sutta．The next day，at the request of the king，he visited Anurādhapura，travelling through the air and alighting on the site of the （later） Pathamacetiya．After a meal at the palace he preached the Petavatthu，the Vimānavatthu and the Sacca Samyutta，and Anulā and her five hundred companions became sotāpannas．Later，in the elephant stables，he preached the Devadūta Sutta to the assembled people，and，in the evening，the Bālapandita Sutta，in Nandanavana．The night he spent in Mahāmeghavana，and on the next day the king gave the park to Mahinda，on behalf of the Order．<br><br>Mahinda pointed out to the king various spots destined to be connected with the growth of the sāsana in Ceylon，offering flowers at the same，and at the site of the （later） Mahā Thūpa，he described the visits of the Four Buddhas of this kappa to Ceylon．On the fourth day he preached the Anamatagga Sutta in Nandanavana and helped the king in defining the boundaries of what later became the Mahāvihāra．On the fifth day he preached the Khajjanīya Sutta，on the sixth the Gomayapindī sutta，and on the seventh the Dhammacakkappavattana Sutta．<br><br>The pāsāda first built for the residence of Mahinda was called Kālapāsāda parivena．Other buildings associated with him were the Sunhātaparivena，the Dīghacanka parivena，the Phalagga parivena，the Therāpassaya parivena，the Marugana-parivena，and the Dīghasandasenāpati-parivena．<br><br>Twenty six days Mahinda stayed in Mahāmeghavana，and on the thirteenth day of the bright half of āsālha，after having preached the Mahāppamāda Sutta，he went to Missakapabbata，to spend the vassa．The king had sixty eight rock cells built in the mountain and gave them to the theras on the full moon day．On the same day Mahinda ordained sixty two monks，who attained arahantship，at Tumbarumālaka．After the full moon day of Kattika，at the conclusion of the pavārana ceremony，Mahinda held a consultation with Devānampiyatissa and sent Sumanasāmanera to Pātaliputta to bring the relics of the Buddha from Dhammāsoka and other relics from Sakka．These relics were brought and placed on the Missakapabbata，which from then onwards was called Cetiyegiri．The collar bone from among the relics was deposited in the Thūpārāma （q．v．），which was built for the purpose．It was at Mahinda’s suggestion that Devānampiyatissa sent an embassy headed by Mahāarittha to Asoka，with a request that Sanghamittā should come to Ceylon with a branch of the Bodhi tree．The request was granted，and Sanghamittā arrived in Ceylon with the branch．Devānampiyatissa，during the later part of his reign，acting on the advice of Mahinda，built numerous vihāras，each one yojana from the other； among them were Issarasamanaka and Vessagiri．<br><br>Mahinda is said to have taught the Commentaries to the Tipitaka in the Singhalese language，after translating them from the Pāli （Cv．xxxvii．228ff）．<br><br>The Samantapāsādikā （pp．102ff ） mentions a recital held by Mahinda under the presidency of Mahāarittha．<br><br>Mahinda continued to live for the first eight years of the reign of Uttiya，who succeeded Devānampiyatissa．Then，at the age of sixty，he died on the eighth day of the bright half of Assayuja，in Cetiyagiri，where he was spending the rainy season．His body was brought in procession，with every splendor and honour，to the Mahāvihāra and placed in the Pañhambamālaka，where homage was paid to it for a whole week．It was then burnt on a pyre of fragrant wood on the east of the Therānambandhamālaka，to the left of the site of the Mahā Thūpa．A cetiya was erected on that spot over half the remains，the other half being distributed in thūpas built on Cetiyagiri and elsewhere．The place of cremation was called Isibhūmangana，and there for many centuries were cremated the remains of holy men who lived within a distance of three yojanas．（ For details of Mahinda see Mhv．xiii．xx； Dpv．vii．57f．，xii．，xiii．，iv．：xv．； Sp．i．61，69ff．，79ff．，83ff．，90ff．，103，etc．）<br><br>Later，King Sirimeghavanip had a life size image of Mahinda made of gold； this he took to the Ambatthalacetiya．For eight days a festival was held in its honour； on the ninth day the image was taken from Ambatthala，carried by the king himself at the head of a large and splendid procession，and placed for three days in Sotthiyākara vihāra．On the twelfth day it was taken with all splendours to Anurādhapura，to the Mahāvihāra，where it was left for three months in the courtyard of the Bodhi tree．From there it was removed to the inner city and deposited in a magnificent image house to the south east of the palace．An endowment was set up for the annual performance of ceremonies in honour of the image，and this custom was continued for many centuries．The image was brought from the inner town to the （Mahā）vihāra on the pavārana day，and every year an offering was made on the thirteenth day （Cv．xxxvii．66ff）．<br><br>Dhātusena had the image brought to the place where Mahinda’s body was cremated and there held a great festival （Cv．xxxviii．58），while Aggabodhi I．set up the image on the banks of the tank called Mahindatata，and ensured that the special task of carrying the image to the dyke of the tank was the task of the Taracchas．Cv．xlii．30．<br><br><i>2．Mahinda．</i> See Indra （=Sakka）．<br><br><i>3．Mahinda．</i> King，father of Phussa Buddha （AA．i．165； SA．iii．4； DhA．i．84）．Elsewhere he is called Jayasena．See Phussa．<br><br><i>4．Mahinda．</i>A king of old，descendant of Mahāsammata，and last of a dynasty which ruled at Rojanagara．Twelve of his sons and grandsons ruled in Campā．Dpv．iii．28．<br><br><i>5．Mahinda I．</i>Brother of Kassapa III．and king of Ceylon （724 27 A．C．）．He refused to be crowned，out of sorrow for the death of his friend Nīla，and administered the government as ādipāda．He thus came to be known as Adipāda Mahinda．His brother’s son，Aggabodhi，was his viceroy，while his own son was made ruler of Dakkhinadesa．<br><br>He gave ten cartloads of food to the Mahāpāli and would eat nothing without first giving of it to beggars．He built a nunnery for the bhikkhunīs （called Mahindaupassaya） and gave to it the village of Nagaragalla．He also built the Mahindatata vihāra．Cv．xiviii．26ff．<br><br><i>6．Mahinda．</i> Son of Aggabodhi VII．He was made viceroy，but died young．Cv．xlviii．69，75．<br><br><i>7．Mahinda．</i> Son of Silāmegha （Aggabodhi VI．） （Cv．xlviii．42，76）．Aggabodhi made him senāpati and gave over the government to him．But when Aggabodhi VI．died and Aggabodhi VII．came to the throne，Mahinda went to Mahātittha．Later，on the death of Aggabodhi VII．，Mahinda quelled all disturbances and put the queen in chains because she conspired to kill him．His cousin Dappula rose against him，but was defeated after much fighting．Mahinda then married the queen of Aggabodhi VI．and became king as Mahinda II．，when a son was born to him．Dappula again rose in revolt，but Mahinda made a treaty with him and gave him part of Rohana with the Gālhagangā as boundary．<br><br>Among Mahinda’s benefactions was the erection of the Dāmavihāra-parivena and the Sannīratittha vihāra in Pulatthipura，also the costly Ratanapāsāda，containing a golden image of the Buddha．To the Silāmegha nunnery Mahinda gave a silver Bodhisatta statue．He had the Abhidhamma recited by the monks of Hemasāli Vihāra，and built many shrines and helped those who were poor or in trouble．To the lame he gave bulls and to the Damilas horses．He strengthened the weir of the Kālavāpi．He reigned for twenty years （772 92 A．C．） and was succeeded by his son Udaya I．（Cv．xlviii．83ff）．<br><br><i>8．Mahinda．</i> Son of the Adipāda Dāthāsīva of Rohana．He quarreled with his father，took service under Udaya I．and married his daughter Devā．He was later sent to Rohana，where he drove out his father．His two sons revolted against him，and，with Udaya’s help，led an army against him．Mahinda defeated them，but was killed in a fight with another kinsman．Cv．xlix．10ff．； 66ff．<br><br><i>9．Mahinda．</i> Son of Udaya I．； he was，however，known by the name of Dhammikasilāmegha and was a very pious man．He gave the income from the Getthumba Canal to be used in repairs of the Ratanapāsāda．He became king as Mahinda III．and reigned for four years （797 801 A．C．）．Cv．xlix．38ff．<br><br><i>10．Mahinda．</i>Son of Mahinda III．When Aggabodhi IX．came to the throne，contrary to the laws of succession，Mahinda fled to India （Cv．xlix．84f）．He was afterwards slain by Sena I．（Cv．l．4）．<br><br><i>11．Mahinda．</i> Younger brother of Sena I．and his viceroy．He quelled the rising of Udaya against the king，his brother．When the Pandu king invaded Ceylon，Mahinda led an army against him，and，on the defeat of his forces，he cut his own throat．Cv．l．6，10，21ff．<br><br><i>12．Mahinda．</i> Eldest son of Kittaggabodhi，ruler of Rohana．He was killed by Kittaggabodhi’s sister．Cv．l．51．<br><br><i>13．Mahinda．</i> Son of the Adipāda Kassapa and brother of Sena II．He married Tissā and Kitti．He became viceroy under Sena II．and ruled in Dakkhinadesa．Later he was discovered guilty of an intrigue in the king’s harem，and fled，unrecognized，with his family，to Malaya．Afterwards，however，he regained his honors and continued as viceroy，his daughter Sanghā being married to Kassapa，son of Sena II．Mahinda built a temple under the Bodhi tree，and，in the course of its construction，a workman discovered that one of the beams would harm a branch of the tree．Mahinda，on being informed of this，came and made a saccakiriyā，as a result of which the branch of the tree straightened itself during the night，leaving the building free．Mahinda also built the Mahindasena parivena，and died in the twenty third year of Sena’s reign （Cv．l．59； li．7，13，15ff．，53ff）．Adipāda Kittaggabodhi was his Son．Ibid．，94．<br><br><i>14．Mahinda．</i> Son of Kassapa V．，and brother of Sena II．and Sanghā．When the Adipāda Kittaggabodhi raised a rebellion in Rohana against Udaya II．，the latter sent Mahinda to quell it with the help of the general Vajiragga．The expedition was completely successful and Kittaggabodhi taken prisoner．Mahinda stayed in Mahāgāma and ruled over Rohana justly and well．Among his works was the construction of a dam across the Mahānadī （Cv．li．99ff）．When Kassapa IV．became king，Mahinda revolted against him，but the king，through the influence of Mahinda’s father，persuaded him to desist．Later，Mahinda returned to Anurādhapura at the request of the monks，and，after having married the king’s daughter，went back to Rohana，where，evidently，he died．Cv．lii．4ff．<br><br><i>15．Mahinda．</i> Viceroy of Sena IV．and probably his brother．He afterwards became king as Mahinda IV．（956 72 A．C．）．He married a Kālinga princess．During his reign，the Vallabha king invaded Ceylon，but was defeated by the general Sena and entered into a treaty with Mahinda．Mahinda showed great favour to the Pamsukulikas and the Lābhavāsins and decreed that the incomes derived from vihāras should not be taxed．His good acts were many．He had a Commentary to the Abhidhamma written by the Thera Dhammamitta in the Sitthagāma-parivena and the Abhidhamma recited by the Thera Dāthānāga．<br><br>He made great offerings at the Mahā Thūpa and started to build the Candanapāsāda，where he had preserved the Hair Relic of the Buddha．He restored the temple of the four cetiyas in Padalañchana as well as the Temple of the Tooth，the Dhammasanganigeha and the Mahāpāli．He built the Mahāmallaka for the Theravāda nuns and completed the Manipāsāda．Mahinda’s wife was Kittī （q．n），who，herself，engaged in various works．Their son was Sena （Sena V．）．Cv．liv．1ff．； Cv．Trs．i．178，n．2； 179，n．2； 183，n．2．<br><br><i>16．Mahinda．</i> Younger brother of Sena V．He succeeded Sena as Mahinda V．and ruled for ten years at Anurādhapura under great difficulties．He was weak and powerless，and the Kerala soldiers in his employ mutinied for better salaries．Mahinda escaped to Rohana by means of an underground passage，and lived at Sīdupabbatagāma with his brother’s wife as queen，later marrying his brother’s daughter．Their son was Kassapa，and afterwards they lived in Kappagallaka．In the thirty sixth year of Mahinda’s reign，the Colas，taking advantage of the discontent in Ceylon，invaded the country，capturing the king，the queen，and all the royal regalia．They ruled for many years with Pulatthinagara as base，and Mahinda died in Cola after a captivity lasting for twelve years （Cv．iv．1ff）．Lokitā and Devalā were his maternal cousins．Cv．lvii．27．<br><br><i>17．Mahinda</i>．Son of Moggallāna and Lokitā and brother of Kiti （afterwards Vijayabāhu I．）．Cv．lvii．42．<br><br><i>18．Mahinda．</i> Son of Vikkamabāhu II．and brother of Gajabahu．He fought against Deva，general of Parakkamabāhu I，，at Hedillakhandagāma，but was defeated，and fled to Billagāma．From there he went to Vallitittha，and was again defeated．Later he joined Mānābharana，and was sent by him to Moravāpi，thence to Anurādhapura，where he defeated Mahālekha Rakkha and Bhandārapotthakī，who marched against him．From Anurādhapura，Mahinda proceeded to Kālavāpi where，for three months，he fought against Bhandārapotthakī Bhūta，and was finally defeated by him．This is the last we hear of him．Cv．lxii．59； lxxii．46，82，123ff．，176ff．，191f．，198ff．<br><br><i>19．Mahinda．</i> An officer of Kittisirimegha，sent by him to fetch the young Parakkamabāhu．Cv．lxvi．66．<br><br><i>20．Mahinda．</i> A Lambakanna in the Morya district，an officer of Parakkamabāhu I．He was a Nagaragiri，and was sent by Parakkamabāhu to Mallavālāna，where he conducted a victorious campaign against Uttararattha．Later he took Anurādhapura，and was one of those responsible for the capture of Gajabāhu at Pulatthipura．Cv．lxix．13； lxx．89，146ff．； 158，199ff．<br><br><i>21．Mahinda Mahālekha．</i> An officer of Mānābharana．He was defeated by the Kesadhāttu Rakkha at Sarogāmatittha and again by the troops of Parakkamabāhu I．at Janapada．Cv．lxxii．Iff．，166．<br><br><i>22．Mahinda．</i> A minister and kinsman of Parakkamabāhu I．He lived in the palace and erected at Pulatthipura a pāsāda for the Tooth Relic．Cv．lxxiii．124ff．<br><br><i>23．Mahinda．</i> A man of the Kulinga clan，whose wife was a cowherd’s daughter called Dīpanī．He killed Vijayabāhu II．and reigned for five days，but was slain by Kittinissanka．Cv．lxxx．15ff．<br><br><i>24．Mahinda．</i> Son of Sumanadevī and Bodhigutta．He came among the escort of the Bodhi tree．Devānampiyatissa conferred on him the rank of Cullajayamahālekhaka．Mbv．169．,7,1
262981,en,21,mahindaguha,mahindaguhā,Mahindaguhā,Mahindaguhā：The cave occupied by Mahinda in the Cetiyagirivihāra   （Mhv．xx．16； MT．416）．It was on the Hatthikucchipabbhāra，covered by forest，  at the entrance to a deep valley．Vsm．，p．110．,11,1
262990,en,21,mahindasena,mahindasena,Mahindasena,Mahindasena：A parivena built and endowed by Mahinda，viceroy of   Sena II．Cv．li．60．,11,1
262991,en,21,mahindasenavasa,mahindasenavāsa,Mahindasenavāsa,Mahindasenavāsa：A building erected in the Uttara vihāra   （Abhayagiri） by Sanghā，wife of Sena I．（Cv．l．79）．It was later destroyed，and   afterwards restored by Parakkamabāhu I．Cv．lxxviii．105．,15,1
262992,en,21,mahindatalaka,mahindatalāka,Mahindatalāka,Mahindatalāka：A tank built by Parakkamabāhu I．（Cv．lxxix．28）．It   is perhaps identical with Mahindatata （above），in which case the king merely   restored it．,13,1
262993,en,21,mahindatata,mahindatata,Mahindatata,Mahindatata：A monastery built by Mahinda I．Cv．xlviii．37．,11,1
262994,en,21,mahindatatavapi,mahindatatavāpi,Mahindatatavāpi,Mahindatatavāpi：A tank built by Aggabodhi I．The image of Mahinda   Thera （q．v．） was taken there by the Taracchas and set up on its dyke at the   time of the Mahinda festival．Cv．xlii．29．,15,1
262999,en,21,mahindaupusaya,mahindaupusaya,Mahindaupusaya,Mahindaupusaya：A nunnery built by Mahinda I．The village of   Nagaragalla was just outside its boundary，and this he gave for its   maintenance．Cv．xlviii．36．,14,1
263013,en,21,mahipalarattha,mahīpālarattha,Mahīpālarattha,Mahīpālarattha：A district in the Dakkhinadesa of Ceylon．  Cv．lxix．8．,14,1
263042,en,21,mahisadonika,mahisadonika,Mahisadonika,Mahisadonika：A village in the Nakulanagara district； the   birthplace of Khañjadeva．Mhv．xxiii．77．,12,1
263046,en,21,mahisamandala,mahisamandala,Mahisamandala,Mahisamandala：A country，converted by the Thera Mahādeva，who preached there the Devadūta Sutta （Mhv．xii．4，29； Dpv．viii．5； Sp．i．63）．<br><br>The country is generally regarded as the modern Mysore．v．l．Mahimsamandala．<br><br>But see J．R．A．S．1910，429ff．，where the author says that Māhissati was its capital and that it was an island in the Narbadā River； see also Mhv．Trs．84，n．5．,13,1
263048,en,21,mahisamanta,mahisamanta,Mahisamanta,Mahisamanta：Long ago there were thirty eight kings of this name，  previous births of Isimuggadāyaka Thera．Ap．i．194．,11,1
263058,en,21,mahisavatthu,mahisavatthu,Mahisavatthu,Mahisavatthu：A place on the Sankheyya Mountain where Uttara is   said to have stayed，in Dhavajālika （vihāra）．A．iv．162； AA．ii．739．,12,1
263075,en,21,mahissati,māhissati,Māhissati,Māhissati：A city in the Buddha’s day，mentioned as lying on the route from Bāvari’s hermitage to Sāvatthi （SN．vs．1011）．<br><br>According to the Mahāgovinda Sutta （D．ii．） it was the capital of Avanti and was founded at the same time as Campā．<br><br>It was probably the capital of Southern Avanti，Avanti Dakkhināpatha，the capital of Northern Avanti being Ujjenī．<br><br>In the Māhābhārata （ii．31，10） Avanti and Māhismati are spoken of as two different countries．,9,1
263107,en,21,mahiyangana,mahiyangana,Mahiyangana,Mahiyangana：A locality in the old Mahānāga garden，on the banks of the Mahāvālukagangā．It was there that the Buddha hovered in the air on his first visit to Ceylon，in order to frighten the Yakkhas．Later，Mahāsumana built there a shrine seven cubits in diameter，all of sapphire，and containing the hair given to him by the Buddha．After the Buddha’s death，Sarabhū，a disciple of Sāriputta，brought there the collar bone of the Buddha，which he deposited in the thūpa，increasing the height of the thūpa to twelve cubits．Uddhacūlābhaya raised it to thirty cubits，while Dutthagāmanī，dwelling there during his campaign against the Damila Chatta，increased it to eighty cubits （Mhv．i．24，33ff．； xxv．7； Cv．Trs．i．154，n．3）．Vohārika Tissa erected a parasol over the thūpa （Mhv．xxxvi．34）．Attached to the thūpa was a vihāra，near which lived the three Lambakannas，Sanghatissa，Sanghabodhi and Gothābhaya （Mhv．xxxvi．58）．<br><br>In later times，Sena II．gave maintenance villages to the vihāra （Cv．li．74），as did also Kassapa IV．（Cv．lii．14）．Vijayabāhu I．found the vihāra in a bad state of decay and had it restored，（Cv．lx．59） while Parakkamabāhu VI．carried out repairs to the thūpa （Cv．xci．29）．King Vīravikamma went from his capital to Mahiyangana，a distance of seven gāvutas on foot，and held a great festival in honour of the thūpa （Cv．xcii．17）．King Narindasīha is mentioned as having visited Mahiyangana three times   once alone and twice with his army   and as having held magnificent festivals in its honour （Cv．xcvii．27ff）．Vijayarājasīha held a festival there （Cv．xcviii．85），as did Kittisirirājasīha，who made a pilgrimage to the spot （Cv．xcix．38）； he also made arrangements for travelers from Siam to Ceylon to visit the spot and hold celebrations there （Cv．c．125ff）．Rājasīha II．was born in Mahiyangana，while his parents were staying there for protection from their enemies．Cv．xcv．12．,11,1
263135,en,21,mahodara,mahodara,Mahodara,Mahodara：A Nāga king who reigned over a kingdom by the sea in Ceylon．His younger sister was married to the Nāga on Vaddhamānapabbata and her son was Cūlodara．There was a war between uncle and nephew regarding a gem set throne，and it was to settle this dispute that the Buddha paid his second visit to Ceylon．Mhv．i．45ff．,8,1
263188,en,21,mahummara,mahummāra,Mahummāra,Mahummāra：A village in which Mahinda II．once occupied an armed camp （Cv．xlviii．120）． <br><br>Later his son had a hand to hand fight there with Dappula，defeating him （Cv．xlviii．156）． <br><br>The queen of Udaya I．gave the village for the maintenance of Jayasenapabbata vihāra．Cv．xlix．24．,9,1
263389,en,21,majjha,majjha,Majjha,Majjha：See Megha．,6,1
263469,en,21,majjhantika thera,majjhantika thera,Majjhantika Thera,Majjhantika Thera：An arahant．He recited the kammavācā （or ecclesiastical act） at the ordination of Mahinda，on whom he later conferred the upasampadā ordination （Mhv．v．207； Sp．i．51； Dpv．vii．24）．Later，at the conclusion of the Third Council，Majjhantika went as preacher to KasmīraGandhāra．There，by his great iddhi powers，he overcame the Nāga king Aravāla and converted him to the Faith，while Pandaka and his wifeHāritā and their five hundred sons becamesotāpannas．Majjhantika preached theāsīvisopama Sutta to the assembled concourse and later ordained one hundred thousand persons （Mhv．xii．3，9ff．； Sp．i．64ff．； Dpv．viii．4； Mbv．113； for the Tibetan version see Rockhill，op．cit．，167ff．）．The sermon preached by Majjhantika is referred to in the Scholiast to the Sarabhanga Jātaka （J．v．142）．<br><br>This same Elder is referred to elsewhere as an example of one who practised pariyatti appicchatā （SNA．ii．494； DA．iii．1061，but at AA．i．263 he is called Majjhantika Tissa）．He was the leader of the assembly of monks （sanghathera）．On the day of the dedication of Asoka’s vihāra，the Thera was a khīnāsava and was present，but his begging bowl and robe were hardly worth a farthing．People，seeing him there，asked him to make way； but he sank into the earth，rising to receive the alms given to the leader of the monks，knowing that he alone was fit to accept it．The story is given at AA．i．43； MA．i．350．,17,1
263470,en,21,majjhantika tissa,majjhantika tissa,Majjhantika Tissa,Majjhantika Tissa：See Majjhantika．,17,1
263485,en,21,majjhapalli vihara,majjhapalli vihāra,Majjhapalli vihāra,Majjhapalli vihāra：A vihāra in Ceylon restored by the monk Sangharakkhita in the reign of Kittisirirājasīha． <br><br>The king showed the monk great honour and gave the village of Mālāgāma for the maintenance of the vihāra．Cv．c．234．（Sinhalese Medapola．）,18,1
263611,en,21,majjhavela vihara,majjhavela vihāra,Majjhavela vihāra,Majjhavela vihāra：A monastery in Ceylon built by Vattagāmanī and restored by Kittisirirājasīha，who gave for its maintenance the village of Singatthala．Cv．c．230．（Sinhalese Medavala．）,17,1
263664,en,21,majjhima,majjhima,Majjhima,Majjhima：An Arahant．He went，after the Third Council，as preacher to the Himālaya country （Mhv．xii．6），accompanied by four others：<br><br>  Kassapagotta，  Durabhissara，  Sahadeva，and   Mūlakadeva．Dpv．viii．10； MT．（317） has Dundu-bhissara for Durabhissara； Mbv．（115） agrees with MT．，but has Sahassadeva； Sp．（i．68） gives their names as Kassapagotta，Alokadeva，Dundubhissara，and Sahadeva．<br><br>Majjhima preached the Dhammacakkappavattana Sutta and eighty crores of persons became sotāpannas．The five Elders，separately，converted five kingdoms，and each of them ordained one hundred thousand persons．Mhv．xii．41ff．,8,1
263676,en,21,majjhima-janapada,majjhima-janapada,Majjhima-janapada,Majjhima-janapada：See    Majjhimadesa．,17,1
263677,en,21,majjhima kala,majjhima kāla,Majjhima Kāla,Majjhima Kāla：The second of three brothers，all named Kāla，of Setavyā．Culla Kāla and Mahā Kāla，the youngest and the oldest，used to travel about with caravans and procure goods，which were sold for them by Majjhima Kāla．<br><br>He had four crores．DhA．i．66，73．,13,1
263679,en,21,majjhima nikaya,majjhima nikāya,Majjhima Nikāya,Majjhima Nikāya：The second ”book，” or collection，of the Sutta Pitaka，containing discourses of medium length．<br><br>It consists of eighty bhānavāras and is divided into three sections of fifty suttas each （Pannāsa），the last pannāsa containing fifty two suttas．<br><br>At the First Council the duty of learning the Majjhima Nikāya and of handing it down intact was entrusted to the ”school” of Sāriputta （DA．i．15）．<br><br>Buddhaghosa wrote a commentary to the Majjhima Nikāya，which is called the Papañca Sūdanī，and Sāriputta of Ceylon wrote its tīkā．<br><br>The Majjhima Nikāya was also called the Majjhima Sangīti （E．g．，MA．i．2； MT．193，305）．<br><br>When the Sāsana （Buddhism） disappears，the Majjhima predeceases the Digha Nikāya．MA．ii．881．,15,1
263684,en,21,majjhimabhanaka,majjhimabhānakā,Majjhimabhānakā,Majjhimabhānakā：The ”reciters” of the Majjhima Nikāya （q．v．），those who learned it and handed it down，probably the ”school” of Sāriputta．<br><br>This ”school” included the Cariyāpitaka，Apadāna and Buddhavamsa in the Khuddaka Nikāya，and ascribed the whole Nikāya to the Sutta Pitaka．DA．i．15； Mil．341．,15,1
263695,en,21,majjhimadesa,majjhimadesa,Majjhimadesa,Majjhimadesa：The country of Central India which was the birthplace of Buddhism and the region of its early activities．It extended in the east to the town ofKajangala，beyond which wasMahāsāla； on the south-east to the riverSalalavatī； on the south west to the town of Satakannika； on the west to the brahmin village of Thūna； on the north to the Usiraddhaja Mountain．<br><br>Vin．i．197； J．i．49，80； Mbv．12； Dvy．21f，extends the eastern boundary to include Pundavardhana，roughly identical with North Bengal．It is interesting to note that in early Brahminical literature （e．g．the Dharmasūtra of Baudhāyana），āryāvarta，which is practically identical with what came to be called Madhyadesa，is described as lying to the east of the region where the Sarasvatī disappears，to the west of the Kālakavana，to the north of Pāripātra，and to the south of the Himālaya．This excludes the whole of Magadha （Baudhāyana i．1，2，9，etc．）．<br><br>It is also noteworthy that in the Commentaries the Majjhimadesa is extended to include the whole of Jambudīpa，the other continents being Paccantima-janapadā．The term came also to be used in a generic sense．Thus，in Ceylon （Tambapannidīpa）Anurādhapura came to be called the Majjhimadesa （AA．i．165）．<br><br>The Majjhimadesa was three hundred yojanas in length，two hundred and fifty in breadth，and nine hundred in circumference （DA．i．173）．It contained fourteen of the sixteen Mahājanapadas，that is to say all but Gandhāra and Kamboja，which belonged to theUttarāpatha．<br><br>The people of Majjhimadesa were regarded as wise and virtuous （J．iii．115，116）．It was the birthplace of noble men （purisājanīyā） including the Buddhas （DhA．iii．248； AA．i．265），and all kinds of marvellous things happened there （SNA．i．197）．The people of Majjhimadesa considered peacocks’ flesh a luxury．VibhA．10．,12,1
263728,en,21,majjhimagama,majjhimagāma,Majjhimagāma,Majjhimagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．83．,12,1
263918,en,21,majjhimatika,majjhimatīkā,Majjhimatīkā,Majjhimatīkā：The second of three Commentaries on the   Saddatthabhedacintā．Gv．63，73．,12,1
263934,en,21,majjhimavagga,majjhimavagga,Majjhimavagga,Majjhimavagga：A district in the Malaya country of Ceylon，  mentioned in the account of the campaigns of Parakkamabāhu I．Cv．lxx．20，21，  23； see Cv．Trs．i．289，n．1．,13,1
264045,en,21,makakaranjiya,makākarañjiya,Makākarañjiya,Makākarañjiya：A monastery，the residence of the Elder Mahātissa．  Vsm．292．,13,1
264054,en,21,makara,makara,Makara,Makara：A floodgate in the Parakkamasāmudda from which ran the   Gambhīra Canal．Cv．lxxix．40．,6,1
264072,en,21,makaradhaja,makaradhaja,Makaradhaja,Makaradhaja：A name for the god Kāma．Cv．Iii．68．,11,1
264108,en,21,makasa jataka,makasa jātaka,Makasa Jātaka,Makasa Jātaka：Once，in a border village in Kāsi，there lived a number of carpenters．One day，one of them，a bald，grey-haired man，was planing some wood when a mosquito settled on his head and stung him．He asked his son who was sitting by to drive it away．The boy raised an axe，and meaning to drive away the mosquito，cleft his father’s head in two，killing him．The Bodhisatta，a trader，saw this incident．” Better an enemy with sense than such a friend，” said he．<br><br>The story was related in reference to some inhabitants of a hamlet in Magadha who were worried by mosquitoes when working in the jungle．One day they armed themselves with arrows，and while trying to shoot the mosquitoes，shot each other．The Buddha saw them outside the village greatly disabled because of their folly．J．i．246 48．,13,1
264135,en,21,makhadeva,makhādeva,Makhādeva,Makhādeva：A mango grove in Mithilā where Makhādeva lived in meditation after retiring from household life （J．i．138 f．； vi．95）．<br><br>This grove existed even in the time of the Buddha，and during his stay there with Ananda he preached the Makhādeva Sutta （M．ii．74）．<br><br>Buddhaghosa explains （MA．ii．732； see also Mtu．iii．450） that the garden was originally planned by Makhādeva，and that other kings，from time to time，replaced trees which had died．,9,1
264136,en,21,makhadeva jataka,makhādeva jātaka,Makhādeva Jātaka,Makhādeva Jātaka：The Bodhisatta was once born as Makhādeva，king of Mithilā in Videha．For successive periods of eighty four thousand years each he had respectively amused himself as prince，ruled as viceroy，and reigned as king．He one day asked his barber to tell him as soon as he had any grey hairs．When，many years later，the barber found a grey hair，he pulled it out and laid it on the king’s palm as he had been requested．The king had eighty-four thousand years yet to live，but he granted the barber a village yielding one hundred thousand，and，on that very day，gave over the kingdom to his son and renounced the world as though he had seen the King of Death．For eighty four thousand years he lived as a recluse in the Makhādeva-ambavana and was reborn in the Brahma world．Later，he became once more king of Mithilā under the name of Nimi，and in that life，too，he became a recluse．<br><br>The barber is identified with Ananda and the son with Rāhula．The story was related to some monks who were talking one day about the Buddha’s Renunciation．J．i．137ff．； cp．M．ii．74ff．，and J．vi．95．See Thomas：op．cit．，127．,16,1
264137,en,21,makhadeva sutta,makhādeva sutta,Makhādeva Sutta,Makhādeva Sutta：The Buddha visits the Makhādeva ambavana，and，at a certain spot，smiles．In reply to Ananda’s question，he tells him the story of Makhādeva，of how he renounced the world when gray hairs appeared on his head and became a recluse，enjoining on his eldest son to do likewise when the time came．Makhādeva developed the four Brahmavihārā and was reborn in the Brahma world．Eighty four thousand of his descendants，in unbroken succession，followed the tradition set by him； the last of the kings to do this was Nimi，and his virtue having been remarked by the gods of Tāvatimsa，Sakka invited him there．Nimi accepted the invitation，but later returned to earth to rule righteously and to observe the four fast days in each month．Nimi’s son was  Kālārajanaka，who broke the high tradition and proved the last of the line．<br><br>Makhādeva’s tradition led only to the Brahma world，but the teachings of the Buddha lead to Enlightenment and Nibbāna．<br><br>Makhādeva is identified with the Buddha．M．ii．74 ff．； cp．Makhādeva Jātaka andNimi Jātaka．,15,1
264142,en,21,makhila,makhilā,Makhilā,Makhilā：<i>1．Makhilā．</i> A city near the Deer Park at Isipatana close to where Kakusandha Buddha preached his first sermon．BuA．210．<br><br><i>2．Makhilā．</i>One of the two chief women disciples of Sikhī Buddha．J．i．41； BuA．204； see also Akhilā．<br><br><i>3．Makhilā．</i> One of the chief female lay patrons of Atthadassī Buddha．Bu．xv．21．<br><br><i>4．Makhilā．</i>Wife of Sobhita Buddha in his last lay life； she gave him a meal of milk rice just before his Enlightenment．BuA．137； but Bu （vii．18） calls her Samangī．,7,1
264157,en,21,makkarakata,makkarakata,Makkarakata,Makkarakata：A locality in   Avanti．<br><br> Mahā Kaccana once stayed there in a forest hut and was visited by Lohicca and his pupils （S．iv．116f）．<br><br>The Commentary （SA．iii．29） calls Makkarakata a town （nagara）．,11,1
264168,en,21,makkata jataka,makkata jātaka,Makkata Jātaka,Makkata Jātaka：Once the Bodhisatta was a learned brahmin of Kāsi，and，when his wife died，he retired with his son to the Himālaya，where they lived the ascetic life．One day during a heavy shower of rain，a monkey，wishing to gain admission to the ascetics’ hut，put on the bark dress of a dead ascetic and stood outside the door．The son wished to admit him，but the Bodhisatta recognised the monkey and drove him a way．The boy is identified with Rāhula （J．ii．68 f）．<br><br>The circumstances in which the story was related are given in the Uddāla Jātaka （q．v．）．,14,1
264169,en,21,makkata sutta,makkata sutta,Makkata Sutta,Makkata Sutta：In certain tracts of the Himālaya where monkeys resort，hunters set up traps of pitch to catch the monkeys．Wise monkeys avoid the traps，but the foolish ones handle the pitch and their paws stick in it，one after another，and finally their muzzles，in their struggles to escape．So it is with foolish men who allow their senses to roam in wrong pastures -  the objects of the senses．S．v．148．,13,1
264302,en,21,makkhakudrusa,makkhakudrūsa,Makkhakudrūsa,Makkhakudrūsa：A village in Rohana，the residence，of Kitti and   Loka．Cv．Iv．26； Cv．lvii．1，59．,13,1
264306,en,21,makkhali gosala,makkhali gosāla,Makkhali Gosāla,Makkhali Gosāla：One of the six heretical teachers contemporaneous with the Buddha．He held （*1） that there is no cause，either ultimate or remote，for the depravity of beings or for their rectitude．The attainment of any given condition or character does not depend either on one’s own acts，nor on the acts of another，nor on human effort．There is no such thing as power or energy or human strength or human vigour．All beings （sattā），all lives （pānā），all existent things （bhūtā），all living substances （jīvā），（*2） are bent this way and that by their fate，by the necessary conditions of the class to which they belong，by their individual nature； it is according to their position in one or other of the six classes （abhijāti） that they experience ease or pain． <br><br>There are fourteen hundred thousands of principle genera or species （pamukhayoniyo），again six thousand others and again six hundred．There are five hundred kinds of kamma - there are sixty two paths （or modes of conduct），sixty two periods，six classes among men，eight stages of a prophet’s existence （atthapurisabhūmi），（*3） forty nine hundred kinds of occupation，forty nine hundred ājīvakas，forty nine hundred Wanderers （Paribbājaka），forty nine hundred Nāga abodes （or species），two thousand sentient existences （vīse indriyasate），three thousand infernal states，thirty six celestial，mundane or passionate grades （rajodhātuyo），seven classes of animate beings （saññigabbhā），or beings with the capacity of generating by means of separate sexes，seven of inanimate production （asaññigabbhā），seven of production by grafting （niganthagabbhā），seven grades of gods，men，devils，great lakes，precipices，dreams．<br><br> <br><br>  （*1） D．i．53 f．Makkhali，his views and his followers are also referred to   at M．i．231，238，483，516f．； S．i．66，68； iii．211； iv．398； A．i．33f．，286；   iii．276，384； also J．i．493，509； S．iii．69 ascribes the first portion of the   account of Makkhali’s views （as given in D．i．53）   that there is no   cause，no reason for depravity or purity   to Pūrana Kassapa．  A．i．286 apparently confounds Makkhali with Ajita Kesakambala，and A．iii．383f．  represents Pūrana Kassapa as though he were a disciple of Makkhali．<br><br>  （*2） Buddhaghosa （DA．i．160 ff．） gives details of these four classes showing   how they are meant to include all that has life on this earth，from men down   to plants．But the explanation is very confused and makes the terms by no   means mutually exclusive．<br><br>  （*3） Buddhaghosa gives them as babyhood，playtime，trial time，erect time，  learning time，ascetic time，prophet time，and prostrate time，with （very   necessary） comments on each．<br><br> <br><br>There are eighty four thousand periods during which both fools and wise alike，wandering in transmigration，shall at last make an end of pain．This cannot be done by virtue，or penance，or righteousness．Ease and pain，measured out as it were with a measure，cannot be altered in the course of transmigration （samsāra）； there can be neither increase nor decrease thereof   both fools and wise alike，wandering in transmigration，exactly for the allotted term，shall then，and then only，make an end of pain．<br><br>Makkhali’s views as given in the Buddhist books are difficult to understand，the Commentators themselves finding it a hopeless task．He seems to have believed in infinite gradations of existence； in his view，each individual thing has eternal existence，if not individually，at least in type．He evidently had definite conceptions of numerous grades of beings，celestial，infernal and mundane，as also of the infinity of time and the recurrent cycles of existence．He seems to have conceived the world as a system in which everything has a place and a function assigned to it，a system in which chance has no place and which admits of no other cause whatever，of the depravity or purity of beings，but that which is implied in the word Fate or Destiny （niyati）．All types of things and all species of beings，however，are individually capable of transformation that is of elevation or degradation in type．His theory of purification through transmigration （samsārasuddhi） probably meant perfection through transformation （parinatā） -  transformation which implies not only the process of constant change，but also a fixed orderly mode of progression and retrogression．All things must，in course of time，attain perfection （for a discussion on Makkhali and his doctrines see Barua：Pre buddhistic Indian Philosophy，297ff）．Makkhali’s followers are known as the ājīvakas （q．v．）．<br><br>According to the books，the Buddha considered Makkhali as the most dangerous of the heretical teachers：”I know not of any other single person fraught with such loss to many folk，such discomfort，such sorrow to devas and men，as Makkhali，the infatuate （A．i．33）．The Buddha also considered his view the meanest -  just as the hair blanket is reckoned the meanest of all woven garments，even so，of all the teachings of recluses，that of Makkhali is the meanest （A．i．286）．Buddhaghosa （DA．i．166f） draws particular distinction between the moral effect of Makkhali’s doctrine on the one hand and that of the doctrines of Pūrana Kassapa and Ajita on the other．Pūrana，by his theory of the passivity of the soul，denied action； Ajita，by his annihilationistic theory denied retribution； whereas Makkhali，by his doctrine of fate or non causation，denied both action and its result．<br><br>Very little is known of the name and the life of Makkhali．The Buddhist records call him Makkhali Gosāla．Buddhaghosa explains （DA．i．143f； MA．i．422） that he was once employed as a servant； one day，while carrying an oil-pot along a muddy road，he slipped and fell through carelessness，although warned thus by his master：”Mā khali，” （stumble not） -  hence his name．When he found that the oil pot was broken，he fled； his master chased him and caught him by his garment，but he left it and ran along naked．He was； called Gosāla，because he was born in a cow shed．According to Jaina records （e．g．Uvāsaga-dasāo，p．1），he is called Gosāla Mankhaliputta； he was born at Saravana near Sāvatthi，his father’s name being Mankhali and his mother’s Bhaddā．His father was a Mankha   i．e．，a dealer in pictures -  and Gosāla followed this profession until he became a monk．<br><br>The philosopher’s true name （Barua，op．cit．，298） seems to have been Maskarin，the Jaina Prakrit form of which is Mankhali and the Pāli form Makkhali．”Maskarin” is explained by Pāninī （VI．i．154） as ”one who carries a bamboo staff” （maskara）．A Maskarin is also known as Ekadandin．According to Patañjali （Mahābhāsya iii．96），the name indicates a School of Wanderers who were called Maskarins，not so much because they carried a bamboo staff as because they denied the freedom of the will．The Maskarins were thus fatalists or determinists．,15,1
264307,en,21,makkhali sutta,makkhali sutta,Makkhali Sutta,Makkhali Sutta：A man with perverted view leads many people away from righteousness and plants them in unrighteousness．<br><br>There is no other thing so greatly to be blamed as wrong view．Like a fish trap set at a river mouth is Makkhali，existing for the distress and destruction of many beings．He who urges adherence to a doctrine and discipline rightly expounded，he whom he thus urges，and he who，thus urged，walks therein accordingly，all alike beget much merit．A．i．33f．,14,1
264308,en,21,makkhali-vagga,makkhali-vagga,Makkhali-Vagga,Makkhali-Vagga：The ninth chapter of the Eka Nipāta of the   Anguttara Nikāya．A．i．33 5．,14,1
264545,en,21,makulaka,makulaka,Makulaka,Makulaka：A vihāra in Ceylon，to the east of Aritthapabbata，built   by Sūratissa．Mhv．xxi．6．,8,1
264583,en,21,makuta-cetiya,makuta-cetiya,Makuta-cetiya,Makuta-cetiya：A monument erected by Sakka on the summit of Sineru，  enshrining a lock of hair cut off by Dīpankara Buddha，when he renounced the   world and became a monk．BuA．68．,13,1
264586,en,21,makutabandhana,makutabandhana,Makutabandhana,Makutabandhana：A ”shrine” of the Mallas to the east of Kusināra，where the Buddha’s body was cremated （D．ii．160-1）． <br><br>Buddhaghosa explains that the Makutabandhana was a Hall in which the Malla chiefs put on their ornaments on festival days．It was called a cetiya because it was decorated （cittakatthena pan’esa cetiyam）．<br><br>DA．ii．596； see also Dvy．201．Hiouen Thsang’s description （Beal，op．cit．，ii．37） of the stūpa erected at what is evidently Makutabandhana suggests a different explanation．It was there that the Mallas laid aside their diamond maces （? makuta） and fell prostrate on the ground with grief at the Buddha’s death．,14,1
264591,en,21,makutamutta sala,makutamutta sālā,Makutamutta sālā,Makutamutta sālā：A hall built in Anurādhapura on the spot where   the dancing maidens laid aside their ornaments immediately after the death of   Dutthagāmanī．Mhv．xxxii．78； MT．601．,16,1
264619,en,21,mala,mālā,Mālā,Mālā：An eminent Therī of Ceylon．Dpv．xviii．30,4,1
264629,en,21,mala-sutta,mala-sutta,Mala-Sutta,Mala-Sutta：On the three stains：lust，hatred，and illusion．They   are comprehended by the Noble Eightfold Path．S．v．57．,10,1
264630,en,21,mala-vagga,mala-vagga,Mala-Vagga,Mala-Vagga：The twenty first chapter of the Dhammapada．,10,1
264633,en,21,malabhari,mālabhāri,Mālabhāri,Mālabhāri，Mālābhāri：A devaputta，husband of  Patipūjakā．,9,1
264643,en,21,malabhi,mālabhī,Mālabhī,Mālabhī：See Piyālī．,7,1
264681,en,21,malagama,mālāgāma,Mālāgāma,Mālāgāma：A village in Ceylon，given by Kittisirirājasīha to   Majjhapalli-vihāra．Cv．c．236； Cv．Trs．ii．293，n．5．,8,1
264682,en,21,malagamatittha,mālāgāmatittha,Mālāgāmatittha,Mālāgāmatittha：A ford in the Mahāvālukagangā，mentioned in the   account of the campaigns of Parakkamabāhu I．Cv．lxii．50； Cv．Trs．i．323，n．2．,14,1
264708,en,21,malagiri,mālāgiri,Mālāgiri,Mālāgiri：A mountain in the Himālaya．This and other mountains were   formed out of the brick collected by the king of Benares as mentioned by   Kānārittha in the Bhūridatta Jātaka．J．vi．204，212．,8,1
264826,en,21,malani sutta,malānī sutta,Malānī Sutta,Malānī Sutta：On eight stains -   <br><br>  non repetition in the case of a mantra，   late rising，   sluggishness in beauty，       carelessness in a guard，   misconduct in a woman，etc．，   and ignorance，which is the greatest stain． A．iv．195； cp．Dhp．vs．241f．； see also Mala Sutta．,12,1
264861,en,21,malarama,mālārāma,Mālārāma,Mālārāma：A vihāra in Ceylon，near Uppalavāpi，in the time of King   Kutakanna （Tissa）．The Thera Cūlasudhamma lived there．Vibhā．452．,8,1
264873,en,21,malata,malatā,Malatā,Malatā：See    Mallā．,6,1
264888,en,21,malatipuppha,mālatīpuppha,Mālatīpuppha,Mālatīpuppha：A sluice gate of the Parakkamasamudda，from which   flowed the Nīlavāhinī Canal．Cv．lxxix．42．,12,1
264891,en,21,malava,mālava,Mālava,Mālava：The name of various Damila chiefs，allies of Kulasekhara   （Cv．lxxvi．132，137，210，235，265ff．，284）．Two of them were called   Lambakannas．Cv．lxxvii．27．,6,1
264903,en,21,malavalana,malavālāna,Malavālāna,Malavālāna：A district of Ceylon，mentioned in the account of the   campaigns of Gajabāhu．Komba built a fortress there which was captured by the   Malayarāja，and later by the Nagaragiri Mahinda．Cv．lxx．60ff．，89．,10,1
264904,en,21,malavalli,mālavalli,Mālavalli,Mālavalli：A tank in Dakkhinadesa repaired by Parakkamabāhu I．  （Cv．lxviii．45）．It was the scene of a battle between the forces of Gajabāhu   and those of Parakkamabāhu I．Cv．lxx．66．,9,1
264911,en,21,malavaratthali,mālāvaratthalī,Mālāvaratthalī,Mālāvaratthalī：A place in Rohana，the scene of a campaign of   Parakkamabāhu I．Cv．lxxv．66ff．,14,1
264912,en,21,malavatthu,mālavatthu,Mālavatthu,Mālavatthu：A village in Rohana，given by Dappula to the   Ariyākari-vihāra （Cv．xiv．60）．It is mentioned （Cv．lxx．66） in the account of   the campaigns of Parakkamabāhu I．,10,1
264943,en,21,malaya mahadeva,malaya mahādeva,Malaya Mahādeva,Malaya Mahādeva：An arahant．During the Akkhakkhāyika famine，Dutthagāmanī provided him and four others with a dish of sour millet gruel，which was purchased with the proceeds of the sale of the king’s earrings （Mhv．xxxii．30）．Mahādeva took his portion to Sumanakūta and shared it with nine hundred others （Mhv．xxxii．49）．He was also among the eight arahants who accepted a meal of pork from Sāliya in his previous birth as a blacksmith （MT．606）．He was probably so called because he lived at Kotapabbata in the Malaya country．MT．606 he is called Kotapabbatavāsika．<br><br>It is said that for three years after his ordination Mahādeva lived in the Maindalārāmaka vihāra （Mahādeva called Maliyadeva in the context （AA．i．22），but further on in the same passage （p．23） he is addressed as Mahādeva）．One day，while going for alms in Kallagāma，near by，he was invited by an upāsikā to her dwelling，where she gave him a meal，and，regarding him as a son，invited him to take all his meals at her home．The invitation was accepted，and each day，after the meal，he would return thanks with the words ”May you be happy and free from sorrow” （sukham hotu，dukkhā mucca）．At the end of the rainy season he became an arahant，and the chief incumbent of the Vihāra entrusted him with the task of preaching to the assembled people on the Pavārana Day．The young novices informed the upāsikā that her ”son” would preach that day，but she，thinking they were making fun of her，said that not everyone could preach．But they persuaded her to go to the vihāra，and，when the turn of Maliyadeva came，he preached all through the night．At dawn he stopped，and the upāsikā became a sotāpanna．<br><br>Maliyadeva once preached the Cha Chakka Sutta in the Lohāpāsāda，and sixty monks，who listened to him，became arahants．He also preached the same sutta in the Mahāmandapa，in the Mahāvihāra，at Cetīyapabbata，at Sākyavamsa vihāra，at Kutāli vihāra，at Antara-sobbha，Mutingana，Vātakapabbata，Pācīnagharaka，Dīghavāpī，Lokandara，and Gamendavāla，and，at each place，sixty monks attained arahantship．At Cittalapabbata he saw a monk of over sixty preparing to bathe at Kuruvakatittha，and asked permission to bathe him．The Elder，discovering from his conversation that he was Maliyadeva，agreed to let him do so，though，he said，no one had ever touched his body during sixty years．Later in the day，the Elder begged Maliyadeva to preach to him，and this he did．Sixty monks，all over sixty，were among the audience，and at the conclusion of the Cha Chakka Sutta they all became arahants．The same thing happened at Tissamahāvihāra，Kalyāni vihāra，Nāgamahāvihara，Kalacchagāma，and at other places，sixty in all （MA．ii．1024f）．<br><br>Malaya Mahādeva was among those various large groups who renounced the world in the company of the Bodhisatta：the Kuddālasamāgama，Mūgapakkha samāgama，Cūlasutasoma samāgama，Ayogharapandita samāgama and Hatthipāla samāgama （J．iv．490； also vi．30，where Mahāmaliyadeva is called Kālavelavāsī）．It is said （Vsm．241） that two monks once asked Malaya Mahādeva for a subject of meditation，and that he gave them the formula of the thirty two parts of the body．Though versed in the three Nikāyas，the monks could not become sotāpannas until they had recited the formula for a period of four months．,15,1
264956,en,21,malayappa,malayappa,Malayappa,Malayappa：A Damila chief，ally of Kulasekhara．Cv．lxxvii．18，55，  91； MT．593．,9,1
264957,en,21,malayavasi mahasanghamkkhita,malayavāsī mahāsanghamkkhita,Malayavāsī Mahāsanghamkkhita,Malayavāsī Mahāsanghamkkhita：See  Mahāsangharakkhita．,28,1
265066,en,21,malitavambha thera,malitavambha thera,Malitavambha Thera,Malitavambha Thera：He was the son of a brahmin of Bhārukaccha and entered the Order under Pacchābhū Thera．It is said that he preferred to live where no conveniences，except food，were available，and before long he became an arahant．<br><br>In the time of Padumuttara Buddha he was a bird named Kakudha living on a lake，and，seeing the Buddha walking along the edge of the lake，he offered him kumudu flowers．<br><br>One hundred and sixteen kappas ago he was king eight times under the name of Varuna （Thag．vs．105； ThagA．i．210f）．<br><br>He is probably identical with Kumudadāyaka of the Apadāna．Ap．i．180．,18,1
265069,en,21,maliya,maliya,Maliya,Maliya：Perhaps the name of a dog，or it may be an adjective   describing its colour．See J．iii．535．,6,1
265071,en,21,maliya,māliya,Māliya,Māliya：One of the dogs mentioned in the  Pūtimamsa Jātaka．,6,1
265073,en,21,maliyadeva,maliyadeva,Maliyadeva,Maliyadeva：See Malaya Mahādeva．,10,1
265078,en,21,maliyaunna,māliyaunna,Māliyaunna,Māliyaunna：A vihāra in Ceylon．Mundagangā was a village in its   neighbourhood．MT．605．,10,1
265088,en,21,malla,malla,Malla,Malla：See Tela．,5,1
265094,en,21,malla,mallā,Mallā,Mallā：The name of a people and their country． <br><br>The country is included in the sixteen Mahājanapadas of the Buddha’s time．The kingdom，at that time，was divided into two parts，having their respective capitals inPāvā and Kusinārā．The Mallas of Pāvā were called Pāveyyaka Mallā，those of Kusināra，Kosinārakā．That these were separate kingdoms is shown by the fact that after the Buddha’s death at Kusināra，the Mallas of Pāvā sent messengers to claim their share of the Buddha’s relics （D．ii．165）．Each had their Mote Hall． <br><br>In the Sangīti Sutta we are told that the Buddha，in the course of one of his journeys，came with five hundred followers to Pāvā and stayed in the Ambavana of Cunda the smith．A new Mote Hall，called Ubbhataka，had just been completed for the Mallas of Pāvā，and the Buddha was invited to be the first to occupy it that it might be consecrated thereby．The Buddha accepted the invitation，and preached in the Hall far into the night．It was also at Pāvā that the Buddha took his last meal，of Sūkaramaddava，at the house of Cunda （D．ii．126f）．From there he went to Kusinārā，and there，as he lay dying，he sent Ananda to the Mallas of Kusināra，who were assembled in their Mote Hall to announce his approaching death．The Mallas thereupon came to the Upavattana Sāla grove where the Buddha was，in order to pay him their last respects．Ananda made them stand in groups according to family，and then presented them to the Buddha，announcing the name of each family．After the Buddha’s death，they met together once more in the Mote Hall，and made arrangements to pay him all the honour due to aCakkavatti．They cremated the Buddha’s body at the Makutabandhana cetiya，and then collected the relics，which they deposited in their Mote Hall，surrounding them with a lattice work of spears and a rampart of bows till they were distributed among the various claimants by Dona （D．ii．166）．The Mallas，both of Pāvā and Kusināra，erected thūpas over their respective shares of the relics and held feasts in their honour （D．ii．167）．<br><br>The Malla capital of Kujsinārā was，in the Buddha’s day，a place of small importance．Ananda contemptuously refers to it as a ”little wattle and daub town in the midst of a jungle，a branch township，” quite unworthy of being the scene of the Buddha’s Parinibbāna．But the Buddha informs Ananda that it was once Kusāvatī，the mighty capital ofKusa and Mahāsudassana．This shows that the Mallas had，at first，a monarchical constitution，but in the sixth century B．C．they were regarded，together with the Vajjis，as a typical example of a republic （sangha，gana） （M．i．231）．The chief Mallas administered the state in turn．Those who were free from such duties engaged in trade，sometimes undertaking long caravan journeys （DA．ii．569）．<br><br>Both the Buddha and Nigantha Nātaputta appear to have had followers among the Mallas．Pāvā was the scene of Nātaputta’s death，just as Kusinārā was of the Buddha’s （see Pāvā）．Several followers of the Buddha among the Mallas are mentioned by name -  e．g．，Dabba，Pukkusa，Khandasumana，Bhadragaka，Rāsiya，Roja and Sīha．<br><br>The Mallas seem to have lived at peace with their neighbours，though there was apparently some trouble between them and the Licchavis，as shown by the story of Bandhula Malla．Both the Mallas and the Licchavis were khattiyas，belonging to the Vasittha gotta，because in the books both tribes are repeatedly referred to as Vāsetthā．Manu says that both Licchavis and Mallas had ksatriya parents，but their fathers were Vrātyas -  i．e．，had not gone through the ceremony of Vedic initiation at the proper time．<br><br>There is reason to believe that the Malla republic fell into the hands of Ajātasattu，as did that of the Licchavis （Bhandarkar，Carmichael Lectures，1918，p．79）．<br><br>The Mallas are generally identified with the Malloi mentioned in the Greek accounts of Alexander’s invasion of India．The Malloi were a warlike tribe who，for some time，successfully resisted Alexander’s attack．Their territory must have been situated in or near the Panjab．<br><br>Other places in the Malla country，besides Pāvā and Kusinārā，are mentioned where the Buddha stayed -  e．g．，Bhoganagara，Anupiyā and Uruvelakappa，near which was the Mahāvana，a wide tract of forest．<br><br>Bandhula went from Kusināra to Takkasilā for purposes of study．v．l．Mālā （E．g．，UdA．377） and Malatā （E．g．，AA．ii．814），evidently both wrong readings．<br><br><i>2．Mallā．</i> A bhikkhunī who came to Ceylon from Jambudīpa； she was an eminent teacher of the Vinaya at Anurādhapura．Dpv．xviii．12．,5,1
265101,en,21,mallagiri,mallagiri,Mallagiri,Mallagiri，Mallāgiri，Mallangiri：A mountain in the Himālaya，the   abode of Kinnaras．J．iv．4．38，439．,9,1
265110,en,21,mallaka,mallaka,Mallaka,Mallaka：An Elder．As he stood one day looking at a ploughed field a sign arose in him of the size of the field．He enlarged it，induced the five jhānas，and，developing insight，became an arahant （Vsm．123）． <br><br>He is mentioned as consulting Dīghabhānaka Abhaya on some problem connected with jhāna．Vsm．265f．,7,1
265139,en,21,mallaputta,mallaputta,Mallaputta,Mallaputta：See Dabba．,10,1
265161,en,21,mallavata,mallavāta,Mallavāta,Mallavāta：A monastery in Ceylon，built by Aggabodhi VII   （Cv．xlviii．70）．Aggabodhi VIIII．gave to it a maintenance village．Cv．xlix．47．,9,1
265178,en,21,malli,mallī,Mallī,Mallī：A Malla woman．Vin．ii．268．,5,1
265197,en,21,mallikarama,mallikārāma,Mallikārāma,Mallikārāma：A pleasance in Sāvatthi belonging to QueenMallikā．<br><br>It is described as ”Samayappavādaka-Tindukācīra -  （v．l．tindukākhīra）- ekasalaka．” D．i．178； M．ii．22，etc．； Sp．i．107，etc．<br><br>The Commentary （MA．ii．710； cf．DA．ii．365） says it was calledSamyappavādaka because teachers holding various views used to gather there and discourse on their doctrines．It was surrounded by tindukakhīra （timbaru） trees，hence tindukācīra （sic）； at first it possessed only one hall，but later many were erected through the good fortune ofPotthapāda -  hence its epithet Ekasālāka．,11,1
265202,en,21,mallikavimana vatthu,mallikāvimāna vatthu,Mallikāvimāna vatthu,Mallikāvimāna vatthu：The story of Mallikā，wife of Bandhula，who，after death，was born in a wonderful palace in Tāvatimsa，surrounded by all manner of luxuries． <br><br>This was chiefly as a result of her having offered her Mahālatāpasādhana in honour of the Buddha，after his death．<br><br>Moggallāna met her in Tāvatimsa and heard her story．VV．iii．8； VvA．165ff．,20,1
265223,en,21,malunkya,mālunkyā,Mālunkyā,Mālunkyā：See    Mālunkyāputta．,8,1
265224,en,21,malunkyaputta,mālunkyāputta,Mālunkyāputta,Mālunkyāputta：<i>Mālunkyāputta Thera</i> （v．l．Mālunkyaputta，Mālukyaputta）．Son of the assessor （agghāpanika） of the king of Kosala，his mother being Mālunkyā．He was religious by nature，and，when he came of age，became a Paribbājaka．Later，he heard the Buddha preach and joined the Order，becoming an Arahant （ThagA．i．446f）．The Theragāthā contains two sets of verses attributed to him：one （vv．399 404） spoken on his visit to his home after attaining arahantship when his people tried to lure him back by a great display of hospitality； the other* in connection with a brief sermon preached to him by the Buddha before he became an Arahant．The Thera asked the Buddha for a doctrine in brief and the Buddha gave him one．The verses contain a detailed account of the stanzas which were only outlined to him by the Buddha．<br><br>In the Majjhima Nikāya are two suttas -  the Cūla Mālunkyā and the Mahā，Mālunkyā （this is referred to at Mil．144） -  both evidently preached before Mālunkyāputta’s attainment of arahantship，because in both the Buddha speaks disparagingly of him．<br><br>* vv．794-817； the reference is probably to the Mālunkyāputta Sutta of A．ii．248； see also S．iv．72，where the verses are quoted in full．There the monk is described as a broken down old man，far on in years．The Commentators （AA．ii．582 and SA．iii．20） add that he had，in his youth，neglected the detailed teaching and fallen back，through love of possessions．<br><br><i>Mālunkyāputta Sutta．</i> Mālunkyāputta comes to the Buddha in his old age and asks for a teaching in brief．The Buddha first chides him for having wasted his opportunities，but then tells him of the four ways in which craving arises and the advantages of destroying it．<br><br>Mālunkyāputta retires into the forest and shortly after becomes an arahant．A．ii．248f．； AA．ii．582f．； cp．S．iv．72f．and SA．iii．20f．,13,1
265238,en,21,maluta,māluta,Māluta,Māluta：Once，two friends，a lion and a tiger，lived in a cave．They had a dispute as to which was the cold part of the month，the dark half or the light，and they referred the matter to a hermit （the Bodhisatta），who said that the cold was caused by wind and not by light or darkness．<br><br>The story was told to two forest dwelling monks of Kosala，Kāla and Junha，who consulted the Buddha in a similar dispute．The lion and the tiger are identified with the monks．J．i．164ff．,6,1
265603,en,21,mamsa jataka,mamsa jātaka,Mamsa Jātaka,Mamsa Jātaka：The four sons of four rich merchants of Benares were once sitting at the cross roads，and，seeing a deer stalker hawking venison in a cart，one of them proposed to get some flesh from him．So he went up to the man and said，” Hi! My man! Give me some meat，” and the hunter gave him some skin and bone； the second，going up to him addressed him as ”Elder Brother” and was given a joint； but the third cajoled him，calling him ”Father，” and received a savoury piece of meat； while the fourth （the Bodhisatta） addressed him as ”Friend，” and was given the whole of the rest of the deer，and the meat was conveyed to his house in the man’s cart．<br><br>The story was related in reference to Sāriputta．Some monks of Jetavana，having taken oil as a purgative，wished for some dainty food．They sent their attendants to beg in the cooks’ quarters，but these had to come back empty handed．Sāriputta met them，and，having heard their story，returned with them to the same street； the people gave him a full measure of dainty fare，which was distributed among the sick monks．Sāriputta is identified with the hunter of the story．J．iii．48-51．,12,1
265604,en,21,mamsa-sutta,mamsa-sutta,Mamsa-Sutta,Mamsa-Sutta：Few are those who abstain from accepting gifts of   uncooked flesh，many who do not．S．v．471．,11,1
265928,en,21,mana,māna,Māna,Māna：<i>1．Māna．</i>Youngest brother and viceroy of Aggabodhi III．（Sirisanghabodhi）．He was governor of Dakkhinadesa．He was later found guilty of an offence in the women’s apartments of the palace and was treacherously killed by the court officers．Cv．xliv．84，123f．<br><br><i>2．Māna．</i> Eldest son of Kassapa II．（Cv．xlv．6） His full name was Mānavamma．（Regarding these names，Māna and Mānavamma，see Cv．Trs．i．192，n．3．）．He was very young when his father died，and，when the government fell into the hands of Dappula I．and later of Dāthopatissa II．，he left Uttaradesa，where he was living in retirement with his wife Sanghā，and went to Jambudīpa，there to take service under the Pallava king，Narasīha （for details see Cv．xivii．9ff．，15ff）．He won the king’s favor and very loyally helped him to defeat the Vallabha king．He then raised an army with the help of Narasīha，landed in Ceylon，and recovered the kingdom from Dāthopatissa．But later his army deserted him on hearing tidings of Narasīha’s illness and Māna returned once more to Jambudīpa．Some time after he came again to Ceylon with a large army and defeated Hatthadātha，the reigning king，and his general Potthakuttha．In the confusion which followed，Hatthadātha was killed and Potthakuttha was poisoned at Merukandara．Māna thereupon became king and did many acts of merit，including the erection of the Padhānarakkha  and the Sirisanghabodhi vihāras，also the Sepanni  and Siri pāsādas．Māna was a supporter of the Pamsukūlins．Cv．xlvii．1ff．Mānavamma reigned circa 676 711 A．C．<br><br><i>3．Māna </i>（also called Mānavamma）．He was the nephew of Kassapa II．and the son of Dappula I．Kassapa handed over the kingdom to him at the time of his death，his own children being very young．When Kassapa died，the Damilas attacked Ceylon，but Māna，with his father’s help，repulsed them and crowned his father king．When Hatthadātha heard of this，he came with a large force and seized the throne under the name of Dāthopatissa II．Māna went to the Eastern Province，while Dappula returned to Rohana．Later，Māna led a rebellion against Dāthopatissa and was killed in battle （Cv．xlv．1ff．； 52，77ff）．His mother was the sister of Kassapa II．and the daughter of King Silāmeghavanna．Cv．Trs．i．94，n．1．<br><br><i>4．Māna．</i> Called Mūlapotthakī．He was an officer of Parakkamabāhu I．and，in one campaign，defeated Lokagalla Vikkama at Mahāgāma．Cv．lxxv．139f．,4,1
265947,en,21,manabharana,mānābharana,Mānābharana,Mānābharana：<i>1．Mānābharana，Mānabhūsana．</i> Nephew of Vijayabāhu I．His father was king of Pandu and his mother，Mittā，was Vijayabāhu’s sister．He had two brothers，Kittisirimegha and Sirivallabha．He married Ratanāvalī，daughter of Vijayabāhu （Cv．lix．42ff）．When Vijayabāhu died，Jayabāhu I．became king and Mānābharana was made viceroy．When the rightful heir，Vikkamabāhu，rose in revolt，Mānābharana seized from him Rohana and Dakkhinadesa and lived in Punkhagāma，under the name of Vīrabāhu （Cv．lxi．21ff）．He seems to have lived in constant conflict with Vikkamabāhu．Later，when he had already two daughters，Mittā and Pabhāvatī，he gave over the government to his ministers and retired from the world．But seven or eight months later he had a dream in the temple of Indra and hurried back to Punkhagāma because the dream presaged the birth of a mighty son．This son was Parakkamabāhu I．Cv．lxii．3ff．<br><br><i>2．Mānābharana．</i>Son of Sirivallabha and Sugalā．Līlāvatī was his sister （Cv．lxii．2）．He married Mittā，daughter of Mānābharana I．，and also her sister，Pabhāvatī，and by the latter he had a son，Kittisirimegha （Cv．lxiv．19，23，24）．Mānābharana reigned in Rohana as an independent king （Cv．lxvii．95）．When the throne was captured by Gajabāhu，Mānābharana tried several times to wrest it from him，but，failing in these attempts，made an alliance with Gajabāhu through the intervention of the monks； later，however，finding Parakkamabāhu growing in power，he went over to him （Cv．lxx．179ff）．When Gajabāhu was captured and detained at Pulatthinagara，the soldiers started to pillage the city，despite the orders of Parakkamabāhu．The people were enraged and invited Mānābharana to come．On his arrival at Pulatthipura，he captured Gajabāhu and threw him into a dungeon，seized all the treasures，including the Tooth Relic and Alms bowl，and took counsel with his mother to kill Gajabāhu．On hearing of this，Parakkamabāhu sent his forces against Mānābharana and defeated the latter’s followers at various places．Mānābharana then fled to Rohana，taking with him some of the treasures （Cv．lxx．255ff）．From there he again tried to ally himself with Gajabāhu； but the latter did not so desire，though his ministers were in favor of it．Relying on their support，Mānābharana advanced from Rohana．He was，however，severely defeated at Pūnagāma and other places and Parakkamabāhu’s forces assailed him from all sides．The campaign brought varying success to the opposing armies，and Mānābharana proved a skilful warrior．He was helped by various chieftains and fought bitterly and valiantly to the end （for details see Cv．lxxii．148 309），but，as he lay dying，he summoned his children and ministers and counseled them to join Parakkamabāhu．Even after his death his queen Sugalā encouraged intrigues against Parakkamabāhu ．Cv．lxxiv．29ff．<br><br><i>3．Mānābharana．</i> A general of Māgha，for whose coronation he was responsible．Cv．lxxx．73．<br><br><i>4．Mānābharana．</i> A Damila chief，ally of Kulasekhara．Cv．lxxvi．146．,11,1
265957,en,21,manabhusana,mānabhūsana,Mānabhūsana,Mānabhūsana：See Mānābharana above．,11,1
265973,en,21,manacchidda,mānacchidda,Mānacchidda,Mānacchidda：A Pacceka Buddha．M．i．70； ApA．i．107．,11,1
265994,en,21,manadinna,mānadinna,Mānadinna,Mānadinna：A householder of Rājagaha．When he lay ill he was   visited by Ananda，to whom he confessed that even in his illness he practiced   the four satipatthāna．He was quite free from the five orambhāgiyasamyojanā．  S．v．178．,9,1
265996,en,21,manadinna sutta,mānadinna sutta,Mānadinna Sutta,Mānadinna Sutta：Records the visit of Ananda to Mānadinna below．  S．v．178．,15,1
266014,en,21,managgabodi,mānaggabodi,Mānaggabodi,Mānaggabodi：A monastery built by Aggabodhi VII．Cv．xlviii．64．,11,1
266039,en,21,manakama sutta,mānakāma sutta,Mānakāma Sutta,Mānakāma Sutta：The praises spoken of the Buddha by a deva at   Jetavana regarding his freedom from all vain conceits．S．i．4．,14,1
266042,en,21,manakapitthi,mānakapitthi,Mānakapitthi,Mānakapitthi：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．47．,12,1
266105,en,21,manamatta,mānamatta,Mānamatta,Mānamatta：A village，probably in North Ceylon； one of the spots   where the Damilas，under Māgha and Jayabāhu，set up fortifications．  Cv．lxxxiii．16．,9,1
266107,en,21,manamekkundi,manamekkundi,Manamekkundi,Manamekkundi：A locality of South India pillaged by Lankāpura．  Cv．lxxvii．87．,12,1
266196,en,21,manapa sutta,manāpa sutta,Manāpa Sutta,Manāpa Sutta：See Pātali Sutta,12,1
266213,en,21,manapadayi sutta,manāpadāyi sutta,Manāpadāyi Sutta,Manāpadāyi Sutta：Ugga，a householder of Vesāli，having heard from the Buddha that the giver of good things （manāpadāyī） gains the good，invites the Buddha to his house and gives him various things which he himself is very fond of gruel from sal flowers，flesh of pigs with jujube-fruit，oily tube like vegetables，rice with curries and condiments，muslin from Benares and a sandalwood plank （in place of a luxurious couch，which，Ugga knew，the Buddha could not accept）．Out of compassion for Ugga，the Buddha accepted these gifts and blessed him．Later，Ugga died and was reborn in a mind born world （manomayakāya）．He visited the Buddha at Jetavana and told him that his hopes had been realized．A．iii．49f．,16,1
266247,en,21,manapakayika,manāpakāyikā,Manāpakāyikā,Manāpakāyikā：A class of devas possessing lovely forms．Once a large number of them visitedAnuruddha at theGhositirāma and announced to him that in a trice they could assume any colour they desired，produce any sound，and obtain any happiness．Anuruddha tested their claims and found them to be true．<br><br>Some of them sang，some danced，some clapped，some played on various musical instruments，but finding that their entertainment was lost on Anuruddha，they left him．Anuruddha told the Buddha of their visit，and the Buddha explained to him the eight qualities，the possession of which enabled women to be born among the Manāpakāyikā．A．iv．265ff．，also ibid．，268，where the Buddha speaks of them to Visākhā； cf．AA．ii．773．,12,1
266251,en,21,manapamanapa sutta,manāpāmanāpā sutta,Manāpāmanāpā Sutta,Manāpāmanāpā Sutta：Five qualities that make a woman attractive to   a man：she is beauteous in form，possessed of wealth，moral，vigorous，and has   offspring．Absence of these qualities robs her of this claim．Likewise for a   man．S．iv．238f．,18,1
266465,en,21,manasi sutta,manasi sutta,Manasi Sutta,Manasi Sutta：If，for just the space of a finger snap，a monk   indulges a thought of goodwill，such a one is to be called a monk．A．i．11．,12,1
266482,en,21,manasikara sutta,manasikāra sutta,Manasikāra Sutta,Manasikāra Sutta：Ananda asks the Buddha，and the Buddha explains   how far it is possible to be without any distinct perception and apperception   and yet possess perception and apperception．A．v．321f．,16,1
266776,en,21,manatthaddha,mānatthaddha,Mānatthaddha,Mānatthaddha：<i>1．Mānatthaddha．</i>A brahmin of Sāvatthi who，because of his great pride respected no one．One day he came upon the Buddha preaching to a large crowd of people and stood near，on one side．The Buddha，seeing him，preached on the vanity of pride； Mānatthaddha understood，and，falling at the Buddha’s feet，worshipped him．And then，in answer to his question，the Buddha told him of those to whom respect should be shown，among whom the arahants are perfect．Mānatthaddha became the Buddha’s follower．S．i．177f； cp．Jenta．<br><br><i>2．Mānatthaddha．</i> A Pacceka Buddha mentioned in a nominal list．M．iii．71； ApA．i．107．,12,1
266779,en,21,manatthaddha sutta,mānatthaddha sutta,Mānatthaddha Sutta,Mānatthaddha Sutta：Records the visit of the brahmin    Mānatthaddha to the Buddha．S．i．177f．,18,1
266804,en,21,manava thera,mānava thera,Mānava Thera,Mānava Thera：He belonged to a rich brahmin family of Sāvatthi．When on his way to the park one day，at the age of seven，he saw，for the first time，persons afflicted with old age，disease，and death．These filled him with horror，and he went to the monastery，heard the Buddha preach，and，with his parents’ consent，entered the Order．He was called ”Mānava” because he left the world so young．<br><br>In the time of Vipassī Buddha he was a physiognomist，and，having seen the child，declared that he would certainly become a Buddha，and worshipped him．In subsequent lives he became king many times under the names of Sammukhāthavika，Pathavīdundubhi，Obhāsa，Sadinacchedana，Agginibbāpaka，Vātamma，Gatipacchedana，Ratanapajjala，Padakkamana，Vilokana and Girisāra （ThagA．vs．73； ThagA．i．162ff）．<br><br>He is evidently identical with Sammukhāthavika Thera of the Apadāna．Ap．i．158f．,12,1
266823,en,21,manavagamiya,mānavagāmiya,Mānavagāmiya,Mānavagāmiya：A devaputta．<br><br>He visited the Buddha in the company of Asama，Sahali，Ninka，Akotaka and Vetambarī，and while these all spoke in praise of their own teachers，Mānavagāmiya sang the glories of the Buddha （S．i．65，67； Mil．242）．<br><br>It is said （SA．i．101） that in his previous birth he was a body servant of the Buddha．,12,1
266850,en,21,manavamma,mānavamma,Mānavamma,Mānavamma：1．Mānavamma．See Māna，Nos．2 and 3．<br><br>2．Mānavamma．Elder brother of Māna （Māna 2） and son of Kassapa II．Once，as he made an incantation，the god Kumāra appeared before him，riding his peacock； the bird，finding nothing to drink，flew at Mānavamma’s face．He，thereupon，offered the peacock his eye，of which the bird drank．Kumāra promised him the fulfilment of his wish，but he did not aspire to royal power，and retired in favour of his younger brother Māna．Cv．lvii．5ff．,9,1
266895,en,21,manaviramadhura,mānavīramadhurā,Mānavīramadhurā,Mānavīramadhurā：A place in South India mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvi．213．,15,1
266948,en,21,mancadayaka,mañcadāyaka,Mañcadāyaka,Mañcadāyaka：<i>1．Mañcadāyaka Thera．</i> An arahant．In the time of Siddhattha Buddha he was a Candāla，and made a lintel which he offered to the Order．He was fifty times king of the gods and eighty times king of men．Ap．ii．377f．<br><br><i>2．Mañcadāyaka．</i> An arahant Thera．Ninety one kappas ago he gave a bed to Vipassī Buddha （Ap．ii．455）．He is probably identical with Sāmaññakāni Thera （ThagA．i．99）．v．l．Pecchadāyaka．,11,1
266974,en,21,mancakkundi,mañcakkundi,Mañcakkundi,Mañcakkundi：A locality in South India mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxvii．87．,11,1
267148,en,21,mandadipa,mandadīpa,Mandadīpa,Mandadīpa：The name of Ceylon in the time of Kassapa Buddha； its   capital was Visāla and its king Jayanta．The Mahāmeghavana was called   Mahāsāgara．Mhv．xv．127； Dpv．i．73； ix．20； xv．57，etc．,9,1
267155,en,21,mandagalla,mandagalla,Mandagalla,Mandagalla：A village near Anurādhapura，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．Iviii．43； Cv．Trs．i．206，n．5．,10,1
267156,en,21,mandagama,mandagāma,Mandagāma,Mandagāma：A village in Rohana，given by Aggabodhi，son of   Mahātissa，to the monks，in gratitude for a meal which they had given him．  Cv．xlv．47； Cv．Trs．i．93，n．5．,9,1
267184,en,21,mandakappa,mandakappa,Mandakappa,Mandakappa：A kappa in which two Buddhas are born．BuA．158； J．i．38，  39，41，42．,10,1
267202,en,21,mandakini,mandākinī,Mandākinī,Mandākinī：One of the seven great lakes of the Himālaya．Their names are given at J．v．415； A．iv．101； SNA．ii．407； DA．i．164； UdA．300； AA．ii．759．At Vsm．416，the name Tiyaggalā is substituted for Mandākinī．<br><br>It is in the Chaddantavana and is fifty leagues in extent，of which twenty-five leagues is of crystal water，free from moss or weeds．For the next twenty five leagues，the water is but waist deep and is covered with white lotus，spreading for half a league around the lake； beyond that are red lotus，red lilies，etc．，rice fields，fruit trees，a grove of sugar cane - each cane being as big as a palm tree banana，jak，mango，rose apple，etc．<br><br>On the bank of the lake is a spot where Pacceka Buddha’s generally live； but Aññā-Kondañña lived there for twelve years attended by Chaddanta，the elephant and Nāgadatta，a devaputta．They ministered to all his needs，and he only left there to take leave of the Buddha before his death．He then returned to Mandākinī，where he died and was cremated，his relics being later deposited at the gateway of Veluvana，where a cetiya was erected over them．SA．i．217ff．； but see ThagA．ii．3，where he is said to have lived on the bank of the Chaddantadaha； Mandākinī may have been another name for the same lake．<br><br>The Mandākinī Lake never grows hot and dries up only at the end of the kappa．SNA．ii．407．,9,1
267251,en,21,mandalagiri vihara,mandalagiri vihāra,Mandalagiri Vihāra,Mandalagiri Vihāra：A monastery in Ceylon，built by Kanitthatissa （Mhv．xxxvi．17）．The ruler of the province of Malaya in the time of Aggabodhi IV．built a relic house for the cetiya there （Cv．xlvi．29），while Sena II．gave to it several maintenance villages （Cv．Ii．75） and Vijayabāhu I．restored it （Cv．lx．58）．It was while living there that Gajabāhu made his peace with Parakkamabāhu I．and set up an inscription to that effect in the vihāra （Cv．lxxi．3； for its identification see Cv．Trs．i．100，n．3．）．v．l．Mandalagirika，Mandalīgiri．,18,1
267287,en,21,mandalamandira,mandalamandira,Mandalamandira,Mandalamandira：A building erected by Parakkamabāhu I．at   Pulatthipura．It was used by the teacher specially appointed by him to recite   Jātaka stories．Cv．lxxiii．72； see Cv．Trs．ii．9，n．1．,14,1
267298,en,21,mandalarama,mandalārāma,Mandalārāma,Mandalārāma：A monastery in Ceylon，probably near the village of Bhokkanta．It was the residence of the Elder Mahā Tissa，reciter of the Dhammapada．<br><br>Sumanā，wife of Lakuntaka Atimbara，recited there，in the assembly of the monks，the story of her past lives （DhA．iv．51）．<br><br>According to the Vibhanga Commentary （VibhA．448； also DhSA．30； AA．i．52） the monastery was in the village of Kālakagāma，and，in the time of Vattagāmanī，it was the residence of many monks，at the head of whom was Tissabhūta．<br><br>It was also the residence of Maliyadeva Thera．AA．i．22．,11,1
267485,en,21,mandapadayika theri,mandapadāyikā therī,Mandapadāyikā Therī,Mandapadāyikā Therī：An arahant．She built a pavilion for   Konāgamana Buddha．Ap．ii．514； ThigA．6．,19,1
267533,en,21,mandapeyyakatha,mandapeyyakathā,Mandapeyyakathā,Mandapeyyakathā：The tenth chapter of the Mahāvagga of the   Patisambhidāmagga．,15,1
267561,en,21,mandara,mandāra,Mandāra,Mandāra：A mountain in Himavā，mentioned together with Meru and   Daddara．Ap．ii．536，86； according to the Abhidhānappadīpikā （606），it is the   western mountain，behind which the sun sets．,7,1
267583,en,21,mandaravapujaka thera,mandāravapūjaka thera,Mandāravapūjaka Thera,Mandāravapūjaka Thera：An arahant．In the time of Sikhī Buddha he was a devaputta，and offered the Buddha some mandārava flowers，which remained like a canopy over the Buddha’s head for seven days．     <br><br>Ten kappas ago he was a king named Jutindhara （Ap．i．178）． <br><br>He is probably identical with Usabha Thera．ThagA．i．219．,21,1
267664,en,21,mandavapi-vihara,mandavāpi-vihāra,Mandavāpi-vihāra,Mandavāpi-vihāra：A monastery built by Mahā Cūli Tissa   （Mhv．xxxiv．8）．Mahādāthika Mahānāga gave land for the monks of this vihāra out   of gratitude to a sāmanera who lived there （Mhv．xxxiv．93）．,16,1
267667,en,21,mandavataka,mandavātaka,Mandavātaka,Mandavātaka：A tank in Ceylon，restored by Vijayabāhu I．Cv．Ix．49．,11,1
267681,en,21,mandavya,mandavya,Mandavya,Mandavya：<i>1．Mandavya．</i> An ascetic．For his story see theKanhadīpāyana Jātaka．<br><br><i>2．Mandavya．</i>Son of Mātanga and Ditthamangalikā．For his story see theMātanga Jātaka．Mandavya is given as an example of conception by umbilical attrition．Mil．123f．； Sp．i．214．,8,1
267724,en,21,mandhati,mandhāti,Mandhāti,Mandhāti：A primeval king，descended from Mahāsammata，Roja，Vararoja，Kalyāna，Varakalyāna and Uposatha，the last named being his father．He was thus an ancestor of the Sākiyans．J．ii．311； iii．454； Mtu．ii．2； Dpv．iii．5； but see SNA．i．352，where the genealogy is slightly different．<br><br>He had the seven Jewels of a Cakka-vatti and his four Supernatural Powers．When he clenched his left hand and touched it with his right，a shower of the seven kinds of jewels fell knee deep from the sky．For eighty four thousand years he was a prince，for eighty four thousand a viceroy，and for eighty four thousand more a king．His life span was an asankheyya．But he grew discontented，and，at the suggestion of his ministers，visited the deva world．First he went to the Cātummahārājika world，where he ruled； but still unsatisfied，he went to Tāvatimsa．There Sakka welcomed him and gave him half his kingdom．Mandhātā ruled there during the lifetime of thirty six Sakkas，each Sakka’s life lasting for thirty six million years and sixty times one hundred thousand．As time went on，Mandhātā’s craving increased； he wished to kill Sakka and gain the whole kingdom．Because of his greed his power waned，and he fell from heaven into his park．The gardener announced his arrival to the royal family，and they provided a resting place for him and there he lay dying．When asked for a message for his people，he wished them to know how even he，in spite of his great pomp and power，had to die （J．ii．311ff．； DA．ii．481f．； MA．i．182f．； cp．Dvy．210ff）．<br><br>Mandhātā is identified with the Bodhisatta （J．ii．314）．His son was Varamandhātā，whose son was Cara and grandson Upacara （or Apacara） （J．iii．454； Dpv．iii．6）．Mandhātā ruled at Rājagaha （SNA．ii．413； DA．i．132），and is named as one of the four persons who attained，while yet in their earthly bodies，to the glory of the gods．Mil．115，291； MA．ii．737f．； the others beingGuttila，Sādhīna and Nimi．<br><br>He is considered as chief of those given up to the pleasures of the senses and as an example of one whose desires could never be satisfied．A．ii．17； AA．ii．474； e．g．，VibhA．506．Thig．486．<br><br>When Mandhātā went to the deva world he was accompanied by inhabitants of all the four continents．After his return to earth，however，the Cakkaratana，stuck fast in the ground，and the others could not return to their homes．They thereupon begged for the intervention of the minister （Parināyaka），who was carrying on the government with Mandhātā’s shoes on the throne．He gave them lands in Jambudīpa．There those who came from Pubba Videha called their land Videharattha； those from Apara goyāna called it Aparantajanapada，and those from Uttarakuru dwelt in what afterwards came to be known as Kururattha．DA．ii．482； MA．i．183f．,8,1
267727,en,21,mandhatu jataka,mandhātu jātaka,Mandhātu Jātaka,Mandhātu Jātaka：The story of King Mandhātā．It was told to a backsliding monk who，while travelling in Sāvatthi for alms，saw an attractively dressed woman and fell in love with her．This was reported to the Buddha，who told him this story to show that lust could never be satisfied．At the end of the discourse the monk，with many others，became a sotāpanna．<br><br>DhA．iii．240 gives a different occasion for the story； but that，too，refers to a discontented monk． J．ii．310ff．,15,1
267741,en,21,mandi,mandī,Mandī,Mandī：A general of Parakkamabāhu I．，mentioned among those who led   his campaigns （Cv．lxx．318； lxxii．161）．He is titled Jivitapotthakī．See Cv．  Trs．i．Introd．xxix．for an explanation of the title．,5,1
267754,en,21,mandika,mandika,Mandika,Mandika：A tank in Ceylon restored by Parakkamabāhu I．  Cv．lxviii．44； see Cv．Trs．i．280，n．5．,7,1
267755,en,21,mandika,mandikā,Mandikā,Mandikā：Mother of Mandikāputta （q．v．）．,7,1
267759,en,21,mandikaputta,mandikāputta,Mandikāputta,Mandikāputta：See Upaka Mandikāputta．  He was so called because be was the son of Mandikā （AA．ii．554； KhpA．105）．See   also Samana Mandikāputta．,12,1
267806,en,21,mandiyaputta,mandiyaputta,Mandiyaputta,Mandiyaputta：See Mendiya ??，for which it is a wrong reading．  DA．i．181．,12,1
267823,en,21,manduka,mandūka,Mandūka,Mandūka：A deva．In his previous birth he was a frog on the banks of the Gaggarā，and，hearing the Buddha preach，was attracted by his voice．A cowherd，who stood leaning on a stick，drove it unwittingly into the frog’s head and it died immediately，to be reborn in Tāvatimsa in a palace twelve yojanas in extent．Having discovered his previous birth，he appeared before the Buddha，revealed his identity and worshipped him．The Buddha preached to him，and the deva became a sotāpanna．Eighty four thousand others realized the Truth．Vv．v．1； VvA．216ff．； Vsm．208f．； Sp．i．121； Mil．350．,7,1
267942,en,21,mangala ganga,mangala gangā,Mangala gangā,Mangala gangā：A channel branching off from the sluice called   Mangala in the Parakkama Samudda．See Mangala （5）．Cv．lxxix．45．,13,1
267943,en,21,mangala jataka,mangala jātaka,Mangala Jātaka,Mangala Jātaka：The Bodhisatta was once an Udicca-brahmin who，having entered the ascetic life，lived in Himavā．He one day visited Rājagaha，and the king invited him to stay in the Royal Park．While he was there，a brahmin who believed in omens as shown by clothes （Dussalakkhana brāhmana） found a garment in his chest which had been gnawed by mice，and，fearing disaster，wished to have it thrown out into the charnel ground．Unwilling to entrust the job to anyone else，he gave the clothes to his son to throw away．The Bodhisatta saw the garment and picked it up in spite of the grave warnings of the old brahmin，saying that no wise man should believe in omens．<br><br>The story was told in reference to a superstitious brahmin of Rājagaha who had his clothes thrown away in the manner related above．The Buddha was waiting in the charnel field and picked up the garments．When the brahmin protested，he related to him the story and preached to him on the folly of paying heed to superstitions．At the end of the sermon，father and son became sotāpannas．The characters in both stories are the same．J．i．371ff．,14,1
267945,en,21,mangala sutta,mangala sutta,Mangala Sutta,Mangala Sutta：Preached at Jetavana in answer to a question asked by a deva as to which are the auspicious things （mangalāni） in the world．The sutta describes thirty seven mangalāni，including such things as the avoidance of fools，association with the wise，honouring those worthy of honour，etc．（Khp．pp．2f）  <br><br>The Commentary （KhpA．vii．； SNA．i．300） explains that at the time the sutta was preached there was great discussion over the whole of Jambudīpa regarding the constitution of mangala．The devas heard the discussion and argued among themselves till the matter spread to the highest Brahma world．Then it was that Sakka suggested that a devaputta should visit the Buddha and ask him about it．<br><br>In the Sutta Nipāta （SN．，pp．46f） the sutta is called Mahāmangala．It is one of the suttas at the preaching of which countless devas were present and countless beings realized the Truth （SNA．i．174； BuA．243； AA．i．57，320）．<br><br>The sutta is often recited，and forms one of the commonest of the Parittas．To have it written down in a book is considered an act of great merit （MA．ii．806）． <br><br>It is said （Mhv．xxxii．43） that onceDutthagāmani attempted to preach the Mangala Sutta at the Lohapāsāda，but he was too nervous to proceed． <br><br>The preaching of the Mangala Sutta was one of the incidents of the Buddha’s life represented in the Relic Chamber of the Mahā Thūpa （Mhv．xxx．83）． <br><br>See also Mahāmangala Jātaka．,13,1
267946,en,21,mangala vagga,mangala vagga,Mangala Vagga,Mangala Vagga：The fifteenth chapter of the Tika Nipāta of the   Anguttara Nikāya．A．i．292 4．,13,1
267956,en,21,mangalabegama,mangalabegāma,Mangalabegāma,Mangalabegāma：A place near Pulatthipura，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．lxvii．52； lxx．178，283，297；   lxxii．160，207．,13,1
267967,en,21,mangalacetiya,mangalacetiya,Mangalacetiya,Mangalacetiya：A religious building，probably in Anurādhapura． <br><br>Upatissa II．erected a thūpa to the north of it and also an image house containing an image （Cv．xxxvii．183）． <br><br>It is probably identical with Bahumangalacetiya （q．v．）．Cv．Trs．i．36； n．1．,13,1
267974,en,21,mangaladipani,mangaladīpanī,Mangaladīpanī,Mangaladīpanī：A commentary on the Mangala Sutta，written by   Sirimahgala of Laos．Bode，op．cit．，47．,13,1
267990,en,21,mangalagiri,mangalagiri,Mangalagiri,Mangalagiri：A spot where the Buddha was staying when Kāludāyi   visited him at Suddhodana&#39；s request．Ap．ii．501．,11,1
268054,en,21,mangalana,mangalāna,Mangalāna,Mangalāna：A minister of Kittisirimegha （2）．Cv．lxvi．66； see Cv．  Trs．i．258，n．2．,9,1
268063,en,21,mangalankotta,mangalankotta,Mangalankotta,Mangalankotta：A locality in South India，mentioned in the account   of the campaigns of Parakkamabāhu I （Cv．lxxvii．38）．It is probably identical   with Mangalgā （6）．,13,1
268069,en,21,mangalapabbata,mangalapabbata,Mangalapabbata,Mangalapabbata：See Mangalappadesa below．,14,1
268084,en,21,mangalapasada,mangalapāsāda,Mangalapāsāda,Mangalapāsāda：A palace in Kāsika，erected by Vissakamma and   inhabited by Bodhighariya in a previous birth sixty five kappas ago．  Ap．ii．401．,13,1
268097,en,21,mangalapokkharani,mangalapokkharanī,Mangalapokkharanī,Mangalapokkharanī：A bathing place in the garden of Parakkamabāhu   I．Cv．lxxiii．110．,17,1
268194,en,21,mangalavitana,mangalavitāna,Mangalavitāna,Mangalavitāna：A place in the west of Ceylon，near   Vallipāsānavihāra．MT．552．,13,1
268197,en,21,mangalavithi,mangalavīthi,Mangalavīthi,Mangalavīthi：A street in Mahāgāma．Ras．ii．34,12,1
268228,en,21,mangana,mangana,Mangana,Mangana：A locality，probably a monastery in Ceylon，the residence of an arahant，Khuddaka Tissa （Kujjaka Tissa） （Mhv．xxxii．53； J．vi．30）．<br><br>The place was five leagues from Anurādhapura and was visited by Saddhātissa （AA．i．384）．<br><br>A Mangana vihāra is mentioned among the religious buildings erected by Dhātusena （Cv．xxxviii．48）．This was probably a restoration of the original．,7,1
268232,en,21,mangujanapada,mangujanapada,Mangujanapada,Mangujanapada：A district in Ceylon．Ras．ii．180,13,1
268274,en,21,mangura,mangura,Mangura,Mangura：One of the ten sons of Kālāsoka （q．v．）,7,1
268296,en,21,mani,mani,Mani,Mani：A yakkha chief，to be invoked by Buddhists in time of need．  D．iii．205．,4,1
268311,en,21,maniakkhi,maniakkhi,Maniakkhi,Maniakkhi：<i>1．Maniakkhi，Maniakkhika</i>．A Nāga king of Kalyāni，maternal uncle of Mahodara．<br><br>He came to take part in the battle between Mahodara and Cūlodara，and having heard the Buddha preach on that occasion，begged him to visit his kingdom．The Buddha agreed，and，three years later went to Kalyāni in the eighth year after the Enlightenment on the full moon day of Vesākha．The Nāga entertained him and his five hundred monks on the spot where，later，the Kalyāni cetiya was built．Mhv．i．63ff．； xv．162； Dpv．ii．42，52； it is said that Manikkhika went to Jambudīpa to bring the Buddha to Ceylon （MT．111）．According to the Extended Mahāvamsa （i．700） he was the uncle （mātula） of Mahodara．<br><br><i>2．Maniakkhika．</i> The youngest of the three sons of Mahātīssa and Sanghasivā．Cv．xlv．40．,9,1
268326,en,21,manibhadda,manibhadda,Manibhadda,Manibhadda：<i>Manibhadda</i>．A yakkha who visited the Buddha at the Manimālakacetiya and held a conversation with him regarding hate and the release there from．S．i．208； cf．Avadānas．ii．179．<br><br><i>Manibhadda Sutta</i>．Records the conversation between the Buddha and Manibhadda （q．v．）．,10,1
268331,en,21,manibhaddavattika,manibhaddavattikā,Manibhaddavattikā,Manibhaddavattikā：A class of ascetics and recluses who，perhaps，worshipped Manibhadda （q．v．）．MNid．89． <br><br>In the Mahābhārata，Manibhadda is mentioned among the yaksas in Kuvera’s palace （ii．10，397）． <br><br>He is the tutelary deity of travellers and caravans （iii．65，2553）． <br><br>The Manibhaddā are mentioned in the Milindapañha （p．191） together with tumblers，jugglers，actors，etc．,17,1
268346,en,21,manicara,mānicara,Mānicara,Mānicara：A Yakkha chief to be invoked by followers of the Buddha   in time of need．See DA．iii．970； A iii．205； but see Cara （2）．,8,1
268349,en,21,manicetiya,manicetiya,Manicetiya,Manicetiya：A thūpa in Rājamahāvihāra in Mahāgāma．Ras．ii．3,10,1
268360,en,21,manicora jataka,manicora jātaka,Manicora Jātaka,Manicora Jātaka：The Bodhisatta was once a householder in a village near Benares and he had a most beautiful wife，named Sujātā．One day，at her request，they prepared some sweetmeats，and，placing them in a cart，started for Benares to see her patents．On the way Sujātā was seen by the king of Benares，and，wishing to possess her，he ordered the jewel of his diadem to be introduced into the Bodhisatta’s cart．The cry of ” thief ” was then set up，and the Bodhisatta arrested and taken off to be executed．But Sakkas throne was heated by Sujātā’s lamentations，and，descending to earth，Sakka made the king and the Bodhisatta change places．The king was beheaded，and Sakka，revealing himself，set the Bodhisatta on the throne．<br><br>The story was related in reference to Devatattas attempts to kill the Buddha．The king is identified with Devadatta，Sakka with Anuruddha，and Rāhulamātā with Sujātā （J．ii．121 5）．The story gives the case of a man getting happiness through a virtuous woman．J．iv．77．,15,1
268363,en,21,manicula sutta,manicūla sutta,Manicūla Sutta,Manicūla Sutta：In the royal palace at Rājagaha，the report once arose among the retinue that Sākyan recluses were allowed to take gold and silver．The headman Manicūlaka，who was present，denied this，but，being unable to convince his audience，he sought the Buddha，who assured him that these monks were allowed neither to seek nor to accept gold and silver．S．iv．325f．； cp．Vin．ii．296f．,14,1
268366,en,21,maniculaka,manicūlaka,Manicūlaka,Manicūlaka：A headman of Rājagaha．See   Manicūla Sutta．,10,1
268387,en,21,manidipa,manidīpa,Manidīpa,Manidīpa：A sub commentary （anutīkā） to the Atthasālinī，by   Ariyavamsa．Gv．65，75； Bode，op．cit．，42．,8,1
268400,en,21,maniguha,maniguhā,Maniguhā,Maniguhā：One of the three caves in the Nandamūlakapabbhāra．In   front of the cave was the Mañjūsaka tree （q．v．）．SNA．i．66．,8,1
268412,en,21,manihira,manihīra,Manihīra,Manihīra：<i>1．Manihīra．</i> A vihāra built by Mahāsena．Mhv．xxxvil．40．<br><br><i>2．Manihīra．</i> A tank built by Mahāsena （Mhv．xxxvii．47）．Aggabodhi built a canal leading out of it （Cv．xlii．34）； so did Sena II．（Cv．li．72）．Among the canals flowing into the tank was the Tilavatthuka，restored by Vijayabāhu I．（Cv．lx．53）．Parakkamabāhu I．rebuilt the tank （Cv．lxxix．31），and constructed the Kālindī Canal to carry away the overflow from the south side （Cv．xlii．54）．It was near this tank that Sanghatissa was taken prisoner by the followers of Moggallāna III．Cv．xliv．30．,8,1
268436,en,21,manika,manikā,Manikā,Manikā：The name of a vijjā，whereby thoughts can be read．  DA．ii．389．,6,1
268462,en,21,manikantha,manikantha,Manikantha,Manikantha：A Nāga king．See    Manikantha Jātaka．The king was so called because he wore round his neck a   wish conferring gem．SP．iii．565．,10,1
268463,en,21,manikantha jataka,manikantha jātaka,Manikantha Jātaka,Manikantha Jātaka：The Bodhisatta and his younger brother，after the death of their parents，lived as ascetics in leaf huts on the Ganges，the elder being higher up the stream than the younger．One day，the Nāga king Manikantha，while walking along the river in the guise of a man，came to the hut of the younger ascetic and became his friend．Thereafter he called daily and their friendship grew apace．Manikantha finally became so fond of the ascetic that he put off his disguise，and encircling the other in his folds，lay thus for a short while each day，until his affection was satisfied．But the ascetic was afraid of his Nāga shape and grew thin and pale．<br><br>The Bodhisatta noticing this，suggested that the next time Manikantha came，his brother should ask for the jewel which he wore round his throat．On the morrow，when the ascetic made this request，Manikantha hurried away．Several times this happened，and then he came no more．The ascetic was much grieved by his absence，but was comforted by the Bodhisiatta．<br><br>The Buddha related this story at the Aggālava-cetiya near Alavi．The monks of Alavi became so importunate with their requests for building materials from the householders that at the mere sight of a monk the householders would hurry indoors．Mahā Kassapa discovered this and reported it to the Buddha，who admonished the monks against begging for things from other people．J．ii．282 6； also Vin．iii．146f．，where the details of the story of the past are slightly different．<br><br>On the same occasion were preached the Brahmadatta Jātaka and the Atthisena Jātaka （q．v．）．,17,1
268472,en,21,manikaragama,manikāragāma,Manikāragāma,Manikāragāma：A village in Ceylon near which Candamukhasiva   constructed a tank，the revenues from which he gave to the   Issarasamana-vihāra．Mhv．xxxv．47．,12,1
268473,en,21,manikarakulupaga tissa,manikārakulūpaga tissa,Manikārakulūpaga Tissa,Manikārakulūpaga Tissa：An Elder who ate for twelve years at the house of a jeweller of Sāvatthi．<br><br>One day when the jeweller was chopping some meat，Pasenadi sent him a certain precious stone to be cleaned and threaded．The jeweller took the stone without wiping his hands and put it in a box．While he went to wash his hands，his pet heron，thinking it was a piece of meat，swallowed it．Tissa was present and saw this happen．The jeweller，finding his jewel had disappeared，suspected Tissa and questioned him．The Elder denied having taken the stone，but said nothing about the heron in case it should be killed．The jeweller became very angry，and，convinced that Tissa was the thief，proceeded to torture him，in spite of the protests of his wife．As the blood flowed from the Elder’s body，the heron came to drink it，but the jeweller kicked him and he fell down dead．Then Tissa told the jeweller what had happened．The heron’s crop was cut open and the jewel recovered．The jeweller was full of remorse and begged Tissa’s pardon，which was readily granted，but，soon after，Tissa passed away into Nibbāna．The heron was reborn in the womb of the jeweller’s wife．She became a deva after death，but the jeweller was reborn in hell．DhA．iii．34ff．,22,1
268488,en,21,manikhanda,manikhanda,Manikhanda,Manikhanda：A section of the  Vidhurapandita Jātaka which   contains a description of the marvellous jewel offered by Punnaka as a stake   in the dice play with Koravya．J．vi．275 9．,10,1
268520,en,21,manikundala jataka,manikundala jātaka,Manikundala Jātaka,Manikundala Jātaka：The Bodhisatta，born as king of Benares，discovering that one of his ministers had intrigued in his harem，expelled him from the kingdom．The minister took up service under the king of Kosala，and，as a result of his conspiracy，the Bodhisatta was taken captive and cast into prison （J．iii．153ff）．For the rest of the story see Ekarāja Jātaka．<br><br>The story was related in reference to a councillor of Pasenadi who was guilty of misconduct in the harem．,18,1
268521,en,21,manikundala vagga,manikundala vagga,Manikundala Vagga,Manikundala Vagga：The thirty sixth chapter of the Jātakatthakathā．  It forms the first chapter of the Pañca Nipāta．J．iii．153ff．,17,1
268545,en,21,manimalaka,manimālaka,Manimālaka,Manimālaka：A Cetiya where the Buddha stayed and where he was   visited by the Yakkha Manibhadda．S．i．208．,10,1
268572,en,21,manimekhala,manimekhalā,Manimekhalā,Manimekhalā：<i>1．Manimekhalā．</i>A goddess who presided over the ocean where she was placed by the Cātummahārājikā to protect virtuous people who might suffer shipwreck．J．iv．17； vi．35．<br><br><i>2．Manimekhalā</i>．A dam erected by Aggabodhi I．across the Mahāvālukagangā （Cv．xlii．34）．It was restored by Sena II．Cv．li．72．<br><br><i>3．Manimekhalā．</i>A district in Ceylon，founded by the general Sankha during the time that the usurper Māgha ruled at Pulatthipura．Cv．lxxxi．7．,11,1
268573,en,21,manimekhala-pasada,manimekhala-pāsāda,Manimekhala-pāsāda,Manimekhala-pāsāda：A monastic building in Ceylon，probably   belonging to the Mahāyānists．It held statues of the Bodhisattas，which were   restored by Sena II．Cv．li．77．,18,1
268595,en,21,maninagapabbata,manināgapabbata,Manināgapabbata,Manināgapabbata：A vihāra in the Kālāyana Kannikā in Rohana，built   by Mahādāthika Mahānāga．Mhv．xxxiv．89； MT．637．,15,1
268634,en,21,manipabbata,manipabbata,Manipabbata,Manipabbata，Manipassapabbata：A mountain range of the  Himālaya．J．ii．92； v．38，415； SNA．i．358．,11,1
268657,en,21,manipasada,manipāsāda,Manipāsāda,Manipāsāda：The name given to the Lohapāsāda，after it had been rebuilt in seven storeys by Jetthatissa． <br><br>He offered to the building a jewel worth sixty thousand，hence its name． <br><br>The building was worth one crore （Mhv．xxxvi．125）． <br><br>The Colas burnt it down，and Udaya IV．tried to rebuild it，but died before the work was completed （Cv．liii．51）．This was done by Mahinda IV．Cv．liv．48．,10,1
268674,en,21,manippabhasa,manippabhāsa,Manippabhāsa,Manippabhāsa：One hundred and sixteen kappas ago there were thirty   two kings of this name，all previous births of Vedikāraka （Vijaya） Thera．  Ap．i．171； ThagA．i．192．,12,1
268682,en,21,manipujaka thera,manipūjaka thera,Manipūjaka Thera,Manipūjaka Thera：<i>1．Manipūjaka Thera．</i> An arahant．Ninety four kappas ago he was an ascetic，and，having seen the Buddha （? Padumuttara），gave him a jewelled seat．Twelve kappas ago he was king eight times under the name of Sataramsī．Ap．i．190．<br><br><i>2．Manipūjaka Thera．</i> An arahant．He was once a Nāga king in a lake in Himavā，and，having seen Padumuttara Buddha travelling through the air，he offered him the jewel which he wore round his throat，that being the only thing he had （Ap．ii．413f）．He is probably identical with Mātangaputta Thera．ThagA．i．349．,16,1
268713,en,21,manisaramanjusa,manisāramañjūsā,Manisāramañjūsā,Manisāramañjūsā：A Commentary on the Abhidhammatthavibhāvanī，by   Ariyavavamsa．Gv．65，75； Bode，op．cit．，42．,15,1
268716,en,21,manisomarama,manīsomārāma,Manīsomārāma,Manīsomārāma：Probably another name for the  Somārāma．Kanittha Tissa built a   parivena there （Mhv．xxxvi．8）．Gothābhaya restored the vihāra and built there   an uposatha house．Mhv．xxxvi．106f．,12,1
268723,en,21,manisukara jataka,manisūkāra jātaka,Manisūkāra Jātaka,Manisūkāra Jātaka：The Bodhisatta lived in the Himālaya as an ascetic，and near his hut was a crystal cave in which lived thirty boars．A lion used to range near the cave in which his shadow was reflected．This so terrified the boars that one day，they fetched mud from a neighbouring pool with which they rubbed the crystal； but because of the boars’ bristles，the more they rubbed，the brighter grew the crystal．In despair they consulted the Bodhisatta，who told them that a crystal could not be sullied．<br><br>The story was told in reference to an unsuccessful attempt by the heretics to accuse the Buddha of having seduced Sundarī （q．v．） and then brought about her death．J．ii．415-8．,17,1
268724,en,21,manisuria,manisūria,Manisūria,Manisūria：See Tambasumana,9,1
268743,en,21,manithunavimana,manithūnavimāna,Manithūnavimāna,Manithūnavimāna：A palace in Tāvatimsa，the abode of a deva who had been a resident of Sāvatthi and cleared a path leading from the forest to Sāvatthi，in order to make it easy for the many monks who went to and fro．Vv．vii．3； VvA．301f．,15,1
268750,en,21,maniupatthana,maniupatthāna,Maniupatthāna,Maniupatthāna：One of the places appointed by King Bhātika for the   dispensing of hospitality to the monks of Ceylon．Mhv．xxxiv．65； the MT．（633）   calls it Maniupatthāna pāsāda．,13,1
268837,en,21,manjaripujaka thera,mañjaripūjaka thera,Mañjaripūjaka Thera,Mañjaripūjaka Thera：An arahant． <br><br>Ninety two kappas ago，while walking in the street with a spray of flowers in his hand，he saw the Buddha （? Tissā） and offered him the flowers． <br><br>Seventy three kappas ago he was a king，named Jotiya．Ap．i．228．,19,1
268850,en,21,manjerika,mañjerika,Mañjerika,Mañjerika：The name of the Nāga kingdom （Nāgabhavana）．<br><br>It is five hundred leagues in extent and is the residence ofMahākāla，the Nāga king （J．i．72； J．vi．264； BuA．239）．<br><br>When the urn containing the Buddha’s relics，deposited inRāmagāma，was washed away，it was taken to the Mañjerika Nāgabhavana，and remained there till taken bySonuttara to be enshrined in theMahā Thūpa．<br><br>Mhv．xxxi．27； see also J．R．A．S．1885，p．220．,9,1
268938,en,21,manju,mañju,Mañju,Mañju：An officer of Parakkamabāhu I． <br><br>He was sent to fight against Sūkarabhātu，and defeated him at Sāpatagamu． <br><br>He was put in charge of the campaign in Rohana，his colleagues being Kitti and Bhūta．     <br><br>Mañju practised great cruelty in order to instil terror into the hearts of the people． <br><br>He seems to have been replaced by Bhūta．Cv．lxxiv．129，144； lxxv．150，152，185，196．,5,1
268982,en,21,manjusaka,mañjūsaka,Mañjūsaka,Mañjūsaka：A tree in Gandhamādana in front of the Maniguhā． <br><br>It is one yojana in height and one in girth，and bears all the flowers，which bloom both on land and in water，on earth and in heaven． <br><br>Around the tree is the Sabbaratanamāla，where the Pacceka Buddhas hold their assembly． <br><br>The place of meeting seems also to have been called the Mañjūsakamāla．SNA．i．66，67； VvA．175．,9,1
269036,en,21,mankulakarama,mankulakārāma,Mankulakārāma,Mankulakārāma：A monastery in Sunāparanta wherePunna Thera lived and where the Buddha visited him．<br><br>Near by was a village of merchants where Punna went for his alms and where lived his brother Culla Punna．After the merchants had been saved from death by the intervention of Punna，they gave him a share of the red sandalwood they had obtained in the course of their travels，and with this they built a mandalamāla in the vihāra and dedicated it to the Buddha．The Buddha lived there for seven days．<br><br>SA．iii．15ff．,13,1
269037,en,21,mankulapabbata,mankulapabbata,Mankulapabbata,Mankulapabbata：A locality where the Buddha spent his sixth vassa   （BuA．3）．The reference is perhaps to the Mankulakārāma （q．v．），but there the   Buddha is said to have stayed only seven days of the rainy season．,14,1
269050,en,21,mankura,mankura,Mankura,Mankura：On of the four ministers of Milinda who were sent to fetch   Nāgasena to the palace．Mil．，p． 29 f．,7,1
269058,en,21,mannamana sutta,maññamāna sutta,Maññamāna Sutta,Maññamāna Sutta：One who lets his imagination play on the body，  feeling，etc．，becomes Māra&#39；s bondsman．S．iii．74．,15,1
269133,en,21,mannara,mannāra,Mannāra,Mannāra：A village in Ceylon （the modern Mannar） near Mahātittha．  There Vīradeva defeated Vikkamabāhu （Cv．xli．39ff）．The village possessed a   harbour，where Māgha and Jayabāhu set up fortifications．Cv．lxxxiii．16．,7,1
269162,en,21,mannaya,mannaya,Mannaya,Mannaya：A Damila chief，ally of Kulasekhara （Cv．lxxvi．141）．He   later joined Lankāpura （Cv．lxxvii．7，35）．,7,1
269163,en,21,mannaya,mannāya,Mannāya,Mannāya：A Damila chief，among the immediate retinue of   Kulasekhara．Cv．lxxvi．220．,7,1
269437,en,21,manohara,manohara,Manohara,Manohara：A park laid out by Parakkamabāhu I．Cv．lxxix．9．,8,1
269440,en,21,manohara,manohāra,Manohāra,Manohāra：A tīkā written by Dhammasenāpati Thera．Gv．63，73．,8,1
269451,en,21,manohari,manoharī,Manoharī,Manoharī：A king of Thaton who later became a vassal of Anorata of Burma． <br><br>It is said that flames issued from his mouth when he spoke，till Anorata made him eat food taken from a holy shrine． <br><br>Manoharī，confounded by the loss of his power，sold a gem and erected two great images of the Buddha．Sās．64； Bode，op．cit．，13，14，15．,8,1
269454,en,21,manoja,manoja,Manoja,Manoja：<i>1．Manoja</i>．King of Brahmavaddhana （Benares）．He is identified with Sāriputta （J．v．332）．For his story see the Sona Nanda Jātaka．<br><br><i>2．Manoja．</i> A lion．See the Manoja Jātaka．,6,1
269456,en,21,manoja jataka,manoja jātaka,Manoja Jātaka,Manoja Jātaka：The Bodhisatta was once a lion and had a son called Manoja．One day Manoja，in spite of his father’s warnings，made friends with a jackal called Giriya．Acting on Giriya’s suggestion，Manoja went in search of horse flesh and attacked the king’s horses，The king engaged the services of an archer，who shot Manoja as he was making off with a horse．Manoja managed to reach his den，but there he fell down dead （J．iii．321ff）．<br><br>The circumstances in which the story was related are similar to those of the Mahilāmukha Jātaka （q．v．）．,13,1
269461,en,21,manojava,manojava,Manojava,Manojava：A sage of old mentioned in a nominal list．J．vi．99．,8,1
269491,en,21,manomaya,manomaya,Manomaya,Manomaya：A Pacceka Buddha．M．iii．70； ApA．i．107．,8,1
269529,en,21,manonivarana sutta,manonivārana sutta,Manonivārana Sutta,Manonivārana Sutta：Preached in answer to the question of a deva as   to where the mind should be checked and where developed．S．i．14．,18,1
269549,en,21,manopadosika,manopadosikā,Manopadosikā,Manopadosikā：A class of devas living in the Cātummahārājika world （DA．i．114； AA．ii．544； MNid．108）．They burn continually with envy one against another （Buddhaghosa relates a story illustrating this in DA．i．114） and their hearts become ill disposed and debauched．Their bodies thus become feeble and their minds imbecile，and，as a consequence，they fall from their state （D．i．20； iii．32）．<br><br>The Manopadosikā were among those present at the preaching of the Mahāsamaya Sutta （D．ii．260）．They are so called because their minds are debauched by envy （dosassa anudahanatāya） （VibhA．498）．,12,1
269710,en,21,manosatta,manosattā,Manosattā,Manosattā：A class of devas．Beings who die devoted to some idea   are born in their world&nbsp；- e．g．，a Nigantha   who will take only warm water and would rather die than take it cold．M．i．376；   MA．ii．597．,9,1
269743,en,21,manosilatala,manosilātala,Manosilātala,Manosilātala：A locality in Himavā．When Alavaka threatened the Buddha he stood with his left foot on Manosilātala and his right on Kelāsa （SNA．i．223）．Manosilātala was near Anotatta，and those who bathed in the lake dried and robed themselves there （E．g．，J．i．232； iii．379）．It was also a resort of lions （J．ii．65） and was sixty leagues in extent （J．ii．92，219）．Above it was the Kañcanaguhā （J．v．392） and below it the Kālapabbata．J．vi．265．,12,1
269873,en,21,mansakata,mansākata,Mansākata,Mansākata：A brahmin village in Kosala on the banks of theAciravatī． <br><br>It was in a beautiful spot，and eminent brahmins would collect there from time to time in order to find rest and quiet and recite their mantras （DA．ii．399）． <br><br>The Buddha stayed in the Mango grove to the north of the village，and，during one such stay，preached the Tevijja Sutta．D．i．235．,9,1
270017,en,21,mantani,mantānī,Mantānī,Mantānī：<i>1．Mantānī．</i> Sister of Aññākondañña and mother ofPunna Mantānīputta．She lived in Rājagaha．<br><br><i>2．Mantānī．</i> A brahminee，mother of Angulimāla； her husband was Gagga．M．ii．102； ThagA．ii．58．,7,1
270264,en,21,manti,mantī,Mantī,Mantī：A brahmin well versed in reading auspicious signs．He was   one of the brahmins consulted by Suddhodana when Gotama Buddha was born．  J．i．56； Mil．236．,5,1
270270,en,21,mantidatta thera,mantidatta thera,Mantidatta Thera,Mantidatta Thera：He was once an officer of Pasenadi，but later left the world．A conversation between him andDhanuggahatissa it was which，overheard by Pasenadi’s spies，led to Pasenadi changing his tactics and defeatingAjātasattu．<br><br>J．iv．343； but see J．ii．403，where Dhanuggatissa’s companion is called Utta，which is probably a wrong reading of Datta．<br><br>In the conversation Mantidatta is addressed as Datta，which was evidently his personal name，the prefix Manti being given him as the king’s minister and to distinguish him from other Dattas．,16,1
270318,en,21,manu,manu,Manu,Manu：An Indian sage of old who wrote a work for the guidance of   kings in good government．E．g．，Cv．lxxx．9，55； lxxxiii．6； lxxxiv．2； xcvi．26．,4,1
270332,en,21,manuja,manujā,Manujā,Manujā：An eminent upāsikā mentioned in a list．A．iv．347；   AA．ii．791．,6,1
271017,en,21,manyagama,manyāgāma,Manyāgāma,Manyāgāma：A village in the Dakkhinadesa of Ceylon，mentioned in   the account of the campaigns of Parakkamabāhu I．Cv．lxx．133，134．,9,1
271030,en,21,mapamadakandara,māpamādakandarā,Māpamādakandarā,Māpamādakandarā：A cave，probably not very far from Rājagaha．When the Buddha went on tour with the monks，some of the latter accompanied him as far as this cave and then turned back．To such monks the Buddha would say，”Mā pamajjittha” （Be not heedless）．From this fact the cave took its name．DhA．ii．167．,15,1
271147,en,21,mara,māra,Māra,Māra：Generally regarded as the personification of Death，the Evil One，the Tempter （the Buddhist counterpart of the Devil or Principle of Destruction）．The legends concerning Māra are，in the books，very involved and defy any attempts at unravelling them．In the latest accounts，mention is made of five Māras  <br><br>  Khandha Māra，  Kilesa Māra，  Abhisankhāra Māra，  Maccu Māra and   Devaputta Māra   as shown in the following quotations：pañcannam pi Mārānam vijayato jino （ThagA．ii．16）； sabbāmittehi khandha-kilesā-bhisankhāramaccudeva-puttasankhāte，sabbapaccatthike （ThagA．ii．46）； sankhepato vā pañcakilesa-khandhābhi-sankhāra-devaputta-maccumāre abhañji，tasmā ．．．bhagavā ti vuccati （Vsm．211）．<br><br>Elsewhere，however，Māra is spoken of as one，three，or four．Where Māra is one，the reference is generally either to the kilesas or to Death．Thus：<br><br>  Mārenāti kilesamārena （ItvA．197）；   Mārassa visaye ti kilesamārassa visaye （ThagA．ii．70）；   jetvāna maccuno senam vimokkhena anāvaran ti lokattayābhibyāpanato   diyaddhasahassādi vibhāgato ca vipulattā aññehi avāritum patisedhetum   asakkuneyyattā ca maccuno，Mārassa，senam vimokkhena ariyamaggena jetvā   （ItvA．198）；   Mārāsenā ti ettha satte anatthe niyojento māretīti Māro （UdA．325）；   nihato Māro bodhimūle ti vihato samucchinno kilesamāro bodhirukkhamūle   （Netti Cty．235）；   vasam Mārassa gacchatīti kilesamārassa ca sattamārassa （?） ca vasam gacchi   （Netti，p．86）；   tato sukhmnataram Mārabandhanan ti kilesabandhanam pan’ etam tato   sukhumataram （SA．iii．82）；   Māro māro ti maranam pucchati，māradhammo ti maranadhammo （SA．ii．246）．It is evidently with this same significance that the term Māra，in the older books，is applied to the whole of the worldly existence，the five khandhas，or the realm of rebirth，as opposed to Nibbāna．<br><br>Thus Māra is defined：<br><br>  at CNid．（No．506） as kammābhisankhāravasena patisandhiko kandhamāro   dhātumāro，āyatanamāro．  And again：Māro Māro ti bhante vuccati katamo nu kho bhante Māro ti? Rūpam   kho，Rādha，Māro，vedanāmāro，saññāmāro，sankhāramāro viññānam Māro   （S．iii．195）；   yo kho Rādha Māro tatra chando pahātabbo．Ko ca Rādha Māro? Rūpam kho   Rādha Māro ．．．pe ．．．vedanāmāro．Tatra kho Rādha chando pahātabbo   （S．iii．198）；   sa upādiyamāno kho bhikku baddho Mārassa，anupadiyamāno mutto pāpimāto   （S．iii．74）；   evam sukhumam kho bhikkhave，Vepacittibandhanam； tato sukhumataram   mārabandhanam； maññamāno kho bhikkhave baddho Mārassa，amaññamāno mutto   pāpimato （S．iv．202）；   labhati Māro otāram，labhati Māro ārammanam （S．iv．85）；   santi bhikkhave cakkhuviññeyyarūpā ．．．pe ．．．tañ ce bhikkhu abhinandati   ．．．pe ．．．ayam vuccati bhikkhave bhikkhu āvāsagato Mārassa，Mārassa   vasam，gato （S．iv．91）；   dhunātha maccuno senam nalāgāram va kuñjaro ti paññindriyassa padathānam   （Netti，p．40）；   rūpe kho Rādha sati Māro vā assa māretā vā yo vā pana mīyati．Tasmā he   tvam Rādha rūpam māro ti passa māretā ti passa mīyatīti passa ．．．ye nam evam   passanti te sammā passanti （S．iii．189）；   Mārasamyogan ti tebhūmakavattam （SNA．ii．506）．The Commentaries also speak of three Māras：<br><br>  bodhipallanke tinnam Mārānam matthakam bhinditvā （DA．ii．659）；   aparājitasanghan ti ajj’ eva tayo Māre madditvā vijitasangānam matthakam   madditvā anuttaram sammāsambodhim abhisambuddho （CNidA．p．47）．In some cases the three Māras are specified：<br><br>  yathayidam bhikkhave mārabalan ti yathā idam devaputtamāra maccumāra   kilesamārānam balam appasaham durabhisambhavam （DA．iii．858）；   maccuhāyino ti maranamaccu kilesamccu devaputtamaccu hāyino，tividham pi   tam maccum hitvā gāmino ti vuttam hoti （SNA．ii．508； cp．MA．ii．619）；   na lacchati Māro otāram，Māro ti devaputtmāro pi maccumāro pi kilesamāro   pi （DA．iii．846）； but elsewhere five are mentioned   e．g．，<br><br>  ariyamaggakkhane kilesamāro abhisahkhāramāro，devaputtamāro ca carimaka   cittakkhane khandhamāro maccumāro ti pañcavidhamāro abhibhūto parājito   （UdA．216）．Very occasionally four Māras are mentioned：<br><br>  catunnam Mārānam matthakam madditvā anuttaram sammāsambodhim   abhisamabuddho （MNid．129）；   indakhīlopamo catubbidhamāraparavādiganehi akampiyatthena （SNA．i．201）；    Mārasenam sasenam abhibhuyyāti kilesasenāya anantasenāya ca sasenam   anavasittham，catubbidham pi māram abhibhavitvā devaputtamārassā pi hi   gunamārane sahāyabhāvūpagamanato kilesā senā ti vuccanti （ItvA．136）．The last quotation seems to indicate that the four Māras are the five Māras less Devaputta Māra．<br><br>A few particulars are available about Devaputta Māra：<br><br>  Māro ti Vasavattibhūmiyam aññataro dāmarikadevaputto．So hi tam thānam   atikkamitukāmam janam yam na sakkoti tam māreti，yam na sakkoti tassa pi   maranam icchati，tenā Māro ti vuccati （SNA．i．44）；   Māro yeva pana sattasankhātāya pajāya adhipatibhāvena idha Pajāpatīti   adhippeto．So hi kuhim vasatīti? Paranimmittavasavattidevaloke．Tatra hi   Vasavattirājā rajjam kāreti．Māro ekasmim padese attano parisāya issariyam   pavattento rajjapaccante dāmarikarājapittto viya vasatī ti vadanti （MA．i．28）；    so hi Māro opapātiko kāmāvacarissaro，kadāci brahmapārisajjānampi kāye   adhimuccitum samattho （Jinālankāra Tīkā，p．217）．In view of the many studies of Māra by various scholars，already existing，it might be worth while here，too，to attempt a theory of Māra in Buddhism，based chiefly on the above data．The commonest use of the word was evidently in the sense of Death．From this it was extended to mean ”the world under the sway of death” （also called Māradheyya -  e．g．，A．iv．228） and the beings therein．Thence，the kilesas also came to be called Māra in that they were instruments of Death，the causes enabling Death to hold sway over the world．All Temptations brought about by the kilesas were likewise regarded as the work of Death．There was also evidently a legend of a devaputta of the Vasavatti world，called Māra，who considered himself the head of the Kāmāvacara world and who recognized any attempt to curb the enjoyment of sensual pleasures，as a direct challenge to himself and to his authority．As time went on these different conceptions of the word became confused one with the other，but this confusion is not always difficult to unravel．<br><br>Various statements are found in the Pitakas connected with Māra，which have，obviously，reference to Death，the kilesas，and the world over which Death and the kilesas hold sway．Thus：<br><br>  Those who can restrain the mind and check its propensities can escape the   snares of Māra （Dhp．Yamaka，vs．7）．  He who delights in objects cognizant to the eye，etc．，has gone under   Māra’s sway （S．iv．91）．  He who has attachment is entangled by Māra （S．iii．73）．  Māra will overthrow him who is unrestrained in his senses，immoderate in   his food，idle and weak （Dhp．Yamaka，vs．8）．  By attaining the Noble Eightfold Path one can be free from Māra （Dhp．vs．  40）．  The Samyutta （i．135） records a conversation between Māra and Vajirā．She   has attained arahantship，and tells Māra：”There is no satta here who can come   under your control； there is no being but a mere heap of sankhāras   （suddhasankhārarapuñja）．The later books，especially the Nidānakathā of the Jātaka Commentary （J．i．71ff．； cp．MA．i．384） and the Buddhavamsa Commentary （p．239f），contain a very lively and detailed description of the temptation of the Buddha by Māra，as the Buddha sat under the Bodhi tree immediately before his Enlightenment．These accounts describe how Māra，the devaputta，seeing the Bodhisatta seated，with the firm resolve，of becoming a Buddha，summoned all his forces and advanced against him．These forces extended to a distance of twelve yojanas to the front of the Bodhisatta，twelve to the back，and nine each to the right and to the left．Māra himself，thousand armed，rode on his elephant，Girimekhala，one hundred and fifty leagues in height．His followers assumed various fearsome shapes and were armed with dreadful weapons．At Māra’s approach，all the various Devas，Nāgas and others，who were gathered round the Bodhisatta singing his praises and paying him homage，disappeared in headlong flight．The Bodhisatta was left alone，and he called to his assistance the tenpārami which he had practiced to perfection．<br><br>Māra’s army is described as being tenfold，and each division of the army is described，in very late accounts （especially in Singhalese books），with great wealth of detail．Each division was faced by the Buddha with one pāramī and was put to flight．Māra’s last weapon was the Cakkāvudha （??）．But when he hurled it at the Buddha it stood over him like a canopy of flowers．Still undaunted，Māra challenged the Buddha to show that the seat on which he sat was his by right．Māra’s followers all shouted their evidence that the seat was Māra’s．The Buddha，having no other witness，asked the Earth to bear testimony on his behalf，and the Earth roared in response．Māra and his followers fled in utter rout，and the Devas and others gathered round the Buddha to celebrate his victory．The sun set on the defeat of Māra．This，in brief，is the account of the Buddha’s conquest of Māra，greatly elaborated in later chronicler，and illustrated in countless Buddhist shrines and temples with all the wealth of riotous colour and fanciful imagery that gifted artists could command．<br><br>That this account of the Buddha’s struggle with Māra is literally true，none but the most ignorant of the Buddhists believe，even at the present day．The Buddhist point of view has been well expressed by Rhys Davids （Article on Buddha in the Ency．Brit．）．We are to understand by the attack of Māra’s forces，that all the Buddha’s <br><br>  ”old temptations came back upon him with renewed force．For years he had   looked at all earthly good through the medium of a philosophy which had taught   him that it，without exception，carried within itself the seeds of bitterness   and was altogether worthless and impermanent； but now，to his wavering faith，  the sweet delights of home and love，the charms of wealth and power，began to   show themselves in a different light and glow again with attractive colours．  He doubted and agonized in his doubt，but as the sun set，the religious side   of his nature had won the victory and seems to have come out even purified   from the struggle．” <br><br>There is no need to ask，as does Thomas，with apparently great suspicion （Thomas，op．cit．，230），whether we can assume that the elaborators of the Māra story were recording ”a subjective experience under the form of an objective reality，” and did they know or think that this was the real psychological experience which the Buddha went through? The living traditions of the Buddhist countries supply the adequate answer，without the aid of the rationalists．The epic nature of the subject gave ample scope for the elaboration so dear to the hearts of the Pāli rhapsodists．<br><br>The similar story among Jains，as recorded in their commentarial works -  e．g．，in the Uttarādhyayana Sūtra （ZDMG．vol．49 （1915），321ff ） -  bears no close parallelism to the Buddhist account，but only a faint resemblance．<br><br>There is no doubt that the Māra legend had its origin in thePadhāna Sutta．There Māra is represented as visiting Gotama on the banks of the Nerañjarā，where he is practicing austerities and tempting him to abandon his striving and devote himself to good works．Gotama refers to Māra’s army as being tenfold．The divisions are as follows：<br><br>  the first consists of the Lusts；   the second is Aversion；   the third Hunger and Thirst；   the fourth Craving；   the fifth Sloth and Indolence；   the sixth Cowardice；   the seventh Doubt；   the eighth Hypocrisy and Stupidity；   Gains，Fame，Honour and Glory falsely obtained form the ninth； and   the tenth is the Lauding of oneself and the Contemning of others．”Seeing this army on all sides，” says the Buddha，”I go forth to meet Māra with his equipage （savāhanam）．He shall not make me yield ground．That army of thine，which the world of devas and men conquers not，even that，with my wisdom，will I smite，as an unbaked earthen bowl with a stone．” Here we have practically all the elements found in the later elaborated versions．<br><br>The second part of the Padhāna Sutta （SN．vs．446f．； cf．S．i．122） is obviously concerned with later events in the life of Gotama，and this the Commentary （SNA．ii．391） definitely tells us．After Māra had retired discomfited，he followed the Buddha for seven years，watching for any transgression on his part．But the quest was in vain，and，”like a crow attacking a rock，” he left Gotama in disgust．”The lute of Māra，who was so overcome with grief，slipped from his arm．Then，in dejection，the Yakkha disappeared thence．” This lute，according to the Commentary （SNA．ii．394），was picked up bySakka and given to Pañcasikha．Of this part of the Sutta，more anon．<br><br>The Samyutta Nikāya （S．i．124f．； given also at Lal．490 （378）； cp．A．v．46； see also DhA．iii．195f ） also contains a sutta （”Dhītaro” Sutta） in which three daughters of Māra are represented as tempting the Buddha after his Enlightenment．Their names are Tanhā，Arati and Ragā，and they are evidently personifications of three of the ten forces in Māra’s army，as given in the Padhāna Sutta．They assume numerous forms of varying age and charm，full of blandishment，but their attempt is vain，and they are obliged to admit defeat．<br><br>Once Māra came to be regarded as the Spirit of Evil all temptations of lust，fear，greed，etc．，were regarded as his activities，and Māra was represented as assuming various disguises in order to carry out his nefarious plans．Thus the books mention various occasions on which Māra appeared before the Buddha himself and his disciples，men and women，to lure them away from their chosen path．<br><br>Soon after the Buddha’s first vassa，Māra approached him and asked him not to teach the monks regarding the highest emancipation，he himself being yet bound by Māra’s fetters．But the Buddha replied that he was free of all fetters，human and divine （Vin．i．22）．<br><br>On another occasion Māra entered into the body ofVetambarī and made him utter heretical doctrines．（S．i．67； cp．DhA．iv．141，where Māra asks the Buddha about the further shore．<br><br>In the Brahmanimantanika Sutta （M．i．326） Māra is spoken of as entering the hearts even of the inhabitants，of the Brahma world）．<br><br>The Māra Samyutta （S．4） contains several instances of Māra’s temptations of the Buddha by assailing him with doubts as to his emancipation，feelings of fear and dread，appearing before him in the shape of an elephant，a cobra，in various guises beautiful and ugly，making the rocks of Gijjhakūta fall with a crash； by making him wonder whether he should ever sleep； by suggesting that，as human life was long，there was no need for haste in living the good life； by dulling the intelligence of his hearers （E．g．，at Ekasalā； cf．Nigrodha and his fellow Paribbājakas，D．iii．58）．<br><br>Once，when the Buddha was preaching to the monks，Māra came in the guise of a bullock and broke their bowls，which were standing in the air to dry； on another occasion he made a great din so that the minds of the listening monks were distracted．Again，when the Buddha went for alms to Pañcasālā，he entered into the brahmin householders and the Buddha had to return with empty bowl．Māra approached the Buddha on his return and tried to persuade him to try once more； this was，says the Commentary，a ruse，that he might inspire insult and injury in addition to neglect．But the Buddha refused，saying that he would live that day on pīti，like the Abhassara gods．The incident is related at length in SA．i．140f．and DhA．iii．257f．； the Commentaries （e．g．，Sp．i．178f．） state that the difficulty experienced by the Buddha and his monks in obtaining food at Verañja was also due to the machinations of Māra．<br><br>Again，as the Buddha was preaching to the monks on Nibbāna，Māra came in the form of a peasant and interrupted the sermon to ask if anyone had seen his oxen．His desire was to make the cares of the present life break in on the calm and supramundane atmosphere of the discourse on Nibbāna．On another occasion he tempted the Buddha with the fascination of exercising power that he might rescue those suffering from the cruelty of rulers．Once，at the Sākyan village of Sīlavatī，he approached the monks who were bent on study，in the shape of a very old and holy brahmin，and asked them not to abandon the things of this life，in order to run after matters involving time．In the same village，he tried to frighten Samiddhi away from his meditations．Samiddhi sought the Buddha’s help and went back and won arahantship．（Cp．the story of Nandiya Thera．Buddhaghosa says （DA．iii．864） that when Sūrambattha，after listening to a sermon of the Buddha，had returned home，Māra visited him there in the guise of the Buddha and told him that what he （the Buddha） had preached to him earlier was false．Sūrambattha，though surprised，could not be shaken in his faith，being a sotāpanna）．Māra influenced Godhika to commit suicide and tried to frighten Rāhula in the guise of a huge elephant．（DhA．iv．69f ）．In the account of Godhika’s suicide （S．i．122） there is a curious statement that，after Godhika died，Māra went about looking for his （Godhika’s） consciousness （patisandhicitta），and the Buddha pointed him out to the monks，”going about like a cloud of smoke．” Later，Māra came to the Buddha，like a little child （khuddadārakavannī），（SA．i．145） holding a vilva lyre of golden color，and he questioned the Buddha about Godhika．（This probably refers to some dispute which arose among the monks regarding Godhika’s destiny．）<br><br>The books mention many occasions on which Māra assumed various forms under which to tempt bhikkhunīs，often in lonely spots -  e．g．，ālavikā，Kisāgotamī，Somā，Vijayā，Uppalavantnā，Cālā，Upacālā，Sisūpacālā，Selā，Vajirā and Khemā．To the same category of temptations belongs a story found in late commentaries （J．i．63）：when Gotama was leaving his palace on his journey of Renunciation，Māra，here called Vasavattī，appeared before him and promised him the kingdom and the whole world within seven days if he would but turn back．Māra’s temptations were not confined to monks and nuns； he tempted also lay men and women and tried to lure them from the path of goodness - e．g．，in the story of Dhaniya and his wife．（SNA．i．44； see also J．i．231f）．<br><br>Mention is made，especially in the Mahā Parinibbāna Sutta，of several occasions on which Māra approached the Buddha，requesting him to die； the first of these occasions was under the Ajapala Banyan tree at Uruvelā，soon after the Enlightenment，but the Buddha refused to die until the sāsana was firmly established．Can it be that here we have the word Māra used in the sense of physical death （Maccumāra），and that the occasions referred to were those on which the Buddha felt the desire to die，to pass away utterly，to ”lay down the burden”? Perhaps they were moments of physical fatigue，when he lay at death’s door，for we know （see Gotama） that the six years he spent in austerities made inroads on his health and that he suffered constantly from muscular cramp，digestive disorders and headache．（It is true that in the Mahāsaccaka Sutta （M．i．240ff．），which contains an account of the events leading up to the Enlightenment，there is no mention whatsoever of any temptation by Mara，nor is there any mention of the Bodhi tree．But to argue from this，that such events did not form part of the original story，might be to draw unwarranted inferences from an argumentum e silentio．） At Beluvagāma，shortly before he finally decided to die，we are told （D．ii．99； cp．Dvy．203） that ”there fell upon him a dire sickness，and sharp pains came upon him even unto death．” But the Buddha conquered the disease by a strong effort of his will because he felt it would not be right for him to die without addressing his followers and taking leave of the Order．Compare with this Māra’s temptation of the Buddha at Maddakucchi （q．v．），when he laid suffering from severe pain after the wounding of his foot by a splinter．It may have been the physical weariness，above referred to，which at first made the Buddha reluctant to take upon himself the great exertions which the propagation of his Dhamma would involve （e．g．，Vin．i．4f）．We know of other arahants who actually committed suicide in order to escape being worried by physical ills -  e．g．，Godhika，Vakkali，Channa．When their suicide was reported to the Buddha，he declared them free from all blame．<br><br>Can it be，further，that with the accounts of Māra，as the personification of Evil，came to be mixed legends of an actual devaputta，named Māra，also called Vasavatti，because he was an inhabitant of the Paranimmita Vasavatti deva world? Already in the Anguttara Nikāya，Māra is described （aggo ādhipateyyānam iddhiyā yasasā jalam） as the head of those enjoying bliss in the Kāmāvacara worlds and as a dāmarika devaputta （as mentioned earlier）．A．ii．17．Even after the Buddha’s death Māra was regarded as wishing to obstruct good works．Thus，at the enshrinement of the Buddha’s relics in the Mahā Thūpa，Indagutta Thera （by supernatural power） made a parasol of copper to cover the universe，in order that it might ward off the attentions of Māra （Mhv．xxxi．85）．<br><br>Can it be that ancient legends represented him as looking on with disfavour at the activities of the Buddha? Buddhaghosa says （MA．i．533） that Māradevaputta，having dogged the Buddha’s footsteps for seven years，and having found no fault in him，came to him and worshipped him．Is it，then，possible that some of the conversations，which the Buddha is reported to have had with Māra -  e．g．，in the second part of the Padhāna Sutta （see above）   were originally ascribed to a real personage，designated as Māradevaputta，and later confused with the allegorical Māra? This suggestion gains strength from a remark found in the Māratajjaniya Sutta （M．i．333； cp．D．iii．79） uttered by Moggallāna，that he too had once been a Māra，Dūsī by name； Kālā was his sister’s name，and the Māra of the present age was his nephew．In the sutta，Dūsī is spoken of as having been responsible for many acts of mischief，similar to those ascribed to the Māra of Gotama’s day．According to the sutta，Māradevaputta was evidently regarded as a being of great power，with a strong bent for mischief，especially directed against holy men．This suggestion is，at all events，worthy of further investigation．See also Mārakāyikā deva．<br><br>Māra bears many names in Pāli Literature，chief of them being Kanha，Adhipati，Antaka，Namuci and Pamattabandhu．（MNid．ii．489； for their explanation see MNidA．328； another name of Māra was Pajāpati，MA．i．28）．His usual standing epithet is pāpimā，but other words are also used，such as anatthakāma，ahitakāma，and ayogakkhemakāma （E．g．，M．i．118）．<br><br>Māra is called Namuci because none can escape him   Namucī ti Māro； so hi attano visayā nikkhamitukāme devamanusse na muñcati antarāyam tesam karoti tasma Namucī ti vuccati （SNA．ii．386）．In the Mahāsamaya Sutta，Namuci is mentioned among the Asuras as being present in the assembly．D．ii．259； elsewhere in the same sutta （p．261f．） it is said that when all the devas and others had assembled to hear the Buddha preach，Mara came with his ”swarthy host” and attempted to blind the assembly with thoughts of lust，etc．But the Buddha，seeing him，warned his followers against him and Māra had to depart unsuccessful．At the end of the sutta，four lines are traditionally ascribed to Māra．They express admiration of the Buddha and his followers．In this sutta Māra is described as mahāsena （having a large army）．<br><br>The Commentary explains （DA．ii．689） that Namuci refers to Māradevaputta and accounts for his presence among the Asuras by the fact that he was temperamentally their companion （te pi acchandikā abhabbā，ayam pi tādiso yeva，tasmā dhātuso samsandamāno āgato）．Buddhaghosa says （SA．i．133； cp．MNidA．328） that Māra is so called because he destroys all those who seek to evade him   attano visayam atikkamitum patipanne satte māreti ti Māro； he is called Vasavatti （SA．i．158） because he rules all   Māro nāma vasavattī sabesam upari vasam vattati．<br><br>Kālī （Kālā） is the mother of Māra of the present age．See Kālī （4）．,4,1
271151,en,21,mara samyutta,māra samyutta,Māra Samyutta,Māra Samyutta：The fourth section of the  Samyutta Nikāya．S．i．103 27．,13,1
271152,en,21,mara sutta,māra sutta,Māra Sutta,Māra Sutta：Rādha asks the Buddha as   to what is meant by &quot；Māra”．Anything that perishes，says the Buddha，such as   body，feeling，perceptions，etc．S．iii．188．,10,1
271204,en,21,maragalla,māragalla,Māragalla,Māragalla：A village in Rohana，the birthplace of the minister Buddha （Cv．lv．26）．<br><br>It is probably identical with Mārapabbata mentioned in the account of the campaigns of Mahinda II．Cv．xlviii．129．,9,1
271233,en,21,marakayika devi,mārakāyika devi,Mārakāyika devi,Mārakāyika devi：A group of devas，evidently followers of Māra，who were credited by the Pubbaseliyas and Aparaseliyas with making arahants discharge seminal fluid，though neither the arahants nor the devas themselves were guilty of physical impurity （Kvu．164f．）．One of these devas once entered the bodies of five hundred women，friends of Visākhā，made them drunk，and caused them to commit gross improprieties in the presence of the Buddha．DhA．iii．102．,15,1
271678,en,21,maranasati sutta,maranasati sutta,Maranasati Sutta,Maranasati Sutta：<i>1．Maranasati Sutta．</i> The Buddha tells the monks at Nādika that mindfulness of death，if properly cultivated，leads to great advantages．Various monks thereupon claim that they practise such mindfulness，but the Buddha tells them their practice is not sufficiently diligent and instructs them how to improve it．A．iv．317f．<br><br><i>2．Maranasati Sutta．</i> Preached at Nādika．A monk must ever remember that death may overtake him at any instant．He must，therefore，examine himself day and night and put away any evil states that may remain in him．A．iv．320f．,16,1
271778,en,21,marapabbata,mārapabbata,Mārapabbata,Mārapabbata：See Māragalla．,11,1
271806,en,21,marapasa sutta,mārapāsa sutta,Mārapāsa Sutta,Mārapāsa Sutta：Māra&#39；s noose encircles him who finds delight in   objects，sounds，etc．S．iv．91-92．,14,1
271899,en,21,maratajjaniya sutta,māratajjanīya sutta,Māratajjanīya Sutta,Māratajjanīya Sutta：The fiftieth sutta of the Majjhima Nikāya．<br><br>While Moggallāna is living atBhesakalāvana，Māra enters his belly and worries him．When Māra realizes that Moggallāna has discovered him and can read his thoughts，he leaves his body and perches on the door bar of his cell．Moggallāna then addresses him and tells him how，once，he himself was a Māra named Dūsī，and roused the brahmin householders against Kakusandha Buddha and his disciples．As a result of this，Dūsī was born in Mahāniraya and suffered great torments．Moggallāna warns Māra against assailing holy men lest he suffer a similar fate．Māra retires discomfited．M．i．332-8．,19,1
271927,en,21,maravara,maravarā,Maravarā,Maravarā：The soldiers of a certain district in India．They were   employed by Kulasekhara against Lankapura．Cv．lxxvi．130，246．,8,1
272105,en,21,maricavatti,maricavatti,Maricavatti,Maricavatti：A cetiya in Anurādhapura and a monastic building attached to it．The cetiya was built by Dutthagāmanī on the spot where the king’s spear，containing the Buddha’s relic given to him by the monks （Mhv．xxv．1），was planted，when Dutthagāmanī went to the Tissavāpī for his ceremonial bathing after his consecration．When the king’s men attempted to remove the spear they found it impossible，and the king，after consultation with the monks，decided to build a cetiya enclosing the spot with a vihāra attached．The work was completed in three years and a great ceremony of dedication was held，the building and the ceremony costing nineteen crores．The vihāra was called Maricavatti because it was intended by the king as expiation for having once eaten a pepper pod （maricavatti） without sharing it with the monks，thus violating the vow of his childhood．For the building of the vihāra，see Mhv．xxvi．1ff．； the vow is mentioned at Mhv．xxii．80； the Dpv．makes no mention of Maricavatti．<br><br>Vohārika Tissa renovated the vihāra （Mhv．xxxvi．33，36），while Gothābhaya built an uposatha hall （Mhv．xxxvi．107） and Vasabha provided a mantling for the thūpa （Mhv．xxxv．121）．<br><br>Kassapa II．built a pāsāda in the vihāra and gave it to the Thera who，at one time，lived in Nāgasālā （Cv．xliv．149）．Kassapa IV．entrusted the care of the Bodhi tree at Maricavatti to the bhikkhunīs at the Tissārāma，which he built for them （Cv．lii．24），while Kassapa V．restored the whole vihāra，gave it to the Theravādins and granted five hundred maintenance villages （Cv．lii．45）．Devā，mother of Sakkasenāpati，provided a diadem jewel for the Buddha image in the vihāra，also a halo，an umbrella and a garment （Cv．lii．65）．Dappula III．gave a maintenance village to the vihāra （Cv．liii．2），while Mahinda IV．started to build in it a pāsāda called Candana，which does not seem to have been completed （Cv．liv．40）．Parakkamabāhu I．found the thūpa destroyed by the Damilas and rebuilt it to the height of eighty cubits （Cv．lxxviii．99）．,11,1
272364,en,21,marugana-parivena,marugana-parivena,Marugana-parivena,Marugana-parivena：A building in Anurādhapura，erected on the spot   where hosts of gods visited Mahinda to pay obeisance to him．Mhv．xv．211．,17,1
272374,en,21,marumabatittha,marumabatittha,Marumabatittha,Marumabatittha：A locality in Anurādhapura，through which passed   the sīmā of the Mahāvihāra．Mbv．135，136．,14,1
272400,en,21,maruppiya,maruppiya,Maruppiya,Maruppiya：See   Devānampiyatissa．,9,1
272411,en,21,maruthukotta,maruthukotta,Maruthukotta,Maruthukotta：A locality in South India．Cv．lxxvi．180．,12,1
272412,en,21,maruthupa,maruthūpa,Maruthūpa,Maruthūpa：A village in South India mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxvi．129．,9,1
272414,en,21,marutta,marutta,Marutta,Marutta：A tank in Anurādhapura，north of the royal palace，in the time of Devānampiyatissa． <br><br>When Mahinda scattered flowers on it the earth trembled，and Mahinda prophesied that it would become the Jantāghara-pokkhoranī situated to the east of the gateway of the Kālapāsāna-parivena．     <br><br>It had disappeared by the time the Mahāvamsa Tīkā was written （MT．344f）． <br><br>The sīmā of the Mahāvihāra passed through the tank．Mbv．135，136．,7,1
272415,en,21,marutta,marutta,Marutta,Marutta：A brahmin of Homagāma．Once he gave food to a mangy dog，  which later saved his life．See Ras．i．42f．for details．,7,1
272521,en,21,masakkasara,masakkasāra,Masakkasāra,Masakkasāra：A name given to Tāvatimsa，the abode of Vāsava （Sakka） （J．v．167； vi．272，289，400； VvA．350）． <br><br>The scholiast explains （J．v．168； vi．272） that Masakkasāra is really the name of Mount Sineru，so called because it is immoveable （Masakkasāro vuccati osakkana parisakkanābhāvena ghanasāratāya ca Sinerupabbarājā），and Tāvatimsa came to be known as Masakkasāra because it was built on Sineru．,11,1
272579,en,21,masapitthigama,māsapitthigāma,Māsapitthigāma,Māsapitthigāma：A village near Brahmacola．It was built near the   spot where a spring appeared by the virtue of a girl who gave water to a   thirsty monk．Ras．ii．42．,14,1
272832,en,21,mataka sutta,mataka sutta,Mataka Sutta,Mataka Sutta：See Pacchābhūmika   Sutta．,12,1
272837,en,21,matakabhatta jataka,matakabhatta jātaka,Matakabhatta Jātaka,Matakabhatta Jātaka：Once a brahmin，well versed in the Vedas，wished to slay a goat at the Feast of the Dead （Matakabhatta），and sent his pupils to bathe the goat in the river．After the bath，the goat remembered its past lives and knew that after its death that day it would be free from misery．So it laughed for joy．But it saw also that the brahmin，through slaying it，would suffer great misery，and this thought made it weep．On being questioned as to the reason for its laughing and its weeping，it said the answer would be given before the brahmin．When the brahmin heard the goat’s story，he resolved not to kill him； but that same day，while the goat was browsing near a rock，the rock was struck by lightning and a large splinter cut off the goat’s head．The Bodhisatta，who was a tree sprite，saw all this and preached the Law to the assembled multitude．<br><br>The story was told in reference to a question by the monks as to whether there was any good at all in offering sacrifices as Feasts for the Dead，which the people of Sāvatthi were in the habit of doing．J．i．166ff．,19,1
272889,en,21,matali,mātali,Mātali,Mātali：The name given to the chariot driver （sahgāhaka） of Sakka．The Mātali of the present age had a son，Sikhandhi，with whom Bhaddā Suriyavaccasā，daughter of Timbarū，was in love； but later she transferred her affections to Pañcasikha （D．ii．268）．Mātali is Sakka’s constant companion and accompanies him everywhere，more as a confidant than as a servant．See，e．g．，the conversation reported at S．i．221，224，234ff．； and Vv．iv．9．<br><br>Thus，he was by Sakka’s side in the war against the Asuras and drove his chariot when he fled with his bride Sujātā．The chariot is called Vejayanta ratha and is drawn by one thousand Sindh horses （DhA．i．279f．； J．i．202f）．Mātali often accompanied Sakka on his journeys to the world of men，changing his form   e．g．，to that of a fish in theCulladhanuggaha Jātaka，a brahmin in the Bilārakosiya Jātaka and in the Suddhābhojana Jātaka，and a big black dog in the Mahākanha Jātaka．On several occasions he was sent by Sakka to fetch human beings toTāvatimsa -  e．g．，Guttila，Nimi，Makhādeva and Sādhīna -  and he proved an excellent guide，pointing out to the visitors the places of interest passed on the way．<br><br>When the Buddha descended from Tāvatimsa，after preaching there the Abhidhamma，he was accompanied，on the left，by Mātali，offering celestial scents，garlands and flowers （DhA．iii．226）．Both in the Bilārakosiya and the Sudhābhojana Jātakas Mātali is spoken of as the son of Suriya．<br><br>Ananda is said to have been Mātali during several lives （J．i．206； iv．180； v．412； vi．129）； so also Mahā Kassapa （J．iv．69）．<br><br>In the Mahāsamaya Sutta （D．ii．258），Mātali is described as a Gandhabba chief，while in the ātānātiya Sutta （D．iii．204） he is mentioned among the chief Yakkhas to be invoked by followers of the Buddha in time of need．,6,1
272949,en,21,matambiya,mātambiya,Mātambiya,Mātambiya：A Padhānaghara built by the Damila Potthakuttha．He gave   for its maintenance the Ambavāpi at Būkakalla and the villages of   Tantavāyikacātikā and Nitthilavetthi，together with slaves．Cv．xlvi．19f．； Cv．  Trs．i．100，n．1．,9,1
272964,en,21,matanga,mātanga,Mātanga,Mātanga：<i>1．Mātanga．</i> The Bodhisatta born as a candāla．See the Mātanga Jātaka．<br><br><i>2．Mātanga．</i> A Pacceka Buddha （M．iii．70； ApA．i．107）．He was the last of the Pacceka Buddhas and lived near Rājagaha．At the last birth of the Bodhisatta the devas，on their way to do him honour，saw Mātanga and told him，”Sir，the Buddha has appeared in the world．” Mātanga heard this as he was issuing from a trance，and，going to Mount Mahāpapāta wherePacceka Buddhas die，he passed away．ApA．i．170； SNA．i．128f； Mtu．i．357．<br><br><i>3．Mātanga．</i> A hermit．One day he arrived in Benares and went to a potter’s hall for the night．He found the place already occupied by another hermit named Jātimā，and was told by the potter that he could only stay there with Jātimā’s permission．Jātimā agreed to his staying，but，on finding that Mātanga was a candāla，he wished him to occupy a place apart．During the night Mātanga wished to go out，and，not knowing where Jātimā was lying，trod on his chest．When Mātanga returned he took the other way with the idea of passing near Jātimā’s feet，but meanwhile Jātimā had changed his position，and Mātanga again trod on his chest．Jātimā thereupon cursed him，saying that his head would split in seven pieces at sunrise．Mātanga thereupon stopped the sun from rising （SA．ii．176f）．<br><br>The rest of the story is as in the Mātanga Jātaka．It may be a variety of the same legend．cp．also Nārada and Devala．<br><br><i>4．Mātanga</i>．Father of Mātangaputta．,7,1
272965,en,21,matanga jataka,mātanga jātaka,Mātanga Jātaka,Mātanga Jātaka：The Bodhisatta was once born in a Candāla village outside Benares and was named Mātanga．One day，when Ditthamangalikā，the daughter of a rich merchant，was on her way to the park with a group of friends，she saw Mātanga coming towards the city，and thinking the sight inauspicious，washed her eyes with perfumed water and turned back home．Her companions，annoyed at being deprived of their fun，beat Mātanga and left him senseless．On recovering consciousness，he determined to get Ditthamangalikā as wife and lay down outside her father’s house refusing to move．Seven days he lay thus until her relations，fearing the ignominy of having a candāla die at their door，gave Ditthamangalikā to him as wife．<br><br>Knowing her pride to be quelled by this act，Mātanga decided to bring her great honour．He，therefore，retired into the forest and in seven days，won supernatural power．On his return he told her to proclaim abroad that her husband was not a candāla but Mahābrahmā，and that seven days later，on the night of the full moon，he would come to her，breaking through the moon’s disk．She did as he said and so it happened．The people thenceforth honoured her as a goddess； the water in which she washed her feet was used for the coronation of kings，and in one single day she received eighteen crores from those who were allowed the privilege of saluting her．Mātanga touched her navel with his thumb，and，knowing that she had conceived a son，admonished her to be vigilant and returned to the moon．<br><br>The son was born in the pavilion，which the people had constructed for the use of Ditthamangalikā，and was therefore called Mandavya，．At the age of sixteen he knew all the Vedas and fed sixteen thousand brahmins daily．On a feast day Mātanga came to him，thinking to turn him from his wrong doctrines，but Mandavya failed to recognize him and had him cast out by his servants，Bhandakucchi，Upajjhāya，and Upajotiya．The gods of the city thereupon grew angry and twisted the necks of Mandavya and all the brahmins so that their eyes looked over their shoulders．When Ditthamangalikā heard of this she sought Mātanga，who had left his footsteps so that she might know where he was．He asked her to sprinkle on the brahmins water in which were dissolved the leavings of his food； to Mandavya himself was given some of the food．On recovering and seeing the plight of the brahmins，he realized his error．The brahmins recovered，but were shunned by their colleagues； they left the country and went to live in the kingdom of Mejjha．<br><br>On the bank of the Vettavatī lived a brahmin called Jātimanta，very proud of his birth．Mātanga went thither to humble the pride of Jātimanta and lived higher up stream．One day he nibbled a tooth stick and threw it into the river，where，lower down，it got entangled in Jātimanta’s hair．He was greatly annoyed and went up stream，where he found Mātanga and told him that，if he stayed there any longer，at the end of seven days his head would split into seven pieces．On the seventh day Mātanga stopped the sun from rising．On discovering the cause，the people dragged Jātimanta to Mātanga and made him ask forgiveness，falling at Mātanga’s feet．Jātimanta’s head was covered with a lump of clay，which was immersed in the water as the sun rose．<br><br>Mātanga then went to the kingdom of Mejjha，where the exiled brahmins reported against him to the king，saying that he was a juggler and a mountebank．The king’s messengers surprised Mātanga as he was eating his food beside a well，and cut off his head．He was born in the Brahma world．The gods were angry and wiped out the whole kingdom of Mejjha by pouring on it torrents of hot ashes．Before his meeting with Ditthamangalikā the Bodhisatta was a mongoose tamer （kondadamaka）．But in SNA．i．186，he is called a sopākajīvika．<br><br>The story was told in reference to the attempt of King Udena （q．i） to torture Pindolabhāradvāja．Udena is identified with Mandavya．J．iv．375 90； the story is found also at SNA．i．184 93，with alterations in certain details   e．g．，for Vettavatī we have Bandhumatī； see also Mil．123ff．,14,1
272984,en,21,matangaputta thera,mātangaputta thera,Mātangaputta Thera,Mātangaputta Thera：The son of Mātanga，a landowner of Kosala．He was idle，and，when rebuked，joined the monks，hoping thus to have an easy life．But one day he heard the Buddha preach，entered the Order，and not long after became an arahant．<br><br>In the time of Padumuttara Buddha he was a mighty Nāga king，and，seeing the Buddha travelling through the air，he honoured him by giving him his throat jewel （Thag．vss．231 3； ThagA．i．348ff）．He is probably identical with Manipūjaka Thera of the Apadāna．Ap．ii．413f．,18,1
272987,en,21,matangaranna,mātangārañña,Mātangārañña,Mātangārañña：Another name for   Mejjhārañña．See Mil．130； MA．ii．615．,12,1
273135,en,21,matarodana jataka,matarodana jātaka,Matarodana Jātaka,Matarodana Jātaka：The Bodhisatta was once born in a family worth eighty crores．When his parents died，his brother managed the estate．Some time later the brother also died，but the Bodhisatta shed no tear．His relations and friends called him heartless，but he convinced them that he did not weep because he knew that all things are transient．<br><br>The story was related to a landowner of Sāvatthi who gave himself up to despair on the death of his brother．The Buddha visited him and preached to him，and the man became a sotāpanna．J．iii．56 8．,17,1
273196,en,21,mathara,māthara,Māthara,Māthara：（v．l．Matthara）．<br><br>A parrot belonging to Mahosadha．When Mahosadha wished to find out the plans of Cūlanī Brahmadatta，he sent Māthara to the mynah that lived in Cūlanī’s bedchamber．Māthara made love to her，pretending that he had come from Aritthapura to ask her to marry him，because his first wife （also a mynah） had been killed by a hawk．He related the stories of Vāsudeva and Jambāvatī and of Vaccha and Rattavatī，to prove that husband and wife need not be equal in birth．Having won her heart and discovered Cūlanī’s secrets，Māthara flew back to Mahosadha （J．vi．418ff）．He is identified with Ananda．J．vi．478．,7,1
273239,en,21,mathura,mathurā,Mathurā,Mathurā：See Madhurā．,7,1
273287,en,21,matika,mātikā,Mātikā,Mātikā：A portion of the Vinaya Pitaka in its arrangement according   to Dhammakkkandhas．DA．i．24．,6,1
273346,en,21,matikapitthaka,mātikapitthaka,Mātikapitthaka,Mātikapitthaka：A vihāra in Ceylon，built by the sword bearer of   Aggabodhi II．Cv．xlii．43．,14,1
273369,en,21,matikatthadipani,mātikatthadīpanī,Mātikatthadīpanī,Mātikatthadīpanī：A work on the Abhidhamma，ascribed to Chapata．  Gv．64； Bode，op．cit．，19．,16,1
273370,en,21,matikatthakatha,mātikatthakathā,Mātikatthakathā,Mātikatthakathā：Another name for the  Kankhāvitaranī．,15,1
273484,en,21,matta,matta,Matta,Matta：<i>1．Matta．</i>One of the seven children of Panduvāsudeva and Bhaddakaccānā．Dpv．x．3．<br><br><i>2．Matta．</i> A householder in the Vihāravāpi village near the Tulādhāra Mountain； he was the father of Labhiya Vasabha．Mhv．xxiii．90．<br><br><i>3．Matta．</i> A hunter who discovered four marvellous gems near Pelavāpikagāma，seven leagues to the north of Anurādhapura．He reported his discovery to Dutthagāmanī，and the gems were used for the Mahā Thūpa．Mhv．xxviii．39； MT．512．,5,1
273507,en,21,mattabhaya,mattābhaya,Mattābhaya,Mattābhaya：Younger brother of Devānampiyatissa．     <br><br>He witnessed the miracles which attended the arrival of the Buddha’s Relics in Ceylon，and，with one thousand others，entered the Order （Mhv．xvii．57f）． <br><br>When Mahā Arittha recited the Vinaya at the Thupārāma and held the Sangīti at the suggestion of Mahinda，Mattābhaya，with five hundred others，was charged with the duty of learning the Vinaya from him．Sp．i．103．,10,1
273560,en,21,mattakela,mattakela,Mattakela,Mattakela：One of the eleven children of Pandavāsudeva and  Bhaddakaccānā．Dpv．x．3．,9,1
273565,en,21,mattakundali,mattakundali,Mattakundali,Mattakundali：The only son of the brahmin Adinnapubbaka．His father loved him dearly，but was a great miser，and made for him，with his own hands，a pair of burnished ear rings in order to save the goldsmith’s fee； the boy thus came to be called Mattakundali （burnished ear rings）．When he was sixteen he had an attack of jaundice．His father refused to call in a physician，and prescribed for him himself till the boy was beyond all cure．Then he carried him out and laid him on the terrace，lest those who came to prepare for the funeral should see his wealth．<br><br>The Buddha saw Mattakundali as he lay dying，and，out of compassion，came to the door of his father’s house．Too weak to do anything else，the boy conjured up devout faith in the Buddha； he died soon after，and was born among the gods in a golden mansion thirty leagues in extent．When he surveyed his past birth，he saw his father in the charnel ground，weeping and lamenting and preparing to cremate his body．Assuming the form of Mattakundali，he went himself to the charnel ground and，standing near，started to weep．When questioned by Adinnapubbaka，he said he wanted the moon，and in the course of conversation he revealed his identity and censured his father．Adinnapubbaka invited the Buddha to a meal the next day，and，when it was over，asked if it were possible to attain to heaven by a mere act of faith．In order to convince him，the Buddha made Mattakundali appear before him and confirm his statement that this was so．At the conclusion of the Buddha’s sermon，both Adinnapubbaka and Mattakundali became sotāpannas，and eighty thousand persons realized the Truth （Mil．350）．<br><br>DhA．i．20ff．； Vv．vii．9； VvA．322ff．； Pv．ii．5； PvA．92； the stanzas found in Mattakundali’s story occur also in the Mattakundali Jātaka，but the introductory story is quite different．,12,1
273566,en,21,mattakundali jataka,mattakundali jātaka,Mattakundali Jātaka,Mattakundali Jātaka：The son of a wealthy brahmin died at the age of sixteen and was reborn among the devas．From the time of his son’s death，the brahmin would go to the cemetery and walk round the heap of ashes，moaning piteously．The deva visited him and admonished him，as in the story of Mattakundali．The brahmin followed his advice and gave up his grief．<br><br>The story was told in reference to a rich landowner of Sāvatthi，a devout follower of the Buddha，who lost his son．The Buddha，knowing of his great grief，visited him in the company of Ananda and preached to him．At the conclusion of the sermon，the landowner became asotāpanna．J．iv．59ff．,19,1
273597,en,21,mattapabbata,mattapabbata,Mattapabbata,Mattapabbata：A monastery in Ceylon where Aggabodhi II．built a   padhānaghara for Jotipāla Thera．Cv．xlii．46．,12,1
273790,en,21,matthala,matthalā,Matthalā,Matthalā：The name of a tribe mentioned in a nominal list．  Ap．ii．359．,8,1
273815,en,21,matthara,matthara,Matthara,Matthara：See Māthara．,8,1
273999,en,21,mattikavapi,mattikāvāpi,Mattikāvāpi,Mattikāvāpi：A village in the ālisāra district of Ceylon，where   Māyāgeha captured an entrenchment．Cv．lxx．172．,11,1
274000,en,21,mattikavatatittha,mattikāvātatittha,Mattikāvātatittha,Mattikāvātatittha：A landing place in Ceylon，the scene of the   embarkment of part of the army sent by Vījayabāhu to the Cola kingdom．  Cv．Ix．34．,17,1
274070,en,21,matugama samyutta,mātugāma samyutta,Mātugāma Samyutta,Mātugāma Samyutta：The thirty seventh section of the Samyutta   Nikāya．S．iv．238 60．,17,1
274071,en,21,matugama sutta,mātugāma sutta,Mātugāma Sutta,Mātugāma Sutta：No woman can persistently possess the heart of a   man who is influenced by gains and flattery．S．ii．234．,14,1
274241,en,21,matula vihara,mātula vihāra,Mātula Vihāra,Mātula Vihāra：A monastery in Roliyajanapada．Ras．ii．51．,13,1
274251,en,21,matulagiri,mātulagiri,Mātulagiri,Mātulagiri：A place in Sunāparanta where Punna Thera lived for some   time．MA．ii．1015； SA．iii．15．,10,1
274264,en,21,matulangana,mātulangana,Mātulangana,Mātulangana：A village assigned by Jetthatissa III．to   Mahānāgavihāra．Cv．xliv．97．,11,1
274364,en,21,matuposaka jataka,mātuposaka jātaka,Mātuposaka Jātaka,Mātuposaka Jātaka：The Bodhisatta was once born as an elephant in the Himālaya and looked after his blind mother，who lived near Mount Candorana．One day he met a forester who had lost his way，and，feeling sorry for him，the elephant set him on the right path，carrying him on his back．But the forester was wicked，and，on his return to Benares，told the king about the elephant．The king asked him to fetch the elephant，who，seeing the forester approaching，meekly followed him lest his virtue be impaired．The elephant was received in the city with great pomp and placed in the royal stables as the state elephant，but he would touch no morsel of food．The king enquired into this and learnt of the elephant’s blind mother．Thereupon the elephant was set free，and returned to the Himālaya amid the applause of the people．The king built a town near the elephant’s dwelling，where he showed him great honour，and later，when，at his mother’s death，the elephant went away to the Karandaka monastery to wait on the ascetics there，the king did the same for them．<br><br>The story was related in reference to a monk who tended his mother．For details see the Sāma Jātaka．Ananda is identified with the king，whose name is given as Vedeha，and Mahāmāyā with the mother-elephant （J．iv．90 5）．<br><br>The Dhammapada Commentary （DhA．iv．13） calls this the Mātuposaka Nāgarāja Jātaka and gives the name of the elephant as Dhanapāla．It was related to the four sons of a brahmin who waited on their aged father．The audience shed floods of tears，so greatly were they moved，and the brahmin and his sons became sotāpannas．,17,1
274365,en,21,matuposaka sutta,mātuposaka sutta,Mātuposaka Sutta,Mātuposaka Sutta：A brahmin of Sāvatthi visits the Buddha and，  having told him that he supports his mother with food obtained from begging，  asks if his action is worthy．The Buddha declares his action to be very good   and one which will bring him birth in heaven．See also the  Sāma Jātaka．S．i．181．,16,1
274390,en,21,matuposaks rama,mātuposaks rāma,Mātuposaks Rāma,Mātuposaks Rāma：See Rāma．,15,1
274399,en,21,matuputtika sutta,mātuputtika sutta,Mātuputtika Sutta,Mātuputtika Sutta：Once a mother and her son -  a monk and a nun - spent the rainy season at Sāvatthi．They saw much of each other and，in course of time，became guilty of incest．<br><br>When this was reported to the Buddha，he declared that nothing ensnares the heart of a man as does a woman； she is indeed a noose of Māra．A．iii．67f．,17,1
274460,en,21,matuvelanga,mātuvelanga,Mātuvelanga,Mātuvelanga：A locality near Sāmagalla，where lived   Kupikkalamahātissa Thera．Mhv．xxxiii．51．,11,1
274461,en,21,matuvihara,mātuvihāra,Mātuvihāra,Mātuvihāra：<i>1．Mātuvihāra．</i> A vihāra built by King Saddhātissa．Mhv．xxxiii．9．<br><br><i>2．Mātuvihāra</i>．A vihāra built by the mother of Gajabāhukagāmanī，on the spot where，in a thicket of flowering kadambas，she had met an ascetic rising from a trance of seven days and had given him food which she was taking to her father the brick worker．As a result of this gift she became the queen of Vankanāsikatissa．Later she bought the piece of land for one thousand and built there the vihāra．Gajabāhukagāmanī built a stone thūpa connected with it and gave lands to the monks of the vihāra （Mhv．xxxiii．104ff．，115ff）．The full name of this vihāra seems to have been Rājamātuvihāra （q．v．）．MT．656．,10,1
274498,en,21,maya,māyā,Māyā,Māyā：The mother of the Buddha （D．ii．52； see Thomas：op．cit．，25）． <br><br>Her father was the Sākiyan Añjana of Devadaha，son of Devadahasakka，and her mother Yasodharā，daughter of Jayasena．（Mhv．ii．17ff．； elsewhere her father is called Mahā Suppabuddha （ThigA．141），while the Apadāna （ii．538） gives the name of her mother as Sulakkhanā）．<br><br>Dandapāni and Suppabuddha were her brothers，and Mahā Pajāpatī her sister．Both the sisters were married to Suddhodana in their youth，but it was not till Māyā was between forty and fifty that the Buddha was born （Vibhā．278）．She had all the qualities necessary for one who was to bear the exalted rank of being the mother of the Buddha：she was not too passionate，she did not take intoxicants，she had practiced the pāramī for one hundred thousand kappas，and had not，since her birth，violated the five sīlā．On the day of her conception she kept her fast，and in her sleep that night she had the following dream：the four Mahārāja gods took her in her bed to Himavā and placed her under a sāla tree on Manosilātala．Then their wives came and bathed her in the Anotatta Lake and clad her in divine robes．They then led her into a golden palace and laid her on a divine couch； there the Bodhisatta，in the form of a white elephant，holding a white lotus in his gleaming trunk，entered into her right side．This was on the day of the Uttarāsālhanakkhatta，after a festival lasting seven days，in which she had already taken part．<br><br>From the day of her conception she was guarded by the Four Regent Gods； she felt no desire for men，and the child in her womb could be seen from outside．At the end of the tenth month she wished to return to her people in Devadaha，but，on her way thither，she stopped at the sāla grove in Lumbinī and there her child was born as she stood holding on to the branch of a sāla tree （J．i．49ff）．Seven days later Māyā died and was reborn as a male in the Tusita world，under the name of Māyādevaputta （Thag．vss．533f．； ThagA．i．502）． <br><br>The Buddha visited Tāvatimsa immediately after the performance of the Twin Miracle at the foot of the Gandamba tree，on the full moon day of āsālha，and there，during the three months of the rainy season，the Buddha stayed，preaching the Abhidhamma Pitaka to his mother （who came there to listen to him），seated on Sakka’s Pandukambalasilāsana，at the foot of the Pāricchattaka tree．（It is said that，during this time，at certain intervals，the Buddha would return to earth，leaving a seated image of himself in Tāvatimsa to continue the preaching while he attended to his bodily needs，begging alms in Uttarakuru and eating his food on the banks of Anotatta，where Sāriputta waited on him and learnt of what he had been preaching to the devas．） （DhSA．i．15； DhA．iii．216f）<br><br>The Commentaries （UdA．276f ） state the view，held by some，that had Māyā been alive the Buddha would not have shown such reluctance to bestow ordination on women．This view，says Dhammapāla is erroneous．It would have made no difference，for it is the dhammatā of all Buddhas that women shall be ordained，but subject to certain important restrictions．The mothers of all Buddhas die very soon after the birth of their son，because no other child is fit to be conceived in the same womb as a Buddha．<br><br>Māyā is mentioned in several Jātakas as the mother of the Bodhisatta -  e．g．，in  <br><br>  the Alīnacitta，  the Katthahāri，  the Kurudhamma，  the Kosambī，  the Khandahāla，  the Dasaratha，  the Bandhanāgāra，  the Mahāummagga，  the Mātuposaka，  the Vessantara，  the Susīma，  the Somanassa  the Hatthipāla．According to some contexts，after her birth as Phusatī in the Vessantara Jātaka，Māyā became one of the daughters of King Kikī．<br><br>Māyā’s resolve to be the mother of a Buddha was formed ninety one kappas ago in the time of Vipassī Buddha （J．vi．480f）．She was then the elder daughter of King Bandhumā．One of the king’s vassals sent him a piece of priceless sandalwood and a golden wreath，worth one hundred thousand．The sandalwood the king gave to his elder daughter and the wreath to the younger．The elder powdered the sandalwood and took it in a golden casket to the Buddha．Some of the powder she offered to the Buddha to be rubbed on his body，and the rest she scattered in his cell．It was the sight of the Buddha’s golden body that inspired her with the desire to be the mother of such a being．Her sister later became Uracchadā．,4,1
274504,en,21,maya sutta,māyā sutta,Māyā Sutta,Māyā Sutta：Once，Vepacitti，ruler of the Asuras，was ill． <br><br>He was visited by Sakka，who was requested by the Asuras to heal him． <br><br>Sakka agreed to do this if Vepacitti would teach him the Sambaramāyā．But Vepacitti wished to consult the Asuras on this matter and was advised against it．S．i．238．,10,1
274508,en,21,mayadhanu,māyādhanu,Māyādhanu,Māyādhanu：1．Māyādhanu．The youngest brother of Bhuvanekabāhu VII．and father of Rājasīha I．He reigned over a part of Ceylon with his capital at Sītāvaka （1521 81 A．C．）．His reign was marked by a series of severe and fluctuating struggles against his brother and against the Portuguese then in Colombo．He is said to have been succeeded by his son，Rājasīha．Cv．xciii．3ff．； Cv．Trs．ii．224，n．1； 225，n．3．<br><br>2．Māyādhanu．The name of a district in Ceylon，between the coast and the mountains．Its capital was Sītāvaka，founded by Parakkamabāhu IV．There was in it a village called Udakagāma．Cv．xc．100； c．213； Cv．Trs．ii．209，n．8．,9,1
274509,en,21,mayadvara,māyādvāra,Māyādvāra,Māyādvāra：One of the gates of Pulatthipura．Cv．lxxiii．162．,9,1
274510,en,21,mayageha,māyāgeha,Māyāgeha,Māyāgeha：An officer of Parakkamabāhu I．，mentioned in the account of his campaigns．He fought against Gokanna at Nīlagala．Later，he was in charge of the successful campaign in ālisāra，and then was stationed in Ambavana，where the king confided to him his plan to attack Pulatthinagara．In recognition of his services，Parakkamabāhu conferred on him the rank of Adhikāri （Cv．lxx．83，162，170，191，278）．The last mention made of him （Cv．lxxii．10） is of his being appointed to guard the ford at Samīrukkha and crushing there the army of Gajabāhu．,8,1
274547,en,21,mayanti,mayanti,Mayanti,Mayanti：A tank built by King Subha．v．l．Cayanti．Mhv．xxxv．94．,7,1
274572,en,21,mayavi,māyāvī,Māyāvī,Māyāvī：A jackal，for whose story see the Dabbapuppha Jātaka．He is   identified with Upananda．J．iii．336．,6,1
274586,en,21,mayetti,māyetti,Māyetti,Māyetti：A village in Ceylon in the time of Jetthatissa III．  Cv．xliv．90．,7,1
274587,en,21,mayettikassapavasa,mayettikassapāvāsa,Mayettikassapāvāsa,Mayettikassapāvāsa：A monastic building in Ceylon．Jetthatissa gave   to it the village of Sahannanagara （Cv．lxiv．100），and Aggabodhi III．that of   Sālaggāma Cv．lxiv．121．,18,1
274588,en,21,mayettikassapavasa,māyettikassapāvāsa,Māyettikassapāvāsa,Māyettikassapāvāsa：A vihāra in Ceylon，to which Jetthatissa III．  gifted the village of Sahannanagara．Cv．xliv．100．,18,1
274589,en,21,mayettivapi,mayettivāpī,Mayettivāpī,Mayettivāpī：A tank，enlarged by Udaya II．Cv．Ii．130．,11,1
274591,en,21,mayhaka,mayhaka,Mayhaka,Mayhaka：A bird，see the Mayhaka   Jātaka．,7,1
274593,en,21,mayhaka jataka,mayhaka jātaka,Mayhaka Jātaka,Mayhaka Jātaka：The Bodhisatta was once born in a very wealthy family，and he built an alms hall and gave away generously．He married，and，on the birth of a son，he entrusted wife and child to his younger brother and became an ascetic．When the boy began to grow up，the brother drowned him in the river lest he should claim half the estate．The Bodhisatta saw this with his divine eye and called on his brother，to whom he pointed out the folly of covetousness – “You are like the bird，Mayhaka，who sits on the pipal tree and keeps on crying ’Mine，mine，’ while the other birds eat the fruit．”<br><br>The story was told in reference to a wealthy man of Sāvatthi，a stranger who settled down there．He neither enjoyed his wealth nor gave it to others，living in poverty，eating rice dust and sour gruel，and travelling in a broken down chariot with a parasol of leaves．He died without issue and his money，passed to the king．When the king told the Buddha of this，the Buddha explained to him that the miser had，in a previous birth，met the Pacceka Buddha Tagarasikhī begging for alms and had sent word to his wife to give the food prepared for himself．This the wife gladly did．But the man saw Tagarasikhī with his bowl full of sweet foods and repented of his generosity．Therefore，in this birth，though possessing much wealth，he never enjoyed it．He was childless because he was the very man who had drowned the Bodhisatta’s son．J．iii．299-303．,14,1
274633,en,21,mayura,mayūra,Mayūra,Mayūra：A building attached to the Mahāvihāra and built by King Buddhadāsa． <br><br>Two villages，Samana and Golapānu，were given for its maintenance （Cv．xxxvii．172； also Cv．Trs．i．16，n．2．）． <br><br>The building was twenty five cubits high； Dhātusena removed it and replaced it by a building twenty one cubits high （Cv．xxxviii．52）． <br><br>It was restored by Mahānāga （Cv．xli．100），while Dāthopatissa II．gave to it the village of Kesagāma （Cv．xlv．28）．v．l．Moraparivena．,6,1
274634,en,21,mayura,mayūra,Mayūra,Mayūra：One of the three palaces of  Vidhurapandita．J．vi．289．,6,1
274661,en,21,mayurapasana,mayūrapāsāna,Mayūrapāsāna,Mayūrapāsāna：A locality in Ceylon，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxii．73．,12,1
274664,en,21,mayurarupattana,mayūrarūpattana,Mayūrarūpattana,Mayūrarūpattana：A place where   Buddhaghosa once stayed with his colleague Buddhamitta．MA．ii．1029．,15,1
274734,en,21,medakathalika,medakathalikā,Medakathalikā,Medakathalikā：The pupil of a ”bamboo acrobat” （candālavamsika） （See KS．v．148，n．3） of long ago．His master called to him one day and asked him to climb the bamboo and to stand on his shoulder．Then the master suggested that they should watch and look after each other during their performances．But Medakathalikā said that each should look after himself，which would be the better way．<br><br>The Commentary （SA．iii．182） adds that，in this performance，the end of the pole rests on the forehead or throat．The man who thus holds it must watch the balance closely and not attend to the man at the end of the pole．<br><br>The Buddha related this story at Desakā，in the Sumbha country，to the monks，and said that，in the same way，each monk should look after himself； by guarding oneself，one guards another； this is done by the cultivation of the four satipatthānas （S．v．168f）．<br><br>The name Medakathalikā，though feminine in inflection，is used for a male （SA．iii．181）．,13,1
274757,en,21,medatalumpa,medatalumpa,Medatalumpa,Medatalumpa：A Sākiyan village three leagues fromNangaraka （M．ii．119）．<br><br>Pasenadi when staying there withDīgha Kārāyana，heard that theBuddha was there and visited him．On this occasion was preached the Dhammacetiya Sutta．This was the last time that Pasenadi saw the Buddha．<br><br>The Dhammapada Commentary，however，in its record （DhA．i．356） of the king’s visit，calls the place Ulumpa．On the other hand，the Majjhima Commentary （MA．ii．753） confirms the reading Medatalumpa，and says that it was so called because medavanna stones were visible there on the surface of the earth （medavannā pāsānā kir’ettha ussannā ahesum，tasmā Medatalumpan ti sankham gatam）．,11,1
274812,en,21,medhankara,medhankara,Medhankara,Medhankara：<i>1．Medhankara．</i>A Buddha of very long ago，belonging to the same kappa as Dīpankara．Bu．xxvii．1； J．i．44．<br><br><i>2．Medhankara Thera．</i> He lived in Ceylon，and was the author of a Singhalese work called Vinayārthasamuccaya．P．L．C．202．<br><br><i>3．Medhankara Thera．</i> Called Araññaka Medhankara．He presided over the Council held by Parakkamabāhu III．P．L．C．213．<br><br><i>4．Medhankara Thera．</i> He was entrusted by Parakkamabāhu IV．with the translation of the Jātakas into Singhalese．The king built for him a parive0a called the Parakkamabāhu parivena，and gave for its maintenance the villages of Purānagāma，Sannīrasela，Labujamandaka and Moravanka．Cv．xc．86．<br><br><i>5．Medhankara Thera</i> （called Vanaratana Medhankara）．He wrote the Jinacarita and the Payogasiddhi and lived in the time of Bhuvanakabāhu I．He was an incumbent of the Vijayabāhu parivena，built by Vijayabāhu II．Gv．62，72； P．L．C．230f．<br><br><i>6．Medhankara．</i> A Burmese author of the fourteenth century．He was the royal preceptor of Queen Bhaddā，mother of Setibhinda，king of Muttimanagara．He studied for a time in Ceylon and afterwards wrote the Lokadīpasāra．Sās．p．42； Bode，op．cit．，35f．,10,1
274817,en,21,medharama,medhārāma,Medhārāma,Medhārāma：The park wherein Sumedha Buddha died．Bu．xii．31．,9,1
274867,en,21,megha,megha,Megha,Megha：<i>1．Megha．</i>A youth in the time of Dīpankara Buddha．Hearing the Buddha prophesy the future of Sumedha，Megha entered the Order with him．He was a former birth of Dhammaruci Thera．Ap．ii．430．<br><br><i>2．Megha </i>（v．l．Majjha）．He was treasurer of Sāketa and father of Anopmā Therī．ThigA．138．<br><br><i>3．Megha．</i>A king of long ago； a previous birth of Dhajadāyaka Thera．Ap．i．109．<br><br><i>1．Megha Sutta．</i>Just as a rain cloud makes all the dust in the air vanish，so does the practice of the Noble Eightfold Path destroy evil states．S．v．50．<br><br><i>2．Megha Sutta．</i> Just as a strong wind disperses rain clouds，so does the Noble Eightfold Path disperse all Ill．S．v．50．,5,1
274895,en,21,meghalata,meghalatā,Meghalatā,Meghalatā：Among the decorations of the Relic Chamber of the Mahā   Thūpa，are mentioned &quot；Meghalatā vijjukumāri，&quot； which is explained in the   Mahāvamsa Tīkā （p．549） as &quot；Meghalatānāma vijjukumāriyo．&quot；,9,1
274897,en,21,meghamala,meghamāla,Meghamāla,Meghamāla：A robber of great fame．DA．i．89； MA．ii．688．,9,1
274973,en,21,meghavana,meghavana,Meghavana,Meghavana：See Mahāmeghavana．,9,1
274979,en,21,meghavanna,meghavanna,Meghavanna,Meghavanna：A devaputta of Udumbarapabbata．He was once a very poor   man of Hallolagāma and had given alms at Nīlapabbatavihāra．His wife was   Candamukhī．He once visited with his wife Maliyadeva Thera in Candamukhalena．  Ras．ii．125f,10,1
274984,en,21,meghavannabhaya,meghavannābhaya,Meghavannābhaya,Meghavannābhaya：<i>1．Meghavannābhaya．</i> Another name for King Gothakābhaya （q．v．）．<br><br><i>2．Meghavannābhaya．</i>A minister of King Mahāsena．He was an intimate friend of the king，but when the latter attempted to destroy the Mahāvihāra，he showed his displeasure by raising a revolt in Malaya．The king went out to fight him and pitched his camp near Dūratissavāpi．During the night，Meghavannābhaya visited the king alone，taking some delicacies which he had obtained，wishing to share them with him．At their meeting they begged each other’s forgiveness，and，with the king’s help，Meghavannābhaya restored the Mahāvihāra （Mhv．xxxvii．17ff）．According to the Smantapāsādikā （Sp．i．102； also SadS．43），one of the parivenas built by Meghavannābhaya seems to have borne his name．It was built on the site where，in the time of Devānampiyatissa，a recital of the Dhamma was held under the presidency of the Thera Mahā Arittha．<br><br><i>Meghavannābhaya vihāra</i>．A monastery founded by King Gothābhaya （Meghavannābhaya）．At the festival of its consecration the king distributed six garments each to thirty thousand monks．Mhv．xxxvi．108．,15,1
275013,en,21,meghiya,meghiya,Meghiya,Meghiya：<i>Meghiya Thera．</i> He belonged to a Sākyan family of Kapilavatthu，and having joined the Order，was for some time the personal attendant of the Buddha．Once，when the Buddha was staying with him at Cālikā （this was in the thirteenth year after the Enlightenment，BuA．3），Meghiya went to Jantugāma for alms，and，on his return，was much attracted by a mango grove on the banks of the river Kimikālā．He asked the Buddha’s permission to dwell there in meditation．Twice the Buddha refused，but，on his third request，let him go．There，however，Meghiya was consumed by evil thoughts and returned to the Buddha．The Buddha preached to him on the five things which make the heart ripe for emancipation   good friends，virtuous life，profitable talks，zealous exertion，insight   and admonished him．Meghiya thereupon attained arahantship．A．iv．354ff．； Ud．iv．1； Thag．66； AA．ii．794； DhA．i．289 says，however，that at the end of the Buddha’s sermon Meghiya became a sotāpanna．<br><br>Ninety one kappas ago，on the death of Vipassī Buddha，there was a great earthquake．The people were very frightened，but Vessavana explained to them the reason for it and dispelled their fears．Meghiya was then a householder，and having thus heard of the Buddha’s qualities，was filled with joy．Fourteen kappas ago he was a king named Samita （UdA．217ff．； ThagA．i．149f）．He is evidently to be identified with Buddhasaññaka of the Apadāna．Ap．i．151f．<br><br><i>Meghiya Vagga</i>．The fourth section of the Udāna．<br><br><i>Meghiya Sutta</i>．Preached to Meghiya （q．v．） on the five factors which make the heart ripe for emancipation．A．iv．354ff．<br><br><i>Meghiya Thera Vatthu</i>．The story of Meghiya Thera （q．v．）．DhA．i．287ff．,7,1
275060,en,21,mejjha,mejjha,Mejjha,Mejjha：A king and his country．The sixteen thousand brahmins who had enjoyed the patronage of Mandavya （q．v．），after they had lost caste through having eaten the leavings of Mātanga，went to live in Meghiyarattha，and Mātanga himself proceeded thither that he might humble their pride．The brahmins saw him and reported to the king that Mātanga was a juggler and a mountebank．The king，therefore，sent messengers to seize him．They found him sitting on a bench eating，and，approaching him from behind，struck him dead with their swords．The gods were enraged，and pouring down hot ashes on the kingdom utterly destroyed it （J．iv．388f； MA．ii．613ff）．The country became a wilderness known as Mejjhārañña （E．g．，M．i．378； J．v．114，267； Mil．130）．<br><br>The scene of the Vighāsa Jātaka is said to have been in Mejjhārañña （J．iii．310）．The wilderness was also known as Mātangārañña，being connected with Mātanga．MA．ii．615．,6,1
275064,en,21,mejjharanna,mejjhārañña,Mejjhārañña,Mejjhārañña：See    Mejjha．,11,1
275066,en,21,mekala,mekalā,Mekalā,Mekalā：Name of a tribe，occurring in a nominal list．Ap．ii．359；   the reading is，however，very uncertain．,6,1
275069,en,21,mekhala,mekhala,Mekhala,Mekhala：The city of birth of Sumana Buddha and the scene of his first sermon to Sarana and Bhāvitatta （Bu．v．21； BuA．125f）．It was there that Mangala Buddha converted his chief disciples，Sudeva and Dhammasena （BuA．120）．Revata Buddha once preached there to an assembly of one thousand crores of people （BuA．134），while later，King Uggata built，for Sobhita Buddha，the Dhammaganārāma in the same city （BuA．139）．,7,1
275081,en,21,mekhaladayika,mekhaladāyikā,Mekhaladāyikā,Mekhaladāyikā：An arahant Therī．Ninety four kappas ago she offered   her mekhalā for the restoration of the thūpa of Siddhattha Buddha   （Ap．ii．513f）．She is probably identical with Mettikā Therī．ThigA．35．,13,1
275095,en,21,melajina thera,melajina thera,Melajina Thera,Melajina Thera：He belonged to a nobleman’s family of Benares，and，becoming distinguished in various branches of knowledge，visited the Buddha at Isipatana．There，gaining faith，he entered the Order，becoming an Arahant in due course．<br><br>Ninety four kappas ago，in the time of Sumedha Buddha，he was a householder，and，seeing the Buddha begging for alms，gave him an āmoda fruit．Thag．131f； ThagA．i．252f．,14,1
275100,en,21,melamangala,melamangala,Melamangala,Melamangala：A district in South India，mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvi．209 （211）．,11,1
275101,en,21,melamata,melamātā,Melamātā,Melamātā：A she goat．See the   Pūtimamsa Jātaka．,8,1
275129,en,21,mendaka,mendaka,Mendaka,Mendaka：A very rich householder of Bhaddiyanagara in Anga．He was the father of Dhanañjaya and，therefore，the grandfather of Visākhā．He was one of the five Treasurers of Bimbisāra．When the Buddha visited Bhaddiya，Mendaka，with the help of Visākhā，entertained him and the monks，and，after listening to the Buddha，he became asotāpanna．DhA．i．384ff．； he had been earlier a follower of the heretics．The heretics tried in vain to stop him from visiting the Buddha； AA．i．219f．<br><br>It is said （Vin．i．240f．； also PSA．509； DhA．iii．372f．； Vsm．383； the accounts differ slightly ） that when he went to his granaries after his ceremonial bath，as he stood at the door，showers of grain would fall from heaven and fill the stores．His wife，Candapadumā，would cook one measure of rice and one curry and serve the food，ladle in hand．As long as there were people coming to receive the food，so long would the food cooked be un-exhausted．Mendaka’s son，Dhanañjaya，would put one thousand pieces into a purse and give money from this purse to all who needed it，and at the end of the day the purse would remain full．His daughter in law，Sumanadevī，would sit by a basket containing four donas of seed paddy and distribute from this supply among the servants，enough to last for six months，but the supply of paddy would remain unexhausted．Mendaka’s slave，Punnaka，ploughed his fields with a golden plough．With every furrow so ploughed，six other furrows would appear，three on either side，each one ammana wide．These five people came to be known as the five very lucky ones （Pañcamahāpuññā）．When Bimbisāra heard of this，he sent his minister to Bhaddiya with a fourfold army and discovered that it was true．<br><br>When the Buddha left Bhaddiya for Anguttarāpa，Mendaka gave orders to his servants and followed the Buddha with abundant provisions of all sorts，entertaining the Buddha and his monks with luxurious food and fresh milk．At the end of the meal，Mendaka provided the monks with ghee and butter for their journey．At first the monks were unwilling to accept the gifts，but the Buddha，at Mendaka’s request，allowed them to do so （Viii．i．243ff）．<br><br>Mendaka was so called （”Ram”） because，behind his house，in a yard eight karīsas in extent，some golden rams pranced up and down，as big as elephants，horses or bulls，hoofing the earth，smiting each other back to back．Whenever Mendaka needed food or garments or money，he would place balls of colored thread in the mouths of the rams，and when he pulled these out，there would follow them all that he needed （PSA．504； BuA．24）．<br><br>All this was because of good deeds done in the past by Mendaka．In the time of Vipassī Buddha，he was a householder named Avaroja．He had an uncle of the same name，and when the latter proposed building a Gandhakuti for the Buddha，his nephew wished to help with it．But the uncle refused his help．He therefore built an Elephant Hall （kuñjarasālā） opposite the Gandhakuti．In the middle of the hall was a jeweled pavilion with a seat for preaching，which contained a foot rest，all this supported by golden rams．At the festival of dedication，he gave alms for four mouths to sixty eight hundred thousand monks and presented them with sets of three robes each，the robes given to the novices being worth one hundred thousand．After many births，he was born in this age as setthi of Benares．<br><br>One day，when on his way to the palace，he met the purohita，who told him that there would be a famine in three months．Profiting by this warning，the Treasurer exerted himself to collect all possible grain and store it in every available place．The famine came，and for many months the Treasurer and his retinue lived on the stored grain，but，in the end，the supplies were exhausted，and most of them，acting on his advice，went to the mountains in search of food．He，his wife，his son and daughter in law and a slave remained behind．One day，his wife cooked a nāli of rice which she had hidden away and divided it into five portions．As the family were about to eat，a Pacceka Buddha came to the door for alms； they all gave him their portions of food and made various wishes．As a result of these earnest wishes，Mendaka and the members of his family and his slave possessed the supernatural powers above mentioned．During the afternoon，after the Pacceka Buddha had had the food，the Treasurer felt very hungry and asked his wife if there were any lumps of rice sticking to the bottom of the pot．She went into the kitchen to the pot and found it full of fragrant food．From that time their supply of food never failed．DhA．iii．363ff．； but according to DhA．iv．203，Mendaka’s name in the time of Vipassī Buddha was Aparājita．He was a nephew of that Aparājita who，in this life，became Jotiya sethi．（See also Divyāvadāna，pp．123ff．，131ff．）．<br><br>Mendaka’s grandson was Uggaha （q．v．）．,7,1
275130,en,21,mendaka jataka,mendaka jātaka,Mendaka Jātaka,Mendaka Jātaka：Another name for  Mendakapañha．,14,1
275141,en,21,mendakapanha,mendakapañha,Mendakapañha,Mendakapañha：One of the questions set by King Videha to his five ministers，after having noticed a strange friendship between a ram and a dog．The ram was beaten by the elephant keepers because he took the grass from the stalls，while the dog had suffered at the hands of the cook for stealing meat from the kitchen．They met and agreed that the dog should go to the stalls and the ram to the kitchen，in order to avoid suspicion．The king saw this and set the question to his ministers．Only Mahosadha knew the solution and he told it to the others．The king was pleased and gave to each a chariot，a she mule and various other gifts．J．vi．349ff．,12,1
275179,en,21,mendasira,mendasira,Mendasira,Mendasira：An arahant Thera．He was born in the family of a burgher ofSāketa and was so called because his head resembled that of a ram．When the Buddha was staying inAñjanavana in Sāketa，Mendasira heard him preach and entered the Order，attaining arahantship in due course．<br><br>In the time of Vipassī Buddha，he lived near Mount Gotama in Himavā with a large following of ascetics．There they met the Buddha and offered him lotus flowers．Fifty one kappas ago he was a king named Januttama （Jaluttama） （Thag．78； ThagA．i．171f）．He is evidently to be identified with Padumapūjaka of the Apadāna．Ap．i．102f．,9,1
275196,en,21,mendissara,mendissara,Mendissara,Mendissara：One of the chief disciples of Jotipāla （Sarabhanga）．He lived with many ascetics，in the country of King Pajaka，near the town of Lambacūlaka．He helped Sarabhanga to convince Nārada of the error of his ways．See the Indriya Jātaka （J．iii．463ff．）．<br><br>In the Sarabhanga Jātaka （v．133），however，Mendissara is stated as living on the banks of the Sātodikā．But see Sālissara．<br><br>Mendissara its identified with Mahā Kassapa．J．v．151； iii．469．,10,1
275218,en,21,mereliya,mereliya,Mereliya,Mereliya：A district in Ceylon，where Dāthāpabhuti，father of   Silākāla，lived for some time．Cv．xxxix．45．,8,1
275224,en,21,meru,meru,Meru,Meru：See Sineru．,4,1
275231,en,21,merukandara,merukandara,Merukandara,Merukandara：A district in Malaya （in Ceylon） often sought as a place of refuge -  e．g．，by Kassapa，son of Upatissa III．（Cv．xli．19）； Jetthatissa，son of Asiggāhaka Sanghatissa （Cv．xliv．28） and Potthakuttha （Cv．xlvii．58）．<br><br>Vijayabāhu I．gave Merukandara as dowry to his daughter，Yasodharā，who married Vīravanna （Cv．lix．27）．<br><br>The village of Vacāvātaka was in Merukandara．Cv．lxx．282．,11,1
275232,en,21,merumajjara,merumajjara,Merumajjara,Merumajjara：A forest in Ceylon，where King Asiggāhaka Sanghatissa   fled with his son and minister after his defeat by Moggallāna III．Cv．xliv．21．,11,1
275272,en,21,methula,methula,Methula,Methula：A Pacceka Buddha whose name appears in a nominal list．  M．iii．70； ApA．i．106．,7,1
275284,en,21,methuna sutta,methuna sutta,Methuna Sutta,Methuna Sutta：Preached to Jānussonī in answer to a question as to what constitutes brahmacariya （chastity）．<br><br>There are seven ”sex-bonds” mentioned，subjection to any of which is violation of brahmacariya．<br><br>The Buddha claims that he has destroyed them all．A．iv．54f．,13,1
275498,en,21,metta sutta,metta sutta,Metta Sutta,Metta Sutta：<i>1．Metta Sutta．</i>One should be diligent and upright，gentle and not vain glorious，free from deceit．Let none，out of anger，or through resentment，wish misery to another．A person should cherish boundless goodwill towards all beings，like a mother fostering her only son．SN．vss．143-52； also Khp．p．8f．； where it is called Karaniyametta Sutta，by which name it is more popularly known．<br><br>This sutta was preached by the Buddha to five hundred monks who had obtained from him a formula for meditation and dwelt in a region in the Himālaya．The gods there were alarmed by the goodness of the monks and tried to frighten them away．The monks，constantly harassed，sought the Buddha at Sāvatthi．He preached this sutta to them and admonished them on the practice of goodwill．They followed his advice，and the gods，understanding，left them in peace （KhpA．232ff．； cp．DhA．i．313ff）．<br><br>The sutta is included in the Parittas．<br><br><i>2．Metta Sutta．</i>Once when the Buddha was at Haliddavasana，a discussion arose between some monks and some Paribbājakas as to whether there was any difference between their respective doctrines since they both inculcated the practice of goodwill，compassion，sympathy，and equanimity．The monks consulted the Buddha，who told them that the Paribbājakas were ignorant of how to cultivate these qualities，of what was their goal and their excellence，their fruit and their ending．<br><br>He then proceeded to explain to them that these are cultivated through the seven bojjhanga； goodwill has the ”beautiful” for its excellence，compassion the infinity of space，sympathy the infinity of consciousness，and equanimity the sphere where nought exists．（S．v．115f）．,11,1
275499,en,21,metta sutta,mettā sutta,Mettā Sutta,Mettā Sutta：<i>1．Mettā Sutta．</i>On four kinds of persons to be found in the world   those who irradiate all quarters with goodwill，compassion，sympathy and equanimity．These are born after death in various Brahma worlds； if they happen to be disciples of the Buddha，they will no more return to the world of men．A．ii．128．<br><br><i>2．Mettā Sutta．</i> Very similar to the above．Such persons are born，after death，in the Suddhāvāsā．A．ii．129．<br><br><i>3．Mettā Sutta．</i>When a man has developed emancipation of the mind through goodwill，compassion，sympathy and equanimity，by the sign less （animitta） and getting rid of the thought ”I am，” it cannot，be said of him that he has failed to find escape from the opposite qualities．A．iii．290f．<br><br><i>4．Mettā Sutta．</i> Nine qualifications which，if they accompany the observance of the fast days，make such observance fruitful   the eight precepts （abstention from killing，etc．），and irradiating the world with thoughts of goodwill．A．iv．388f．<br><br><i>5．Mettā Sutta．</i> Eleven advantages which come from the development of goodwill towards all beings．A．v．342．<br><br><i>6．Mettā Sutta．</i> The idea of goodwill，if cultivated，leads to much profit．S．v．131．,11,1
275500,en,21,metta theri,mettā therī,Mettā Therī,Mettā Therī：She belonged to a Sākyan family of Kapilavatthu and renounced the world with Pajāpatī Gotamī，gaining arahantship in due course．<br><br>Ninety one kappas ago，in the time of Vipassī Buddha，she was one of the wives of Bandhumā，king of Bandhumatī，and，pleased with a certain nun，entertained her to a meal and gave her a pair of very costly robes （Thig．31f．； ThigA．36f）．<br><br>She is probably identical with Ekapindadāyikā of the Apadāna．Ap．ii．515f．,11,1
275501,en,21,metta vagga,mettā vagga,Mettā Vagga,Mettā Vagga：The first chapter of the Attha Nipāta of the Anguttara   Nikāya．A．iv．150 72．,11,1
275588,en,21,mettagu thera,mettagū thera,Mettagū Thera,Mettagū Thera：One of the sixteen disciples of Bāvarī who visited the Buddha．His question （pucchā） to the Buddha was as to how various ills originated in the world，and the Buddha’s answer，that it was through upadhi．At the end of the sermon Mettagū and his thousand followers attained arahantship （SN．vss．1006，1049 60； SNA．ii．592）． <br><br>According to the Apadāna （ii．342f），he gave away alms worth sixty crores of gold before joining Bāvarī．<br><br>In the time of Sumedha Buddha he was an ascetic living near Mount Asoka in Himavā，in a hermitage built for him by Vissakamma．There the Buddha visited him，and the ascetic gave him a bowl filled with ghee and oil．As a result，he was eighteen times king of the gods and fifty-one times king of men．,13,1
275601,en,21,mettaji thera,mettaji thera,Mettaji Thera,Mettaji Thera：He belonged to a brahmin family of Magadha，and，when he grew up，became a forest dwelling monk．Hearing of the Buddha’s advent，Mettaji visited him，and questioned him concerning progress and regress （pavattiyo），and，believing，he entered the Order and attained arahantship．<br><br>In the time of Anomadassī Buddha he was a householder and built a wall round the Bodhi tree．One hundred kappas ago he was a king named Sabbagghana （Sabbosana） （Thag．94； ThagA．i．194f）．He is evidently identical with Anulomadāyaka Thera of the Apadāna．Ap．i．173．,13,1
275623,en,21,mettakatha,mettākathā,Mettākathā,Mettākathā：The fourth chapter of the Yuganandha Vagga of the  Patisambhidā-Magga．,10,1
275629,en,21,mettakayika,mettākāyikā,Mettākāyikā,Mettākāyikā：A class of devas present at the preaching of the  Mahāsamaya Sutta．D．ii．259．,11,1
275856,en,21,metteyya thera,metteyya thera,Metteyya Thera,Metteyya Thera：An arahant，friend of Tissa of the Tissa Metteyya   Sutta．His personal name，too，was Tissa，but he was better known by his gotta   name of Metteyya （SNA．ii．536）．In a verse in the Suttanipāta （SN．vs．814） he   is referred to as Tissa Metteyya．,14,1
275891,en,21,mettika theri,mettikā therī,Mettikā Therī,Mettikā Therī：She was born in a rich brahmin family of Rājagaha and joined the Order under Pajāpatī Gotamī．One day，in her old age，while meditating on the top of a peak，her insight expanded and she became an arahant．<br><br>In the time of Siddhartha Buddha，she belonged to a burgher’s family and offered her mekhalā at the Buddha’s cetiya （Thig．29，30； ThigA．35f）．She is evidently identical with Mekhaladāyikā of the Apadāna．Ap．ii．513．,13,1
275900,en,21,mettiya,mettiyā,Mettiyā,Mettiyā：A nun who，at the instigation of the    Mettiyabhummajakā，charged Dabba   Mallaputta with having violated her chastity．She was expelled from the   Order for this offence．,7,1
275901,en,21,mettiya thera,mettiya thera,Mettiya Thera,Mettiya Thera：One of the six leaders of the  Chabbaggiyā．,13,1
275902,en,21,mettiyabhummajaka,mettiyabhummajakā,Mettiyabhummajakā,Mettiyabhummajakā：A group of monks，followers of Mettiya and Bhummajaka forming part of theChabbaggiyā．They lived nearRājagaha．<br><br>Sp．iii．614； J．ii．387； Sp．iii．579 says they were the chief leaders of the Chabbaggiyā．<br><br>Twice they brought an unfounded charge of breach of morality againstDabba Mallaputta，who seems to have earned their special dislike．Dabba was in charge of the distribution of alms at the ārāma where they stayed，and one day it was their turn to receive alms from a certain householder who had a reputation for providing good food．When，however，the man heard from Dabba that it was the turn of the Mettiyabhummajakā to receive his hospitality，he was much displeased，and ordered his female slave to look after them．The monks were greatly annoyed，and accused Dabba of having slandered them to the householder．They，therefore，persuaded a nun named Mettiyā to go to the Buddha and accuse Dabba of having violated her chastity．The charge was investigated and proved false and the nun expelled from the Order （Vin．ii．76ff．； iii．160ff）．<br><br>On another occasion，these monks persuaded a Licchavi，named Vaddha，who was their patron and friend，to go to the Buddha and charge Dabba with having had relations with his wife．This，too，was proved false，and other monks refused to accept alms from Vaddha until he had confessed his guilt （Vin．ii．124ff）．One day，while descending from Gijjhakūta，the Mettiyabhummajakā monks saw a heifer with a she goat and the idea occurred to them of calling the heifer Dabba and the she goat Mettiyā and then of spreading the story that they had seen Dabba mating with Mettiyā．<br><br>Vin．iii．166ff．； see also iv．37f．，Dhammapāla mentions a tradition，but contradicts it，that the persecution of Dabba by the Mettiyabhummajakā was so persistent that in the end he committed suicide to escape from it （UdA．431）．In any case，they managed to bring him into disfavour with the laity，and the Buddha had to take special steps to reinstate him in their esteem （UdA．434）．The incident regarding the charge brought by Mettiyā seems to have given much trouble to later commentators．Sp．iii．582 says that there was a great dispute about this between the monks of theMahāvihāra and those ofAbhayagiri．In the end，King Bhātikatissa intervened and had the matter settled by Dīghakārāyana．,17,1
275947,en,21,miccha sutta,micchā sutta,Micchā Sutta,Micchā Sutta：Wrong views arise because of clinging to body，  feelings，etc．，because they are impermanent．S．iii．184．,12,1
276424,en,21,micchatta vagga,micchatta vagga,Micchatta Vagga,Micchatta Vagga：The third chapter of the Magga Samyutta．S．v．17   23．,15,1
276645,en,21,miga,miga,Miga,Miga：A king of the two kappas ago，a previous birth of   Tinasanthāradāyaka．Ap．i．122； the name is probably Migasammata．,4,1
276689,en,21,migacira,migācira,Migācira,Migācira：<i>1．Migācira．</i>A park in Benares （J．v．68，476，506）．This seems to have been an old name forIsipatana，for it was the scene of Sikhī Buddha’s first sermon，（BuA．205） and all Buddhas preach their first sermon in the same place．See Buddha．<br><br><i>2．Migācira．</i>A park near Indapatta，which once belonged to Dhanañjaya Korabba （J．vi．256）．It existed even in the time of the Buddha，for Ratthapāla Thera is mentioned as having stayed there．M．ii．65； MA．ii．725，730； but ThagA．ii．34 calls it Migājina．,8,1
276719,en,21,migagama vihara,migagāma vihāra,Migagāma vihāra,Migagāma vihāra：A monastery in Ceylon，founded by Mahāsena．  Mhv．xxxvii．41．,15,1
276735,en,21,migajala thera,migajāla thera,Migajāla Thera,Migajāla Thera：<i>Migajāla Thera．</i>Son of Visākhā．Having heard the Dhamma during his frequent visits to the vihāra，he entered the Order and in due time became an Arahant．（Thag．417-22； ThagA．i．452f）．<br><br>The Samyutta Nikāya （S．iv．35f ） contains two discussions which he had with the Buddha； the second was a teaching in brief which he learned before going to the forest to live in solitude prior to his attainment of arahantship．<br><br><i>Migajāla Vagga</i>．The second chapter of the Salāyatana Samyutta．S．iv．35-83．<br><br><i>Migajāla Sutta．</i>Migajāla visits the Buddha and asks for a brief teaching before going to live in the forest．The Buddha tells him how lure arises from various objects of the senses and how the destruction of this lure means the destruction of dukkha．Migajāla profits by the lesson and，contemplating it，becomes an Arahant．S．iv．37f,14,1
276740,en,21,migajalena sutta,migajālena sutta,Migajālena Sutta,Migajālena Sutta：Migajāla visits the Buddha and asks what is meant by an ekavihārī （lone dweller） and what by a sadutiyavihārī （living with a mate）．The Buddha answers that he who is enamored of objects of sense is a sadutiyavihāri，while the lone dweller is he who has cast off craving．S．iv．35f．,16,1
276754,en,21,migajina,migājina,Migājina,Migājina：An ascetic in Himavā．When Mahājanaka renounced the world he was followed by a great crowd，and there was danger that he might be turned from his noble purpose．Mīgājina，who had just risen from an ecstatic trance，saw this and，appearing before him，exhorted him to be earnest and determined．（J．vi．58ff） <br><br>Migājina is identified with Moggallāna．J．vi．68．,8,1
276766,en,21,migaketu,migaketu,Migaketu,Migaketu：A king of fifty four kappas ago，a former birth of   Thitañjaliya Thera．Ap．i．123．,8,1
276775,en,21,migalandika,migalandika,Migalandika,Migalandika：An undesirable monk （samanakuttaka）．When the Buddha had once been preaching to the monks in Mahāvana in Vesāli regarding the defilement and filth of the body，and had retired into solitude，many of the monks，in disgust with their bodies，put an end to their lives．Some of them sought out Migalandika and asked him to cut off their heads．This he did with a sword，but on his way to the River Vaggamudā，to wash his sword，he was seized with remorse．A Mārakāyika devatā，however，appeared before him in the river and assured him he was doing a service to the monks by helping them to commit suicide．This encouraged him，and he put to death many more monks，until the Buddha，discovering the facts，intervened．v．l．Migaladdhika．Vin．iii．68ff．； Sp．ii．399ff．,11,1
276779,en,21,migalopa,migālopa,Migālopa,Migālopa：See the Migālopa Jātaka．,8,1
276781,en,21,migalopa jataka,migālopa jātaka,Migālopa Jātaka,Migālopa Jātaka：The Bodhisatta was once born as a vulture，Aparannagijjha，and lived with his son，Migālopa，in Gijjhapabbata．Migālopa used to fly much higher than the others in spite of his father’s warning，and he was，one day，dashed to pieces by the Verambha winds．<br><br>The story was told in reference to an unruly monk who is identified with Migālopa．J．iii．255f．； cp．Gijjha Jātaka （No．427）．,15,1
276786,en,21,migaludda petavatthu,migaludda petavatthu,Migaludda petavatthu,Migaludda petavatthu：The story of a hunter of Rājagaha who，acting on the advice of a holy friend，refrained from hunting at night．He was reborn as a vemānika peta．<br><br>Nārada came across him in the course of his wanderings and learnt his story．Pv．iii．7； PvA．204ff．,20,1
276858,en,21,migapotaka jataka,migapotaka jātaka,Migapotaka Jātaka,Migapotaka Jātaka：Once a certain ascetic in Himavā adopted a young deer which had lost its dam．The deer grew up most comely but died from over eating．The ascetic lamented greatly till Sakka （the Bodhisatta） appeared before him and pointed out the folly of his sorrow．<br><br>The story was told in reference to an old man of Sāvatthi who looked after a novice very devotedly．The novice died and the old man abandoned himself to grief．The characters in both stories were identical．J．iii．213-15．,17,1
276859,en,21,migapotaka vagga,migapotaka vagga,Migapotaka Vagga,Migapotaka Vagga：The fifth section of the Rasavāhinī．,16,1
276864,en,21,migara,migāra,Migāra,Migāra：<i>1．Migāra．</i>A setthi of Sāvatthi．His son，Punnavaddhana，marriedVisākhā．He was evidently not as rich as Visākhā’s father，Dhanañjaya，for he drove back，on the plea that he could not afford to feed them，the large retinue who wished to follow Visākhā，to her new home．Migāra was a follower of theNiganthas，and was angry when Visākhā refused to wait on them and pay homage to them when they visited his house．One day，while Migāra was eating and Visākhā was standing by his side fanning him，a monk stopped at their door，and Visākhā stepped aside that Migāra might see him．But Migāra refused to notice the monk，whom，therefore，Visākhā asked to go away，saying that Migāra ate ”stale food” （purānam）．This greatly annoyed Migāra，and he ordered her to be cast out of the house．But the servants refused to carry out his orders，and he was obliged to agree to Visākhā’s suggestion that the matter should be submitted for arbitration to the eight householders who had accompanied her to enquire into disputes of such a nature．To them，therefore，Migāra recited a list of all his grievances against Visākhā，but she was adjudged quite innocent and threatened to return at once to her father．Migāra begged her to stay，and she agreed on condition that he invited the Buddha and his monks for a meal．He did so，but the Niganthas would not allow him to wait upon the Buddha．At the conclusion of the meal，however，out of politeness，he insisted on listening to the Buddha’s sermon，if only from behind a screen．At the conclusion of the sermon Migāra became a sotāpanna，and，realizing the error of his ways，adopted Visākhā as his mother by sucking her breast．Henceforth Visākhā was called Migāramātā．The next day，again，the Buddha was invited，and Migāra’s wife became a sotāpanna．From that day onwards they kept open house for the Buddha and his monks．As a token of his gratitude，Migāra held a great festival in honour of Visākhā，to which the Buddha and his monks were invited．She was bathed in sixteen pots of perfumed water and presented with a jewelled ornament called Ghanamatthakapasādhana （DhA．i．387ff．； AA．i．220； MA．i．471f）．It is probably this same Migāra whose grandson was called Sālha Migāranattā； but see Migāra （2）．<br><br><i>2．Migāra．</i>Son of Visākhā and Punnavaddhana．DhA．i．407； AA．i．313 says he was their eldest son．<br><br><i>3．Migāra Rohaneyya．</i>A very rich setthi of Sāvatthi．Ugga，Pasenadi’s minister，mentions him during a visit to the Buddha and remarks on his immense wealth．But the Buddha reminds him that Migāra’s treasure is not real treasure in that it is subject to various dangers - fire，water，kings，robbers，enemies and heirs．A．iv．7．<br><br>The Commentary says （AA．ii．697） that Migāra was called Rohaneyya because he was the grandson of Rohanasetthi．He is probably to be distinguished from Visākhā’s son．<br><br><i>4．Migāra．</i>A general of Kassapa I．He built a parivena called after himself and a house for an image of Abhiseka Buddha，for which he also instituted a festival．Cv．xxxix．6，40．,6,1
276873,en,21,migaramata,migāramātā,Migāramātā,Migāramātā：A name of Visākhā．See Migāra （1）．,10,1
276878,en,21,migaramatupasada,migāramātupāsāda,Migāramātupāsāda,Migāramātupāsāda：The name given to the monastery erected by Visākhā Migāramātā in the Pubbārāma，to the east of Sāvatthi．It is said （DhA．i．410ff．； SNA．ii．502； UdA．158； DA．iii．860； SA．i．116，etc．） that，one day，when Visākhā had gone to the monastery to hear the Dhamma and afterwards attend on the sick monks and novices，she left in the preaching hall her Mahālatāpasādhana and her servant girl forgot to remove it （this incident is referred to at Vin．iv．161f．，as the cause of the institution of a Vinaya rule）．<br><br>Later，on going to fetch it，she found that Ananda had put it away，and Visākhā，being told of this，decided not to wear it again．She had it valued by goldsmiths，who declared that it was worth nine crores and one hundred thousand．She had the ornament put in a cart and sent round for sale．But there was none in Sāvatthi rich enough to buy it，and Visākhā herself bought it back．With the money thus obtained she built the Migāramātupāsāda at the Buddha’s suggestion．The site for the pāsāda on the Pubbārāma cost nine crores，the buildings costing another nine．While the building was being erected，the Buddha went on one of his journeys and，at Visākhā’s request； Moggallāna was left to supervise the work with five hundred other monks．Moggallāna made use of his iddhi powers in order to expedite and facilitate the work．The building had two floors with five hundred rooms in each，the whole structure being surmounted by a pinnacle of solid gold，capable of holding sixty water pots．The work was completed in nine months，and the celebration of its dedication was held on the Buddha’s return．These celebrations lasted for four months and cost a further nine crores．On the last day，Visākhā gave gifts of cloth to the monks，each novice receiving robes worth one thousand．The building was so richly equipped that one of Visākhā’s friends，wishing to spread a small carpet，worth one hundred thousand，wandered all over the building，but could find no place of which it was worthy．Ananda found her weeping in disappointment，and suggested that it should be spread between the foot of the stairs and the spot where the monks washed their feet．<br><br>During the last twenty years of his life，when the Buddha was living at Sāvatthi，he divided his time between the Anāthapīndikārāma at Jetavana and the Migāramātupāsāda，spending the day in one place and the night in the other and vice versa （SNA．i．336）．<br><br>It is，therefore，to be expected that numerous suttas were preached there； chief among these were the Aggañña，the Utthāna，the Ariyapariyesana，and the Pāsādakampana．See also S．i．77，190 （= Ud．vi．2）； iii．100； v．216，222f．； A．i．193f．； ii．183f．； iii．344f．； （cp Thag．vss．689 704）； iv．204f．，255，265，269； Ud．ii．9； DhA．iv．142f．； iv．176．<br><br>It was at Migāramātupāsāda that the Vighāsa Jātaka was preached，and the Buddha gave permission for thePātimokkha to be recited in his absence．Sp．i．187．,16,1
276882,en,21,migaranatta,migāranattā,Migāranattā,Migāranattā：See Sālha．,11,1
276887,en,21,migaraparivena,migāraparivena,Migāraparivena,Migāraparivena：See Migāra （4）．,14,1
276910,en,21,migasala sutta,migasālā sutta,Migasālā Sutta,Migasālā Sutta：Ananda visits Migasālā in her home and is questioned as to why both Pūrana and Isidatta，the former of whom was a brahmacārī and the latter not，should both have been born in Tusita，as sakadāgāmins．Ananda offers no explanation，but consults the Buddha，who declares that Migasālā is but a foolish，frail，motherly body with none but mother wit； how，then，could she understand the diversity in the person of man? （purisa-puggala-paropariyañāna）．The Buddha then goes on to divide men into six classes according to their capabilities and attainments．It is not possible for anyone，save a Tathāgata，to measure persons．A．iii．347ff．； v．137ff．,14,1
276915,en,21,migasammata,migasammata,Migasammata,Migasammata：See Miga．,11,1
276917,en,21,migasammata,migasammatā,Migasammatā,Migasammatā：A river which rose in Himavā and flowed into the   Ganges．On its bank was the hermitage of Sāma．J．vi．72，etc．,11,1
276945,en,21,migasinga,migasinga,Migasinga,Migasinga：See Isisinga．,9,1
276951,en,21,migasira,migasira,Migasira,Migasira：<i>1．Migasira Thera．</i> He belonged to a brahmin family of Kosala，and was so called because he was born under the constellation of Migasira．<br><br>He acquired brahmin culture and practiced the skull spell （chavasīsamanta），by which he could tap with his nail on the skull and declare the destiny of the dead person．Later，he became a Paribbājakā and visited the Buddha at Sāvatthi．The Buddha，having been told of his claims to knowledge，gave to him the skull of an arahant．Migasira tried his art，but had to confess himself beaten．The Buddha thereupon offered to teach him if he would join the Order．Migasira agreed and soon became an arahant．<br><br>In the time of Kassapa Buddha he was a brahmin，and，seeing the Buddha，offered him eight handfuls of kusa grass （? kusattha） （Thag．vss．181f．； ThagA．i．305ff．）．<br><br>He is evidently identical with Kusatthakadāyaka Thera of the Apadāna．v．l．Migasīsa．Ap．ii．416．<br><br><i>2．Migasira．</i>The name of a constellation and the month named after it．E．g．，DA．i．241．,8,1
276960,en,21,migasisa,migasīsa,Migasīsa,Migasīsa：See Migasira．,8,1
277045,en,21,mihabhaya thera,mīhābhaya thera,Mīhābhaya Thera,Mīhābhaya Thera：An Elder who never lay down on a bed to sleep．The   people，seeing this，made for him a seat with a back support and a hand   support on either side．Vsm．79．,15,1
277050,en,21,mihiranabibbila,mihiranabibbila,Mihiranabibbila,Mihiranabibbila：A village in Ceylon，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxii．232，271．,15,1
277106,en,21,milakkha tissa thera,milakkha tissa thera,Milakkha Tissa Thera,Milakkha Tissa Thera：He was a hunter who lived near Gāmendavāla vihāra in Rohana．One day he caught an animal，which he killed and cooked，and then was filled with a great thirst．Looking for water，he came to the vihāra．There he drank ten pots of water，but his thirst was still unquenched，and while he complained bitterly about the absence of water，Cūlapindapātika Tissa Thera heard him and，looking about，saw plenty of water．He then knew that the man’s evil kamma was asserting itself．The Elder poured water on to the man’s hands，but it all dried up．The man，realizing his wickedness，was greatly alarmed，and went and set all the captive animals free and destroyed his traps．He then returned to the monastery and asked to be ordained．His request was granted，and the Elder gave him a formula for meditation．One day，while learning the Devadūta Sutta，Tissa wished to know how fierce were the fires of hell，and his teacher showed him how one spark of the fire could reduce to ashes a whole heap of wood．This induced Tissa to put forth even greater effort，and he spent all his time in meditation living sometimes in Cittalapabbata vihāra and sometimes in Gāmendavāla vihāra with a wet blanket round his head and his feet in water．Then，one day，he heard a novice recite the Arunavatī Sutta and he became an anāgāmin，attaining arahantship in due course （AA．i．21f．； SA．ii．199f）．<br><br>He is quoted as an example of one who strove hard to rid himself of sloth and torpor．E．g．，AA．i．29； SNA．i．236．,20,1
277140,en,21,milanakkhetta,milānakkhetta,Milānakkhetta,Milānakkhetta：A locality near Pulatthipura，mentioned in the   campaigns of Parakkamabāhu I．Cv．lxx．176．,13,1
277288,en,21,milhaka sutta,mīlhaka sutta,Mīlhaka Sutta,Mīlhaka Sutta：A monk who prides himself on the fact that he gets   great gains is like a dung beetle who boasts that he is stuffed with dung．  v．l．Pīlhaka．S．ii．228．,13,1
277310,en,21,milinda,milinda,Milinda,Milinda：King of Sāgala．He was born in Kalasi in Alasandā． <br><br>His discussions with the Buddhist Elder Nāgasena are recorded in theMilinda-Pañha．It is said there that the king embraced Buddhism．<br><br>For a discussion on the facts connected with Milinda，and his identification with the Baktrian king Menander，see Questions of King Milinda，vol．i．，introd．xviiiff．,7,1
277314,en,21,milindapanha,milindapañha,Milindapañha,Milindapañha：Records the conversation between Milinda and Nāgasena．<br><br>It is believed that the book was compiled later than the time of the conversation and that many of the recorded conversations are spurious．<br><br>For a discussion see Question of King Milinda，vol．i．xxv f．<br><br>There is a Singhalese translation to it，which is called the Saddharmādāsaya，written in the eighteenth century by a monk named Sumangala．P．L．C．274．,12,1
277403,en,21,minelapupphiya,minelapupphiya,Minelapupphiya,Minelapupphiya：See Vinelapupphiya．,14,1
277413,en,21,mingala,mingala,Mingala,Mingala：One of the great fishes that live in the deep ocean．  J．v．462．,7,1
277462,en,21,minjavatamsakiya thera,miñjavatamsakiya thera,Miñjavatamsakiya Thera,Miñjavatamsakiya Thera：An arahant．Thirty one kappas ago he made   offerings at the Bodhi tree of Sikhī Buddha．Twenty six kappas ago he was a   king named Meghabbha．Ap．i．216f．,22,1
277493,en,21,missa,missā,Missā,Missā：A name for Alambūsā （q．v．）．The scholiast explains （J．v．153）   that it is a generic name for women&nbsp；&nbsp； &quot；purise kilesamissanena missanato．&quot；,5,1
277505,en,21,missaka,missakā,Missakā,Missakā：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．260．,7,1
277571,en,21,missakapabbata,missakapabbata,Missakapabbata,Missakapabbata：A mountain near Anurādhapura，the present Mihintale．It was while hunting the elk on this mountain that Devānampiyatissa met Mahinda who had come with his companions to convert the Island to Buddhism．It was on Silākūta，the northern peak of the mountain，that Mahinda alighted after his journey through the air from India，while the conversation between him and the king took place in Ambatthala，the small tableland below the peak （Mhv．xiii．14，20； xiv．2； Dpv．xii．28，37ff）．<br><br>The mountain later came to be called Cetiyagiri （q．v．）．Mhv．xvii．23； Dpv．xiv．56．,14,1
277598,en,21,missakauyyana,missakauyyāna,Missakauyyāna,Missakauyyāna：A park in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．7．,13,1
277600,en,21,missakavana,missakavana,Missakavana,Missakavana：A park in Tāvatimsa （J．vi．278； Dvy．194，195；   Mtu．ii．451）．It is generally mentioned together with Nandana，Phārusaka and   Cittalatāvana．E．g．，Sp．i．164； Vibhā．439； Vsm．425．,11,1
277609,en,21,missakesi,missakesī,Missakesī,Missakesī：A nymph （accharā），a heavenly musician of Sakka．  Vv．ii．1； iv．12； VvA．93，96，211； see also p．372f．,9,1
277705,en,21,mita,mita,Mita,Mita：A stronghold in Ceylon，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxx．134．,4,1
277723,en,21,mitacinti,mitacintī,Mitacintī,Mitacintī：A fish，see the Mitacintī Jātaka．,9,1
277725,en,21,mitacinti jataka,mitacintī jātaka,Mitacintī Jātaka,Mitacintī Jātaka：There were once three fishes   Bahucintī，Appacintī and Mitacintī - who，one day，left their haunts and came to where men dwelt．Mitacintī （the Bodhisatta） saw the danger and warned the others，but they would not listen and were caught in a net．Then Mitacintī splashed about and deceived the fishermen into thinking that the other two had escaped．They thereupon raised the net by one single corner and the other two escaped．<br><br>The story was told in reference to two aged monks who spent the rainy season in the forest，wishing to go to the Buddha．But they constantly postponed their visit and it was not till three months after the end of the rains that they finally arrived at Jetavana．The two monks are identified with the thoughtless fish．J．i．426-8．,16,1
277751,en,21,mithila,mithilā,Mithilā,Mithilā：The capital of the Videha country． <br><br>The city was very ancient，and，according to the Mahāgovinda Sutta （D．ii．235），was founded by Mahāgovinda，steward of King Renu． <br><br>It was also the capital of Makhādeva （M．ii．72f； MT．129； see also Dpv．iii．9，29，35） and eighty four thousand of his descendants，and of various other kings mentioned in the Jātakas -  e．g．，<br><br>  Angati （vi．220），     Aritthajanaka （vi．30），   Nimi （iii．378），     Videha （ii．39），   Vedeha （vi．330），     Mahājanaka （vi．30f．），   Sādhīna （iv．355），and      Suruci （ii．333）．The size of the city is frequently given （E．g．，J．iii．365） as seven leagues in circumference，and the Mahājanaka Jātaka （J．vi．46f） contains a description of it．There was a road leading from Campā to Mithilā，a distance of sixty leagues （J．vi．32）．<br><br>According to the Mahāummagga Jātaka （J．vi．330f） there were four market towns at the four gates of Mithilā，each being known by the name of Yavamajjhaka． <br><br>The Buddha is mentioned as having stayed in Mithilā and having preached there the Makhādeva Sutta （M．ii．74） and theBrahmāyu Sutta （M．ii．133）．<br><br>It was also in Mithilā that the Therī Vāsetthī （Thig．vs．135； see also Dvy．，p．60） first met the Buddha and entered the Order，after having heard him preach． <br><br>After the Buddha’s death，the Videhas of Mithilā claimed a part of his relics and obtained them （Bu．xxviii．11）． <br><br>In the time of Konāgamana Buddha Mithilā was the capital of King Pabbata，and the Buddha preached there on his visit to the city （BuA．215）．Padumuttara Buddha preached his first sermon to his cousins，Devala and Sujāta，in the park of Mithilā，（Bu．xi．23； BuA．159） and later to King Ananda and his retinue in the same spot （BuA．160）．<br><br>Mithilā is generally identified with Janakapura，a small town within the Nepal border，north of which the Mazaffarpur and Darbhanga districts meet （CAGI．，p．718）．<br><br>In the Indian Epics （E．g．，Ramayana i．48） Mithilā，is chiefly famous as the residence of King Janaka．,7,1
277781,en,21,mithiluyyana,mithiluyyāna,Mithiluyyāna,Mithiluyyāna：A park in Mithilā where Padumuttara Buddha preached   his first sermon．Bu．xi．23； BuA．159．,12,1
277822,en,21,mitta,mitta,Mitta,Mitta：<i>1．Mitta．</i> A general of King Elāra．He was governor of a village （Khandarāji） in East Ceylon．Nandimitta was his nephew．Mhv．xxxiii．4ff．<br><br><i>2．Mitta．</i> One of the ten sons of Mutasīva．Dpv．xi．7．<br><br><i>3．Mitta．</i> A general of Vijayabāhu IV．He slew Vijayabāhu and occupied the throne for a few days at Jambuddoni，but the Ariyan mercenaries refused him their allegiance，and their leader，Thakuraka，out off his head as he sat on the throne．Cv．xc．2ff．<br><br><i>4．Mitta．</i> A householder of Kosambī who later adopted Sāmāvatī （q．v．）．DhA．i．189．<br><br><i>5．Mitta．</i>A common name．E．g．，J．iv．478； Vibhā．138； MA．i．454，etc．<br><br><i>1．Mitta Sutta．</i>On what constitutes a good friend in various circumstances．S．i．37．<br><br><i>2．Mitta Sutta．</i> A real friend is he who gives what is hard to give，does what is hard to do，and bears what is hard to bear．A．i．286．<br><br><i>3．Mitta Sutta．</i>Five qualities which make a man a bad friend．A．iii．171．<br><br><i>4．Mitta Sutta．</i> A monk who is a bad friend will never follow the course of training which leads to all destruction of lust and passion．A．iii．422．,5,1
277832,en,21,mitta,mittā,Mittā,Mittā：<i>1．Mittā </i>（v．l．Mettā） <i>Therī</i>．Ninety one kappas ago，in the time of Vipassī Buddha，she was one of the consorts of King Bandhumā and won meritorious kamma by bestowing food and costly raiment on an arahant Therī．After death she was born in Tavātimsa and was wife of the king of the gods thirty times，and then chief queen of twenty kings of men．In this age she belonged to a Sākyan family of Kapilavatthu and left the world with Pajāpatī Gotamī，winning arahantship soon after．（Thig．vs．31f ）<br><br>She is evidently identical with Ekapinidadāyikā of the Apadāna．ThigA．36f．； Ap．ii．515f．<br><br><i>2．Mittā．</i> Younger sister of Vijayabāhu I．She married the Pandu king and had three sons，Mānābharana，Kittisirimegha and Sirivallabha．Cv．lix．41； lxi．1； lxii．1．<br><br><i>3．Mittā．</i> Daughter of Mānābharana （1），her sister being Pabhāvatī．She married Mānābharana，son of Sirivallabha．Cv．lxii．3； lxiii．6； lxiv．19．<br><br><i>1．Mittā Sutta．</i>Those whom one holds in affection one should admonish and establish in the satipatthānas．S．v．189．<br><br><i>2．Mittā Sutta．</i> The same as 1，with the four Ayrian Truths．S．v．434．,5,1
277918,en,21,mittagandhaka,mittagandhaka,Mittagandhaka,Mittagandhaka：The child of a decayed family of Sāvatthi．He sent a companion to offer marriage to a young girl of good family and the question was asked whether he had any friends．The answer being in the negative，he was asked to make some．This advice was taken，and he struck up a friendship with the four gate keepers and，through them，with the town warders，astrologers，nobles，commander in chief，viceroy，king，various monks and，finally，the Buddha himself．He therefore came to be known as Mittagandhaka （”man of many friends”）．The king showed him great favor and arranged for the celebration of his marriage．He received numerous presents from people in the highest circles，and on the seventh day the young married pair invited the Buddha and five hundred monks to a meal at their house．At the end of the meal the Buddha preached to them and they became sotāpannas．（J．iv．288f ）<br><br>The Mahā Ukkusa Jātaka was preached in reference to them．,13,1
277934,en,21,mittaka,mittaka,Mittaka,Mittaka：See Mittavindaka．,7,1
277936,en,21,mittakali,mittakālī,Mittakālī,Mittakālī：She came of a brahmin family of Kammāsadamma and entered the Order after hearing the Buddha preach theMahā Satipatthāna Sutta．<br><br>For seven years she showed a craving for gifts and honours and was quarrelsome．But later she put forth effort and became an Arahant （ThigA．i．89）．<br><br>Some verses ascribed to her are found in the Therīgāthā，vs．92-6．,9,1
277957,en,21,mittamitta jataka,mittāmitta jātaka,Mittāmitta Jātaka,Mittāmitta Jātaka：<i>1．Mittāmitta Jātaka </i>（No．197）．The Bodhisatta was once the leader of a band of ascetics，and one of these，disregarding the advice of the Bodhisatta，adopted a young elephant whose dam was dead．The elephant grew up and slew its master．<br><br>The story was told in reference to a monk who took a piece of cloth belonging to his teacher and made with it a shoe bag，feeling sure that his teacher would not mind．The latter，however，flew into a rage and struck him．J．ii．130ff．<br><br><i>2．Mittāmitta Jātaka </i>（No．473）．The Bodhisatta was once the minister of Brahmadatta，king of Benares．At that time the other ministers were slandering a certain courtier who was upright．The king consulted the Bodhisatta，who pointed out to him the marks of a friend as opposed to those of a foe．<br><br>The story was told to the king of Kosala，who consulted the Buddha on a similar matter．J．iv．496ff．,17,1
278022,en,21,mittasena,mittasena,Mittasena,Mittasena：<i>1．Mittasena Thera．</i> One of the eminent monks who took a leading part in the Foundation Ceremony of the Mahā Thūpa．Dpv．xix．8； MT．525，527．<br><br><i>2．Mittasena．</i>A thief （? vīhicora） who succeeded Sotthisena and ruled for one year （432 33 A．C．） at Anurādhapura，after the murder of Sotthisena by Sanghā．He restored some of the cetiyas an（d was slain by the Damila Pandu．Cv．xxxviii．5ff．,9,1
278040,en,21,mittavinda jataka,mittavinda jātaka,Mittavinda Jātaka,Mittavinda Jātaka：<i>Mittavinda Jātaka 1</i> （No．82） （J．i．363）．This is evidently a fragmentary continuation of the story of Mittavinda，as given in theCatudvāra Jātaka．<br><br><i>Mittavinda Jātaka 2</i> （No．104） （J．i．413f）．An additional fragment of the Catudvāra Jātaka．<br><br><i>Mittavinda Jātaka 3 </i>（No．369） （J．iii．206ff）．Evidently another fragmentary version of the Catudvāra Jātaka．,17,1
278042,en,21,mittavindaka,mittavindaka,Mittavindaka,Mittavindaka：<i>1．Mittavindaka．</i>A previous birth of Losaka Tissa．For his story see the Losaka Jātaka．<br><br><i>2．Mittavindaka．</i>The son of a very rich merchant of Benares in the days of Kassapa Buddha．His parents weresotāpannas，but he himself was an unbeliever．When his father died，Mittavindaka stopped all alms．His mother bribed him one full moon day to keep the fast by promising him one thousand．He agreed to do this，and went to the monastery where he slept all night，and then，on his return to the house，refused to eat until he was given the money．Later，he wished to go on a trading voyage，and，when his mother tried to restrain him，he knocked her down．In mid ocean the ship refused to move，and when lots were cast，the lot fell three times on Mittavindaka．He was，therefore，fastened to a raft and cast adrift．The raft was cast up on an island where lived four female spirits of the dead．They passed seven days in bliss and then seven in woe．He lived with them for the seven days of bliss，and when they departed to do their penance，he left them and came to several islands，one after the other，each one greater than the last in prosperity and in its number of women．He then went on the Ussada niraya，which appeared to him as a most beautiful city．There he saw a man supporting on his head a wheel as sharp as a razor，but to Mittavindaka it appeared as a lotus bloom．He asked the man for it，and insisted on getting it in spite of the man’s warning．No sooner had he taken the wheel on his head than he started suffering the torments of hell．At that time the Bodhisatta，born as a deva，was going round Ussada with his retinue．He saw Mittavindaka，who asked him the reason for his torture，and the Bodhisatta told him that it was the result of his greed and his wickedness to his mother．There would be no salvation for him till his sins were expiated．J．iv．1ff．； see also Losaka and the threeMittavinda Jātakas （Nos．82，104，369）； cp．VibhA．471； Avadānas iii．6 （36） and Dvy．603f．<br><br>The story is given in the Catudvāra Jātaka．<br><br>Mittavindaka is an example of a person who behaved wrongly towards his mother．AA．ii．466．,12,1
278048,en,21,mittenamacca sutta,mittenamaccā sutta,Mittenamaccā Sutta,Mittenamaccā Sutta：<i>Mittenamaccā Sutta 1．</i>All intimate friends should be advised on and established in the four limbs of sotāpatti．S．v．364．<br><br><i>Mittenamaccā Sutta 2．</i>It is impossible that asotāpanna should be born in hell，or as an animal or a peta．Therefore，all those dear to one should be advised on and established in the four limbs of sotāpatti．S．v．365．,18,1
278062,en,21,mittinna,mittinna,Mittinna,Mittinna：The chief of the monks at Asokārāma in Pātaliputta．He   came with one hundred and sixty thousand monks to the Foundation Ceremony of   the Mahā Thūpa．Mhv．xxix．36； Dpv．xix．5．,8,1
278466,en,21,moggali,moggali,Moggali,Moggali：A brahmin of Pātaliputta，father of Moggaliputta Tissa．He   was converted by Siggava．Mhv．v．102，133．,7,1
278468,en,21,moggali,moggalī,Moggalī,Moggalī：The name of Mahā-Moggallāna’s mother．ThagA．ii．93；   AA．i．88； DhA．i．73； but SNA．i．326 calls her Moggallāni．,7,1
278478,en,21,moggaliputta tissa thera,moggaliputta tissa thera,Moggaliputta Tissa Thera,Moggaliputta Tissa Thera：President of the Third Council．In his penultimate birth he was a Brahmā，called Tissa，and consented to be born in the world of men at the urgent request of the arahants who held the Second Council，in order to prevent the downfall of the Buddha’s religion．He was born in the home of the brahmin Moggali of Pātaliputta．Siggava and Candavajji had been entrusted with the task of converting him．From the time of Tissa’s birth，therefore，for seven years，Siggava went daily to the house of Moggali，but not even one word of welcome did he receive．In the eighth year someone said to him，”Go further on．” As he went out he met Moggali，and，on being asked whether he had received anything at his house，he said he had．Moggali inquired at home and the next day charged Siggava with lying．But hearing Siggava’s explanation，he was greatly pleased and thereafter constantly offered Siggava hospitality at his house．One day，young Tissa，who was thoroughly proficient in the Vedas，was much annoyed at finding Siggava occupying his seat and spoke to him harshly．But Siggava started to talk to him and asked him a question from the Cittayamaka．Tissa could not answer it，and，in order to learn the Buddha’s teachings，he entered the Order under Siggava，becoming a sotāpanna soon after．Siggava instructed him in the Vinaya and Candavajji in the Sutta and Abhidhamma Pitakas．In due course he attained arahantship and became the acknowledged leader of the monks at Pātaliputta （Mhv．v．95ff．，131ff．； Dpv．v．55ff．； Sp．i．35 41）．<br><br>At the festival of dedication of the Asokārāma and the other vihāras built by Asoka，Moggaliputta Tissa informed Asoka，in answer to a question，that one becomes a kinsman of the Buddha’s religion only by letting one’s son or daughter enter the Order．Acting on this suggestion，Asoka had both his children ordained．Moggaliputta acted as Mahinda’s upajjhāya （Mhv．v．191ff．； Sp．i．50f）．Later，because of the great gains which accrued to the monks through Asoka’s patronage of the Buddha’s religion，the Order became corrupt，and Moggaliputta committed the monks to the charge of Mahinda，and，for seven years，lived in solitary retreat on the Ahogangā pabbata．From there Asoka sent for him to solve his doubts as to what measure of sin belonged to him owing to the murder of the monks by his minister．But Moggaliputta would not come until persuaded that his services were needed to befriend the religion．He traveled by boat to Pātaliputta，and was met at the landing place by the king who helped him out by supporting him on his arm．<br><br>According to Sp．i．58，the king had a dream on the preceding night which the soothsayers interpreted to mean that a great ascetic （samananāga） would touch his right hand．As the Thera touched the king’s hand the attendants were about to kill him，for to do this was a crime punishable by death．The king，however，restrained them．The Thera took the king’s hand as a sign that he accepted him as pupil．<br><br>The king，having led him to Rativaddhana Park，begged him to perform a miracle．This the Thera consented to do and made the earth quake in a single region．To convince the king that the murder of the monks involved no guilt for himself，the Thera preached to him the Tittira Jātaka．Within a week，with the aid of two yakkhas，the king had all the monks gathered together and held an assembly at the Asokārāma．In the presence of Moggaliputta，Asoka questioned the monks on their various doctrines，and all those holding heretical views were expelled from the Order，Moggaliputta decreeing that the Vibhajjavāda alone contained the teaching of the Buddha．Later，in association with one thousand arahants，Moggaliputta held the Third Council at Asokārāma，with himself as President，and compiled the Kathāvatthuppakarana，in refutation of false views．This was in the seventeenth year of Asoka’s reign and Moggaliputta was seventy two years old （Mhv．v．231 81； Dpv．vii．16ff．，39ff．； Sp．i．57ff）．At the conclusion of the Council in nine months，Moggaliputta made arrangements，in the month of Kattika，for monks to go to the countries adjacent to India for the propagation of the religion （For a list of these，see Mhv．xii．1ff．； Dpv．viii．1ff．； Sp．i．63ff）．Later，when the request came from Ceylon for a branch of the Bodhi tree，Asoka consulted the Elder as to how this could be carried out，and Moggaliputta told him of the five resolves made by the Buddha on his death bed （Mhv．xviii．21ff）．<br><br>The Dīpavamsa says （Dpv．68ff．，82，94，96，100f．107f．； also vii．23ff ） that Moggaliputta Tissa’s ordination was in the second year of Candagutta’s reign，when Siggava was sixty four years old．Candagutta reigned for twenty four years，and was followed by Bindusāra，who reigned for thirty seven years，and he was succeeded by Asoka．In the sixth year of Asoka’s reign，Moggaliputta was sixty-six years old，and it was then that he ordained Mahinda．He was eighty years old at the time of his death and had been leader of the Order for sixty eight years．He died in the twenty sixth year of Asoka’s reign．,24,1
278484,en,21,moggalla,moggalla,Moggalla,Moggalla：A man in the retinue of King   Eleyya．He was a follower of   Uddaka-Rāmaputta．A．ii．187； AA，  ii．554．,8,1
278488,en,21,moggallana,moggallāna,Moggallāna,Moggallāna：<i>1．Moggallāna．</i> See Mahā-Moggallāna．<br><br><i>2．Moggallāna．</i> A celebrated Pāli grammarian of the twelfth century．P．L．C．179f．<br><br><i>3．Moggallāna．</i> Thera of Ceylon，author of the Abhidhānappadīpikā．P．L．C．187ff．<br><br><i>4．Moggallāna．</i> Younger son of Dhātusena．When his brother，Kassapa，took Dhātusena captive，Moggallāna fled to Jambudīpa．He collected troops，and，in the eighteenth year of Kassapa’s reign，landed in Ceylon with twelve friends，counting on the support of the Niganthas．He lived for a time at Kuthārī vihāra in Ambatthakola making preparations．Kassapa came out of Sīhagiri to meet him，and，being defeated in battle，committed suicide．Moggallāna thereupon became king as Moggallāna I．，making Anurādhapura once more the capital．At first he showed great cruelty to his father’s enemies，earning the title of ”Rakkhasa，” but later he became gentle and engaged himself in good works．He patronized the Dhammaruci and Sāgalika schools and gave them the Dalha  and Dāthakondañña vihāras at Sīhagiri．To Mahānāma，incumbent of Dīghāsana （? Dīghāsanda） vihāra he gave the Pabbata-vihāra，and the Rājñī nunnery to the Sāgalika nuns．In Moggallāna’s reign，Silākāla （Amba Sāmanera） brought the Buddha’s Hair relic to Ceylon．Moggallāna instituted celebrations in its honour and gave them into the charge of Silākāla，who left the Order and became his sword bearer （asiggāhaka）．Migāra and Uttara were two of his generals．He reigned for eighteen years （496 513 A．C．）．（Cv．xxxviii．80，86ff．，96，108； xxxix．20ff）．Moggallāna’s sister married Upatissa III．Cv．xli．6．<br><br><i>5．Moggallāna．</i> Eldest son of Ambasāmanera Silākāla．He was made ādipāda and put in charge of the Eastern Province．He had two brothers，Dāthāpabhuti and Upatissa．On the death of Silākāla the former seized the throne and murdered Upatissa．Moggallāna marched against him with an army and challenged him to single combat．The challenge was accepted，and the brothers fought，each on an elephant．Dātāpabhuti was defeated and killed himself，and Moggallāna became king as Moggallāna II．，also known as Culla Moggallāna．He was a great poet and a very good man．He held recitals of the Pitakas and the Commentaries in various parts of the Island and encouraged the study of the Dhamma．He once composed a poem in praise of the Dhamma and recited it while seated on the back of his elephant．<br><br>By means of damming up the Kadamba River，he constructed three tanks -  Pattapāsāna，Dhanavāpi and Garītara．He ruled for twenty years （537 56），and was succeeded by his son Kittisirimegha．Cv．xli．33f．，43 63．<br><br><i>6．Moggallāna．</i> A general of Aggabodhi II．He revolted against Sanghatissa，and，after some reverses，defeated him，with the help of the treacherous senāpati，at Pācīnatissapabbata．He then became king as Moggallāna III．and was known as Dabba Moggallāna （Cv．xliv．63）．He did many good deeds，among them being the construction of the Moggallāna ，Pitthigāma  and Vatagāma vihāras．He made Sanghatissa’s senāpati ruler of Malaya，but later quarrelled with him and had his hands and feet cut off．The senāpati’s son rose in revolt and killed the king near Sīhagiri．Moggallāna ruled for six years （511-17 A．C．）．Cv．xliv．3-62．<br><br><i>7．Moggallāna．</i> Son of Lokītā and Kassapa．Loka was his brother．Moggallāna was known by the title of Mahāsāmi （see Cv．Trs．i．195，n．5） and lived in Rohana．He married Lokitā，daughter of Buddhā，and had four sons：Kitti （afterwards Vijayabāhu I．），Mitta，Mahinda and Rakkhita．Cv．lvii．29f．，41f．<br><br><i>8．Moggallāna</i>．An eminent Thera who was associated with Mahā Kassapa in the Council held at Pulatthipura under the patronage of Parakkamabāhu I．for the purification of the Order．Cv．lxxviii．9．<br><br><i>9．Moggallāna．</i> See Sikha Moggallāna．Also Ganaka Moggallāna and Gopaka Moggallāna．,10,1
278490,en,21,moggallana samyutta,moggallāna samyutta,Moggallāna Samyutta,Moggallāna Samyutta：The fortieth chapter of the Samyutta Nikāya．  S．iv．262 81．,19,1
278491,en,21,moggallana sutta,moggallāna sutta,Moggallāna Sutta,Moggallāna Sutta：<i>1．Moggallāna Sutta．</i>Vangīsa sings the praises of Mahā Moggallāna before the Buddha and a company of five hundred Arahants．S．i．194f．； cf．Thag．1249 51．<br><br><i>2．Moggallāna Sutta．</i> Another name for the Pāsādakampana Sutta．<br><br><i>3．Moggallāna Sutta．</i> The Buddha holds upMahā Moggallāna as an example of a monk who，by cultivating the four iddhi-pādas，obtained magic power and majesty．S．v．288．<br><br><i>4．Moggallāna or Ayatana Sutta．</i>Vacchagotta asksMahā Moggallāna a series of questions as to whether the world is eternal or finite，and Moggallāna replies that these matters have not been revealed by the Buddha because the Buddha’s point of view is different from that of other teachers．Vacchagotta seeks the Buddha，asks the same questions，and receives the same answers and the same explanation．S．iv．291．<br><br><i>5．Moggallāna Sutta．</i>Mahā Moggallāna wonders how many devas have become sotāpannas and are assured of Nibbāna．In order to discover this，he visits Tissa Brahmā，who had once been a monk．Tissa welcomes him and tells him that only those devas who have faith in the Buddha，the Dhamma，and the Sangha have such assurance．A．iii．331f．,16,1
278492,en,21,moggallana vihara,moggallāna vihāra,Moggallāna vihāra,Moggallāna vihāra：A monastery built by Moggallāna III．in   Kārapitthi．Cv．xliv．50．,17,1
278501,en,21,moggallani,moggallāni,Moggallāni,Moggallāni：See Moggalī．,10,1
278545,en,21,mogharaja,mogharāja,Mogharāja,Mogharāja：Mogharāja asks the Buddha how he should regard the world in order to escape death．The Buddha replies that the world should be regarded as empty （suññato） and one must get rid of the thought of self （attānuditthi） （SN．vss．1116-19； the Buddha’s answer is quoted at Kvu．p．64）．<br><br>It is said （SN．vs．1116； SNA．ii．601f ） that Mogharāja tried twice before to ask the question，once at the conclusion of the preaching of the Ajita Sutta and again at the end of the recitation of the Tissa Metteyya Sutta； but the Buddha，knowing that he was not yet ready for conversion，did not give him an opportunity．,9,1
278547,en,21,mogharaja thera,mogharāja thera,Mogharāja Thera,Mogharāja Thera：He belonged to a brahmin family and studied under Bāvarī as an ascetic．He was one of the sixteen pupils sent by Bāvarī to the Buddha．When Mogharāja had asked his question of the Buddha and had received the answer，he attained arahantship．He then attained distinction by wearing rough cloth which had been thrown away by caravaners，tailors，and dyers，and the Buddha declared him foremost among wearers of rough clothing （See also A．i．25）．Later，through want of care and former kamma，pimples and the like broke out over his body．Judging that his lodging was infected，he spread a couch of straw in the Magadha field and lived there even during the winter．When the Buddha asked him how he fared in the cold，he replied that he was extremely happy （Thag．207f）．<br><br>In the time of Padumuttara Buddha，Mogharāja first resolved to win the eminence which was his．In the time of Atthadassī Buddha he was a brahmin teacher，and one day，while teaching his students，he saw the Buddha，and having worshipped him with great solemnity，he uttered six verses in his praise and offered him a gift of honey．Later，after sojourn in the deva worlds，he became a minister of King Katthavāhana，and was sent by him，with one thousand others，to visit Kassapa Buddha．He heard the Buddha preach，entered the order，and lived the life of a monk for twenty thousand years （ThagA．i．181ff．； SN．vs．1006）．The Samyutta Nikāya contains a stanza spoken by Mogharāja and the Buddha’s answer thereto （S．i．23）．<br><br>Buddhaghosa explains （SA．i．49f） that Mogharāja was present during the discussion of Pasuraparibbājaka （q．v．） with Sāriputta．At the end of Sāriputta’s explanation，Mogharāja wished to settle the matter and uttered this stanza．<br><br>Mogharāja is given as an example of one who attained arahantship by the development of investigation （vimāmsam dhuram katvā） （SA．iii．201）．<br><br>The Apadāna contains two sets of verses in reference to Mogharāja．They seem to be parts of the same Apadāna which have become separated．The first set （Ap．i．87f ） gives an account of the meeting of Mogharāja with Atthadassī Buddha （see above） and includes the verses uttered by Mogharāja in praise of the Buddha．The second set （Ap．ii．486f） contains an account of his meeting with Padumuttara Buddha and the resolves he made before him．It further mentions that，for one thousand years，in a later birth，Mogharāja suffered in hell，and that for five hundred births he suffered from skin diseases．This was because he had lighted a fire in the Buddha’s cloister and had made the floor black．In his last birth，too，he suffered from a kuttharoga and could not sleep at night，hence his name （mogharajjasukham yasmā Mogharājā tato aham）．These verses also include the Mogharājamānava pucchā．<br><br>In the Milinda-Pañha （p．412） appears a stanza attributed to Mogharāja，but not found in the stanzas mentioned in connection with him either in the Sutta Nipāta or in the Theragāthā．See alsoMogharā-jamānava-pucchā．,15,1
278883,en,21,mohavicchedani,mohavicchedanī,Mohavicchedanī,Mohavicchedanī：An Abhidhamma treatise by Kassapa Thera．Gv．60，  70； Svd．1221； Sās．69； P．L．C．160，179．,14,1
279094,en,21,molini,molinī,Molinī,Molinī：An old name for Benares．See the  Sankha Jātaka．,6,1
279105,en,21,moliya phagguna thera,moliya phagguna thera,Moliya Phagguna Thera,Moliya Phagguna Thera：He was always friendly with the nuns and stood up for them in discussions with the monks．This was reported to the Buddha，who sent for him and preached the Kakacūpama Sutta （M．i．122ff）．<br><br>In the Samyutta Nikāya （S．ii．12f） is recorded a discussion between Moliya Phagguna and the Buddha，regarding the consciousness sustenance （viññānāhāra）．Moliya asks a question as to who feeds on consciousness．The Buddha rejects the question as being wrongly put and similar questions follow，which the Buddha puts in a different form and to which he provides the answers．In another context （S．ii．50），in the same collection，Kalārakhattiya is reported as saying to Sāriputta that Moliya Phagguna had reverted to the lay life．<br><br>Buddhaghosa （SA．ii．22； MA．i．315） explains that the man’s name was Phagguna and that he was given the title of Moli because he wore a large knot of hair on the top of his head while he was a layman，and that the name persisted after he joined the Order．<br><br>See also Phagguna．,21,1
279106,en,21,moliyagama,moliyagāma,Moliyagāma,Moliyagāma：A village．The story is told of a monk who went there   for alms．AA．i．398．,10,1
279113,en,21,moliyasivaka,moliyasīvaka,Moliyasīvaka,Moliyasīvaka：A Paribbājaka．He once visited the Buddha at Veluvana and questioned him regarding predestination．The Buddha explains to him that suffering arises from various causes -  <br><br>  bile，  phlegm，  wind，  bodily humour，  change of season，  stress of untoward happenings，  sudden attacks from without and also from one’s kamma    and to say that these are all predestined is to go too far．Sīvaka expresses his approval and declares himself the Buddha’s follower （S．iv．230f．； this Sutta is quoted at Mil．137）．Another conversation he had with the Buddha is recorded in the Anguttara Nikāya （A．iii．356）．There he asks the Buddha if the claims made with regard to the Dhamma are justified．The Buddha proves to him，by illustration，that they are．<br><br>Buddhaghosa explains （SA．iii．87） that the Paribbājaka’s name was Sīvaka，his sobriquet being due to his having worn his hair in a topknot．,12,1
279165,en,21,monasihaka,monasīhakā,Monasīhakā,Monasīhakā：A totemistic clan of the Singhalese．They were employed   by Mitta against Bhuvanekabāhu I．Cv．xc．7； see．Cv．Trs．i．29，n．2．,10,1
279175,en,21,moneyya sutta,moneyya sutta,Moneyya Sutta,Moneyya Sutta：On the three perfections of a saint （moneyyāni），  perfection of body，speech and mind．A．i．273．,13,1
279229,en,21,mora jataka,mora jātaka,Mora Jātaka,Mora Jātaka：The Bodhisatta was once born as a golden peacock and lived on a golden hill in Dandaka．He used to recite one spell in honour of the sun and another in praise of the Buddhas，and thus he was protected from all harm．Khemā，queen of Benares，saw in a dream a golden peacock preaching．She longed for the dream to come true and told it to the king．He made enquiries，and sent hunters to catch the golden peacock，but they failed．Khemā died of grief，and the king，in his anger，inscribed on a golden plate that anyone eating the flesh of the golden peacock would be immortal．His successors，seeing the inscription，sent out hunters，but they，too，failed to catch the Bodhisatta． <br><br>Six kings in succession failed in this quest．The seventh engaged a hunter who，having watched the Bodhisatta，trained a peahen to cry at the snap of his finger．The hunter laid his snare，went with the peahen and made her cry．Instantly，the golden peacock forgot his spell and was caught in the snare．When he was led before the king and told the reason for his capture，he agreed with the king that his golden colour was owing to good deeds done in the past as king of that very city，and that he was a peacock owing to some sin he had committed．The eating of his flesh could not make anyone young or immortal，seeing that he himself was not immortal．Being asked to prove his words，he had the lake near the city dredged，when the golden chariot in which he used to ride was discovered．The king thereupon paid him great honour and led him back to Dandaka．<br><br>The story was told to a backsliding monk who was upset by the sight of a woman magnificently attired．<br><br>Ananda is identified with the king of Benares （J．ii．33 8； the story is alluded to at J．iv．414）．See also Moraparitta．,11,1
279238,en,21,moragalla,moragalla,Moragalla,Moragalla：The later name of Sāmagalla．MT．616．,9,1
279241,en,21,moragiva,moragīva,Moragīva,Moragīva：A palace occupied by Asoka．Ras．i．93．,8,1
279258,en,21,morahatthiya thera,morahatthiya thera,Morahatthiya Thera,Morahatthiya Thera：An arahant．Another name for Senaka Thera   （q．v．）．Ap．ii．403．,18,1
279270,en,21,morakavapi,morakavāpi,Morakavāpi,Morakavāpi：See Moravāpi．,10,1
279279,en,21,moramandapa,moramandapa,Moramandapa,Moramandapa：A pavilion erected by Parakkamabāhu I．in his   Dīpuyyāna．Cv．lxxiii．118．,11,1
279283,en,21,moranala,moranāla,Moranāla,Moranāla：See Gonaravīya．,8,1
279285,en,21,moranivapa,moranivāpa,Moranivāpa,Moranivāpa：A grove in Veluvana at Rājagaha．It contained a Paribbājakārāma，the resort of recluses of various denominations．The Udumbarikā Sīhanāda，the Mahā Sakuladāyi and the Culla Sakūladāyi Suttas were preached there （D．iii．36ff．； M．ii．1，29）．<br><br>The place was so called because peacocks were protected there and food was provided for them （DA．iii．835； MA．ii．694）．<br><br>The Moranivāpa was on the bank of the Sumāgadhā and the Buddha is mentioned （D．iii．39） as walking there．Not far away was the park of the Queen Udumbarikā （D．iii．36）．<br><br>See also Moranivāpa Sutta，1 and 2．,10,1
279288,en,21,moranivapa sutta,moranivāpa sutta,Moranivāpa Sutta,Moranivāpa Sutta：<i>1．Moranivāpa Sutta．</i> Preached at Moranivāpa on the qualities which make a monk fully proficient in the holy life   the aggregate of the virtues，concentration and insight，belonging to the adept．A．i．291．<br><br><i>2．Moranivāpa Sutta．</i> Preached at the Paribbājakārāma in Moranīvāpa．It enumerates several groups of qualities the possession of which make a monk fully proficient in the higher life．Three of the groups are triads and the fourth a dyad．A stanza，attributed to Sanankumāra，is also quoted．A．v．326ff．,16,1
279291,en,21,moraparivena,moraparivena,Moraparivena,Moraparivena：see Mayūra parivena,12,1
279331,en,21,moravanka,moravanka,Moravanka,Moravanka：One of the four villages given by Parakkamabāhu I．for   the maintenance of the parivena which he built for Medhankara．Cv．xc．87．,9,1
279332,en,21,moravapi,moravāpi,Moravāpi,Moravāpi：A tank in Ceylon，built by Mahāsena and repaired by Parakkamabāhu I．（Mhv．xxxvii．47．MT．680； Cv．lxviii．44）．The district round it was called by the same name （Cv．lxix．8）．In Parakkamabāhu’s campaign against Gajabāhu，the officers in charge of the district were Nīlagallaka （Cv．lxx．67） and，later，the Nagaragiri Mahinda．Cv．lxx．200．<br><br>The place seems to have had some strategic importance （e．g．，Cv．lxii．177，201） and to have been situated to the south of Anurādhapura and the west of Kālavāpi （Cv．Trs．i．336，n．4）．<br><br>Moravāpi was the residence of the Elder Mahādatta，who was called Moravāpivāsī．E．g．，DhSA．267，284，286．,8,1
279348,en,21,moriya,moriya,Moriya,Moriya：A very pious brahmin of Macala．He and his wife Senā gave   alms till all their wealth was exhausted，but a deity gave him wealth again．  Ras．i．86f．,6,1
279350,en,21,moriya,moriyā,Moriyā,Moriyā：A khattiya clan of India．Among those claiming a share of the Buddha’s relics were the Moriyas of Pipphalivana．They came rather late and had to be satisfied with a share of the ashes （D．ii．166； Bu．xxviii．4）．<br><br>Candagutta，grandfather of Asoka，was also a Moriyan （Mhv．v．16； Dpv．vi．19）．<br><br>The Mahāvamsa Tīkā （MT．180） contains an account of the origin of the name．According to one theory they were so called because they rejoiced in the prosperity of their city （attānam nagarasiriyā modāpīti，ettha sañjātā ti，dakārassa rakāram katvā Moriyā ti laddhavohārā）．They lived in a delightful land．Another theory connects the name with mora （peacock）．The city which they founded had buildings of blue stone，like the neck of the peacock，and the place always resounded with the cries of peacocks．It is said that the Moriyans were originally Sākyan princes of Kapilavatthu，who escaped to the Himālaya regions to save themselves from the attacks of Vidūdabha，and established a city there．Thus Asoka was a kinsman of the Buddha，for Candagutta was the son of the chief queen of the Moriyan king．The king was killed by a neighbouring ruler and the city pillaged．MT．183； but according to the Mudrārāksasa （Act iii．） Candragupta，was a Vrsala，a person of low birth，an illegitimate son of the last Nanda，king by a Sūdra woman，Murā．<br><br>Asoka’s mother，Dhammā，was also a Moriyan princess （MT．189）．Mention is also made of the Moriyans as a Singhalese clan （Cv．xxxviii．13； xli．69； see also Cv．Trs．i．29，n．2）．Whether these had any connection with the Moriyans of India is not known．,6,1
279351,en,21,moriyajanapada,moriyajanapada,Moriyajanapada,Moriyajanapada：&nbsp；&nbsp； See Dhammagutta （2）,14,1
279354,en,21,moriyarattha,moriyarattha,Moriyarattha,Moriyarattha：A district in the Dakkhinadesa of Ceylon．It was once   the residence of several families of Lambakannas．Cv．lxix．13．,12,1
279426,en,21,muasala,mūasālā,Mūasālā,Mūasālā：A village in Rohana，where Kitti （afterwards Vijayabāhu   I．），lived in his youth．Cv．lvii．44．,7,1
279443,en,21,mucala,mucala,Mucala,Mucala：A legendary king，descendant of Mahāsammata （Mhv．ii．3；   Dpv．iii．6）．He was son of Upacaraka．MT．125； Mtu．i．348．,6,1
279449,en,21,mucalinda,mucalinda,Mucalinda,Mucalinda：<i>1．Mucalinda．</i>A legendary king，descended from Mahāsammata．Mhv．ii．3； Dpv．iii．6； Mtu．i．348．<br><br><i>2．Mucalinda</i><br><br>A tree near the Ajapālanigrodha inUruvelā．The Buddha spent there the third week after the Enlightenment．There was a great shower of rain，and the Nāga king，Mucalinda，of the tree，sheltered the Buddha by winding his coils seven times round the Buddha’s body and holding his hood over the Buddha’s head （Vin．i．3； J．i．80； BuA．8，241； Ud．ii．1； Mtn．iii．300，302； DhSA．35）．<br><br>The Udāna Commentary （100f．； see also MA．i．385） adds that the space provided by the Nāga’s coils was as large as the floor space of the Lohapāsāda and that the Nāga king lived in a pond near the tree．<br><br><i>3．Mucalinda．</i>A king of long ago．He is mentioned （J．vi．99） in a list of those who，in spite of having given great gifts，could not penetrate beyond the realms of sense．He is，perhaps，identical with Mucalinda （1），and probably also with Mujalinda （q．v．）．<br><br><i>4．Mucalinda．</i> A lake in Himavā，north of Nālicapabbata．Vessantara and his family passed it on their way to Vankagiri，which was near by （J．vi．518，519，there is a description of it at J．vi．534 and again at 539）．<br><br>It seems also to have been called Sumucalinda （E．g．，J．vi．582）．<br><br>Mucalinda is one of the great lakes of Himavā．D．i．164．<br><br><i>5．Mucalinda．</i>One of the chief Yakkhas to be invoked by the Buddha’s followers in time of need．D．iii．205．<br><br><i>6．Mucalinda．</i>A mountain．Ap．ii．536 （verse 86）．,9,1
279453,en,21,mucalinda vagga,mucalinda vagga,Mucalinda Vagga,Mucalinda Vagga：The second chapter of the Udāna．,15,1
279454,en,21,mucalinda-vana,mucalinda-vana,Mucalinda-vana,Mucalinda-vana：A forest tract in Nāgadīpa； in it was the Mahānāma   lake．Ras．ii．18； see also Nāgā （7）．,14,1
279687,en,21,mucela-vihara,mucela-vihāra,Mucela-vihāra,Mucela-vihāra：A monastery in Tissavaddhamānaka，in the eastern   province of Ceylon．It was built by King Vasabha．Mhv．xxxv．84； MT．652．,13,1
279688,en,21,mucelapattana,mucelapattana,Mucelapattana,Mucelapattana：Perhaps a place in Ceylon，where Vohārika Tissa   instituted alms （Mhv．xxxvi．30）．The MT．p．661f，however，says that   Mucelapattana was a metal boat in which various gifts were kept for   distribution among the monks．,13,1
279689,en,21,mucelupatthana,mucelupatthāna,Mucelupatthāna,Mucelupatthāna：A building in Anurādhapura，where gifts were   regularly distributed to the monks．Mhv．xxxiv．65； MT．633．,14,1
279850,en,21,muddhaphalanapanha,muddhaphālanapañha,Muddhaphālanapañha,Muddhaphālanapañha：The name given to the questions formulated by Bāvarī （q．v．） and given to his disciples to be put to the Buddha．The questions were so named evidently because they were suggested by the curse uttered upon Bāvarī by the brahmin，whose request for money he had to refuse．AA，i．183．,18,1
279995,en,21,mudita,muditā,Muditā,Muditā：Daughter of Cadakumāra，son of Vasavattī．J．vi．134．,6,1
280000,en,21,mudita sutta,muditā sutta,Muditā Sutta,Muditā Sutta：The idea of joy，if cultivated，leads to great bliss．  S．v．131．,12,1
280001,en,21,mudita thera,mudita thera,Mudita Thera,Mudita Thera：He belonged to a commoner’s family in Kosala，and when，for some reason，his clan fell into disfavour with the king，Mudita ran away into the forest and came across the dwelling of an arahant．The latter，noting Mudita’s terror，comforted and ordained him at his request．Mudita practiced insight，and refused to leave his cell till he had attained arahantship．<br><br>In the time of Vipassī Buddha he was a householder and gave the Buddha a bed （Thag．311 14； ThagA．i．401f）．He is identified with Mañcadāyaka （wrongly called Sajjhadāyaka） of the Apadāna．Ap．i．284f．,12,1
280143,en,21,muduka,mudukā,Mudukā,Mudukā：A celebrated musician or，perhaps，a divine musical   instrument．Vv．ii．1； VvA．94，211； see also p．372．,6,1
280182,en,21,mudulakkhana,mudulakkhanā,Mudulakkhanā,Mudulakkhanā：Queen of Brahmadatta．See the Mudulakkhana Jātaka，  above．,12,1
280183,en,21,mudulakkhana jataka,mudulakkhana jātaka,Mudulakkhana Jātaka,Mudulakkhana Jātaka：The Bodhisatta was once an ascetic，named Mudulakkhana，of great spiritual attainments，living in the Himālaya．On one occasion he came to Benares where the king，pleased with his demeanour，invited him to the palace and persuaded him to live in the royal park．Sixteen years passed，and the king，leaving the city to quell a border rising，left his wife in the care of the ascetic．The next day the ascetic visited the palace，and having seen the queen，fell instantly in love with her，losing all his iddhi powers．When the king returned he found the ascetic disconsolate，and，on learning the reason，agreed to give him the queen．But he secretly asked the queen，whose name was Mudulakkhanā，to think of some device by which she might save the ascetic’s holiness．Together the ascetic and the queen left the palace and went to a house which the king had given them and which was generally used as a jakes．The queen made the ascetic clean the house and fetch water and do one hundred other things．The ascetic then realized his folly and hastened back to the king，surrendering the queen．<br><br>The story was related to a young man of rich family belonging to Sāvatthi，who became a monk and practiced meditation．One day，while going for alms，he saw a beautiful woman and was seized with desire．He thereupon gave up his practices，and was brought before the Buddha，who told him this story，at the conclusion of which he became an arahant．<br><br>Ananda was the king and Uppalavannā the queen．J．i．302-6．,19,1
280205,en,21,mudupani jataka,mudupāni jātaka,Mudupāni Jātaka,Mudupāni Jātaka：The Bodhisatta was once king of Benares and had a daughter whom he was anxious to marry to his nephew； later，however，he changed his mind．But the young people loved each other，and the prince bribed the princess’s nurse to help her to escape．The nurse，while combing the girl’s hair，indicated，by scratching her head with the comb that the prince was in love with her．The princess then taught her a stanza to be repeated to the prince：”A soft hand，a well trained elephant and a black rain cloud will give you what you want．” The prince understood，and，one night in the dark fortnight，when his preparations were complete，a heavy shower of rain fell as he waited outside the princess’s window，accompanied by a page boy seated on the king’s elephant．The princess slept in the same room as the king，and realizing that the prince was there，she told the king that she wished to bathe in the rain．The king led her to the window and bade her step outside on to the balcony while he held her hand．As she bathed she held out the other hand to the prince，who removed the bangles from it and placed them on the page’s arm．Then，lifting the boy，he placed him beside her．The princess took his hand and placed it in her father’s，who thereupon let go of her other arm．This process was repeated，and，in the darkness，the king took the page inside thinking it was his daughter and put him to sleep while the lovers escaped．When the king discovered the plot，he was convinced of the futility of trying to guard women and forgave the lovers．<br><br>The story was related to a monk who became a backslider owing to a woman’s wiles．The monk became a sotāpanna．J．ii．323 7．,15,1
280259,en,21,mudusitala,mudusītala,Mudusītala,Mudusītala：Thirty seven kappas ago there were seven kings of this   name，previous births of Arāmadāyaka Thera．Ap．i．251．,10,1
280375,en,21,mugapakkha,mūgapakkha,Mūgapakkha,Mūgapakkha：Another name for Temiyakumāra，son of the king of Kāsī．  See the Mūgapakkha Jātaka．,10,1
280377,en,21,mugapakkha jataka,mūgapakkha jātaka,Mūgapakkha Jātaka,Mūgapakkha Jātaka：Also called Temiya Jātaka．Candādevī，wife of the king of Kāsi，had，to her great grief，no son．Sakka’s throne was heated by her piety，and he persuaded the Bodhisatta，then in Tāvatimsa，to be born as her son．The Bodhisatta reluctantly agreed．Great were the rejoicings over his birth．He was called Temiya because on the day of his birth there was a great shower throughout the kingdom and he was born wet．When he was one month old，he was brought to the king，and，as he lay in his lap，he heard grievous sentences passed on some robbers brought before the king．Later，as he lay in bed，Temiya recollected his past births and remembered how he had once reigned for twenty years as king of Benares，and，as a result，had suffered in Ussada niraya for twenty thousand years．Anguish seized him at the thought of having to be king once more，but the goddess of his parasol，who had once been his mother，consoled him by advising him to pretend to be dumb and incapable of any action．He took this advice，and for sixteen years the king and queen，in consultation with the ministers and others，tried every conceivable means of breaking his resolve，knowing him to be normal in body．But all their attempts failed，and at last he was put in a chariot and sent with the royal charioteer，Sunanda，to the charnel ground，where he was to be clubbed to death and buried．At the queen’s urgent request，however，Temiya was appointed to rule over Kāsi for one week before being put to death，but the enjoyment of royal power did not weaken his resolve．The charioteer，under the influence of Sakka，took Temiya to what he considered to be the charnel-ground and there，while Sunanda was digging the grave，Temiya stole up behind him and confided to him his purpose and his resolve to lead the ascetic life．Sunanda was so impressed by Temiya’s words that he immediately wished to become an ascetic himself，but Temiya desired him to inform his parents of what had happened．When the king and queen heard Sunanda’s news，they went with all their retinue to Temiya’s hermitage and there，after hearing Temiya preach，they all became ascetics．The inhabitants of the three kingdoms adjacent to Benares followed their example，and great was the number of ascetics．Sakka and Vissakamma provided shelter for them．The crowds who thus flocked together were called the Mūgapakkha samāgama．With the death of Malayamahādeva Thera （q．v．） came the end of those who participated in this great collection of ascetics．<br><br>Temiya’s parents are identified with the parents of the Buddha，Sunanda with Sāriputta and the goddess of the parasol with Uppalavannā．The story was told in reference to the Buddha’s Renunciation （J．vi．1-30； the story of Temiya is also given in Temiyacariyā in Cyp．iii．6）．It is often referred to （E．g．，BuA．51） as giving an example of the Bodhisattva’s great determination．The Dhammika Sutta （q．v．） mentions Mūgapakkha in a list of teachers of old．,17,1
280392,en,21,mugasenapati vihara,mūgasenāpati vihāra,Mūgasenāpati vihāra,Mūgasenāpati vihāra：A monastery in Ceylon built by Aggabodhi I．  who gave for its maintenance the village of Lajjaka．Cv．xlii．22．,19,1
280411,en,21,muggagama vihara,muggagāma vihāra,Muggagāma Vihāra,Muggagāma Vihāra：A monastery in Ceylon．See Vilasa．,16,1
280490,en,21,muggayatana-rattha,muggāyatana-rattha,Muggāyatana-rattha,Muggāyatana-rattha：A district in Ceylon．Ras．ii．181．,18,1
280517,en,21,muhunnaruggama,muhunnaruggāma,Muhunnaruggāma,Muhunnaruggāma：A village which formed a stronghold of the Colas in   the time of Vijayabāhu I．Cv．lviii．42．,14,1
280558,en,21,mujalinda,mujalinda,Mujalinda,Mujalinda：A king of Benares，who went to heaven as a reward for   his great sacrifices．J．vi．9．02； cp．Mucalinda （3）．,9,1
280761,en,21,mukhamattasara,mukhamattasāra,Mukhamattasāra,Mukhamattasāra：A Pāli grammatical work by Sāgara or Gunasāgara of   Pagan，written at the request of King Kyocvā&#39；s preceptor．There is a tīkā on   it ascribed to Sāgara．Sās．76； Gv．63，67，73； Bode，op．cit．，25．,14,1
281063,en,21,mukheluvana,mukheluvana,Mukheluvana,Mukheluvana：A grove in Kajangalā．<br><br>It was there that the Buddha preached theIndriyabhāvanā Sutta （M．iii．298）．<br><br>The Commentary explains （MA．ii．1028） that the grove consisted of mukhelu trees．,11,1
281133,en,21,mula,mūla,Mūla,Mūla：A minister of King Vattagāmani．He built the Mūlavokāsa   vihāra．Mhv．xxxix．89； Dpv．xix．18，19．,4,1
281219,en,21,muladeva,mūladeva,Mūladeva,Mūladeva：A robber，mentioned as having great power．MA．ii．688；   DA．i．89．,8,1
281284,en,21,mulaka sutta,mūlaka sutta,Mūlaka Sutta,Mūlaka Sutta：The Buddha tells the monks that，should they be questioned by followers of other religions，they should answer that all things have desire （chanda） as their root．They originate in attention，they are caused by contact，their confluence is feeling，concentration is their chief state of all things，emancipation is the most precious．A．v．106f．= A．iv．338，where it is called Mūla Sutta．,12,1
281285,en,21,mulakadeva,mūlakadeva,Mūlakadeva,Mūlakadeva：See Alakadeva．,10,1
281428,en,21,mulanagama,mūlānagāma,Mūlānagāma,Mūlānagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．16．,10,1
281521,en,21,mulapariyaya jataka,mūlapariyāya jātaka,Mūlapariyāya Jātaka,Mūlapariyāya Jātaka：The Bodhisatta was once a brahmin teacher of great fame．Among his pupils were five hundred brahmins，versed in the three Vedas，who thought they knew as much as their teacher．The Bodhisatta，aware of this，gave them a riddle to solve：”Time consumes all，even itself，but who can consume the all consumer?” For a whole week they tried to find a solution and then owned defeat．The Bodhisatta rebuked them，saying that they had holes in their ears but no wisdom．Their pride was quelled，and from that time they honored their teacher．<br><br>The story was told in reference to some monks：to whom the Mūla-pariyāya Sutta was preached．The disciples are the same in both cases．J．ii．259 262．,19,1
281522,en,21,mulapariyaya sutta,mūlapariyāya sutta,Mūlapariyāya Sutta,Mūlapariyāya Sutta：The first sutta of the Majjhima Nikāya．It was preached in the Subhagavana in Ukkatthā，and is claimed as striking the keynote of the entire doctrine of the Buddha （sabbadhamma-mūlapariyāya）．In the sutta the Buddha explains various contemporary systems of philosophy and points out the differences between these and his own system．It also deals with the theory of the soul and of Nibbāna （M．i．1-6）．<br><br>  The Commentary* states that the five hundred monks to whom the sutta was   addressed found no pleasure in listening to it．The Buddha，realizing this，  preached to them the Mūlapariyāya Jātaka** （q．v．）．Their pride was thereby   vanquished，and they begged the Buddha for a subject of meditation．Later，  when the Buddha was away journeying，staying at the Gotamaka cetiya in Vesāli，  he preached to them the Gotamaka Sutta and they became arahants．<br><br> <br><br>  * MA．ii．46ff．； see also AA．i．457 and J．ii．269，where it is stated that at   the end of the Gotamaka Sutta the earth trembled．<br><br>  ** But in the introduction to the Jātaka itself，it is stated that the   Jātaka was related，not to them，but in reference to them，after they had   become Arahants．,18,1
281641,en,21,mulasikkha,mūlasikkhā,Mūlasikkhā,Mūlasikkhā：A compendium of Vinaya rules，chiefly in verse．According to tradition，it was compiled about two hundred years after the Buddha’s death （J．P．T．S．1882，p．87），but the language shows it to be much later．<br><br>The work is generally ascribed to a monk named Mahāsāmi （See P．L．C．76）．There exists a tīkā on it．,10,1
281647,en,21,mulasoma vihara,mūlasoma vihāra,Mūlasoma vihāra,Mūlasoma vihāra：A monastery in which Anuruddha，author of the   Abhidhammattha sangaha，was an incumbent．P．L．C．168．,15,1
281657,en,21,mulatika,mūlatīkā,Mūlatīkā,Mūlatīkā：A sub Commentary on the Abhidhamma Pitaka written by   Ananda Thera of Ceylon （Gv．60，69； Svd．1217）．It was so called because it   was the first of the tīkās （Sās．33）．The anutīkā on this is called the   Līnatthavannanā．Gv．60．,8,1
281687,en,21,mulavarikavapi,mūlavārikavāpi,Mūlavārikavāpi,Mūlavārikavāpi：A tank in Ceylon，repaired by Parakkamabāhu I．  Cv．lxviii．49．,14,1
281710,en,21,mulavokasa vihara,mūlavokāsa vihāra,Mūlavokāsa vihāra,Mūlavokāsa vihāra：A monastery in Ceylon，built by the minister   Mūla．Mhv．xxxiii．89．,17,1
281787,en,21,muluppalavapi,mūluppalavāpi,Mūluppalavāpi,Mūluppalavāpi：A village in Ceylon．A story is told of a monk （according to some MSS．，his name was Revata） who lived in the vihāra near by （MA．i．536）．He was an Arahant，and was one day invited to a meal at the house of one of the king’s ministers．At the end of the meal the minister’s daughter sat near him talking to him．Another monk，seeing them，thought they were on the same seat，and when the Elder returned to the vihāra，the monk showed his displeasure in various ways．Realizing the reason of the monk’s strange behaviour，the Elder convinced him that，as an Arahant，he was incapable of such conduct as was attributed to him．,13,1
281790,en,21,muluttagama,muluttagāma,Muluttagāma,Muluttagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．6．,11,1
281808,en,21,munali,munāli,Munāli,Munāli：The Bodhisatta born as a gamester （dhutta）．He abused a   Pacceka Buddha，named Surabhi，and this was why when he became Buddha he was   insulted by Sundarikā．Ap．i．299； UdA．264．,6,1
281820,en,21,munaru,munaru,Munaru,Munaru：A tank restored by Parakkamabāhu I．Cv．lxviii．48．,6,1
281835,en,21,munayadha,munayadha,Munayadha,Munayadha：A Damila chief，ally of Kulasekhara．Cv．lxxvi．146；   lxxvii．40．,9,1
282010,en,21,munda,munda,Munda,Munda：A king of Magadha，great grandson of Ajātasattu and son of Anuruddha．He slew his father and came to the throne，but，in turn，he was slain by his son Nāgadāsaka （Mhv．iv．2ff．； DA．i．153； Dvy．369）．<br><br>It is probably this same king who is referred to in the Anguttara Nikāya （iii．57ff）．His wife Bhaddā died，and Munda gave himself up to complete despair and mummified the queen’s body．The king’s Treasurer，Piyaka，consulted the Elder Nārada who lived at Kukkutārāma in Pātaliputta and persuaded him to visit the king．Nārada preached to him，and his sorrow vanished．,5,1
282033,en,21,mundaganga,mundagangā,Mundagangā,Mundagangā：A village in Ceylon，near Māliyaunna vihāra．It was the   residence of Sāliya，in his previous birth as artisan．MT．605．,10,1
282036,en,21,mundagutta,mundagutta,Mundagutta,Mundagutta：A resident of Tissambatittha．His wife was Tissa （10）．  Ras．ii．31．,10,1
282043,en,21,mundaka,mundakā,Mundakā,Mundakā：Name of a tribe，mentioned in a nominal list．Ap．ii．359．,7,1
282078,en,21,mundanigama,mundanigama,Mundanigama,Mundanigama：A village on the slopes of the Vindhyā Mountains．It   was the residence of a lay devotee named Mahāmunda．DhA．iv．128．,11,1
282079,en,21,mundannanankonda,mundannānankonda,Mundannānankonda,Mundannānankonda：A place in South India，mentioned in the account   of the campaigns of Lankāpura．Cv．lxxvi．212．,16,1
282097,en,21,mundaraja vagga,mundarāja vagga,Mundarāja Vagga,Mundarāja Vagga：The fifth chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．45 62．,15,1
282156,en,21,mundikaputta,mundikāputta,Mundikāputta,Mundikāputta：See Mandikāputta．,12,1
282165,en,21,mundikkara,mundikkāra,Mundikkāra,Mundikkāra：A place in South India，mentioned in the account of the   campaigns of Lankāpura．Cv．lxxvi．208，211，267，270．,10,1
282184,en,21,mundiya,mundiya,Mundiya,Mundiya：See Mandissa．,7,1
282187,en,21,mundrannaddhana,mundrannaddhāna,Mundrannaddhāna,Mundrannaddhāna：A place in South India mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvi．296．,15,1
282208,en,21,muni sutta,muni sutta,Muni Sutta,Muni Sutta：The twelfth sutta of the Sutta Nipāta （SN．，pp．35 8）．<br><br>It defines the muni as one who lives the homeless life，free of encumbrances，devoid of strife and covetousness，firm，self restrained，thoughtful，and delighting in meditation．He has overcome all obstacles and knows all things．He is as different from a householder as a peacock from a fast flying swan．According to the Commentary （SNA．i．254 t ） the sutta is a composite one made up of stanzas preached on various occasions； thus，the first four verses had reference to a mother and a son who joined the Order，met frequently，and，owing to their affection for each other，fell into sin （Cp．Mātuputtika Sutta）．The fifth was in reference to Upaka’s attainment of anāgāmiphala； the sixth to Khadiravaniya Revata； the seventh was preached to Suddhodana to explain why the Buddha had renounced his luxuries．The ninth was in reference to Ciñcā’s attempt to malign the Buddha； the tenth was preached to the daughter of a Sāvatthi setthi．Seeing a weaver’s spindle and reflecting on it，she realized the crookedness of beings and was disgusted with the worldly life．The Buddha，reading her thoughts，appeared before her in a ray of light and preached to her．The eleventh was preached to the seven year old daughter of a weaver of Alavi，who became a sotāpanna and died soon after （See DhA．iii．170ff）．The twelfth was preached to the brahmin Pañcaggadāyaka； and the thirteenth was in reference to a treasurer of Sāvatthi who joined the Order and left it three times，on the fourth time of joining he became an arahant．The fourteenth was in reference to the Buddha’s cousin Nanda，who was being teased by the monks even after he had attained arahantship．The last was in defence of a monk for whom a hunter conceived a friendship，providing him with alms； the monk was a forest dweller，and men blamed him saying that he told the hunter of the animals’ haunts．,10,1
282226,en,21,munika,munika,Munika,Munika：A pig； see the Munika Jātaka．,6,1
282228,en,21,munika jataka,munika jātaka,Munika Jātaka,Munika Jātaka：The Bodhisatta was once an ox，called Mahālohita，in a householder’s family，where his brother Cullalohita and he did all the work．When their master’s daughter was about to be married，a pig，named Munika，was brought and fattened on all kinds of luxuries．Cullalohita protested to his brother，but the latter warned him of Munika’s fate．And soon after Munika was killed and eaten．<br><br>The origin of the story is the same as that of the Culla Nāradakassapa Jātaka．The passion-tost monk was Munika，and Ananda the younger ox．J．i．196ff．,13,1
282311,en,21,munjakesi,muñjakesī,Muñjakesī,Muñjakesī：One of the two horses of King Udena； it was capable of   traveling one hundred leagues a day．DhA．i．196．,9,1
282350,en,21,muraja,muraja,Muraja,Muraja：An inhabitant of Rammavatī．He was a previous birth of   Bodhi upatthāyaka Thera．Ap．i．194．,6,1
282429,en,21,musa sutta,musā sutta,Musā Sutta,Musā Sutta：A man guilty of lying is born in purgatory．A．ii．83．,10,1
282430,en,21,musa vagga,musā vagga,Musā Vagga,Musā Vagga：The first section of the Pācittiya of the Vinaya   Pitaka．,10,1
282528,en,21,musavada sutta,musāvāda sutta,Musāvāda Sutta,Musāvāda Sutta：Few are they that abstain from lying，many they   that do not．S．v．469．,14,1
282603,en,21,musika,mūsīkā,Mūsīkā,Mūsīkā：A slave woman of King Yava （see the Mūsika Jātaka）．One day，on going to prepare the king’s bath，she saw his son，sword in hand，waiting to kill him．When the prince found he was discovered，he cut Mūsikā in two and threw her into the lake．J．iii．217．,6,1
282604,en,21,musika jataka,mūsika jātaka,Mūsika Jātaka,Mūsika Jātaka：The Bodhisatta was once a world famed teacher．Among his pupils was Yava，son of the king of Benares．He was a good student，and when he was about to leave，the Bodhisatta，foreseeing danger for him，taught him three verses （the verses are in the nature of conundrums，with double meaning）．The first two were based on incidents seen by the Bodhisatta – a horse killing the mouse that worried the sore place in his foot and throwing him into the well； and the same horse，later，trying to eat barley by putting its head through the fence； the third was made of his own accord．Later，Yava became king，and his son，when sixteen years old，made three attempts on his life．But they all failed because Yava repeated the stanzas taught him by the Bodhisatta．On each occasion the uttering of the stanzas made the boy feel that he was discovered，and he confessed his guilt，whereupon he was cast into chains．<br><br>The story was related in reference to Ajātasattu （J．iii．215 9）．For details see the Thusa Jātaka．,13,1
282660,en,21,musila,musīla,Musīla,Musīla：See Mūsila．,6,1
282662,en,21,musila,mūsila,Mūsila,Mūsila：<i>1．Mūsila </i>（v．l．Musīla，Musila）．Devadatta born as the chief musician of Ujjeni．For his story see the Guttila Jātaka．<br><br><i>2．Mūsila Thera．</i>A monk．A conversation is recorded in theSamyutta Nikāya （S．ii．115f ） between him and Savittha，which is said to have taken place in Ghositārāma in Kosambī，regarding the paticcasamuppāda．,6,1
282773,en,21,mutiyangana,mutiyangana,Mutiyangana,Mutiyangana：A cetiya in Ceylon，erected，according to tradition，by Devānampiyatissa （Codrington，op．cit．，28），on a spot consecrated by the Buddha on his third visit to Ceylon （Sp．i．89）．It was restored by Jetthatissa．It is，perhaps，the monastery attached to this cetiya that is mentioned in the Majjhima Commentary （MA．ii．1024） as Mutingana．Maliyadeva Thera preached there the Cha Cakka Sutta and sixty monks became arahants．,11,1
282905,en,21,muttakara,muttākara,Muttākara,Muttākara：A locality on the sea coast of Ceylon．Cv．lxx．63； see．  Cv．Trs．i．292，n．3．,9,1
282982,en,21,muttapabbata,muttāpabbata,Muttāpabbata,Muttāpabbata：A village in Ceylon，given by Kittisirirājasīha for   the maintenance of festivals．Cv．c．43．,12,1
283203,en,21,mutthika,mutthika,Mutthika,Mutthika：A wrestler employed by Kamsa to destroy the   Andhakavenhudāsaputtā．He was，however，killed by Baladeva and reborn as a   Yakkha in Kālamattiya Forest．There，later，he ate up Baladeva &quot；like a radish   bulb．&quot； J．iv．81f．，88．,8,1
283238,en,21,mutthipujaka thera,mutthipūjaka thera,Mutthipūjaka Thera,Mutthipūjaka Thera：An arahant．In the time of Sumedha Buddha，  while the Buddha was practicing austerities，he gave him a handful of girinela   flowers．Twenty three kappas ago he was a king named Sunela．Ap．i．201．,18,1
283241,en,21,mutthipupphiya thera,mutthipupphiya thera,Mutthipupphiya Thera,Mutthipupphiya Thera：An arahant．In the time of Padumuttara Buddha he was a garland maker，named Sudassana，and offered the Buddha a handful of jasmine flowers．Thirty six kappas ago he became king sixteen times under the name of Devuttara （Ap．i．142）．<br><br>He is evidently identical with Añjanavaniya．ThagA．i．128．,20,1
283290,en,21,mutti sutta,mutti sutta,Mutti Sutta,Mutti Sutta：The Buddha teaches release and the path thereto．  S．iv．372．,11,1
283302,en,21,muttima,muttima,Muttima,Muttima：The Pali name for Martaban in Burma．Bode，op．cit．，33．,7,1
283317,en,21,muttolamba,muttolamba,Muttolamba,Muttolamba：Probably the name of a pāsāda repaired by Dappula．  Cv．xlv．56； see Cv．Trs．i．94，n．4．,10,1
283331,en,21,muvarayara,muvarāyara,Muvarāyara,Muvarāyara：A Damila chief，ally of Kulasekhara．Cv．lxxvi．140，216．,10,1
283429,en,21,na,na,Na,Na：A set of verses spoken before the Buddha by a number of Satullapa devas on how to escape sense-desires．<br><br>Mogha-rāja was present，and，by asking a question of the Buddha，he helped to clear away a possible misunderstanding．S．1．22f．； SA．i．50．,2,1
283489,en,21,nabhasa,nābhasa,Nābhasa,Nābhasa：A lake，the residence of Nāgas called Nābhasā．DA．ii．688．,7,1
283490,en,21,nabhasa,nābhasa,Nābhasa,Nābhasa：A class of Nāgas living in the lake Nābhasa （DA．ii．688）；   they were present at the Mahāsamaya．DA．ii．258．,7,1
283546,en,21,nacca jataka,nacca jataka,Nacca Jataka,Nacca Jataka：When the world was yet young，a golden swan，who had been elected king of the birds，had a lovely daughter，and to her he promised the boon of being allowed to choose her own husband．When all the birds were assembled，she gazed on them，and，by reason of his beautiful colouring，chose the peacock．Overjoyed by his good fortune，the peacock spread his feathers and began to dance，thus exposing himself，and feeling no shame．The swanking was so shocked by this lack of modesty that he gave his daughter to a young swan．<br><br>The story was related in reference to a monk who was charged before the Buddha with possessing too many clothes．On being questioned by the Buddha，he removed all his clothes and stood naked in the assembly．The people expressed disgust at his behaviour，and he became a layman．He is identified with the peacock of the story．<br><br>J．i．206ff．The story is sculptured in Bharhut； see Stupa of Bharhut．Pl．zzvii．（11）．,12,1
283547,en,21,nacca-sutta,nacca-sutta,Nacca-Sutta,Nacca-Sutta：Few are they who abstain from witnessing exhibitions   of dancing and singing，more numerous they who do not．&#39； S．v．470．,11,1
283836,en,21,nadi kassapa,nadi kassapa,Nadi Kassapa,Nadi Kassapa：Brother of Uruvela Kassapa and one of the Tebhātika Jatila （three brothers）．<br><br>He received his name from living on the bank of the Nerañjarā at the head of three hundred ascetics．（Thag．340-44； ThagA．i．434，etc．）  <br><br>For his story see s．v．Uruvela Kassapa．,12,1
283839,en,21,nadibhandagama,nadibhandagāma,Nadibhandagāma,Nadibhandagāma：A village in Rohana，mentioned in the campaigns of   Parakkamabāhu I．Cv．lxxv．104； see also Cv．Trs，ii．55，n．1．,14,1
283871,en,21,nadika,nādika,Nādika,Nādika：See Ñātikā （??）．,6,1
284108,en,21,naga,nāga,Nāga,Nāga：<i>1．Nāga</i>An eminent Thera of Ceylon，a teacher of the Vinaya．Vin．v．3．<br><br><i>2．Nāga</i>Third of the ten sons of Mutasīva，and therefore a brother of Devānampiyatissa．Dpv．xi．6； xvii．75．<br><br><i>3．Nāga</i>A thera of Ceylon during the pillage by Brahmans Tissa．His sister was an arahant theri named Nāgā （q．v．）．For their story see MA．i．546f．； AA．ii．654f．<br><br><i>4．Nāga</i>An Elder of Kāraliyagiri in Ceylon．For eighteen years he gave up teaching the Dhamma，but later he taught the Dhātukathā，and his memory of the contents was perfect．Vsm．96．<br><br><i>5．Nāga</i>See Coranāga，Mahānāga，etc．,4,1
284114,en,21,naga,nāgā,Nāgā,Nāgā：<i>1．Nāgā</i>Chief woman disciple of Sujāta Buddha．J．i．38； Bu．xiii．26．<br><br><i>2．Nāgā</i>One of the chief women supporters of Phussa Buddha．Bu．xix．21．<br><br><i>3．Nāgā</i>A former birth of Asokamālā，when she was the wife of Tissa （later Sāliya），an artisan of Mundagangā．MT．605．<br><br><i>4．Nāgā Therī</i>An arahant of Bhātaragāma．During the pillage of Brāhmana Tissa，when all the villagers had fled，she went with her colleagues to a banyan tree，the presiding deity of which provided them with food．She had a brother，Nāga； when he visited her she gave him part of her food，but he refused to accept food from a bhikkhuni．MA．i．546； AA．ii．654．<br><br><i>5．Nāga</i>An eminent Therī of Ceylon．Dpv．xviii．35．<br><br><i>6．Nāgā</i>A woman who lived near the Rājāyatana-cetiya．Once，seeing sixty monks return from the village with empty bowls，she，although already pledged to work by day，borrowed some money on promise to work at night as well，and gave them food．The monks retired to Mucalindavana and developed arahantship before eating．The deity of the king’s parasol shouted applause，and the king，having heard the story，gave Nāgā the whole island，which thus came to be called Nāgādipa．Ras．ii．16f．<br><br><i>7．Nāgā</i>A class of beings classed with Garulas and Supannas and playing a prominent part in Buddhist folk lore．They are gifted with miraculous powers and great strength．Generally speaking，they are confused with snakes，chiefly the hooded Cobra，and their bodies are described as being those of snakes，though they can assume human form at will．They are broadly divided into two classes：those that live on land （thalaja） and those that live on water （jalaja）．The Jalaja-nāgā live in rivers as well as in the sea，while the Thalaja-nāgā are regarded as living beneath the surface of the earth．Several Nāga dwellings are mentioned in the books：e．g．，<br><br>  Mañjerika-bhavana under Sineru，  Daddara-bhavana at the foot of Mount Daddara in the Himālaya，  the Dhatarattha-nāgā under the river Yamunā，  the Nābhāsā Nāgā in Lake Nabhasa，  and also the Nāgas of Vesāli，Tacchaka，and Payāga （D．ii．258）．The Vinaya （ii．109） contains a list of four royal families of Nāgas （Ahirājakulāni）：Virūpakkhā，Erāpathā，Chabyāputtā and Kanhagotamakā．Two other Nāga tribes are generally mentioned together：the Kambalas and the Assataras．It is said （SA．iii．120） that all Nāgas have their young in the Himālaya．<br><br>Stories are given - e．g．，in the Bhūridatta Jātaka - of Nāgas，both male and female，mating with humans； but the offspring of such unions are watery and delicate （J．vi．160）．The Nāgas are easily angered and passionate，their breath is poisonous，and their glance can be deadly （J．vi．160，164）．They are carnivorous （J．iii．361），their diet consisting chiefly of frogs （J．vi．169），and they sleep，when in the world of men，on ant hills （ibid．，170）．The enmity between the Nāgas and the Garulas is proverbial （D．ii．258）．At first the Garulas did not know how to seize the Nāgas，because the latter swallowed large stones so as to be of great weight，but they learnt how in the Pandara Jātaka．The Nāgas dance when music is played，but it is said （J．vi．191） that they never dance if any Garula is near （through fear） or in the presence of human dancers （through shame）．<br><br>The best known of all Nāgas is Mahākāla，king ofMañjerika-bhavana．He lives for a whole kappa，and is a very pious follower of the Buddha．The Nāgas of his world had the custodianship of a part of the Buddha’s relics till they were needed for the Māha Thūpa （Mhv．xxxi．27f．），and when the Bodhi tree was being brought to Ceylon they did it great honour during the voyage （Mbv．p．．163f．）．Other Nāga kings are also mentioned as ruling with great power and majesty and being converted to the Buddha’s faith - e．g．，Aravāla，Apalālā，Erapatta，Nandopananda，and Pannaka．（See also Ahicchatta and Ahināga．） In the Atānātiya Sutta （D．iii．198f．），speaking of dwellers of the Cātummahārajika world，the Nāgas are mentioned as occupying the Western Quarter，with Virūpokkha as their king．<br><br>The Nāgas had two chief settlements in Ceylon，in Nāgadīpa （q．v．） and at the mouth of the river Kalyānī．It was to settle a dispute between two Nāga chiefs of Nāgadīpa，Mahodara and Cūlodara，that the Buddha paid his second visit to Ceylon．During that visit he made a promise to another Nāga-king，Manjakkhika of Kalyānī，to pay him a visit，and the Buddha’s third visit was in fulfilment of that undertaking （Mhv．i．48f．）．<br><br>The Nāgas form one of the guards set up by Sakka in Sineru against the Asuras （J．i．204）．The Nāgas were sometimes worshipped by human beings and were offered sacrifices of milk，rice，fish，meat and strong drink （J．i．497f．）．The jewel of the Nāgas is famous for its beauty and its power of conferring wishes to its possessor （J．vi．179，180）．<br><br>The word Nāga is often used as an epithet of the Buddha and the Arahants，and in this connection the etymology given is āgum na karotī ti Nāgo （e．g．，MNid．201）．The Bodhisatta was born several times as king of the Nāgas：Atula，Campeyya，Bhūridatta，Mahādaddara，and Sankhapāla．<br><br>In the accounts given of the Nāgas，there is undoubtedly great confusion between the Nāgas as supernatural beings，as snakes，and as the name of certain non Aryan tribes，but the confusion is too difficult to unravel．,4,1
284115,en,21,naga-vihara,nāga-vihāra,Nāga-Vihāra,Nāga-Vihāra：See Nāgamahā vihāra．,11,1
284161,en,21,nagacatukka,nāgacatukka,Nāgacatukka,Nāgacatukka：A locality near Ambatthala．While seated here，Devānampiyatissa heard the novice Sumatra announce the time for the preaching of the Dhamma，to be heard all over Ceylon （Mhv．xiv．36）．Geiger （Mhv．Trs．94，n．1） identifies it with the modern Nāgapokupa （but see Nāgasondi）．<br><br>According to the Dipavamsa （Dpv．xiv．58； also Mhv．xvi．6） （which has a v．l．Nagaracatukka） it was a pond at the foot of the Missakapabbata and was made out of rock．,11,1
284182,en,21,nagadasaka,nāgadāsaka,Nāgadāsaka,Nāgadāsaka：King of Magadha and son of Munda．He slew his father and ruled for twenty four years．The people deposed him and made Susunāga king in his place．Mhv．xvi．4 ff．； Sp．i．73； Dpv．iv．41； v．78； xi．10，where he is called Dasaka．But see DA．i．1．53，where his father is called Anuruddha．,10,1
284187,en,21,nagadatta,nāgadatta,Nāgadatta,Nāgadatta：<i>1．Nāgadatta Thera</i>He once lived in a forest tract in Kosala and was inclined to be indolent．A deva，noticing this，admonished him，and it is said that Nagadatta paid heed to the warning．S．i．200．<br><br><i>2．Nāgadatta</i>A deva，living，according to one account （SA．i．217），in Kelāsapabbata； according to another （ThagA．i．138； AA．i．139），in Gandhamādana．Anuruddha，when residing in the Chaddantavana，used to pass by his dwelling，and the deva gave him milk rice with lotus honey．When Sivalī visited Gandhamādana with five hundred monks，the deva gave them milk rice one day and clarified butter the next．When the monks inquired how he could get milk and ghee，he told them that this was the result of a gift of milk rice given by him in the time of Kassapa Buddha．<br><br><i>Nāgadatta Sutta</i>Records the admonition given by a deva to Nāgadatta Thera （q．v．）．S．i．200．,9,1
284193,en,21,nagadeva,nāgadeva,Nāgadeva,Nāgadeva：One of the descendants of Mahāsammata．He reigned in   Campā，and twenty five of his descendants reigned in Mithilā （Dpv．iii．29）．,8,1
284201,en,21,nagadipa,nāgadīpa,Nāgadīpa,Nāgadīpa：A province of Ceylon，identified with the modern Jaffna peninsula and the north west of Ceylon．<br><br>The Buddha’s second visit to Ceylon was to Nāgadīpa，to settle a dispute between two Nāgas，Mahodara and Cūlodara （Mhv．i．47）．<br><br>Jambukola （q．v．） was a harbour in Nāgadīpa，and there a vihāra was built by Devānampiyatissa （Ibid．，xx．25） and later restored by Kanitthatissa （Ibid．，xxxvi．9）．This vihāra was probably called Tissa vihāra （See ibid．，36）．<br><br>Another vihāra，called Sālipabbata，was built by Mahallaka Nāga （Ibid．，xxxv．124）．The Unnalomaghara，the Rājāyatana dhātucetiya and the Amalacetiya were probably all places of worship in Nāgadīpa （Cv．xlii．62）．<br><br>The Valāhassa Jātaka （J．ii．128） says that the coast of Ceylon，from the river Kalyānī to Nāgadīpa，was once infested by yakkhinis．Once （J．iii．187） Nāgadīpa was known as Serumadīpa，and near by was Karadīpa，earlier known as Ahidīpa （J．iv．238）．<br><br>An old story，given in the Commentaries （E．g．，VibhA．444），speaks of a king called Dīparāgā，who reigned over Nāgadīpa in great splendour．Nāgadīpa was once an important centre of Buddhism in Ceylon （E．g．，ibid．，446，467； AA．i．422．MA．i．545； see also J．R．A．S．，vol．xxvi） and contained many places of pilgrimage．There is a legend （DA．iii．899； VibhA．433） which relates that，when the Buddha’s sāsana comes to an end，all the Buddha’s relics in Ceylon will gather together at the Mahācetiya and travel to the Rājāyatanacetiya in Nāgadīpa，and then from there to the Mahābodhi tree at Gayā．<br><br>According to the Rasavāhinī （ii．19） the place was so called because it was given as gift to the woman named Nagā．See Nāgā （7）．,8,1
284211,en,21,nagagama,nāgagāma,Nāgagāma,Nāgagāma：A village in Nāgadīpa．Ras．ii．51．,8,1
284238,en,21,nagakaragama,nāgakāragāma,Nāgakāragāma,Nāgakāragāma：A village in the north of Ceylon．Ras．ii．191．,12,1
284244,en,21,nagakesariya thera,nāgakesariya thera,Nāgakesariya Thera,Nāgakesariya Thera：An arahant．In the past he was a hunter，and，  while wandering in the forest，he saw a full blown nāga flower and offered it   with both hands to Tissa Buddha．Seventy seven kappas ago he was a king named   Pamokkharana．Ap．i．222．,18,1
284270,en,21,nagalena,nāgalena,Nāgalena,Nāgalena：A cave in Kotlpabbata vihāra．A novice once recited there the Mahāsamaya Sutta，and a goddess，in the nāga tree outside，applauded him．She had been present when the Buddha preached the sutta when，she said，the concourse of devas was so great that she could get a foothold only in the sea near Mahagāma in Ceylon； yet she could see and hear the Buddha distinctly．DA．ii．895．,8,1
284284,en,21,nagamahavihira,nāgamahāvihira,Nāgamahāvihira,Nāgamahāvihira：A monastery in Rohana，built by Mahānāga，ruler of Mahāgāma and brother of Devānampiyatissa （Mhv．xxii．9）．Ilanāga restored it and bestowed land for its maintenance （Ibid．，xxxv．31； MT．469）．A story is related of a monk of this vihāra who cut down a nāga tree near the monastery．The devatā living in the tree was annoyed，and announced to the Thera that the king who looked after him would die in seven days．The Thera mentioned this in the palace； seven days passed and，as nothing happened．The king had the Thera’s hands and feet cut off （VibhA．407）．Near the monastery was a village named Kelakacchagāma （c．l．Kālagacchagāma） （MA．ii．1025）．Dappula gave the village of Kevattagambhīra to the vihāra （Cv．x1v．58）．,14,1
284286,en,21,nagamalaka,nāgamālaka,Nāgamālaka,Nāgamālaka：A locality in Anurādhapura to the north of Sirīsamāla．Konāgamana Buddha preached the Dhamma there and twenty thousand people realized the truth．To the north was the Asokamālaka （Mhv．xv．118，153）．In Nāgamālaka was the Silāsobbhakandaka cetiya，and，near it，Thūlatthana built another cetiya．MT．355．,10,1
284324,en,21,nagamunda,nāgamundā,Nāgamundā,Nāgamundā：An eminent theri of Anurādhapura，a teacher of the   Vinaya．Dpv．xviii．34．,9,1
284358,en,21,nagapabbatagama,nāgapabbatagāma,Nāgapabbatagāma,Nāgapabbatagāma：A village in the province of Malaya in Ceylon．  Cv．lxx．10．,15,1
284365,en,21,nagapalivethana,nāgapalivethana,Nāgapalivethana,Nāgapalivethana：One of the seven mountain ranges which must be   crossed in order to reach Gandhamādana．SNA．i．66．,15,1
284380,en,21,nagapattana,nāgapattana,Nāgapattana,Nāgapattana：The port from which Buddhaghosa sailed for Ceylon．  SadS．53．,11,1
284381,en,21,nagapeta vatthu,nāgapeta vatthu,Nāgapeta vatthu,Nāgapeta vatthu：In a Brahmin family of Benares，the two sons and the daughter heard the Doctrine from Sankicca Thera and became believers．The parents were anxious to give their daughter to their nephew，but he had joined the Order．Later，however，wishing to marry his cousin，he asked his teacher’s permission to become a layman．The latter withheld his consent for some time，and，while he hesitated，the house in which the family lived fell down and they were all killed．<br><br>The two sons and the daughter were born among the bhumma devas and the parents became petas．The young monk’s teacher showed them to him one day as he passed behind the monastery at Isipatana，and having heard their story from their own lips，the monk caused alms to be given in the name of the petas，and they were freed from their sufferings．Pv．i．11； PvA．53ff．,15,1
284391,en,21,nagapupphiya,nāgapupphiya,Nāgapupphiya,Nāgapupphiya：<i>1．Nāgapupphiya Thera</i>An arahant．In the time of Padumuttara Buddha he was a Brahmin teacher，named Suvaccha．One day he saw the Buddha travelling through the air and，marvelling at the miracle，sprinkled nāga flowers along his route．Thirty one kappas ago he was a king named Mahāratha （Ap．i．179）．He is probably identical with Dhammasava Thera．ThagA．i．214．<br><br><i>2．Nāgapupphiya Thera</i>An arahant．Probably identical with Lomasakangiya （ThagA．i．84）．Ninety one kappas ago he saw the Buddha （Vipassi?） walking along the street and offered him nāga flowers．Ap．ii．450．,12,1
284404,en,21,nagara,nagara,Nagara,Nagara：The name of King Madda&#39；s capital （?） J．v．310．,6,1
284421,en,21,nagara sutta,nagara sutta,Nagara Sutta,Nagara Sutta：The Buddha tells the monks how，before his Enlightenment，he was worried by the existence of birth，old age，decay and death in the world，and how，gradually，he discovered the conditions that caused their coming-to-be and their cessation．Thereupon knowledge arose in him and insight．Just as，when a man，faring through a forest，comes upon an ancient city and announces his discovery to the king，who has the city restored，so did the Buddha see the ancient path traversed by the Enlightened Ones of the past and declare it to many，to devas and to men．S．ii．104 ff．,12,1
284482,en,21,nagaragalla,nagaragalla,Nagaragalla,Nagaragalla：A village in Ceylon gifted by Mahinda I．for the   maintenance of a nunnery built by him．Cv．xlviii．36．,11,1
284525,en,21,nagaraka,nagaraka,Nagaraka,Nagaraka：A Sākiyan township near Medatalumpa．<br><br>From there Pasenadi，accompanied byDigha-Kārāyana，paid his last visit to the Buddha，as recorded in theDhammacetiya Sutta．M．ii．118．<br><br>The Buddha evidently once stayed in Nagaraka，for in the Cūla-Suññatā Sutta，Ananda is reported as reminding the Buddha that once，while staying at Nagaraka，the Buddha had remarked that he lived “with the Void a great deal．”,8,1
284537,en,21,nagarakhanda,nagarakhanda,Nagarakhanda,Nagarakhanda：A section of the Bhuridatta Jātaka，dealing with the   marriage of Samuddajā to Dhatarattha．J．vi．167．,12,1
284601,en,21,nagarapavesana-khanda,nagarapavesana-khanda,Nagarapavesana-khanda,Nagarapavesana-khanda：A section of the Bhuridatta Jātaka，which   deals with the capture of the Bodhisatta by Alambāyana and his ultimate   release by Sudassana and Accimukhi．J．vi．197．,21,1
284710,en,21,nagaravindeyya sutta,nagaravindeyya sutta,Nagaravindeyya Sutta,Nagaravindeyya Sutta：Preached to the brahmins of Nagaravinda．One   should honour and reverence only such Wanderers as have shed lust and hate and   folly，have a tranquil heart，and walk in the paths of righteousness．Such   Wanderers dwell in remote solitudes where there exists nothing which might   excite their senses．M．iii．290ff．,20,1
284771,en,21,nagarupama sutta,nagarūpama sutta,Nagarūpama Sutta,Nagarūpama Sutta：The seven defenses and the four kinds of supplies   which make a king&#39；s frontier fortress unassailable by enemies and the   corresponding qualities in a noble disciple which render him unassailable by   Māra．A．iv．106ff．,16,1
284796,en,21,nagasala,nāgasālā,Nāgasālā,Nāgasālā：A monastic building，once the residence of a monk named Mahādhammakathī．Kassapa II．found the buildings dilapidated，and，during their restoration，he persuaded the Elder to live in a large pāsāda attached to the Maricavatti vihara．<br><br>The Elder was proficient in the Abhidhamma，and the king caused the Abhidhamma and the Commentaries to be recited by him．The village of Mahānitthula was given to him for his maintenance （Cv．xliv．149ff．； xlv．2）．Nāgasālā was also the residence of Dāthāsiva （Ibid．xlvi．6）．<br><br>A parivena，called the Nāgasāla parivena，was built by Aggabodhi，ruler of Malaya and minister to the king，in the reign of Sena III．，who gave a village for its maintenance （Ibid．，liii．36）．,8,1
284799,en,21,nagasamala,nāgasamālā,Nāgasamālā,Nāgasamālā：One of the two chief women disciples of Sujata Buddha．  Bu．xiii．26； J．i．38．,10,1
284800,en,21,nagasamala thera,nāgasamāla thera,Nāgasamāla Thera,Nāgasamāla Thera：<i>1．Nāgasamāla Thera</i>He was a Sākiyan and entered the Order when the Buddha visited his kinsmen at Kapilavatthu．For some time he was the Buddha’s personal attendant -  e．g．，when the Buddha breached theMahāsihanāda Sutta （or the Lomahamsa-pariyāya） （M．i．83 ； MA．i．283； AA．i．163； UdA．217； J．iv．95）． <br><br>One day，when entering the city for alms，he saw a nautch girl gaily dressed，dancing to the accompaniment of music and contemplated her as the snare of Māra．Making this his topic of thought，he developed insight into the perishable ness of life and became an arahant （Thag．vs．267 70； ThagA．i．378）．Another day （evidently earlier than the previous incident），while walking with the Buddha，they came to a cleft in the road，and the Buddha wished to go along one way，while Nāgasamāla wished to go along another，in spite of the Buddha’s warning that it was dangerous．In the end，he put the Buddha’s begging bowl and robe on the ground and left him．Brigands waylaid him and ill treated him，breaking his bowl and threatening to kill him．Thereupon he turned back to the Buddha and asked his forgiveness （Ud．viii．7； UdA．425f）．<br><br>Nāgasamāla was a householder in the time of Padumuttara Buddha，and，seeing the Buddha walking in the sun，he gave him an umbrella．After that，wherever he went a white parasol appeared over his head．For thirty kappas he was king of the gods．He is probably to be identified with Ekachattiya of the Apadana．Ap．ii．405<br><br><i>2．Nāgasamāla Thera</i>An arahant．The Apadana （Ap．i．119） distinguishes him from the above，whom it calls Ekachattiya．Thirty one kappas ago he placed a pātali flower on the thupa of Sikhī Buddha．Fifteen kappas ago he was a king named Bhūmiya．<br><br>The Apadana Commentary says，however，that this thera was the pacchāsamana （personal attendant） of the Buddha for some time and that he was called Nāgasamāla because his body was tender as nāgabuds．,16,1
284827,en,21,nagasena,nāgasena,Nāgasena,Nāgasena：<i>1．Nāgasena Thera</i>An arahant，celebrated for his discussions with King Milinda．He was the son of the Brahmin Sonuttara，in the village of Kajangala in the Himālaya． <br><br>He was well versed in the Vedas，and entered the Order under Rohana to learn the Buddha’s teaching．Later he went to Assagutta of the Vattaniya senāsana and studied under him．There，one day，at the conclusion of a meal，while giving thanks to a lay woman who had looked after Assagutta for more than thirty years，Nāgasena became a Sotāpanna．Then he was sent to Pātaliputta，where he studied under Dhammarakkhita，and there he attained arahantship．Subsequently he went to the Sankheyya parivena in Sagala，where he met Milinda． <br><br>It is said that in his previous birth he was a deva，named Mahāsena，living in Tāvatimsa，in a palace called Ketumatī，and that he consented to be born among men at the insistent request of Sakka and the arahants led by Assagutta． <br><br>In an earlier life he had made an aspiration to be able to defeat Milinda in discussion． <br><br>For further details seeMilindapanha，6ff．<br><br><i>2．Nāgasena</i>A king of Jambudīpa，descendant ofMahāsammata．Dpv．iii．40．,8,1
284844,en,21,nagasondi,nāgasondi,Nāgasondi,Nāgasondi：A bathing tank in Cetiyapabbata，restored by Aggabodhi   I．（Cv．xlii．28）．It is probably the modern Nāgapokuna where，hewn in the face   of the rock，the heads of a cobra （nāga） seem to rise out of the water．  （Cv．Trs．i．68，n．8）,9,1
284866,en,21,nagavaddhana,nāgavaddhana,Nāgavaddhana,Nāgavaddhana：A monastery in Ceylon，on which Udaya I，bestowed   many maintenance villages．Cv．xlix．21．,12,1
284879,en,21,nagavana,nāgavana,Nāgavana,Nāgavana：A pleasance near Hatthigāma，belonging to Uggagahapati．  It was there that he first met the Buddha and was converted．A．iv．213；   AA．ii．782．,8,1
284930,en,21,nagavimana vatthu,nāgavimāna vatthu,Nāgavimāna Vatthu,Nāgavimāna Vatthu：<i>1．Nāgavimāna Vatthu</i>The story of Yasuttarā （q．v．）．Vv．iv．3； VvA．181ff．<br><br><i>2．Nāgavimāna Vatthu</i>The story of a man who，having offered eight flowers at the thupa of Kassapa Buddha，was born in Tāvatimsa，where he rode a white elephant．He had procured the flowers with great difficulty．Moggallāna saw him on one of his journeys and heard from him his story．Vv．v．10； VvA．252ff．,17,1
284956,en,21,nagga-vagga,nagga-vagga,Nagga-Vagga,Nagga-Vagga：The third section of the Pacittiya in the Bhikkhuni   Vibhanga．Vin．iv．278 88．,11,1
284970,en,21,naggadipa,naggadipa,Naggadipa,Naggadipa：An island where the children of Vijaya and of his   companions landed on being expelled from Lāla．Mhv．vi．45； Dpv．ix．13．,9,1
284974,en,21,naggaji,naggaji,Naggaji,Naggaji：A king of Kasmira Gandhāra，his capital being Takkasilā．One day，while sitting on the terrace of his palace，he saw a woman grinding perfume，wearing a jewelled bracelet on each hand．After a while，she put both bracelets on one hand and they started jingling．This set the king thinking on the virtues of solitude，and he became a Pacceka Buddha．He joined Karandu，Dummukha and Nimi，who also became Pacceka Buddhas．J．iii．377，381．,7,1
285044,en,21,nagindapalliya,nāgindapalliya,Nāgindapalliya,Nāgindapalliya：An eminent Thera of Ceylon in the time of   Parakkamabāhu I．； he was the leader of the monks in Dakkhinadesa．  Cv．lxxviii．9．,14,1
285049,en,21,nagita,nāgita,Nāgita,Nāgita：<i>1．Nāgita Thera</i>An arahant．He belonged to a Sākiyan family in Kapilavatthu and entered the Order after hearing the preaching of the Madhupindika Sutta．<br><br>In the time of Padumuttara Buddha he was a Brahmin，named Nārada，and uttered three stanzas in praise of the Buddha．He was once a king named Sumitta （Thag．vs．86； ThagA．i．183f）．He is probably identical with Atthasandassaka of the Apadāna （Ap．i．169）．<br><br><i>2．Nāgita Thera</i>For some time the personal attendant of the Buddha （D．i．151； DA．i．310； A．iii．31，341； iv．341； J．iv．95，etc．）．He was the maternal uncle of the novice Sīha，who is said to have addressed him by the name of Kassapa，his gotta name．He was fat and，therefore，lazy； he got most of his work done by Sīha．<br><br><i>3．Nāgita Thera</i>A thera of Ceylon，author of the Saddasāratthajālini．Gv．p．74； Svd．vs．1249．<br><br><i>1．Nāgita Sutta</i>Once，when the Buddha went to Icchānangala，the brahmin householders there came，in large numbers，to pay him their respects and made great uproar outside．When Nāgita，the Buddha’s personal attendant at the time，told him the cause of the clamour，the Buddha replied that he had nothing to do with homage； his concern was with renunciation．He went on to state five inevitable things：whosoever eats and drinks must answer the calls of nature； whosoever loves is destined to sorrow and despair； whosoever dwells on the asubha must feel disgust for the subha； whosoever sees impermanence in the six spheres of contact feels disgust for contact； whosoever sees the rise and fall in the five kinds of attachment，must feel disgust for attachment．A．iii．31ff．<br><br><i>2．Nāgita Sutta</i>The circumstances are the same as those of No．1．The Buddha tells Nāgita that he is pleased with monks who do not live in the village，but who seek the forest and stave off gains and flattery，but to him the best is to walk on the highway unattached．A．iii．341ff．； cp．ibid．，iv．341ff．,6,1
285391,en,21,najupama,najūpama,Najūpama,Najūpama：Ninety four kappas ago there was five hundred kings of   this name，all previous births of Uppalahatthiya （Valliya） Thera．v．l．．  Sabbūpasama．Ap．i．141； ThagA．i．125．,8,1
285494,en,21,nakhasikha sutta,nakhasikhā sutta,Nakhasikhā Sutta,Nakhasikhā Sutta：<i>1．Nakhasikhā Sutta</i>Preached at Jetavana．Even as the mighty earth is many times greater than the pinch of dust taken on the tip of one’s finger-nail，so also is the Ill，destroyed by the Ariyan disciple of vision and understanding，greater than the Ill which remains undestroyed．S．ii．133； S．v．459．<br><br><i>2．Nakhasikhā Sutta</i>Simile the same as the above．Even so are the beings born elsewhere and not among humans greater by far than those born among humans．S．ii 263．<br><br><i>3．Nakhasikhā Sutta</i>No material form，even as much as can be taken up on the tip of the finger-nail，is impermanent．It is the same with the other khandhas．Therefore is the holy life set forth for the utter destruction of suffering．S．iii．147．,16,1
285535,en,21,nakkhatta jataka,nakkhatta jātaka,Nakkhatta Jātaka,Nakkhatta Jātaka：Two parties，having arranged a marriage，fix a day for it to take place．The bridegroom’s party consults their family ascetic who，piqued at not having been asked before，declares that the chosen day is unlucky．The bride’s families，after waiting a while，give their daughter to another．When the first bridegroom comes later to claim her，he is charged with lack of common courtesy and a wrangle ensues，which is settled by a wise man who points out that all the trouble is due to the foolish habit of consulting stars．<br><br>The story is related in reference to two parties of Sāvatthi whose plans are similarly thwarted by a naked ascetic．The characters in both stories are the same，says the Buddha．J．i．257 ff．,16,1
285658,en,21,nakula,nakula,Nakula,Nakula：<i>1．Nakula</i>Second of the five sons of King Pandu，the others being Ajjuna，Bhimasena，Yudhitthila and Sahadeva．All of them became husbands of Kanhā．<br><br> J．v．424，426．<br><br><i>2．Nakula</i>A Damila chief，ally of Kulasekhara．Cv．lxxvi．139．<br><br><i>3．Nakula</i>One of the chief lay supporters of Atthadassi Buddha．Bu．xv．21．<br><br><i>4．Nakula</i>Son of Nakulapitā and Nakulamātā．There is nothing further recorded of him．SA．ii．181．<br><br><i>Nakula Jātaka （No．165）</i>The Bodhisatta was once an ascetic in the Himalayas．Near his walk lived a mongoose and a snake who were always quarrelling．He preached to them the virtues of amity and dispelled their suspicions of each other．<br><br>The story was related to two of Pasenadi’s officers，who were always quarrelling．For details see the Uraga Jātaka （No．154）．The two noblemen are identified with the two animals．J．ii．52 ff．<br><br><i>1．Nakula Sutta</i>Records the incident of the grievous illness of Nakulapitā，when his wife admonished him to be calm and collected，saying there was no reason to be fretful．A．iii．295．<br><br><i>2．Nakula Sutta</i>Nakulamātā visits the Buddha at Bhesakalāvana．The Buddha tells her of eight qualities which will secure for a woman birth among the Manāpakāyika-devas．A．iv．268 f．； 265 f．,6,1
285663,en,21,nakula,nakulā,Nakulā,Nakulā：<i>1．Nakulā</i>The chief woman disciple of Sobhita Buddha．Bu．vii．22； J．i．35．<br><br><i>2．Nakulā</i>Chief of the lay women who supported Sobhita Buddha．Bu．vii．23．<br><br><i>3．Nakulā</i>Daughter of the setthi of Nakulanigama．She gave a meal of milk-rice to Sumedha Buddha just before his Enlightenment．BuA．163．,6,1
285666,en,21,nakulakannika,nakulakannikā,Nakulakannikā,Nakulakannikā：See    Nakula．,13,1
285671,en,21,nakulanagara,nakulanagara,Nakulanagara,Nakulanagara：A village in Ceylon，near Guttasāla．When Guttasāla was destroyed by bandits，an arahant theri，with a young nun，came to this village，and there she was seen by Thera Mahānāga of Kālavallimandapa，sitting at the foot of a tree．The thera offered her food，but she had no bowl，and the thera lent her his．We are told that，as a result，he never had trouble in obtaining alms．DhSA．298 f．,12,1
285679,en,21,nakulanigama,nakulanigama,Nakulanigama,Nakulanigama：The village in which lived Nakulā （3）．BuA．163．,12,1
285681,en,21,nakulapita and nakulamata,nakulapitā and nakulamātā,Nakulapitā and Nakulamātā,Nakulapitā and Nakulamātā：<i>Nakulapitā and Nakulamātā</i>A man and his wife，householders of Sumsumāragiri in the Bhagga-country．When the Buddha visited the village and stayed at Bhesakalāvana，they went to see him．They immediately fell at his feet，calling him ”son” and asking why he had been so long away．It is said that they had been the Bodhisatta’s parents for five hundred births and his near relations for many more．The Buddha preached to them and they became sotāpannas．The Buddha visited their village once more when they were old．They entertained him，telling of their devotion to each other in this life and asking for a teaching which should keep them likewise together in after-life．The Buddha referred to this in the assembly of the Sangha，declaring them to be the most intimate companions （vissāsikā） among his disciples．（A．I．26，A．II．61f，AA．i．216f，246； ii．514； SA．ii．182）<br><br>Once，when Nakulapitā lay grievously ill，his wife noticed that he was fretful with anxiety．She assured him there was no need for anxiety on his part，either on behalf of her or his children．She spoke with such conviction that Nakulapitā regained his composure of mind and grew well．Later he visited the Buddha and told him of this，and was congratulated by the Buddha on having such an excellent wife．（A．III．295ff）<br><br>The Samayutta Nikaya （S．3．1，S．4．116； A．IV．268） contains records of conversations between Nakulapitā and the Buddha．Both husband and wife are mentioned in lists of eminent disciples．（A．iii．465； A．iv．348）．<br><br>It is said that’ Nakulapitā’s desire for eminence was first conceived in the time of Padamuttara Buddha．He was then a householder of Hamsavati，and was present at an assembly where the Buddha declared someone to be chief of the vissāsikas．A．I．216．<br><br><i>Nakulapitā Vagga</i>The first chapter of the Khandha Samyutta．S．3．1-21．<br><br><i>1．Nakulapitā Sutta</i>Nakulapitā visits the Buddha at Bhesakalāvana and asks for a teaching to comfort him since he is now old and always ailing．The Buddha advises him to train his mind．Nakulapitā，then visits Sāiriputta and asks him to explain the Buddha’s teaching on this point．Sāiputta explains in detail that training of the mind implies the getting rid of thoughts of self with regard to the khandhas．S．iii．1 ff．<br><br><i>2．Nakulapitā Sutta</i>Nakulapitā visits the Buddha at Bhesakalāvana and asks him why some beings are wholly set free in this very life，while others are not．This has to do with grasping，says the Buddha，and then proceeds to explain it．S．iv．107，116．,25,1
285704,en,21,nala,nala,Nala,Nala：A Gandhabba chieftain （D．ii．258） to be invoked by followers   of the Buddha in time of need．Ibid．，iii．204．,4,1
285723,en,21,nala,nāla,Nāla,Nāla：A brahmin village in Magadha，not far fromRājagaha．It was the township of theUpatissas （hence also called Upatissagāma），and it was there that Sāriputta and other members of his family were born （*1）．<br><br>It was also the birthplace of Mahā Gavaccha （ThagA．i．57）．Sāriputta seems to have continued to reside there from time to time，even after he joined the Order （*2），and when his death drew near，he went back to Nālakagāma and，having made his mother asotāpanna，died in the room where he was born （*3）．<br><br>（*1） SA．ii．172； ThagA．i．108； ii．93； ThigA．162； VvA．149，156，158，164； Mtu （iii．56） calls it Nālanda．<br><br>（*2） See his discussions with Jambukhādaka （S．iv．251） and with Sāmandakāni （A．v．120，121）； DhA．iv．164f．<br><br>（*3） S．v．161； J．i．391； v．125； UdA．322，etc．,4,1
285728,en,21,nala,nālā,Nālā,Nālā：<i>1．Nālā</i>A village in Magadha，near the Bodhi tree at Gayā．It was the birthplace of Upaka （Thig．294； ThigA．225）．The Buddhavamsa Commentary （p3） speaks of a brahmin village Nālā，where the Buddha spent his eleventh rainy season．<br><br><i>2．Nālā</i>Wife of the ādipāda Udaya．She was the daughter of his maternal uncle and was under the protection of King Sena I．，but Udaya married her during an absence of the king and took her to Pulatthinagara．The king，however，forgave him．Cv．l．9； see also Cv．Trs．i．138，n．3．,4,1
285736,en,21,nala-vagga,nala-vagga,Nala-Vagga,Nala-Vagga：The first chapter of the Samyutta Nikaya．S．i．1 5．,10,1
285752,en,21,nalagama,nālagāma,Nālagāma,Nālagāma：A village in the Malaya district in Ceylon．Cv．lxx．296．,8,1
285759,en,21,nalagarika thera,nalagārika thera,Nalagārika Thera,Nalagārika Thera：An arahant．In the time of Nārada Buddha，he built for the Buddha a hut of reeds near the Hārita mountain and thatched it with grass．<br><br>Seventy four times he became king of the devas and seventy seven times king of men （Ap．i．178）．<br><br>He is probably identical with Valliya Thera （ThagA．i．247）．,16,1
285768,en,21,nalagiri,nālāgiri,Nālāgiri,Nālāgiri：An elephant of the royal stalls at Rājagaha．Devadatta，after several vain attempts to kill the Buddha，obtainedAjātasattu’s consent to use Nālagiri as a means of encompassing the Buddha’s death．The elephant，he said，knows nothing of the Buddha’s virtues and will have no hesitation in destroying him．Nālagiri was a fierce animal，and in order to increase his fierceness，Devadatta instructed his keeper to give him twice his usual amount of toddy．Proclamation was made，by the beating of drums，that the streets of the city should be cleared as Nālāgiri would be let loose upon them．When the Buddha was informed of this and warned against going into the city for alms，he ignored the warning，and went into Rājagaha with the monks of the eighteen monasteries of the city．At the sight of Nālāgiri all the people fled in terror．Ananda，seeing the elephant advancing towards the Buddha，went，in spite of the Buddha’s orders to the contrary，and stood in front of the Buddha，who had to make use of his supernatural power to remove him from his place．Just then，a woman，carrying a child，saw the elephant coming and fled，in her terror dropping the child at the Buddha’s feet．As the elephant was about to attack the child，the Buddha spoke to him，suffusing him with all the love at his command，and，stretching out his right hand，he stroked the animal’s forehead．Thrilling with joy at the touch，Nālāgiri sank on his knees before the Buddha，and the Buddha taught him the Dhamma．<br><br>It is said that had the elephant not been a wild beast he would have become asotāpanna．Marvelling at the sight，the assembled populace threw all their ornaments on the elephant’s body，covering it entirely，and henceforth the elephant was known as Dhanapāla （Dhanapālaka）．The Buddha returned to Veluvana，and that day，at eventide，preached the Cullahamsa Jātaka in praise of Ananda’s loyalty to himself （Vin．ii．194f．：J．v．333ff．； Avedānas i．177）．<br><br>It is said （Mil．349） that nine hundred million living beings，who saw the miracle，realized the Truth．<br><br>The Bodhisatta，in a past life，was once riding an elephant when he saw a Pacceka Buddha．Intoxicated by his own glory，he made the elephant charge the Pacceka Buddha．It was as a result of this action that the Buddha，in this birth，was charged by Nālāgiri （UdA．265； Ap．i．300）．cp．Donamukha．,8,1
285784,en,21,nalaka,nalaka,Nalaka,Nalaka：The personal name of  Mahā Kaccāna，Kaccāna being his gotta   name．,6,1
285790,en,21,nalaka,nālaka,Nālaka,Nālaka：Nephew of Asita （Kāladevala）．When Asita realized that he would not live to see the Buddha，he sought out Nālaka and asked him to leave the world at once and become an ascetic and hold himself in readiness to profit by the Buddha’s Enlightenment．<br><br>This Nālaka did，though possessing eighty thousand crores of wealth，and he spent his time in Himavā．When the time came，he visited the Buddha seven days after the Buddha’s first sermon and questioned him on the Moneyyapatipadā （also called the Nālakapatipadā，because it is included in the Nālaka Sutta）．Nālaka retired once more into Himavā and there attained arahantship．There he spent seven months leaning against a golden rock，practising patipadā in its highest form．After his death the Buddha，with his monks，visited the scene of his death，cremated his remains，and had a cetiya built over them．<br><br>It is said that Nālaka’s aspiration to learn and practise the Moneyyapatipadā was made in the time of Padumuttara Buddha．J．i．55； SNA．ii．483ff．，501．The story as drawn from Tibetan sources differs greatly from this story．（See，e．g．Rockhill：op．cit．，p．18，45 f）．<br><br>In the Mahāvastu （iii．380，387） he is called Kātyāyana．,6,1
285798,en,21,nalaka sutta,nālaka sutta,Nālaka Sutta,Nālaka Sutta：Preached，seven days after the first sermon，to Nālaka，nephew of Asita．<br><br>The sutta itself is a discourse on the state of a recluse （Moneyyapatipadā），but there are twenty introductory verses （called Vatthugāthā） giving the story of Asita and Nālaka （SN．vs．679 723； SNA．ii．501）．<br><br>The sutta is also called Nālaka paopadā．（J．i．55）．,12,1
285799,en,21,nalaka-thera,nālaka-thera,Nālaka-Thera,Nālaka-Thera：Given as an example of an ugghatitaññū-puggala．After   hearing，only once，the teaching of Pacceka Buddhas，he became himself a   Pacceka Buddha．AA．i．354．,12,1
285816,en,21,nalakalapiya sutta,nalakalāpiya sutta,Nalakalāpiya Sutta,Nalakalāpiya Sutta：A discussion between Sāriputta andMahā Kotthita at the Migadāya inIsipatana．<br><br>Sāriputta says that each link in the chain of causation depends upon the one next to it．<br><br>It is as if two sheaves of reeds stand，leaning one against the other； if one is pushed，the other must fall．S．ii．112f．,18,1
285820,en,21,nalakapana,nalakapāna,Nalakapāna,Nalakapāna：<i>Nalakapāna</i>A village in Kosala，where the Buddha once stayed and preached the Nalakapāna Sutta （M．i．462）．The village received its name from the Nalakapāna pokkharani （MA．ii．66 4f．； AA．ii．813）．The reason for the name of this pond，which was in the village，is given in the Nalapāna Jātaka．There were two groves near the village，the Ketakavana and the Palāsavana； in the latter，Sāriputta preached two sermons at the request of the Buddha．A．v．122f．，125 f．<br><br><i>1．Nalakapāna Sutta</i>Preached at the Palāsavana in Nalakapāna．The Buddha asks the assembled monks - among whom are many distinguished members，such as Anuruddha，Kimbīla，Nandiya and others - if they feel they have realized the aim for which they have given up household life? On their assenting，he proceeds to tell them that when he claims that he has destroyed the āsavas and that his disciples have gained various attainments through his teaching，he does so，not in order to cajole or to delude others，nor to gain fame and profit for himself，but to hearten and fill with enthusiasm believing young men，that they may concentrate with their whole hearts and follow the example of his disciples．M．i．462ff．<br><br><i>2．Nalakapāna Sutta</i>The Buddha，having preached to the monks in Palāsavana in Nalakapāna till late at night，asks Sāriputta to continue，as he has pain in his back and wishes to rest．Sāriputta thereupon takes up the sermon and tells the monks of the necessity for saddhā，hiri，ottappa，viriya and paññā，for the performance of good works．The Buddha returns and praises Sāriputta．A．v．122ff．<br><br><i>3．Nalakapāna Sutta</i>The circumstances are the same as in （2），but the qualities mentioned by Sāriputta differ -  saddhā，hiri，ottappa，viriya，sotāvadhāna，dhammadhāranā，atthupaparikkhā，dhammānudhammapatipatti，and appamāda．A．v．125ff．,10,1
285835,en,21,nalakara,nalakāra,Nalakāra,Nalakāra：The Bodhisatta，born as a deva inTāvatimsa．In his previous life he had been a farmer in Benares．One day，while going to his fields，he saw a Pacceka Buddha．Thereupon he turned back，took the Pacceka Buddha home，fed him，and，with his son，built for him a hut with reed walls，on the banks of the Ganges，looked after him in the rains and gave him robes to wear．<br><br>When Sumedha，queen of Suruci，yearned for a son，Nalakāra agreed to be born as her son，at Sakka’s request； he then came to be called Mahāpanāda （J．iv．318 23）．Regarding his son，see Sankha （DA．iii．806f）．,8,1
285844,en,21,nalakaragama,nalakāragāma,Nalakāragāma,Nalakāragāma：A village mentioned in the Subha Sutta （M．ii．206） as   being not far from Sāvatthi．,12,1
285875,en,21,nalakhandapadhana,nalakhandapadhāna,Nalakhandapadhāna,Nalakhandapadhāna：A practising hall．It was the residence of   Culapindapatiyanaga Thera．Ras．ii．145．,17,1
285880,en,21,nalakutidayaka thera,nalakutidāyaka thera,Nalakutidāyaka Thera,Nalakutidāyaka Thera：An arahant．Thirty one kappas ago he built a house of reeds near Bhārika （Hārita） in Himāva，for the Pacceka Buddha Nārada，thatched it with reeds and made a covered walk near by．When he was born in Tāvatimsa he had a palace sixty leagues in extent （Ap．ii．440）．He is probably identical with Valliya Thera （ThagA．i．247）．The same verses are attributed to Nalagārika （see below）．,20,1
285898,en,21,nalamala,nalamāla,Nalamāla,Nalamāla：An ocean passed by Suppāraka and his crew on their way from Bharukaccha．It looked like an expanse of reeds or a grove of bamboos．<br><br>The scholiast explains that the sea was red like ”scorpion reeds” or ”crab weeds，” which are red in colour．<br><br>The sea contained coral （velu） in its bed，and some of this Suppāraka hauled into his ship．J．iv．140，141．,8,1
285905,en,21,nalamalika theri,nalamālika therī,Nalamālika Therī,Nalamālika Therī：An arahant．Ninety four kappas ago she was a kinnarā on the banks of the Candabhāgā，and，having seen the Buddha，offered him a garland of flowers．<br><br>She was queen of the devas thirty six times and queen among men in ten lives （Ap．ii．528f）．<br><br>She is probably identical with Cittā Therī （ThigA．33f）．,16,1
285908,en,21,nalamaliya thera,nalamāliya thera,Nalamāliya Thera,Nalamāliya Thera：<i>1．Nalamāliya Thera</i>An arahant．Once he gave a fan，made of reeds，to Padumuttara Buddha，who praised his gift．He became king many times under the name of Subbata and eight times under that of Māluta （Ap．i．143f．） He is probably identical with Kutivihāriya Thera （ThagA．i．131）．<br><br><i>2．Nalamāliya Thera</i>An arahant．Thirty one kappas ago he saw Sikhi Buddha and gave him a garland of reed flowers （Ap．ii．412）．He is probably identical with Dhaniya Thera （ThagA．i．347）．,16,1
285923,en,21,nalanda,nālandā,Nālandā,Nālandā：<i>1．Nālandā</i>A town near Rājagaha，（according to Buddhaghosa，DA．i．35） one league away．The Buddha is mentioned as having several times stayed there during his residence in Pāvārika’s mango grove，and while there he had discussions with Upāli-Gahapati and Dīghatapassī （S．ii．110； M．i．376ff．），with Kevatta （D．i．211ff．），and also several conversations with Asibandhakaputta （S．ii．311 23）．<br><br>The Buddha visited Nālandā during his last tour through Magadha，and it was there that Sāriputta uttered his ”lion’s roar，” affirming his faith in the Buddha，shortly before his death （D．ii．81f．； iii．99ff．； S．v．159ff．）．The road from Rājagaha to Nālandā passed through Ambalatthikā （D．ii．81； Vin．ii．287），and from Nālandā it went on to Pātaligāma （D．ii．84）．Between Rājagaha and Nālandā was situated the Bahuputta cetiya （S．ii．220）．<br><br>According to the Kevatta Sutta （D．i．211），in the Buddha’s time Nālandā was already an influential and prosperous town，thickly populated，though it was not till later that it became the centre of learning for which it afterwards became famous．There is a record in the Samyutta Nikāya （S．iv．322），of the town having been the victim of a severe famine during the Buddha’s time．<br><br>Nālandā was the residence of Sonnadinnā （VvA．144）．Nigantha Nātaputta is several times mentioned as staying at Nālandā，which was evidently a centre of activity of the Niganthas．<br><br>Hsouien Thsang （Beal：op．cit．，ii．167f ） gives several explanations of the name Nālandā．One is that it was named after the Nāga who lived in a tank in the middle of the mango grove．Another -  and accepted by him -  is that the Bodhisatta once had his capital here and gave ”alms without intermission，” hence the name．<br><br>Nālanda is，in the northern books，given as the name of Sāriputta’s birthplace （see Nālaka）．<br><br>Nālanda is identified with the modern Baragaon （CAGI．537）．<br><br><i>2．Nālandā</i>A village in the central province of Ceylon．Once Parakkamabāhu I．occupied a camp there，and it is several times mentioned in the accounts of his campaigns．Cv．lxx．167，207； lxxii．169．<br><br><i>1．Nālandā Sutta</i>A conversation between the Buddha and Upāligahapati in Pāvārika’s mango grove，as to why some beings attain full freedom in this world while others do not．S．iv．110．<br><br><i>2．Nālandā Sutta</i>Sāriputta’s affirmation of faith in the Buddha - there never was，nor is，nor shall be，anyone possessing higher wisdom than the Buddha．S．v．159 f．； cp．D．ii．81 and D．iii．99ff．,7,1
285942,en,21,nalannaru,nalannaru,Nalannaru,Nalannaru：A tank in Ceylon，repaired by Parakkamabāhu I．  Cv．lxviii．47．,9,1
285947,en,21,nalapana jataka,nalapāna jātaka,Nalapāna Jātaka,Nalapāna Jātaka：The Bodhisatta is born as leader of a herd of monkeys．He has given strict injunctions that none of his followers should eat or drink in a strange place without his consent．One day the monkeys are very thirsty and arrive at a lake in the forest，but will not drink until their leader arrives．He examines the lake and discovers that it is haunted by an ogre．He then provides all his followers with long reeds which，by the power of his virtue，immediately become hollow throughout．Thenceforth all the reeds round that lake are hollow，and the lake itself comes to be known as Nalakapānapokkharani．<br><br>This is one of the four miracles which will endure throughout the kappa．<br><br>The story was related by the Buddha in the village of Nalakapāna to explain the hollowness of the canes which grew round the lake．The ogre in the story is identified with Devadatta．J．i．170ff．,15,1
285959,en,21,nalasakiya,nalasākiyā,Nalasākiyā,Nalasākiyā：A branch of the Sākiyas．<br><br>When Vidūdabha waged war on the Sākiyans，he gave orders that all those calling themselves by the name of Sākiya should be slain．His men went about asking for those who were called Sākiyans．Some of these therefore took blades of grass in their teeth and others reeds．When asked if they were Sakiyas，the former said ”not sāka ” （potherb） but ”grass，” （tina），and the latter ”not sāka ” （potherb） but ”reed” （nala）．Owing to this play on their name they escaped death．Thenceforth they were known respectively asTinasākiya and Nalasākiya （DhA．i．358f）．,10,1
285979,en,21,nalata,nalāta,Nalāta,Nalāta：See Lalāta．,6,1
286031,en,21,nalerupucimanda,nalerupucimanda,Nalerupucimanda,Nalerupucimanda：A grove near Verañjā where the Buddha spent part of his time on his visit to Nerañjā （Vin．iii．1； A．iv．172，197）． <br><br>Buddhaghosa explains （Sp．i．108） that the chief tree to be found there was a pucimanda or nimba tree at the foot of which was a shrine dedicated to a Yakkha named Naleru．The tree was shady and beautiful to look upon． <br><br>The road northwards （to Uttarakuru?） went past this tree （Ibid．，184）．,15,1
286054,en,21,nalijangha,nālijangha,Nālijangha,Nālijangha：A brahmin，whom Mallikā sent to the Buddha to find out   if it were true that the Buddha had said that loved ones brought morrow and   tribulation．M．ii．108．,10,1
286058,en,21,nalika,nālika,Nālika,Nālika：A mountain in Himavā，on the way to the Mucalinda Lake．  Vessantara passed it on his way to Vankagiri．J．vi．518，519．,6,1
286059,en,21,nalika,nālika,Nālika,Nālika：A Damila general，in charge of Nālisobbha．He was defeated   by Dutthagāmani．Mhv．xxv．11．,6,1
286088,en,21,nalikera,nālikera,Nālikera,Nālikera：An island，with many attendant islands．  <br><br>When the country of King Bharu was destroyed because he took bribes，those who had blamed him for his unrighteousness were saved and found shelter in the islands round Nālikera．<br><br>See the Bharu Jātaka．J．ii．173．,8,1
286104,en,21,nalikeradayaka thera,nālikeradāyaka thera,Nālikeradāyaka Thera,Nālikeradāyaka Thera：An arahant．Ninety one kappas ago he was a   park keeper in Bandhumatī and gave to the Buddha a nālikera-fruit   （Ap．ii．447f）．He is probably identical with Kundala Thera （ThagA．i．72） or with   Khitaka Thera （Ibid．，315）．,20,1
286115,en,21,nalikeramahathambha,nālikeramahāthambha,Nālikeramahāthambha,Nālikeramahāthambha：A tank in Ceylon，restored by Parakkamabāhu．  Cv．lxxix．33．,19,1
286147,en,21,nalikeravatthutittha,nālikeravatthutittha,Nālikeravatthutittha,Nālikeravatthutittha：A ford in the Mahāvālukagangā．Cv．lxxii．14．,20,1
286151,en,21,nalikira,nālikīra,Nālikīra,Nālikīra：King of Dantapura in Kālinga．<br><br>Once，a holy ascetic came with five hundred others and took up his abode in the royal park．Nālikira visited the ascetic and was displeased with the questions he was asked as to whether he ruled his people righteously．He therefore invited the ascetics to his palace，filled their bowls with filth，and had them beaten and attacked by dogs．The earth opened and swallowed the king．He was born in the Sunakha niraya，where he had to undergo various kinds of tortures．His kingdom was destroyed and became a waste （J．v．119，143，144f．； MA．ii．602ff．； Mtu．iii．361，368，369）．The story was evidently widely current in India．,8,1
286180,en,21,nalinakesariya thera,nalinakesariya thera,Nalinakesariya Thera,Nalinakesariya Thera：An arahant．Ninety two kappas ago he was a water fowl，who，having seen the Buddha Tissa travelling through the air，took a lotus flower in his beak and offered it to him．Seventy three kappas ago he was a king named Satapatta （Ap．i．223）．,20,1
286185,en,21,nalini,nalini,Nalini,Nalini：The kingdom of  Vessavana．J．vi．313； but VvA．（339，340）   explains Nalini as a kilanatthāna．This agrees with D．iii．202，where mention   is made of a Kuvera nalini as one of the beauties of Vessavana&#39；s kingdom．,6,1
286202,en,21,nalini-jataka,nalini-jātaka,Nalini-Jātaka,Nalini-Jātaka：See    Nalinikā Jātaka．,13,1
286205,en,21,nalinika jataka,nalinikā jataka,Nalinikā Jataka,Nalinikā Jataka：The Bodhisatta was once an ascetic in Himavā．A doe drank water in which his semen had fallen and conceived a son，whom he adopted and Named Isisinga．<br><br>Isisinga was a sage of such austerity that Sakka trembled at his power．In order to destroy his virtue，Sakka caused a drought in Kasi，lasting three years．When the inhabitants complained to the king，Sakka appeared before him and suggested that if the king’s daughter，Nalinikā，would seduce Isisinga and destroy his virtue，rain would fall．Nalinikā was，accordingly，sent to the Himālaya and arrived in Isisinga’s hut dressed in the ascetic’s garb，when the Bodhisatta was absent．Pretending to have been wounded by a bear，she played on the simplicity of the guileless young man （much as Venus did on that of Adonis）．Through her seductions his virtue was overcome and leis mystic meditation broken off．<br><br>Delighted with the outcome of his plot，Sakka caused rain to fall on Kasi，and Nalinikā left the hermitage．When the Bodhisatta returned and heard of the visit of the youthful ascetic and of all that followed，he admonished Isisinga and warned him for the future．The story was told in reference to a monk who was seduced by the wife of his worldly days．Isisinga is identified with the monk and Nalinikā with his wife．v．l．Nalini Jātaka．（J．v．193 209．It is probably a variation of the same story which is found in Mtu．iii．143ff）．,15,1
286219,en,21,nalira,nalira,Nalira,Nalira：One of the palaces occupied by  Sobhita Buddha in his last lay life．Bu．vii．17．,6,1
286222,en,21,nalisobbha,nālisobbha,Nālisobbha,Nālisobbha：A Damila stronghold in charge of Nālika，and captured   by Dutthagāmani．Mhv．xxv．11．,10,1
286283,en,21,nama-sutta,nāma-sutta,Nāma-Sutta,Nāma-Sutta：Preached in answer to a deva&#39；s question&nbsp；&nbsp； nāma，more   than anything else，brings everything beneath its sway．S．i．39．,10,1
286300,en,21,namacaradipani,nāmācāradīpanī,Nāmācāradīpanī,Nāmācāradīpanī：An Abhidhamma treatise，probably composed by   Chapata．Bode：op．cit．，18．,14,1
286557,en,21,namarupa-sutta,nāmarūpa-sutta,Nāmarūpa-Sutta,Nāmarūpa-Sutta：In him who contemplates the enjoyment of all that   makes for fettering there comes descent of name and shape．The remaining links   in the chain of causation follow on this．S．ii．90．,14,1
286602,en,21,namarupaparjecheda,nāmarūpaparjecheda,Nāmarūpaparjecheda,Nāmarūpaparjecheda：An Abhidhamma treatise in verse，in thirteen chapters，by Anuruddha of Kāñcipura．<br><br>There are two tikas on it，one by Vācissara and the other by Sumangala．Gv．61，71； Sās．69； P．L．C．173f．,18,1
286605,en,21,namarupasamasa,nāmarūpasamāsa,Nāmarūpasamāsa,Nāmarūpasamāsa：Also called the Khemappakarana．<br><br>An Abhidhamma treatise by Khema Thera．<br><br>A tika on it was written by Vācissara．Gv．61，71； P．L．C．155f．； published in J．P．T．S．1915．,14,1
286636,en,21,namasiddhi jataka,nāmasiddhi jātaka,Nāmasiddhi Jātaka,Nāmasiddhi Jātaka：Once the Bodhisatta was a famous teacher of Takkasilā，and among his pupils was one named Pāpaka．He，wishing for a less ill omened name，consulted his teacher．The Bodhisatta suggested that Pāpaka should travel and find a suitable name．He came back a wiser man，for he discovered that ”Jīvakas” died and that ”Dhanapālīs” grovelled in poverty   the name signified nothing．<br><br>The story was related in reference to a monk called Pāpaka who wished to change his name．The two are identical．J．i．401ff．,17,1
286882,en,21,nammada,nammadā,Nammadā,Nammadā：<i>1．Nammadā</i>A river in India，（J．ii．314； iv．392，397） the modern Nerbudda．It was regarded as the boundary between Uttarāpatha andDakkhināpatha．There the Buddha left his footprint to be worshipped by the Nāgas．This footprint is covered by high tide but visible at low tide．MA．ii．1018； for details see Punna．<br><br><i>2．Nammadā</i>A Nāga king who dwelt in the river Nammadā．When the Buddha returned after his visit to Punna and reached the Nammadā river，the Nāga king invited the Buddha to his abode and there showed the Buddha and his monks great honour．At the Nāga’s request，the Buddha left his footprint on the bank of the river for the Nāgas to worship．MA．ii．1018； SA．iii．18．<br><br><i>3．Nammadā</i>A canal flowing from the Punnavaddhana tank through the Jetavana vihāra in Pulatthipura．Cv．lxxix．48．,7,1
287108,en,21,nanacchanda jataka,nānacchanda jataka,Nānacchanda Jataka,Nānacchanda Jataka：Once the Bodhisatta was king of Benares，and while walking about the city in disguise，he fell one night into the hands of drunken thieves．He pleaded poverty，gave them his robe and escaped．In the city lived his father’s former chaplain who had been dismissed．He told his wife how，as he watched the stars that night，he had seen the king fall into hostile hands and then escape．The king heard all this in the course of his wanderings and the following morning sent for his astrologers．They had not observed any such thing in the stars．He dismissed them therefore，appointed the other in their place，and gave him a boon．When the chaplain went home to consult his family as to what boon he should beg，his wife，his son Chatta，and his slave Punnā，each wanted something different．He reported this to the king，who gave to each what he had desired．<br><br>The circumstances leading to the story are given in the Junha Jātaka．The Brahmin is identified with Ananda．J．ii．426ff．,18,1
287256,en,21,nanadhimuttiya sutta,nānādhimuttiya sutta,Nānādhimuttiya Sutta,Nānādhimuttiya Sutta：Anuruddha tells his colleagues that by   cultivating the four satipatthānas he has come to know the divers characters   of beings （S．v．305）．,20,1
288418,en,21,nanatitthiya sutta,nānātitthiya sutta,Nānātitthiya Sutta,Nānātitthiya Sutta：Various devaputtas -  followers of different teachers -  come to the Buddha and sing the praises of their respective teachers - <br><br>  Asama the praises of Purana Kassapa，  Sahalj of Makkhali Gosāla；   Ninka of Nigantha Nātaputta and   Akotaka of all three．Vetambarī makes rejoinder to Akotaka and Māra agrees with him，while Mānava-Gāmiya sings the Buddha’s praises．S．i．65ff．,18,1
288419,en,21,nanatitthiya-vagga,nānātitthiya-vagga,Nānātitthiya-Vagga,Nānātitthiya-Vagga：The third chapter of the Devaputta Samyutta．  S．i．56 68．,18,1
288447,en,21,nanatta-vagga,nānatta-vagga,Nānatta-Vagga,Nānatta-Vagga：The first chapter of the Dhātu Samyutta （S．ii．140   9）．,13,1
288861,en,21,nanda,nanda,Nanda,Nanda：Generally known as <i>Nanda Vaccha</i>． <br><br>Mentioned in a list of well known leaders of the Ajivakas．They were declared by Purana Kassapa，in his classification of the chalabhijātas，to be paramasukkabhijatas．（A．iii．384； DA．i．162； SNA．i．372，etc．； but see MA．ii．632，where they rank lower than the Ajivakas，who are there considered as the parama sukkkābhijātas．）<br><br>There seems to be some uncertainty as to Nanda’s name．The list in which the name occurs runs as follows： <br><br>  Nanda Vaccho，Kiso Sankicco，Makkhali Gosālo． The Sutta Nipata Commentary （SNA．i．372．） seems to treat Nanda and Vaccha as two distinct persons．The Majjhima Commentary，（MA．i．463； see also M．i．524） however，says that Nanda was his personal name and Vaccha that of his gotta．<br><br>The austerities practised by Nanda Vaccha are detailed in the Mahā Saccaka Sutta （M．i．238） <br><br>Elsewhere （Ibid．524） the Buddha is reported as saying that though the Ajivakas had existed for a long time，they had only produced three distinguished leaders： <br><br>  Nanda Vaccha，   Kisa Sankicca  Makkhali Gosāla,5,1
288862,en,21,nanda,nanda,Nanda,Nanda：<i>1．Nanda Thera</i>Son of Suddhodana andMahāpajāpatī，and therefore half brother of the Buddha． He was only a few days younger than the Buddha，and when the Buddha’s mother died，Pajapati gave her own child to nurses and suckled the Buddha herself （AA．i．186）．<br><br>On the third day of the Buddha’s visit to Kapilavatthu，after the Enlightenment，the Buddha went to Nanda’s house，where festivities were in progress in honour of Nanda’s coronation and marriage to Janapadakalyānī Nandā．The Buddha wished Nanda good fortune and handed him his bowl to be taken to the vihāra．Nanda，thereupon，accompanied the Buddha out of the palace．Janapadakalyānī，seeing him go，asked him to return quickly．Once inside the vihāra，however，the Buddha asked Nanda to become a monk，and he，unable to refuse the request，agreed with reluctance．But as the days passed he was tormented with thoughts of his beloved，and became very downcast and despondent，and his health suffered．The Buddha suggested that they should visit the Himālaya．On the way there，he showed Nanda the charred remains of a female monkey and asked him whether Janapadakalyānī were more beautiful than that．The answer was in the affirmative．The Buddha then took him toTāvatimsa where Sakka，with his most beautiful nymphs，waited on them．In answer to a question by the Buddha，Nanda admitted that these nymphs were far more attractive than Janapadakalyānī，and the Buddha promised him one as wife if he would live the monastic life．Nanda was all eagerness and readily agreed．On their return to Jetavana the Buddha related this story to the eighty chief disciples，and when they questioned Nanda，he felt greatly ashamed of his lustfulness．Summoning all his courage，he strove hard and，in no long time，attained arahantship．He thereupon came to the Buddha and absolved him from his promise．（Thag．157f．； J．i．91； ii．92ff．； Ud．iii．2； DhA．i．96 105； UdA．168ff．； SNA．273f．） <br><br>When the Buddha was told of Nanda’s arahantship by a devata，he related theSangāmāvacara Jātaka to show how，in the past，too，Nanda had been quick to follow advice．He also related the story of Kappata and his donkey to show that it was not the first time that Nanda had been won to obedience by the lure of the female sex．The male donkey in the story was Nanda and the female donkey Janapadakalyānī．（DhA．i．103f．）<br><br>Nanda is identified with the sub king （uparājā） in theKurudhamma Jātaka．<br><br>Later，on seeing how eminently Nanda was trained in self control，the Buddha declared him chief among his disciples in that respect （indriyesu guttadvārānam）．Nanda had aspired to this eminence in the time of Padumuttara Buddha．In the time of Atthadassi Buddha he was a tortoise in the river Vinatā，and，seeing the Buddha on the bank waiting to cross，he took him over to the other side on his back．（A．i．25； AA．i．174f．； ThagA．i．276ff．） <br><br>He is said to have been called Nanda because his birth brought joy to his kinsmen．The Apadāna （i．57） says he was of golden hue，as reward for a gift of a costly robe given by him to Padumuttara．One hundred thousand kappas ago he became king four times under the name of Cela．Sixty thousand kappas ago he was again king in four births，under the name of Upacela．Later，five thousand kappas ago，he was four times cakkavatti，and his name then，too，was Cela．<br><br>Nanda was very beautiful，and was only four inches shorter than the Buddha．He once wore a robe made according to the dimensions of the Buddha’s robe．Discovering this，the Buddha chided him for his presumption （Vin．iv．173）．<br><br>Perhaps this is another version of the story found at S．ii．281．There，Nanda is said to have donned a robe which was pressed on both sides，painted his face，and gone to see the Buddha，carrying a bright bowl．The Buddha chided him，and Nanda thereupon became a forest dweller and a rag-robe-man．Buddhaghosa （SA．ii．174） says that Nanda dressed himself up in order to evoke some comment from the Buddha - either approval，so that he might dress thus for the remainder of his life，or censure，in which case he would put on rag robes and dwell in the forest．<br><br>The Anguttara Nikaya （A．iv．166f） contains a discourse in which the Buddha discusses Nanda’s claim to have achieved self control in all things．<br><br>He is probably to be identified with Taraniya Thera of the Apadāna．（ii．428； cp．ThagA．i．277．）<br><br><i>2．Nanda</i>Called <i>Nanda mānava</i>．One of the chief disciples ofBāvarī； he visited the Buddha：His conversation with the Buddha is recorded in the Nanda mānavapucchā．Later，he became an arahant．SN．vs．1007，1124．<br><br><i>3．Nanda</i>Called <i>Nanda-Gopālaka</i>．He was a cowherd ofKosambi．One day he heard the Buddha preach to the monks，using as simile a log of wood   how，in certain circumstances，it finds its way direct to the sea   and how，similarly，a monk may reach Nibbāna．Nanda asked permission to join the Order．But the Buddha insisted that he should first return the cattle，for which he was responsible，to their owners．Nanda did so，and was then ordained，becoming an arahant soon after．S．iv．181．<br><br><i>4．Nanda Thera</i>An arahant．In the past he was once a hunter，and，while wandering in the forest，he saw a Pacceka Buddha named Anuruddha．He built for the Buddha a hut thatched with lotus flowers，and，having listened to the Buddha’s preaching，became a monk．Soon after he fell ill，died，and was born in Tusita．He possessed the power of travelling through the air and of walking over the sea．In this birth he visited the Buddha and questioned him regarding the ”further shore．” At the end of the conversation he became an arahant．Ap．ii．350f．<br><br>He is probably identical with No．3 above．See DA．i．122，where Nanda Gopalaka’s questions are given； these seem to correspond with Nanda Thera’s questions about the ”further shore．”<br><br><i>5．Nanda</i>A herdsman of Anāthapindika，living in Sāvatthi．He was rich and tended the king’s cattle as well．He often，went to Anāthapindika’s house with gifts，and there he saw and heard the Buddha．He invited the Buddha to his house，but his invitation was not accepted for some time，until his wisdom should be ripe．But at last the Buddha paid him a visit，lasting seven days，and Nanda entertained him and his monks with the choicest foods．On the seventh day the Buddha preached to him and he became a sotapanna．He accompanied the Buddha part of the way back to the vihāra，but，on his return journey，was killed by a hunter’s arrow．DhA．i．322f．<br><br><i>6．Nanda mānava</i>A former incarnation of Subhūti Thera （q．v．） in the time of Padumuttara Buddha．He was a mahāsala Brahmin of Hamsavatī，and later became an ascetic at the head of forty four thousand Jatilas．After thirty thousand years，Padumuttara visited him in the forest，and，later，ten thousand of his followers joined the Buddha．Nanda provided them all with seats made of heavenly flowers，the Buddha’s being one league in height．Nanda stood by the Buddha for seven days，holding an umbrella made of flowers．Nanda and the rest of his disciples joined the Order，and all except Nanda became arahants，he being bore in the Brahma world after death．Later，for five hundred births he was a forest dweller living alone on Mount Nisabha in Himavā．He was king of the devas for eighty births．（Ap．i．67； ThagA．i．17f．； AA．i．124f．） He evidently belonged to the Kosiya gotta （Ap．i．67．）<br><br><i>7．Nanda</i>A disciple of a Pacceka Buddha named Sabbābhibhū．The Bodhisatta was then a drunkard，named Munāli，and abused Nanda．It was a result of this that Ciñcā slandered the Buddha （Gotama）．Ap．i．299； UdA．264．<br><br><i>8．Nanda</i>A devaputta who visited the Buddha and had a conversation with him．S．i．62．<br><br><i>9．Nanda</i>One of the three palaces occupied by Vipassī Buddha in his last lay life．Bu．xx．24．<br><br><i>10．Nanda</i>One of the chief lay supporters of Sikhī Buddha．v．l Canda．BuA．204．<br><br><i>11．Nanda</i>King of Benares，a former birth of Mahā Kassapa．He belonged to a poor family，but，owing to his merit in having covered Kassapa Buddha’s cetiya with a golden coverlet，he came to be crowned king of Benares．He had a kapparukkha，which provided him and his subjects with divine robes．With the help of his queen -  who becameBhaddakapilā in this life -  he held a great almsgiving to five hundred Pacceka Buddhas，led byMahāpaduma，and entertained them up to the time of their death．Nanda was away，quelling a frontier rebellion，at the time of their death．On his return，he gave over his kingdom to his eldest son and became an ascetic．Ap．ii．582； ThagA．ii．139ff．； SA．ii．140f．； the story is also found at PVA．73ff．； there it is said that Nanda was granted divine clothes because he had once given his shawl to a Pacceka Buddha for a robe； see also ThigA．72．<br><br>Nanda’s wealth was proverbial．E．g．，Pv．ii．1 （vs．16），iii．2 （vs．16）．<br><br><i>12．Nanda</i>One of the chief lay supporters of Mangala Buddha．Bu．xxii．25．<br><br><i>13．Nanda．</i> See Nanda Vaccha<br><br><i>14．Nanda</i>A slave，born in this life as the co resident ofSariputta．For his story see theNanda Jātaka．<br><br><i>15．Nanda</i>A brahmin of Takkasilā，learned in the Vedas，who supported his parents．He related four verses to Jayaddisa，seated on a throne，and earned four thousand pieces of money．For details see theJayaddisa Jātaka．J．v．23ff．<br><br>This is evidently the same story as that related in theMahā Sutasoma Jātaka （J．v．476f．，483）．There Nanda is said to have learnt the stanzas from Kassapa Buddha，and to have come expressly to Indapatta in order to teach them to Sutasoma．Nanda is identified with Ananda．（Ibid．511．For details see theMahā Sutasoma Jātaka．<br><br><i>16．Nanda</i>Called <i>Nandakumāra</i>．A Brahmin ascetic，brother of the Bodhisatta in his birth as Sona．Nanda is identified with Ananda．For details see Sona Nanda Jātaka．J．v．312ff．<br><br><i>17．Nanda</i>A Brahmin，mentioned in the Milindapanha* as having been swallowed up by the earth for having insulted the Buddha and his disciples．<br><br>*[p．101．This probably refers to the Brahmin Ananda who raped Uppalavannā （DhA．ii．49）； this is confirmed by MA．ii．814，where Uppalavannā’s seducer is called Nanda mānavaka] <br><br><i>18．Nanda</i>See Nandopananda．<br><br><i>19．Nanda Kumāputta Thera</i>He was born in Velukanda inAvanti and his mother wasKumā．Having heard Sariputta preach，he entered the Order，visiting theBuddha later．From the Buddha he obtained a formula of meditation and became an arahant．（Thag．vs．36； ThagA．i．100） He had a friend named Sudanta （also called Vāsula） who，too，became an arahant （Ibid．101）．<br><br>In the time of Vipassi Buddha，Nanda was an ascetic，and，having seen the Buddha in the royal park atBandhumati，gave him oil to massage his feet．He is probably to be identified with Abbhañjanadāyaka of the Apadāna．Ap．ii．456．<br><br><i>20．Nanda</i>Nine kings，called the <i>Nava Nandā</i>，reigned in India after the dynasty of Kālāsoka and his sons．（Mhv．v．15） The first of the Nava-Nandā was a bandit who captured the throne．Their names are given in the Mahābodhivamsa （p．98； for details see MT．177 9） as follows：Uggasena Nanda，Panduka Nanda，Pandugati Nanda，Bhūtapāla Nanda，Ratthapāla Nanda，Govisānaka-Nanda，Dasasiddhaka Nanda，Kevatta Nanda and Dhana Nanda．The last was killed by Candagutta with the help of Cānakka，and his throne was seized．The nine Nandas together reigned for twenty two years．<br><br><i>21．Nanda</i>There were once two butchers named Nanda．One day they killed a cow，and the younger asked that he might take the head and the tail as he had many children．The elder refused and was killed by the other．But the murderer had no peace of mind thereafter，and，on his death，was born in hell．ItvA．82； also AA．i．295； but here the names are not mentioned．<br><br><i>22．Nanda</i>A distinguished monk in the time of Parakkamabāhu I．He lived in the Selantara monastery，and was appointed Head of the three fraternities in Rohana．Cv．lxxviii．10．<br><br><i>23．Nanda</i>A butcher who killed cattle for fifty years．One day，having no meat，he cut off the tongue of a living ox，fried it and started eating it．His own tongue fell on to his plate．He died in great agony and was born in hell．MA．ii．814．<br><br><i>24．Nanda</i>The Isigili Sutta mentions four Pacceka Buddhas of this name．M．iii．70．<br><br><i>25．Nanda</i>See s．v．Nandaka．,5,1
288868,en,21,nanda,nandā,Nandā,Nandā：<i>1．Nandā</i>Chief woman disciple of Dīpankara Buddha．Bu．ii．214； J．i．29．<br><br><i>2．Nandā</i>One of the four wives of Magha．When Magha and his friends built their hall，Nandā had a pond built in the grounds．As a result，she was reborn as the mate of Sakka，and the Nandāpokkharanī came into existence on account of her merit．J．i．201ff．； DhA．i．269f．<br><br><i>3．Nandā</i>Three daughters of the Bodhisatta in one of his births．For details see theSuvannahamsa Jātaka．<br><br><i>4．Nandā</i>Daughter of Candakumāra，J．vi．134．<br><br><i>5．Nandā</i>A nun，sister of Thullanandā．Her other two sisters were Nandavatī andSundarinandā．Vin．iv．211，259．<br><br><i>6．Nandā Therī</i>Declared by the Buddha （A．i．25） to be foremost among nuns in meditative power （jhāyīnam）．She was the daughter of Suddhodana and Mahā Pajāpatī and was therefore Sister of Nanda Thera．<br><br>She is evidently to be identified with Sundarī-nandā．<br><br>There were three therīs （SNA．i．241） of the name of Nandā who were ordained with Pajāpatī：<br><br>  Nandā，sister of Nanda Thera （also evidently called Sundarī-nandā and   sometimes Rūpa-nandā and even Janapadakalyāni-nandā），（E．g．AA．i．198； and   ThigA．80），  Abhirūpā-nandā （daughter of   Khema the Sākyan） and   Janapadakalyāni-nanda   （evidently sometimes also called Rūpā-nandā，E．g．，DhA．iii．113f．）．The legends about them seem to have been confused from very early times．<br><br><i>7．Nandā</i>A nun （evidently distinct from No．6） mentioned as having died at Nātika and having been reborn spontaneously in the Suddhāvāsā，there to pass away，never to return．D．ii．91； S．v．356f．<br><br><i>8．Nandā</i>One of the chief women supporters of Kakusandha Buddha．Bu．xxiii．22．<br><br><i>9．Nandā</i>Daughter of King Ananda of Hamsavatī and half sister of Padumuttara Buddha．She was a previous birth of Sakulā （Pakulā） Therī （q．v．）．ThigA．91，92．<br><br><i>10．Nandā Therī</i>An arahant．Sister of King Kālāsoka．She was instrumental in winning the king’s support for the orthodox monks，when he was inclined to favour the heretics．Mhv．iv．38ff．； probably the same as Dpv．xviii．10．<br><br><i>11．Nandā</i>Wife of Nandasena．<br><br><i>12．Nandā</i>One of the palaces occupied by Paduma Buddha in his last lay life．Bu．ix．17．<br><br><i>13．Nandā</i>A palace occupied by Sujāta Buddha in his last lay life．Bu．xiii．21．<br><br><i>14．Nandā</i>Probably the name of a celestial female musician，of Indra．Vv．ii．10； iv．25； but see PvA．（372），note on p．93 （1．23）．<br><br><i>15．Nandā</i>The collective name of the nine Nandas （see Nanda 20） who ruled after the ten sons of Kālāsoka．Mhv．v．15．,5,1
288873,en,21,nandadevi,nandādevī,Nandādevī,Nandādevī：Chief queen of Cūlani Brahmadatta，king of Pañcāla．She   is identified with Yasassikā．J．vi．434ff．，478； for details see Mahāummagga   Jitaka．,9,1
288878,en,21,nandagopa,nandagopā,Nandagopā,Nandagopā：A serving woman of Devagabbhā． <br><br>Her husband was Andhakavenu．She bore ten daughters，their births coinciding with those of ten sons to Devagabbhā，and exchanged her daughters for the latter’s sons． <br><br>These，because they were adopted by her husband，came to be known asAndhavenhudāsaputtā．J．iv．79ff．,9,1
288889,en,21,nandaka,nandaka,Nandaka,Nandaka：<i>1．Nandaka （v．l．Nanda） Thera</i>A householder of Savatthi．（The Apadāna （ii．499） says he belonged to a rich clan of merchants and that he entered the Order at the ceremony of dedication of Jetavana．）<br><br>Having entered the Order after hearing a sermon of the Buddha，he developed insight and soon attained arahantship．Once，at the Buddha’s request，he preached a sermon to the nuns； on the first day they becamesotāpannas，and，on the second，five hundred of them attained arahantship．From that time the Buddha declared him foremost among exhorters of the nuns．[A．i．25．The sermon he preached is known as the Nandakovada Sutta．The Anguttara Commentary （i．173） says that the nuns were Sakyan maidens who had entered the Order with Pajāpatī．At first Nandaka was reluctant to preach to them，they having been his wives in a previous birth when he was king，and he feared the calumny of his colleagues who might suggest that he wished to see his former companions．He，therefore，sent another monk in his place； but the Buddha，knowing that only Nanda’s preaching would effect the nuns’ release，insisted on his going．] <br><br>The Theragāthā （vs．279 82） contains several verses uttered by him to a woman to whom he was once married．She met him begging alms in Savatthi and smiled to him with sinful heart．<br><br>His aspiration after eminence was formed in the time of Padumuttara Buddha，when he heard a disciple of that Buddha declared foremost among exhorters of nuns．He offered the Buddha a very costly robe and illuminated his bodhi tree．In the time of Kakusandha Buddha he was a karavīka bird and delighted the Buddha with his song．Later，he was a peacock，and sang three times daily at the door of a Pacceka Buddha’s cell．（ThagA．i．384f．The Apadana verses given in this context differ from those given in the Apadana itself （ii 499 f．）．<br><br>The Anguttara Nikaya attributes two discourses to Nandaka．The first （A．i．193f．See sv．，Sālha） was preached at the Migāramātupasāda and takes the form of a discussion with Sālha，Migāra’s grandson，and Rohana，Pekkhuniya’s grandson -  on greed，covetousness，malice and delusion，and the benefits following their destruction．The second discourse is a sermon addressed to the monks at the waiting hall at Jetavana．It is said that the Buddha was attracted to the spot by the sound of Nandaka’s preaching，and，finding the door locked，stood for a long time outside，listening （A．iv．358ff．； throughout the three watches of the night says the Commentary，AA．ii．794； also MA．i．348）．When his back began to ache he knocked at the door，and，having entered，told Nandaka that he had been waiting until the end of his discourse to speak to him．Nandaka expressed his regret that he should have kept the Buddha waiting and pleaded ignorance of his presence．The Buddha，conscious of Nandaka’s remorse，went on to praise his sermon，and said that the preaching of such sermons was the duty of all pious monks．When the Buddha left，Nandaka resumed his sermon，and told his audience of the five results of listening to the Dhamma in due season．<br><br>The Majjhima Commentary （ii．1019） states that Nandaka was once the leader of a guild of five hundred slaves of Benares and that Pajapati Gotami was his wife．One day，while fetching water，his wife noticed five hundred Pacceka Buddhas enter the city，and，on her return，she witnessed their departure．On enquiry，she learnt that they had applied to a merchant for lodgings for the rainy season，but that he had been unable to help．She undertook the care of them and，having enlisted the support of all her companions and their husbands，she and her husband ministered to the Pacceka Buddhas．As a result，they were born together as man and wife for many births，as were their helpers．In one birth Nandaka was king，and all the women became his wives．In this birth，the women were born as Pajapati’s companions，and they left the world in her company．To them was the Nandakovada Sutta preached．<br><br><i>2．Nandaka Thera</i>A householder of Campā and younger brother ofBharata Thera．When these two heard thatSona Kolivisa had left the world  - and he so delicate -  they too renounced household life．Bharata soon acquired sixfold abhiññā，and，wishing to help Nandaka，came to him and discoursed on insight．A caravan passed by，and an ox，unable to pull his cart through a boggy place，fell down．The caravan leader had him released and fed with grass and water．He was then able to pull the cart out．Bharata drew Nandaka’s attention to the incident，and the latter，making that his object of meditation，soon attained arahantship．（Thag．173f．； ThagA．i．299f．）<br><br>In the time of Sikhī Buddha，Nandaka was a woodsman，and one day，while wandering about，he saw the Buddha’s cloistered walk．Pleased with its appearance，he scattered sand over it．（Ap．ii．418）<br><br><i>3．Nandaka</i>A yakkha．One day，while travelling through the air with his friend，he sawSāriputta sitting in samadhi，his head newly shaved．Ignoring his friend’s warning，Nandaka knocked Sariputta on the head； the former immediately fell down，his body aflame，and swallowed up in hell．（MA．ii．814； Mil．100； the incident is related at Ud．iv．4，UdA．244ff．，and referred to in ThagA．ii．116，but the yakkha’s name is not given．The blow was hard enough to kill an elephant seven or eight cubits high or shatter a rock．Sariputta was outside Kapota-Kandarā，Moggallana being near by）．<br><br><i>4．Nandaka</i>A minister of the Licchavis．See Nandaka Sutta （2）．<br><br><i>5．Nandaka</i>General of Pingala，king of Surattha，who reigned some two hundred years after the Buddha’s death．Nandaka was a Nihilist，and，after death，was born as a vemāmikapeta in the Vindhyā forest．His daughter，Uttarā，was a pious woman，and gave alms in his name to an arahant monk．Thereupon Nandaka attained celestial happiness．Wishing to liberate Pingala from his Nihilist views，Nandaka waited for him on his return from a conference with Dhammāsoka，and，having led the king to his abode，ministered to him．Then，revealing his identity，Nandaka advised the king to follow the Buddha’s teaching．Pv．iv．3； PvA．244ff．<br><br><i>1．Nandaka Sutta</i>Records the incident of the Buddha listening to the preaching of Nandaka and the continuation of Nandaka’s sermon．See Nandaka （1）．A．iv．358ff．<br><br><i>2．Nandaka （or Licchavi） Sutta</i>Nandaka，minister of the Licchavis，visits the Buddha at theKūtāgārasālā inVesāli．The Buddha tells him that the Ariyan disciple，possessed of unwavering loyalty to the Buddha，the Dhamma and the Sangha．，and having Ariyan virtues，is assured of enlightenment and happiness．During the conversation，a man comes to tell Nandaka that his bath is ready．Nandaka sends him away，saying that the inner washing loyalty to the Buddha is far more important．S．v．389．,7,1
288901,en,21,nandakovada sutta,nandakovāda sutta,Nandakovāda Sutta,Nandakovāda Sutta：Preached at the Rājakārāma，at the Buddha’s special request，byNandaka，to five hundred nuns led byPajāpatī．<br><br>The first part of the sermon is a catechism，the second is more explanatory，and contains various similes illustrating the impermanence of the senses and of sense objects．The sermon ends with the seven bojjhangas．After the sermon the nuns visit the Buddha who，seeing that their minds are not quite ripe，asks Nandaka to repeat the sermon to them the next day．Nandaka does so，and their enlightenment is assured．M．iii．270ff．； cf．J．ii．392，where it says the nuns became arahants at the conclusion of the sermon．,17,1
288910,en,21,nandamala,nandamāla,Nandamāla,Nandamāla：An eminent Buddhist monk of Burma in the latter half of the eighteenth century．<br><br>He took a prominent part in the Pārupana-Ekamsika controversy and was appointed by the king Mahādhammarājādhirāja as Head of the Buddhist Sangha．<br><br>He wrote the Sāsanasuddhidīpikā．Bode：op．cit．，73．,9,1
288919,en,21,nandamanava puccha,nandamānava pucchā,Nandamānava pucchā,Nandamānava pucchā：The questions asked of the Buddha by Nandamānava，pupil of Bāvarī，and the Buddha’s replies thereto．<br><br>It forms the seventh sutta of the Parāyana Vagga （SN．vs．1077 83） and is commented upon in the Cullaniddesa．CNid．26ff．,18,1
288922,en,21,nandamata,nandamātā,Nandamātā,Nandamātā：See  Uttarā Nandamātā and  Velukantakī Nandamātā．,9,1
288923,en,21,nandamata sutta,nandamātā sutta,Nandamātā Sutta,Nandamātā Sutta：Gives the story of the encounter between   Velukantakī Nandamātā and  Vessavana．A．iv．63ff．,15,1
288932,en,21,nandamulakagama,nandāmūlakagāma,Nandāmūlakagāma,Nandāmūlakagāma：A village in Ceylon near Alisāra，mentioned in the   campaigns of Parakkamabāhu I．There was a castle there captured&nbsp； by Māyāgeha．  Cv．lxx．164．,15,1
288937,en,21,nandamulapabbhara,nandamūlapabbhāra,Nandamūlapabbhāra,Nandamūlapabbhāra：A mountain cave in Gandhamādana．It is the residence of Pacceka Buddhas and has three caves：<br><br>  Suvannaguhā，  Maniguhā and   Rajataguhā．In front of the Maniguhā stands the Mañjū-saka tree （SNA．i．86； DhA．i．226； J．ii．195； etc．）．<br><br>The mountain is in the northern Himālayas．J．iv．367,17,1
288960,en,21,nandana-parivena,nandana-parivena,Nandana-parivena,Nandana-parivena：A monastery built in Devanapra by Vīrabāhu，  nephew of Parakkamabāhu II．Cv．lxxxiii．50．,16,1
288961,en,21,nandana sutta,nandana sutta,Nandana Sutta,Nandana Sutta：<i>1．Nandana Sutta</i>The Buddha tells the monks at Jetavana how once a deva，surrounded by celestial sensuous enjoyments in Nandanavana，declared that no one，who had not seen the Nandana grove，understood real bliss．But another deva，standing by，reminded him that all saints had declared such enjoyments to be vain and impermaent．S．i．5．<br><br><i>2．Nandana Sutta</i>Records the conversation between the devaputta Nandana and the Buddha．S．i．52．<br><br><i>3．Nandana Sutta</i>Same as Nandati Sutta （q．v．），except that here it is Māra who utters the first verse．S．i．107．,13,1
288962,en,21,nandana-vagga,nandana-vagga,Nandana-Vagga,Nandana-Vagga：The second chapter of the Devatā Samyutta．S．i．5-13．,13,1
288980,en,21,nandanavana,nandanavana,Nandanavana,Nandanavana：<i>1．Nandanavana</i>The chief of the parks in Tāvatimsa，where the inhabitants of Tāvatimsa，headed by Indra，go for their amusement．（E．g．，DhA．ii．266； A．iii．40； J．vi．240； VvA．7，34，61，etc．； PvA．173，176，177，etc．； Mtu．i．32，etc．）． <br><br>Cakkavatti kings are born in Tāvatimsa after death and spend their time in Nandanavana （S．v．342）． <br><br>It is said （E．g．，J．i．49） that there is a Nandanavana in each deva world．The devas go there just before their death and disappear in the midst of their revels．Thus，the Bodhisatta went to Nandanavana in the Tusita world before his ”descent” into Mahāmāyās womb （J．i．50； see also J．vi．144）． <br><br>In Nandanavana is a lake called Nandana （J．ii．189） and evidently also a palace called Ekapundarīkavimāna （MT．568）．Nandanavana was so called because it awoke delight in the hearts of all who visited it （J．v．158）． <br><br>Sometimes ascetics，like Nārada （Ibid．，392），possessed of great iddhi-power，would spend their siesta in the shadow of the grove．<br><br><i>2．Nandanavana</i>A park in Anurādhapura between the Mahāmeghavana and the southern wall of the city．Mahinda preached there，to the assembled populace，the Bālapanita Sutta，the day after his arrival in Anurādhapura．Later，on successive days，he preached the Asīvisūpama，the Anamatagga，the Khajjanīya，the Gomayapindī and the Dhammacakkappavattana Suttas．On the occasions of the preaching of these various suttas，thousands of people attained to various fruits of the Path，and，because the park was the first centre from which Mahinda radiated a knowledge of the Buddha’s teaching’ it came to be called the Jotivana，by which name it was known later．Mhv．xv．1，4，176，178，186，195，197，199，202； Dpv．xiii．11，12，14，15； xiv．12，17，44，48； Sp．i．80 82．<br><br><i> 3．Nandanavma</i>A private park in Pulatthipura，laid out by Parakkamabāhu I．Cv．lxxiii．97； lxxix．2．,11,1
288995,en,21,nandanavimana vatthu,nandanavimāna vatthu,Nandanavimāna Vatthu,Nandanavimāna Vatthu：A story of a man who looked after his parents   and continued to do so after his marriage．He was later born in Tāvatimsa，  where he was visited by Moggallāna．Vv．vii．2； VvA．300f．,20,1
289007,en,21,nandapanna,nandapañña,Nandapañña,Nandapañña：A native of Hamsarattha； author of the Gandhavamsa   （q．v．）．,10,1
289013,en,21,nandapokkharani,nandāpokkharanī,Nandāpokkharanī,Nandāpokkharanī：A lake，five hundred leagues in extent，in the   Nandanavana in Tāvatimsa，which arose there as the result of the merit of   Nandā，wife of Magha．（J．i．204，205； vi．132，232，531； DhA．i．275．） v．l．  Nandanapokkharanī （q．v．）．&nbsp； ,15,1
289022,en,21,nandarama,nandarāmā,Nandarāmā,Nandarāmā：One of the chief women supporters of Paduma Buddha．  Bu．ix．23．,9,1
289024,en,21,nandarama,nandārāma,Nandārāma,Nandārāma：<i>1．Nandārāma</i>The pleasances in which Dīpankara Buddha preached his first sermon．It was also the scene of his death．v．l．Sunandārāma．Bu．ii．212，220．<br><br><i>2．Nāndārāma</i>The place where Padumuttara Buddha died．Bu．xi．31．<br><br><i>3．Nandārāma</i>A pleasance in Sunandavatī where Tissa Buddha died （Bu．xviii．28； BuA．192）．v．1．Sunandārāma．,9,1
289029,en,21,nandasarathi,nandasārathī,Nandasārathī,Nandasārathī：Chief warrior of Elāra．He was killed by Velusumana．  MT．315．,12,1
289049,en,21,nandati-sutta,nandati-sutta,Nandati-Sutta,Nandati-Sutta：A deva visits the Buddha and tells him of various   sources of gladness&nbsp；&nbsp； children，cattle and sense pleasures．The Buddha replies   that these are really all sources of sorrow．S．i．6； op．ibid．，107．,13,1
289050,en,21,nandatissarama,nandatissārāma,Nandatissārāma,Nandatissārāma：A monastery in Ceylon built by Kapitthatissa．  Mhv．xxxvi．14．,14,1
289055,en,21,nandavaccha,nandavaccha,Nandavaccha,Nandavaccha：See    Nanda （13）．,11,1
289061,en,21,nandavati,nandavatī,Nandavatī,Nandavatī：A nun，sister ofThullanandā．<br><br>Her other two sisters wereNandā andSundarīnandā．<br><br>They were all married to the same brahmin and all left the world after his death．<br><br>Vin．iv．211，259．,9,1
289101,en,21,nandhimitta,nandhimitta,Nandhimitta,Nandhimitta：One of the chief warriors of Dutthagāmani．He was the nephew of Mitta，one of Elāra’s generals．His genitals were hidden in his body，and he had the strength of ten elephants．When he was a baby，he was wont to wander about，and so was tied to a mill atone by a strap （nandhi），but he dragged the stone after him．In Anurādhapura he slew the Damilas who desecrated the temples，but later he joined the Singhalese soldiers in Rohana and fought in Dutthagāmanī’s campaigns．Mhv．xxiii．2ff．； xxv．21ff．； MA．ii．688； DA．i．90．,11,1
289120,en,21,nandi,nandī,Nandī,Nandī：The name of Mahā Kassapa when he was king of Benares．The   story is given in Ras．i．26f．The name if； evidently a variant of Nanda．See   Nanda （11）．,5,1
289148,en,21,nandicakka,nandicakka,Nandicakka,Nandicakka：An Elder who came to Ceylon at the head of a chapter of   monks from Rakkhanga，at the request of King Vimaladhammasūriya，in order to   confer the upasampadā ordination on the monks of Ceylon．Cv．xciv．15．,10,1
289150,en,21,nandigama,nandigāma,Nandigāma,Nandigāma：A village，evidently near Kacchakatittha，on the Mahāvālukanadī （MT．472）．There was once a Damila stronghold there，guarded by Nandika．Dutthagāmanī killed Nandika and captured the fort （Mhv．xxv．14）．Later，Subha erected a vihāra there （Ibid．，xxxv．58．）．<br><br>The stronghold is also mentioned in the account of the campaigns of Parakkamabāhu I．Cv．lxxii．44．,9,1
289164,en,21,nandika,nandika,Nandika,Nandika：A Damila chieftain of Nandigāma．Mhv．xxv．14．,7,1
289170,en,21,nandikkhaya sutta,nandikkhaya sutta,Nandikkhaya Sutta,Nandikkhaya Sutta：<i>1．Nandikkhaya Suttā</i>Two discourses on the destruction of the lure of lust，through realizing the impermanence of the khandhas．S．iii．51．<br><br><i>2．Nandikkhaya Sutta</i>Four discourses on the destruction of the lure of lust，through realizing the impermanence of sense organs and the objects of sense．S．iv．142．,17,1
289171,en,21,nandikkhaya-vagga,nandikkhaya-vagga,Nandikkhaya-Vagga,Nandikkhaya-Vagga：The sixteenth chapter of the Salāyatana   Samyutta．S．iv．142 8,17,1
289175,en,21,nandimitta,nandimitta,Nandimitta,Nandimitta：See    Nandhimitta．See also Ras．ii．78 f．  for a very detailed story．,10,1
289177,en,21,nandimitta-vihara,nandimitta-vihāra,Nandimitta-Vihāra,Nandimitta-Vihāra：A monastery built by Nandimitta on the banks of   the Jajjaranadī．Ras．ii．81．,17,1
289198,en,21,nandipadmara,nandipadmara,Nandipadmara,Nandipadmara：A Damila chief，ally of Kulasekhara； he was captured   by the Sinhalese forces．Cv．lxxvii．86．,12,1
289231,en,21,nandiraja-vagga,nandirāja-vagga,Nandirāja-Vagga,Nandirāja-Vagga：The second section of the Rasavāhinī．,15,1
289251,en,21,nandisena,nandisena,Nandisena,Nandisena：<i>1．Nandisena．</i>Minister of Assaka，king of Potali．Nandisena is identified withSāriputta．For details see theCulla Kālinga Jātaka．（J．iii．1ff．）<br><br><i>2．Nandisena．</i> Father of Suppatitthitabrahmā，and minister of Dutthagamanī．His wife was Sumanā．Dpv．xix．9； MT．528．,9,1
289271,en,21,nandivaddha,nandivaddha,Nandivaddha,Nandivaddha：One of the chief lay supporters of Anomadassī Buddha．  Bu．viii．24．,11,1
289273,en,21,nandivaddhana,nandivaddhana,Nandivaddhana,Nandivaddhana：One of the ten sons of    Kālāsoka．,13,1
289274,en,21,nandivanija,nandivānija,Nandivānija,Nandivānija：A merchant of Mahātitthapattana．He was away from home for three years，and   the king’s minister，Siva，wishing to possess his wife，paid a necromancer to   send a demon to kill Nandi．    The demon went to the ship，but on Nandi’s advice the crew sought the Three Refuges，and the demon fled．Baulked of his prey，the demon killed both the necromancer and Siva．Ras．ii．139f．,11,1
289275,en,21,nandivapigama,nandivāpigāma,Nandivāpigāma,Nandivāpigāma：A village in Ceylon，residence of Dhātusena，father   of Dāthānāma （Cv．xxxviii．14）．Gokanna，officer of Gajabāhu，was once defeated   there （Ibid．，lxx．72）．The village is perhaps identical with Nandigāma．,13,1
289280,en,21,nandivisala,nandivisāla,Nandivisāla,Nandivisāla：<i>1．Nandivisāla．</i> The Bodhisatta born as a bull．See the Nandivisāla Jātaka．<br><br><i>2．Nandivisāla</i>．A deva who visits the Buddha and converses with him on the nature of the body and its riddance．S．i．63； cp．ibid．，15．,11,1
289283,en,21,nandivisala jataka,nandivisāla jataka,Nandivisāla Jataka,Nandivisāla Jataka：Once the Bodhisatta was born as a bull in Gandhāra and was named Nandivisāla．When quite young，he was given to a Brahmin，who fed him on delicacies and looked after him．When Nandi grew up，in order to show his gratitude to the Brahmin，he suggested that he should draw one hundred carts for a wager．The Brahmin boasted to his friends and had a wager with them．On the appointed day he loaded one hundred carts，lashed them together，and having tied Nandivisala to the first，took his seat on the pole and，flourishing his goad，shouted，”Now，you rascal，pull．” The bull，very offended，would not stir，and the Brahmin lost his money．As he lay groaning in bed，Nandivisala went to him and said that he should not have abused him．He then asked him to wager two thousand，and said that this time he would win．This the Brahmin did，and the next day，having tied one hundred carts together，he yoked Nandivisala to the frat and stroked his back saying，”Now then，my fine fellow，pull．” With one heave，Nandivisala pulled the carts，and the last stood where the first had been．Nandivisala’s master received many presents in addition to the wager．<br><br>The story was related in reference to the taunts uttered by the Chabbaggiyas against the virtuous monks．<br><br>Ananda was the brahmin of the story （J．i．191ff．； the story is also given at Vin．iv．5）．It was also related in connection with the Yamakapātihāriya．DhA．iii．213．,18,1
289287,en,21,nandiya,nandiya,Nandiya,Nandiya：<i>1．Nandiya Thera</i>He belonged to a Sākiyan family ofKapilavatthu，and was called Nandiya because his birth brought bliss．He left the world at the same time asAnuruddha，Kimbila and the others，and he soon attained arahantship．Thereafter he dwelt with his companions in the Pācīnavamsamigadāya （Vin．i．350f．It was to them that the Upakkilesa Sutta was preached，M．iii．155．Later，they seem to have lived in theGosingasālavana，M．i．205）．It is said that Marā appeared before him in a terrible form，but Nandiya drove him away．<br><br>In the time of Padumuttara Buddha，Nandiya built an altar of sandalwood at the Buddha’s cetiya and held great celebrations．Fifteen kappas ago Nandiya was eight times born as king under the name of Samatta （Samagga） （Thag．25； ThagA．82f．） He is probably identical with Saparivāriya of the Apadāna （i．172）．<br><br>According to the Mahāvastu （iii．177） Nandiya （Nandika） was the son of Sukrodana．<br><br>He was a special friend of Kimbila．ThagA．i．276．<br><br><i>2．Nandiya</i>A Sākiyan layman，evidently to be distinguished from the above．He visited the Buddha at the Nigrodhārāma inKapilavatthu and had a discussion with him on the different kinds of Ariyan disciple，the one who dwells in remissness and the one who is earnest （S．v．397ff．； see also p．403）．Later，when the Buddha returned to Sāvatthi for the rainy season，Nandiya also went there，finding some business to do，and from time to time he visited the Buddha．At the end of the rains，when the Buddha and the monks were about to start on tour，Nandiya went to the Buddha and was taught the eleven conditions which lead to the destruction of evil．A．v．334ff．<br><br><i>3．Nandiya</i>A householder of Benares．He was very pious and looked after his parents．When they wished him to marryRevatī，he refused because she belonged to a family of unbelievers．But when Revatī offered to help Nandiya in all his work，he agreed and they were married．When Nandiya’s parents died，leaving him very rich，he used the money to feed the poor and needy．Later he built a quadruple hall in the great monastery at Isipatana and furnished it with great splendour．On the day of its dedication to the Buddha and the monks，as the water of donation fell on the Buddha’s hand，there arose in Tāvatimsa a celestial mansion，measuring twelve leagues in each direction，for Nandiya’s use．During one ofMoggallāna’s visits to Tāvatimsa he saw this mansion，and was told by many nymphs that they were awaiting Nandiya’s arrival （DhA．iii．290ff）．The Vimāna Vatthu Commentary （VvA．222f ） goes on to say that after a life devoted to good deeds Nandiya died，and was born in his celestial mansion，and that Revatī，on the death of her husband，stopped the gifts of alms，abused the monks，and was cast alive into theUssada niraya by the orders ofVessavana．<br><br><i>4．Nandiya</i>A Paribbājaka who visits the Buddha at Jetavana and asks him the conditions for the attainment of nibbana．The Buddha teaches him the Noble Eightfold Path．S．v．11．<br><br><i>5．Nandiya</i>The Bodhisatta born as a monkey．For his story see theCūla Nandiya Jātaka （J．ii．199ff．）．He is also called Mahā Nandiya to distinguish him from his brother．<br><br><i>6．Nandiya</i>The Bodhisatta born as a deer．See the Nandiyamiga Jātaka．J．iii．270ff．<br><br><i>7．Nandiya</i>A king of sixteen kappas ago； a former birth ofTilamutthidāyaka．Ap．i．235<br><br><i>1．Nandiya Sutta</i>The Paribbājaka Nandiya （see Nandiya 4） visits the Buddha and is instructed in the Noble Eightfold Path．S．v．11．<br><br><i>2．Nandiya Sutta</i>The Sākiyan Nandiya （Nandiya 2） visits the Buddha and learns the difference between the Ariyan disciple who is remise and the one who is earnest．S．v．397ff．<br><br><i>3．Nandiya Sutta</i>Nandiya，the Sākiyan，is taught by the Buddha hat the Ariyan disciple who is possessed of unwavering loyalty to the Buddha，the Dhamma and the Sangha，and who has the Ariyan qualities，is bound for enlightenment．S．v．403．<br><br><i>4．Nandiya Sutta</i>Relates the visit of Nandiya，the Sākiyan （Nandiya 2） to Sāvatthi，to be near the Buddha，and the instruction he receives from the Buddha at the end of the rainy season．A．v．334ff．,7,1
289290,en,21,nandiyamiga jataka,nandiyamiga jātaka,Nandiyamiga Jātaka,Nandiyamiga Jātaka：The Bodhisatta was once born as a deer named Nandiya and looked after his parents．The king of Kosala was very fond of hunting，and his subjects，that they might be left in peace，planned to drive deer from the forest into a closed park where the king might hunt．Nandiya，seeing the men come，left his parents in the thicket and joined the deer who were being driven into the park so that his parents might not be seen．The deer agreed each to take his turn in being killed by the king．The Bodhisatta stayed on even in spite of a message brought by a Brahmin from his parents   though he could have escaped．But he wished to show his gratitude to the king who had supplied the deer with food and drink．When his turn came to be killed，he appeared fearlessly before the king，and by the power of his virtue the king’s bow refused to shoot．The king thereupon realized Nandiya’s goodness and granted him a boon．Nandiya asked for security for all living beings，and established the king in the path of virtue．<br><br>The story was related in reference to a monk who was blamed for looking after his parents．But the Buddha praised him．<br><br>The king of the story was Ananda，and the Brahmin who brought the message was Sāriputta．J．iii．270ff．,18,1
289300,en,21,nandiyavatta,nandiyāvatta,Nandiyāvatta,Nandiyāvatta：The name of a huge fish dwelling in the ocean．  AA．i．285．,12,1
289312,en,21,nandopananda,nandopananda,Nandopananda,Nandopananda：<i>1．Nandopananda</i>A Nāga king，tamed by Moggallāna．The Buddha and five hundred monks，on their way to Tāvatimsa one morning，travelled over the Nāga king’s abode as he was having a meal．In anger，the Nāga coiled round Sineru and covered the road to Tāvatimsa．．<br><br>Thereupon several members of the Buddha’s retinue，including Ratthapāla，Bhaddiya and Rāhula，offered to quell the Nāga’s power，but the Buddha would not agree until Moggallāna sought permission to do so．It is said that no other monk had the power to face all the dangers created by the Naga and remain unscathed．Moggallanā and Nandopananda vied with one another in the exhibition of their iddhi power，and，in the end，Nandopananda had to acknowledge defeat．He was thereupon conducted to the Buddha，whose follower he became．When Anāthapindika heard of Moggallana’s victory，he celebrated it by holding a great alms festival，lasting for seven days，for the Buddha and his monks．ThagA．ii．188f．； J．v．126．<br><br>In the Divyāvadāna （p．395） Nanda and Upananda are spoken of as two Nāga kings．<br><br><i>2．Nandopananda</i>One of the Lohakumbhi Nirayas．SA．i．111．,12,1
289322,en,21,nanduttara,nanduttara,Nanduttara,Nanduttara：<i>1．Nanduttara</i>A brahmin，a former incarnation of Sonuttara．He lived in Kotigāma，a league from Payāga，and offered hospitality to the Buddha and his monks．He saw the miracle performed byBhaddaji in raising up the sunken palace of Mahāpanāda and showing the Dussa-Thūpa，and expressed the wish to possess similar power to procure relics held by others．Mhv．xxxi．5ff．； cf．MT．560．<br><br><i>2．Nanduttara</i>Son of Nārada Buddha in his last lay life．When the Buddha preached to him，eighty crores of people realized the Truth．Bu．x．9，20．<br><br><i>Nanduttarā Theirī</i>She belonged to a brahmin family of Kammāssadamma and entered the Order of the Niganthas．She was a renowned speaker and travelled about India，challenging others to discussion．In the course of her wanderings she met Moggallāna，and was defeated in discussion by him．Acting on his advice，she became a Bhikkhunī，and，soon after，an arahant．Thig．vs．87-91； ThigA．87．,10,1
289370,en,21,nangalakula thera,nangalakula thera,Nangalakula Thera,Nangalakula Thera：An arahant．He was originally a very poor man．A monk of Jetavana，seeing him clad in a loin cloth，carrying a plough on his shoulder，suggested to him that he should become a monk．He was ordained，and，at his teacher’s suggestion，hung his loin cloth and plough on a tree near the monastery．He was called Napgalakula （ploughman） on account of his former calling．Whenever he felt discontented with monastic life，he would go to the tree and blame himself for his shamelessness in harbouring thoughts of returning to his former life．On being asked where he went，he would say ”to my teacher．” One day he became an arahant，and when asked why he no longer went to his teacher，he answered that the need was no more．This was reported to the Buddha，who praised the monk for his self-admonition．DhA．iv．115 17．,17,1
289422,en,21,nangalisa jataka,nangalisa jataka,Nangalisa Jataka,Nangalisa Jataka：Once the Bodhisatta was a Brahmin teacher，and among his five hundred pupils was a very foolish but devoted youth，who had a knack of saying the wrong thing．Hoping to cure him，the Bodhisatta asked him to report anything which he saw．<br><br>One day the youth saw a snake，and on being asked by the Bodhisatta how it looked，he answered，”like the shaft of a plough” （nangalisa）．The Bodhisatta thought the simile good，but when it was used again about an elephant，a sugar cane，molasses and even curds and milk，he realized that the boy was hopeless．The story was told in reference to Lāludāyi，who never made an appropriate remark．Lāludayi is identified with the youth． J．i．446ff．,16,1
289426,en,21,nangaraka,nangaraka,Nangaraka,Nangaraka：See    Nagaraka．,9,1
289449,en,21,nanguttha jataka,nanguttha jataka,Nanguttha Jataka,Nanguttha Jataka：Once the Bodhisatta was born in a brahmin family in the North Country，and on the day of his birth his parents lit for him a sacrificial fire．When he grew up，family life having no attractions for him，he took the fire to a hermitage in the forest and there tended it．One day he was given a cow in lieu of fee，sad，wishing to sacrifice it to the Lord of Fire，he left it by the fire and went to the village in search of salt．When he returned he found that thieves had eaten the cow，leaving only the hide and the tail．Disgusted that the Lord of Fire could not even guard his own possessions，he put out the fire and became a recluse．<br><br>The story was related in reference to a question as to whether the Ajivikas -  some of whom lived behind Jetavana   obtained any merit through the practice of their difficult penances．J．i．493ff．,16,1
289827,en,21,narada,nārada,Nārada,Nārada：<i>1．Nārada Buddha</i>The ninth of the twenty four Buddhas，<br><br>  he was born in the Dhanañjaya park at Dhaññavatī，  his father being king Sudeva and his mother Anomā．  For nine thousand years he lived as a layman in three palaces：Jitā，  Vijjtā and Abhirāmā （BuA．calls them Vijita，Vijitāvī and Jitābhirāma）．  His wife was Jitasenā （v．l．Vijitasenā），and   his son Nanduttara．  He made his Renunciation on foot accompanied by his retinue．  He practised austerities for only seven days，then，  having accepted a meal of milk rice from his wife，  he sat at the foot of a mahāsona tree，  on grass given by the parkkeeper Sudassana．  His first sermon was preached in the Dhanañjaya Park．  His body was eighty eight cubits high，and   his aura always spread round him to a distance of one league．  He died at the age of ninety thousand years in Sudassana，and   his thupa was four leagues high．  Bhaddasāla and Jjtamitta were his chief monks   and Uttarā and Phaggunā his chief nuns．  Vāsettha was his personal attendant，and   chief among his patrons were Uggarinda and Vasabha，and Indavarī and   Candī．   Among his converts were the Nāga kings Mahādona and Veracona．The Bodhisatta was a Jatila in Himavā，and the Buddha，with his followers，visited his hermitage，where they were fed for seven days and received gifts of red sandalwood．Bu．x．1ff．； BuA．151ff．； J．i．35f．<br><br><i>2．Nārada</i>The personal attendant of Sujāta Buddha．Bu．xiii．25．<br><br><i>3．Nārada</i>A Brahmin in the time of Padumuttara Buddha，who praised the Buddha in three stanzas．He was a former birth of Nāgita （or Atthasandassaka） Thera．ThagA．i．180； Ap．i．168．<br><br><i>4．Nārada</i>A brahmin in the time of Atthadassī Buddha，a former birth of Pavittha （or Ekadamsaniya） Thera．He was also called Kesava．ThagA．i．185； Ap．i．168f．<br><br><i>5．Nārada</i>Minister of Brahmadatta，king of Benares．He was entrusted with escorting the ascetic Kesava，when lie fell ill，to Kappa’s hermitage in Himavā．Nārada is identified with Sāriputta．For details see the Kesava Jātaka．J．iii．143ff．，362； DhA．i．344．<br><br><i>6．Nārada</i>A sage，younger brother of Kāladevala and pupil of Jotipāla （Sarabhanga）．He lived in the Majjhimapadesa in Arañjaragiri．He became enamoured of a courtesan，and was saved only through the intervention of Sarabhanga．For details see the Indriya Jātaka．J．iii．463ff．； v．133f．<br><br><i>7．Nārada</i>An ascetic，son of the ascetic Kassapa．He was tempted by a maiden fleeing from brigands，but his father came to his rescue．For details see the Culla Nārada Jātaka．J．iv．220ff．<br><br><i>8．Nārada</i>King of Mithilā，seventh in direct descent from Sādhina．He is identified with Ananda．For details see the Sādhīna Jātaka．J．iv．355ff．<br><br><i>9．Nārada</i>A brahmin sage，called a devabrāhmana，and Nāradadeva．One day，having wandered about in Tāvatimsa，he was returning to his dwelling in Kañcanaguhā holding a Pāricchattaka flower over his head，when the four daughters of Sakka -  <br><br>  āsā，  Saddhā，  Sirī and   Hirī -  asked him to give it to them．He agreed to give it to that one among them whom they should choose as their queen．They sought the advice of their father，who directed them to Macchariya Kosiya．Kosiya decided in favour of Hirī．<br><br>Nārada is identified with Sāriputta．For details see the Sudhābhojana Jātaka （J．v．392ff）．It is probably this same Nārada who is mentioned as being present when Kunāla delivered his famous diatribe against women．He is described as possessing the pañcābhiññā and as being attended by ten thousand ascetics．When Kunāla had finished his discourse，Nārada supplemented it with all he knew of the vices of women （Ibid．，424，450ff．，456）．He is also mentioned as having admonished Mahājanaka when the latter renounced the world．In that context，Nārada is described as belonging to the Kassapa gotta．J．vi．56，58，68．In SNA．i．359 he is called Nārada Devala．This may be a wrong reading for Nāradadeva．<br><br><i>10．Nārada</i>The Bodhisatta born as a Mahā Brahma．He helped Rujā to convince her father，Angati，of the truth as declared by her．He came down to earth and frightened Angati by revealing to him the horrors of hell．In this context he is described as belonging to the Kassapa gotta．For details see the Mahānāradakassapa Jātaka．J．vi．220，242 ff．； Ap．ii．483．<br><br><i>11．Nārada</i>A celebrated physician，probably identical with the famous sage，No．9，above．Mil．272．<br><br><i>12．Nārada</i>The fifth future Buddha．Anāgat．p．40．<br><br><i>13．Nārada</i>A Thera，mentioned once as staying at the Ghositārāma in Kosambī，withMūsila，Savittha，and Ananda．In the course of discussion he declares that，though aware of the nature of Nibbāna，he is not an arahant （S．ii．115f）．Elsewhere （A．iii．57f） he is mentioned as staying in theKukkutārāma inPātaliputta．At that time KingMunda was grieving over the death of his wife，Bhaddā，to the neglect of everything else，and his treasurer，Piyaka，suggested that he should visit Nārada．The king agreed，and Nārada preached to him on the inevitable ness of old age，disease，death，etc．Munda was consoled，and buried the body of his wife，which he had till then preserved．<br><br>He may be identical with the Thera mentioned in the Peta Vatthu Commentary （PvA．2，10，11，14，204，208，210，211） as finding out from various petas the stories of their deeds，and in the Vimāna Vatthu Commentary （VvA．165，169，203） as visiting various vimānas in the course of his wanderings among the deva worlds （devacārikā）．He is stated as having repeated the stories he learnt to the dhammasangāhakas to be embodied in their rescensions．<br><br><i>14．Nārada</i>The Bodhisatta born as an ascetic．For his story see s．v．Devāla．<br><br><i>15．Nārada</i>A Yakkha who presided over Nāradakūta．Offerings，which included a man from each village，were brought to him once a year．Dīpankara Buddha visited him and，after performing many miracles，converted him．He，with ten thousand other Yakkhas，became a sotāpanna．Bu．ii．199； BuA．101．<br><br><i>16．Nārada</i>A class of devas mentioned，with the Pabbatas，as being wise．SN．vs．543； SNA．ii．435； see also J．vi．568，571； Mtu．iii．401．<br><br><i>17．Nārada</i>An ascetic，also called Kassapa．A former birth ofCankolapupphiya．Ap．i．215．<br><br><i>18．Nārada</i>An ascetic，also called Kassapa，a former birth ofEkāsanadāyaka．Ap．ii．381．,6,1
289840,en,21,naradakuta,nāradakūta,Nāradakūta,Nāradakūta：A mountain，the dwelling place of the Yakkha  Nārada 15．Bu．ii．199．,10,1
289852,en,21,naradeva,naradeva,Naradeva,Naradeva：<i>1．Naradeva</i>A yakkha who，once a fortnight，took possession of Kāvinda and made him bark like a dog．When this happened Kāvinda’s son shut him up indoors．J．vi．383，387．<br><br><i>2．Naradeva</i>A man eating yakkha who lived in a lake near Khemavati．The Buddha Kakusandha visited him and converted him．Bu．xxiii．5ff．； BuA．210f．<br><br><i>3．Naradeva</i>A yakkha，who went about from city to city，killing the kings and taking possession of their harems．When his identity was discovered by the women，he would eat them and go elsewhere．When he came to the city of Sunanda，the Buddha Kassapa preached to him and converted him．Bu．xxv．7ff．； BuA．219．<br><br><i>4．Naradeva</i>The last of the descendants of Bhaddadeva who reigned in Kannagoccha．Seven of his descendants reigned in Rojanagara．Dpv．iii．27．,8,1
289855,en,21,naradevagatha,naradevagāthā,Naradevagāthā,Naradevagāthā：A set of verses in praise of the Buddha，compiled by   a Sinhalese monk．Gv．p．65．,13,1
289937,en,21,naramitta,naramittā,Naramittā,Naramittā：An eminent Therī of Anurādhapura．Dpv．xviii．15．,9,1
289969,en,21,narapati sithu,narapati sithu,Narapati Sithu,Narapati Sithu：King of Pagan （1167 1202 A．C．）．He was a very   enlightened monarch and a great patron of learning．His tutor was Aggavamsa．  For details see Bode：op．cit．，16，20，21，23，31．,14,1
289992,en,21,narasiha,narasīha,Narasīha,Narasīha：<i>1．Narasīha</i>King of India，ruler of Kainduvethi，and friend of Mānavamma．The latter helped him to defeat the Vallabha king，and was rewarded by Narasīha’s help in acquiring the throne of Ceylon．Cv．xlvii．4-49．<br><br><i>2．Narasīha</i>The eighth future Buddha．Anāgat．p．40．,8,1
289995,en,21,narasihadeva,narasīhadeva,Narasīhadeva,Narasīhadeva：An officer of Kulasekhara．Cv．lxxvi．95，174．,12,1
289998,en,21,narasihagathi,narasīhagāthi,Narasīhagāthi,Narasīhagāthi：Ten verses praising the Buddha’s beauty，said to have been uttered by Rāhulamātā when Suddhodana announced to her that the Buddha was begging alms in his own city of Kapilavatthu．<br><br>Each verse ends with the word ”narasīha”．ApA．i．79； J．i．says there were only 8 verses．,13,1
289999,en,21,narasihapadmara,narasīhapadmara,Narasīhapadmara,Narasīhapadmara：An ally of Kulasekhara．He was captured by   Lankāpura．Cv．Ixxvii．76，86．,15,1
290009,en,21,naratungabrahma,naratungabrahmā,Naratungabrahmā,Naratungabrahmā：A Damila chieftain of South India，defeated by the   forces of Parakkamabāhu I．，near Rāmissara．Cv．Ixxvi．98．,15,1
290011,en,21,naravahana,naravāhana,Naravāhana,Naravāhana：One of the palaces occupied by Padumuttara Buddha in   his last lay life．Bu．xi．20．,10,1
290055,en,21,narayana,nārāyana,Nārāyana,Nārāyana：<i>1．Nārāyana</i>The name of a god （Visnu）．E．g．，Cv．xlvii．25．<br><br><i>2．Nārāyana</i>A general of Parakkamabāhu I．，in charge of Anurādhapura．He rose in rebellion against the king and was slain in battle．Cv．lxxii．65．<br><br><i>3．Nārāyana</i>A Damila chief，one of the three Vīrapparāyaras．He was an ally of Lankāpura，general of Parakkamabāhu I．Cv．lxxvii．6．,8,1
290057,en,21,narayana sanghata bala,nārāyana sanghāta bala,Nārāyana sanghāta bala,Nārāyana sanghāta bala：The name given to a certain measure of   physical strength．It was the equivalent of the strength of ten Chaddanta   elephants and was the strength of the Buddha．VibhA．397； SNA．ii．401．,22,1
290074,en,21,nari,nāri,Nāri,Nāri：One of the palaces occupied by Tissa Buddha in his last lay   life．Bu．xviii．17； BuA （188） calls it Nārisa．,4,1
290105,en,21,narinda,narinda,Narinda,Narinda：A Nāga king，who gave grass for his seat to Vessabhū   Buddha．BuA．205．,7,1
290113,en,21,narisa,nārisa,Nārisa,Nārisa：See Nārī．,6,1
290129,en,21,narivaddhana,nārivaddhana,Nārivaddhana,Nārivaddhana：One of the palaces occupied by Sumangala Buddha in   his last lay life．BuA．125； but see Bu．v．22，where other names are given．,12,1
290132,en,21,narivahana,nārivāhana,Nārivāhana,Nārivāhana：<i>1．Nārivāhana</i>Son of Sujāta．He lived in Nārivāhananagara，and when the Buddha Tissa came there，he entertained him and the monks for seven days，and at the end of that time handed the kingdom over to his sun and joined the Order．BuA．190．<br><br><i>2．Nārivāhana</i>A city，capital of King Nārivāhana，in the time of Tissa Buddha （see above） and of Upasanta，in the time of Vessabhū Buddha．BuA．206．<br><br><i>3．Nārivāhana</i>The chariot of Vessavana．,10,1
290140,en,21,narivana,nārivana,Nārivana,Nārivana：A grove in Himavā where grew flowers shaped like the   bodies of women．J．v．152．,8,1
290149,en,21,narivasabha,nārivasabha,Nārivasabha,Nārivasabha：One of the palaces occupied by Sikhī Buddha in his   last lay life．BuA．201； but Bu （xxi．16） gives other names．,11,1
290157,en,21,naruttama,naruttama,Naruttama,Naruttama：Seventy three kappas ago there were four kings of this   name，all previous births of Tikannapupphiya．Ap．i．195．,9,1
290318,en,21,nasenti sutta,nāsenti sutta,Nāsenti Sutta,Nāsenti Sutta：The five powers of woman&nbsp；&nbsp； beauty，wealth，kindred，  sons and virtue．But if she has no virtue，the possession of other qualities   will not prevent her from being cast out．S．iv．247．,13,1
290441,en,21,nasinnagama,nāsinnagāma,Nāsinnagāma,Nāsinnagāma：A village in the ālisāra district of Ceylon．  Cv．lxx．172．,11,1
290783,en,21,natamdalha vagga,natamdalha vagga,Natamdalha Vagga,Natamdalha Vagga：The sixth chapter of the Duka Nipata of the   Jātaka Commentary．J．ii．139 64．,16,1
290818,en,21,natapubbaka,natapubbaka,Natapubbaka,Natapubbaka：The name given to two monks who were once mimes．  Later，they joined the Order and became arahants．DhA．iv．224，225．,11,1
290819,en,21,natapuriya,nātapuriya,Nātapuriya,Nātapuriya：A city in Uttarakuru．  D．iii．200．,10,1
290827,en,21,nataputta,nātaputta,Nātaputta,Nātaputta，Nāthaputta：See   Nigantha Nātaputta．,9,1
290926,en,21,natha,nātha,Nātha,Nātha：<i>1．Nātha</i>Called Adhikāri，a general of King Mānābharana．Cv．lxx．298； lxxii．123，126．<br><br><i>2．Nātha</i>Called Nātha Lankāgiri．A general of King Mānābharana，killed in battle （Cv．lxxii．124f）．<br><br><i>3．Nātha Nagaragiri</i>General of Parakkamabāhu I．He held the title of Sankhanāyaka．Cv．lxx．318； lxxii．31，107 ； lxxv．76．<br><br><i>Nātha Vagga</i>The second chapter of the Dasaka Nipata of the Anguttara Nikaya．A．v．15 32．<br><br><i>Nātha Sutta</i>Two suttas on the qualities which give protection to a monk：virtue，learning，good friends，affability，skill in performance of duties，fondness for truth，energy，contentment，mindfulness，wisdom．A．v．23f．26f．,5,1
290937,en,21,nathadeva,nāthadeva,Nāthadeva,Nāthadeva：A name given to Visnu as the protector （nātha） of   Ceylon．Cv．c．248； Cv．Trs．ii．243，n．6．,9,1
290960,en,21,nathaputtiya,nāthaputtiyā,Nāthaputtiyā,Nāthaputtiyā：The followers of   Nigantha Nātaputta．D．iii．117．,12,1
291601,en,21,natthi putta sama sutta,natthi putta sama sutta,Natthi putta sama Sutta,Natthi putta sama Sutta：Records a conversation between a deva and   the Buddha．The deva mentions certain things considered as unique and the   Buddha gives a different list．S．i．6．,23,1
291602,en,21,natthi sutta,natthi sutta,Natthi Sutta,Natthi Sutta：A discussion on the annihilation views - elsewhere ascribed to Ajita Kesakambala （q．v．） -  that there is no value in doing good，there are no holy men，etc．The Buddha explains that such views disappear when the Ariyan disciple gets rid of his doubts and becomes a sotāpanna．S．iii．206f．,12,1
291897,en,21,nava nanda,nava nandā,Nava Nandā,Nava Nandā：See Nanda （20）．,10,1
291899,en,21,nava sutta,nava sutta,Nava Sutta,Nava Sutta：Once a novice，returning from his alms round，entered his cell and sat down in silence and at ease，not helping the monks with the robe making． <br><br>This was reported to the Buddha，who sent for the monk． <br><br>The Buddha discovered his abilities，and told the monks to leave him alone as he was one who could win，without toil，the four jhānas （S．ii．277）．,10,1
291900,en,21,nava sutta,nāvā sutta,Nāvā Sutta,Nāvā Sutta：<i>1．Nāvā Sutta</i>also called Damma Sutta．Itwas preached in reference to Sāriputta’s habit when he was on tour of worshipping the direction in which his teacher，Assaji，lived．Others noticed this and said it was a relic of his old brahmanic habit of worshipping the different quarters．But the Buddha said there was no need of Sāriputta to do that，for even the devas themselves worshipped him．In the sutta the wise man is compared to a ship （nāvā） which takes many others across．SN．vs．316 23； SNA．i．325ff．<br><br><i>2．Nāvā Sutta</i>See Vāsijata Sutta．<br><br><i>3．Nāvā Sutta</i>If a sea going vessel is left stranded on the bank，it is dried up by the wind and sun in the dry season and rotted by water in the rains   so are the fetters in the case of a monk who cultivates the Ariyan Eightfold Path．S．v．51．,10,1
291986,en,21,navagamapura,navagāmapura,Navagāmapura,Navagāmapura：A locality in Ceylon mentioned in an account of the   campaigns of Parakkamabāhu I．Cv．lxxii．137．,12,1
291996,en,21,navagirisa,nāvāgirisa,Nāvāgirisa,Nāvāgirisa：A village in Ceylon，where Parakkamabāhu I．spent some   time before coming to the throne．Cv．lxvi．92．,10,1
292102,en,21,navakammika bharadvaja,navakammika bhāradvāja,Navakammika Bhāradvāja,Navakammika Bhāradvāja：One of the Bhāradvājas．Once，when the Buddha was staying in a forest in Kosala，Navakammika，who was there seeing about some timber work，saw the Buddha at the foot of a tree and asked him what pleasure he found in his contemplations．When the Buddha explained to him how he had found liberty，the Brahmin was pleased and accepted the Buddha as his teacher （S．i．179）．<br><br>The Commentary （SA．i．205） explains that this Brahmin had forest trees cut，and out of the timber had the framework for gables，roof terraces，etc．，fitted，and these were then carried to the town and sold．,22,1
292103,en,21,navakammika sutta,navakammika sutta,Navakammika Sutta,Navakammika Sutta：Records the conversation between the Buddha and   Navakammika Bhāradvāja （S．i．179）．,17,1
292263,en,21,navanavatiya,navanavatiya,Navanavatiya,Navanavatiya：A city in Uttarakuru   （D．iii．201）．,12,1
292410,en,21,navapurana vagga,navapūrana vagga,Navapūrana Vagga,Navapūrana Vagga：The fifteenth chapter of the Salāyatana Samyutta   （S．iv．132 42）．,16,1
292421,en,21,navaratha,navaratha,Navaratha,Navaratha：One of the descendants of King Maha-Sammata．Dpv．iii．40．,9,1
292598,en,21,navavamsa,navavamsa,Navavamsa,Navavamsa：Probably another name for the Cūlavamsa．It is ascribed   to Nava-Mahānāma．Gv．70．,9,1
292669,en,21,navavimalabuddhi,navavimalabuddhi,Navavimalabuddhi,Navavimalabuddhi：See Vimalabuddhi．,16,1
292707,en,21,navayojanarattha,navayojanarattha,Navayojanarattha,Navayojanarattha：A district in Rohana．Cv．lxxii．60，61，72； see   also Cv．Trs，i．324，n．7．,16,1
292736,en,21,navindaki,nāvindakī,Nāvindakī,Nāvindakī：One of King Eleyya&#39；s guards．He was a follower of   Rāmaputta．A．ii．180．,9,1
293046,en,21,nayanayudha,nayanāyudha,Nayanāyudha,Nayanāyudha：One of the four most powerful weapons in the world．<br><br>It belongs to Yama，and seems to be comparable to Siva’s third eye．<br><br>At a glance from this ”weapon” many thousands ofkumbhandas are shattered to bits．<br><br>SNA．i．225．,11,1
293087,en,21,nayanussava,nayanussava,Nayanussava,Nayanussava：A garden in Pulatthipura，laid out by Parakkamabāhu I．  Cv．lxxix．8．,11,1
293292,en,21,nehatakamuni thera,nehātakamuni thera,Nehātakamuni Thera,Nehātakamuni Thera：He was a brahmin of Rājagaha，who had become proficient in Vedic lore．Having become an ascetic，he dwelt in a forest glade，three leagues from Rājagaha，living on wild rice and worshipping fire．There the Buddha visited him and was entertained for three clays．The Buddha taught him the Doctrine，and the ascetic became a sotāpanna and，later，an arahant．He continued to live in the jungle，and the Buddha visited him again when he fell ill of cramp．Thag．vs．435 40； ThagA．i．459 f．,18,1
293617,en,21,nemi,nemi,Nemi,Nemi：<i>1．Nemi</i>See Nimi．<br><br><i>2．Nemi</i>A servitor of Kuvera．D．iii．201．<br><br><i>3．Nemi</i>A Pacceka Buddha，perhaps the same as Nimi （q．v．）．M．iii．70．<br><br><i>4．Nemi</i>Forty three kappas ago there were sixteen kings of this name，all previous births of Vimala Kodañña．ThagA．i．146； Ap．i．150．,4,1
293760,en,21,neranjara,nerañjarā,Nerañjarā,Nerañjarā：<i>1．Nerañjarā</i>A river．After the Enlightenment，the Buddha lived under theAjapāla Nigrodha atUruvelā，on the banks of this river．There Māra tempted him，and，later，Brahmā persuaded him to preach the Dhamma．<br><br>Vin．i．1ff．； SN．vs．425ff．； cp．Mtu．ii．238； Lal．327 （261）； S．i．103f； 122，136ff．； v．167，185，232； Ud．i．1 4； ii．1； iii．10； A．ii．20f； D．ii．267．<br><br>The Commentaries say （E．g．，J．i．68ff．； DhA．i．71； BuA．238） that when the Buddha，having realized the futility of austerities，left thePañcavaggiyas，he retired to Uruvelā，on the banks of the Nerañjarā，and there，just before the Enlightenment，Sujātā gave him a meal of milk rice，taking him to be a god．Before eating the food，he bathed in the ford calledSuppatittha．Under the bed of the river lay the abode of the Nāga king，Kāla．There was a sāla grove on the banks，where the Buddha spent the afternoon previous to the night of the Enlightenment．<br><br>Three explanations are given of the name：<br><br>  （1） Its waters are pleasant （nelam jalam assā ti = nelañjalā，the r being   substituted for the l）；   （2） it has blue water （nīla jalāyā ti vattabbe Nerañjarāyā ti vuttam）；    （3） it is just simply the name of the river．UdA．26f．Nadī Kassapa’s hermitage was on the bank of the Nerañjarā （ThagA．i．45）．<br><br>Nerañjarā is identified with the modern Nīlājanā，with its source in Hazaribagh，which，together with the Mohanā，unites to form the river Phalgu．CAGL 524．<br><br><i>2．Nerañjarā</i>A channel that branched northwards from the Punnavaddhana tank．Cv．lxxix．49．,9,1
293813,en,21,neru,neru,Neru,Neru：<i>1．Neru</i>The name of a king of India，descendant of Mahāsammata．He was the son of Mahāsudassana and father of Mahā Neru．Mhv．ii．5； Dpv．iii．8．<br><br><i>2．Neru</i>A mountain in Himavā．All birds settling there become golden．J．iii．247； c．p．Kākaneru，Mahāneru，Sineru，Meru．<br><br><i>Neru Jātaka （No．379）</i>Once，the Bodhisatta was a golden swan living on Cittakūta with his brother．One day，while flying homewards，they saw Mount Neru and settled down there．All the birds there looked golden by virtue of the lustre of the mountain，and no one paid honour to the Bodhisatta and big brother； so they flew away．<br><br>The story was related in reference to a monk of a frontier village．At first he was honoured by the people who，however，later，transferred their favours elsewhere．But the monk，though very unhappy，contrived to stay on．When the Buddha heard of this，he rebuked the monk for remaining where he was not appreciated．J．iii．246ff．,4,1
293846,en,21,nesada,nesāda,Nesāda,Nesāda：A brahmin，a previous birth of Sattapaduminiya．Ap．i．254．,6,1
293871,en,21,nesadaka,nesādaka,Nesādaka,Nesādaka：A hill where the Thera Mahānāma practised meditation．  ThagA．i．227．,8,1
294016,en,21,nettaru,nettāru,Nettāru,Nettāru：A locality in South India．Cv．lxxvi．189．,7,1
294041,en,21,netti,nettī,Nettī,Nettī：A Yakkha chieftain．D．iii．204．,5,1
294092,en,21,nettippakarana,nettippakarana,Nettippakarana,Nettippakarana：Also called Nettigantha．<br><br>An exegetical work on the Pitakas，traditionally ascribed to Mahā Kaccāna．<br><br>There exists a Commentary on it by Dhammapāla （Gv．59，60； SadS．65）．<br><br>Ñanābhivamsa wrote a tīkā on it．Svd．1215．,14,1
295096,en,21,nibbana sutta,nibbāna sutta,Nibbāna Sutta,Nibbāna Sutta：<i>1．Nibbāna Sutta</i>The Buddha explains to Jānussoni the meaning of seeing Nibbāna in this life．A．i．158．<br><br><i>2．Nibbāna Sutta</i>Sāriputta explains to Ananda why some beings do not attain Nibbāna in this very life．A．ii．167．<br><br><i>3．Nibbāna Sutta</i>It is impossible that one who sees sorrow in Nibbāna shall live in harmony and patience．A．iii．442．<br><br><i>4．Nibbāna Sutta</i>Sāriputta explains to Udāyi （Lāludāyi，according to the Commentary：AA．ii．810） how Nibbāna is happiness，though in it there is no experiencing （vedayitam）．A．iv．414f．<br><br><i>5．Nibbāna Sutta</i>Preached at Nālaka．Sāriputta explains to Jambukhādaka the meaning of Nibbāna and the way thereto．S．iv．251．<br><br><i>6．Nibbāna Sutta</i>Preached at Ukkācelā．Sāriputta explains to Sāmandaka the meaning of Nibbāna and the way thereto．S．iv．261f．,13,1
296498,en,21,nibbedha sutta,nibbedha sutta,Nibbedha Sutta,Nibbedha Sutta：The Buddha tells Udāyi that a monk who cultivates   the seven bojjhangas will penetrate and break through lust，hatred and   illusion．S．v．87f．,14,1
296550,en,21,nibbedhika sutta,nibbedhika sutta,Nibbedhika Sutta,Nibbedhika Sutta：Four things that lead to penetration：association   with the good，listening to the doctrine，reflection，observance of the   Dhamma．S．v．419．,16,1
296560,en,21,nibbedhikapariyaya,nibbedhikapariyāya,Nibbedhikapariyāya,Nibbedhikapariyāya：A comprehensive discourse addressed to the   monks on sense desires，their source，their variety，their fruit，and the   steps leading thereto．A．iii．410f．； it is often quoted，e．g．，UdA．176；   DhSA．369．,18,1
296756,en,21,nibbida sutta,nibbidā sutta,Nibbidā Sutta,Nibbidā Sutta：<i>1．Nibbidā Sutta</i>The seven bojjhangas，if cultivated，lead to revulsion，calm and Nibbāna．S．v．82．<br><br><i>2．Nibbidā Sutta</i>The same as above but with the four iddhi-pādas．S．v．255．<br><br><i>3．Nibbidā Sutta</i>Five things，the perception of which leads to revulsion：foulness of the body，cloying of food，distaste of the world，impermanence in all things and the thought of death．A．iii．83．<br><br><i>4．Nibbidā Sutta</i>Calling to mind the Buddha，the Dhamma，and the Sangha，etc．，conduces to revulsion and to Nibbāna．A．i．30．,13,1
296925,en,21,nibbinda,nibbindā,Nibbindā,Nibbindā：A channel，branching eastwards from the Aciravatī canal   of the Mahāvālukagangā．Cv．lxxix．53．,8,1
298050,en,21,niccavinodavanava,niccavinodavānava,Niccavinodavānava,Niccavinodavānava：A Damila chief，ally of Kulasekhara．  Cv．lxxvi．144； lxxvii．76．,17,1
298412,en,21,niceluvana,niceluvana,Niceluvana,Niceluvana：A grove of mucalinda，trees in Kimbilā．A．iii．247．（The   P．T．S．Ed．reads Veluvana．） AA．ii．642．,10,1
298574,en,21,nidana,nidāna,Nidāna,Nidāna：<i>1．Nidāna Sutta</i>The three means by which deeds are heaped up：greed，hatred and delusion．A．iii．338．<br><br><i>2．Nidāna Sutta</i>Preached at Kammāsadamma．Ananda tells the Buddha that though the Paticcasamuppāda is so deep，yet，to him，it is so plain．The Buddha warns him against such an idea，because all samsāra is due to lack of understanding of the Causal law （S．ii．92）．This sutta was probably called the Cūlanidāna Sutta （E．g．，MA．i．225； VibhA．267） as opposed to the Mahānidāna Sutta．<br><br><i>1．Nidāna Suttā</i>Two suttas on the three originating causes of action：lust，malice and delusion．A．i．134f．<br><br><i>2．Nidāna Suttā</i>The three causes of action：lust，malice and delusion．A．i．263．<br><br><i>3．Nidāna Sutta</i>Absence of lust，malice and delusion prevents the arising of actions．A．i．264．<br><br><i>4．Nidāna Suttā</i>Actions are originated by desire for things which，in the past，were based on desire，for the like things in the future and at the present time．A．i．265．<br><br><i>5．Nidāna Suttā</i>The opposite of No．4．A．i．266．,6,1
298580,en,21,nidana samyutta,nidāna samyutta,Nidāna Samyutta,Nidāna Samyutta：The twelfth section of the Samyutta Nikāya．S．ii．1   133．,15,1
298583,en,21,nidana vagga,nidāna vagga,Nidāna Vagga,Nidāna Vagga：The second division of the Samyutta Nikāya．Vol．II．  of the P．T．S．Edition．,12,1
298608,en,21,nidanakatha,nidānakathā,Nidānakathā,Nidānakathā：The introductory chapter of the Jātaka Commentary．<br><br>It gives the story of the Buddha in three sections：<br><br>  the Dūre-nidāna   from the time of his birth，as Sumedha，up to   his birth in the   Tusita world；    the Avidūre-nidāna   from his death in   Tusita and his birth as   Siddhattha，son of   Suddhodana，up to his Enlightenment；     and the Santike-nidāna，  which contains his story up to the dedication of   Jetavana by   Anāthapindika．J．i．1 94．,11,1
298715,en,21,nidanuddesa,nidānuddesa,Nidānuddesa,Nidānuddesa：One of the five divisions of the Pātimokkha．,11,1
298942,en,21,niddasavatthu,niddasavatthu,Niddasavatthu,Niddasavatthu：<i>1．Niddasavatthu Sutta</i>The seven constituent qualities of a niddasa （khīnāsava）．A．iv．15．<br><br><i>2．Niddasavatthu Sutta</i>The same preached in answer to a question by Sāriputta as to whether it is right to say that one who has observed celibacy for twelve years could be called a niddasa．A．iv．34ff．<br><br><i>3．Niddasavatthu Sutta</i>Similar to No．2，but the questioner is Ananda and the qualities are differently stated．A．iv．37f．,13,1
298957,en,21,niddatandi sutta,niddātandi sutta,Niddātandi Sutta,Niddātandi Sutta：Preached in answer to the question of a deva：  sloth，drowsiness and surfeit of food prevent understanding of the Noble   Eightfold Path．S．i．7．,16,1
299064,en,21,niddesa,niddesa,Niddesa,Niddesa：A commentarial work included in the Canon as part of theKhuddaka Nikāya．It is generally divided into two books：the Culla-Niddesa and the Mahā Niddesa．<br><br>The Culla Niddesa contains comments on the Khaggavisāna Sutta and the sixteen suttas of theParāyana Vagga of theSutta Nipāta，while the Mahā Niddesa deals with the sixteen suttas of the Atthaka Vagga．<br><br>It is significant that the Culla Niddesa contains no comments on the fifty six （Vatthugāthā） introductory stanzas，which preface the Parāyana Vagga as at present found in the Sutta Nipāta．This lends support to the suggestion that at the time the Culla Niddesa was written the Parāyana Vagga，was a separate anthology，and that the Khaggavisāna Sutta did not belong to any particular group．Similarly with the Mahā Niddesa and the Atthaka Vagga．<br><br>The comments in the Niddesa seem to have been modelled on exegetical explanations such as are attributed here and there in the Pitakas to Mahā Kaccāna （E．g．，Madhupindika Sutta （M．i．110f）； also S．iii．9） and to Sāriputta （E．g．，Sangitī Sutta，D．iii．207f）．<br><br>There is a tradition （NidA．p．1），which ascribes the authorship of the Niddesa to Sāriputta．There exists a Commentary on it，called the Saddhammapajjotikā，by Upasena．It was written in Ceylon at the request of a monk called Deva Thera．,7,1
299159,en,21,niddhamana sutta,niddhamana sutta,Niddhamana Sutta,Niddhamana Sutta：Ten things which are burnt out by the possession   of their opposites．A．v．220f．,16,1
300001,en,21,nigaladha,nigaladha,Nigaladha,Nigaladha：A Damila chief，ruler of Velankundi and ally of   Kulasekhara．He was won over by Lankāpura．Cv．lxxvi．138； lxivii．10f．； 89ff．,9,1
300039,en,21,nigamaggamappasada,nigamaggāmappāsāda,Nigamaggāmappāsāda,Nigamaggāmappāsāda：A monastery in Gangāsiripura，restored by   Vijayabāhu IV．Cv．lxxxviii．49．,18,1
300077,en,21,nigamavasi tissa,nigamavāsī tissa,Nigamavāsī Tissa,Nigamavāsī Tissa：A thera of a market town （nigama） near Sāvatthi．He had the reputation of being contented，purged and pure； he went for his alms only in the village of his kinsmen．<br><br>When it was reported to the Buddha that Tissa lived in intimate association with his relations，the Buddha questioned him and accepted his explanation，praising him，and remarking that Tissa’s good qualities were the result of association with himself； he then related the Mahāsuka Jātaka．DhA．i．283 6．The introductory story of the Jātaka，however，gives a different reason for its recital （J．ii．490f．）．,16,1
300114,en,21,nigantha,niganthā,Niganthā,Niganthā：The name given to the Jains，the followers of Nigantha Nātaputta．Unlike the Acelakas，they wore one garment，a covering in front．But when praised for their modesty，they answered that their reason for wearing a garment was to prevent dust and dirt from falling into their alms dishes．For even dust and dirt are actual individuals and endowed with the principle of life （DhA．iii．489）．<br><br>The chief precepts of the Niganthā are included in the cātuyāmasamvara -  the fourfold restraint （for their beliefs and practices see Nigantha Nātaputta）．The chief centres of the Niganthas，in the time of the Buddha，seem to have been Vesāli （e．g．，J．iii．1； M．i．228） and Nālandā （M．i．371），though they had settlements in other important towns，such as Rājagaha （e．g．，at Kālasilā，on the slopes of Isigili，M．i．92）．<br><br>The chief patrons of the Buddha’s time were：<br><br>  Sīhasenāpati in Vesāli，   Upaligahapati in Nālandā and    Vappa the Sakyan in Kapilavatthu （AA．ii．751）．The books contain several names besides that of Nātaputta of distinguished members of the Nigantha Order -   e．g．，Dīgha-Tapassī，and Saccaka，and also of several women，Saccā，Lolā，Avavādakā and Patācārā （J．iii．1）．<br><br>The lay followers of the Niganthas wore white garments （M．ii．244）．<br><br>In the Chalabhijāti classification of Pūrana Kassapa，the Ekasātaka-Niganthas occupied the third rank，the red （A．iii．384）．The Buddha condemned the Niganthas as unworthy in ten respects： <br><br>  they were without faith，   unrighteous，   without fear and shame，   they chose wicked men as friends，   extolled themselves and disparaged others，   were greedy of present gain，  obstinate，  untrustworthy，   sinful in their thoughts，   and held wrong views （A．v．150）． Their fast resembled a herdsman looking after the kine by day，which were restored to their owners at eventide （Ibid．，i．205f）．The Niganthas were so called because they claimed to be free from all bonds （amhākam ganthanakileso palibujjhanakileso natthi，kilesaganthirahitā mayan ti evam vāditāya laddhanāmavasena Nigantho） （E．g．，MA．i．423）．<br><br>The Buddhist books record （M．ii．243f．； D．iii．117，210） that there was great dissension among the Niganthas after the death of Nātaputta at Pāvā．The Commentaries state （DA．iii．906； MA．ii．831） that Nātaputta，realizing on his death bed the folly and futility of his teaching，wished his followers to accept the Buddha’s teaching In order to bring this about，he taught his doctrine in two different ways to two different pupils，just before his death．To the one he said that his teaching was Nihilism （uccheda），and to the other that it was Eternalism （sassata）．As a result，they quarrelled violently among themselves，and the Order broke up．<br><br>That the Niganthas lasted till，at least，the time of Nāgasena，is admitted （Mil．p．4） by the fact that Milinda，was asked to consult a teacher called Nigantha Nātaputta，who，if at all historical，was probably the direct successor to the teacher of the same name，contemporary with the Buddha．<br><br>There is evidence in the Jātakas to show that the Nigantha Order was in existence prior to the life of the Buddha．Saccatapāvī，mentioned in the Kunāla Jātaka （J．v．427），is described as a setasamanī，and may well have belonged to the Order of the Svetambaras，while in the Mahābodhi Jātaka （J．v．246） mention is made of a teacher who is identified with Nigantha Nātaputta himself．<br><br>There seems to have been a settlement of Niganthas in Ceylon from very early times．When Pandukābhaya laid out the city of Anurādhapura，he built also hermitages for several Niganthas  -  Jotiya，Giri and Kumbhanda （Mhv．x．97f）．These continued to be inhabited even after the establishment of Buddhism in the Island，for we hear of them in the reign of Vattagāmanī （circa 44 A．C．）．When Vattagāmanī pulled down the residence of the Nigantha Giri，because of his disloyalty to the king，he built on its site the Abhayagiri vihāra．（Ibid．，xxxiii．42f．）,8,1
300115,en,21,nigantha nataputta,nigantha nātaputta,Nigantha Nātaputta,Nigantha Nātaputta：One of six eminent teachers，contemporary with the Buddha； he is described as a heretic （aññatitthiya，E．g．，S．i．66）．<br><br>He was leader of a sect known as the Niganthā，and a summary of his teachings is found in the Sāmaññaphala Sutta （D．i．57； DA．i．166）．<br><br>A Nigantha is restrained with a fourfold restraint （cātuyāma samvara）   <br><br>  he is restrained as regards all water，  restrained as regards all evil，  all evil has he washed away，and   he lives suffused with the sense of evil held at bay． And，because of this fourfold restraint，<br><br>  he is called a Nigantha （free from bonds），  gatatta （one whose heart has been in the attainment of his aim），  yattala （one whose heart is under command） and     thitatta （one whose heart is fixed）．The meaning of this fourfold restraint is not clear； for a discussion of this cātuyāma samvara，see Barua：Pre-Buddhistic Indian Philosophy，pp．378f．The first in evidently the well known rule of the Jains against drinking cold water，as it contains ”souls” （cp．Mil．259ff）．The Buddha taught a corresponding fourfold restraint，which consisted of observing the four precepts against injury，stealing，unchastity and lying （D．iii．48f．） <br><br>Nātaputta is also stated （*1） to have claimed omniscience -  to be all-knowing，all seeing，to have all comprising （aparisesa） knowledge and vision．”Whether I walk or stand or sleep or wake，” he is mentioned as saying，”my knowledge and vision are always，and without a break，present before me．”<br><br>  （*1） E．g．，M．ii．31； A．i．220； M．i．92f．；also M．ii．214ff．It is curious，in   view of this statement of Nātaputta’s doctrine of inaction，that the main   ground on which he is stated to have objected to  Siha’s visit to the Buddha，was that the Buddha   was an akīriyavādī （A．iv．180）．<br><br>He taught that past deeds should be extirpated by severe austerities，fresh deeds should be avoided by inaction．By expelling through penance all past misdeeds and by not committing fresh misdeeds，the future became cleared．From the destruction of deeds results the destruction of dukkha； this leads to the destruction of vedanā．Thus all dukkha is exhausted and one passes beyond （the round of existence）．It is said* that Nātaputta did not employ the term kamma in his teaching； he used，instead，the word danda； and that，according to him，the danda of deed was far more criminal than the dandas of word and mind．<br><br>  * M．i．371．Danda probably means sins or hurtful acts．  Buddhaghosa says （MA．ii．595ff．） that the   Jain idea was that citta （the manodanda） did not come into bodily acts or into   words   which were irresponsible and mechanical，like the stirring   and sighing of boughs in the wind．<br><br>He is said to have shown no hesitation in declaring the destinies of his disciples after death （S．iv．398）； but Sakuladāyi says （M．ii．31； also ibid．，i．93； and ii．214f．； the Niganthas admit they did not know of the past） that when asked a question as to the past，he skipped from one matter to another and dismissed the question，evincing irritation，bad temper and resentment．<br><br>Only one discussion is recorded between Nātaputta and a follower of the Buddha，and that was with Cittagahapati at Macchikā Sanda （S．iv．298ff）．He praises Citta at the outset of the discussion，holding him up as an example to his own flock，and agreeing with Citta that knowledge is more excellent than faith．But later，when Citta claims knowledge of the four jhānas，Nātaputta is represented as condemning him for a deceitful man．Citta，thereupon，asks him ten questions and，getting no answer，leaves him．The Commentary （SA．iii．99） explains that the questions Citta asked were the same as the Kumārapañhā．<br><br>The Devadaha Sutta （M．ii．214； cp．Cūlla Dukkhakkhandha Sutta； M．i．91ff．； also A．v．150； D．iii．119），contains a detailed analysis and attributed to the Buddha，of the beliefs and teachings of the Niganthas．He there selects for his condemnation ten of their operative utterances，major and minor，and proves that the efforts and strivings of the Niganthas are fruitless．<br><br>Nātaputta is said （DhA．iii．201） to have claimed miraculous powers，but he did not，in fact，possess them．When，for instance，the Rājagaha-setthi offered his bowl of red sandal wood to anybody who could remove it from its perch，Nātaputta tried to obtain it by a ruse，but was unable to deceive the setthi．<br><br>The books contain the names of several disciples of Nātaputta，among them a deva called Ninka （S．i．66； the Buddha’s own paternal uncle，Vappa，was a follower of the Niganthas）．Nātaputta is so convinced of the truth and the irrefutableness of his own doctrines，that he actually encourages his disciples to hold discussions with the Buddha．Some，like Dīgha Tapassī，come away unscathed，without having carried the discussion to any conclusion； others are mentioned as being convinced by the Buddha in the end and as becoming his disciples．Such，for instance，are Asibandhakaputta （S．iv．317ff） and Abhayarājakumāra （M．i．392ff）．Nātaputta tries，without success，to dissuade Sīha，general of the Licchavis，from visiting the Buddha （A．iv．180ff）．Sīha goes and is converted．The next day he holds an almsgiving，on a grand scale，to the Buddha and his monks，at which flesh is served．It is said that Nātaputta went about Vesāli，sneering at the Buddha for encouraging slaughter．The Buddha，hearing of this，relates the Telovāda Jātaka （J．ii．262f．； Vin．i．233ff），to show that in the past，too，Nātaputta had sneered at him for a similar reason．Nātaputta is identified with the rich man of the Jātaka．In the Bāveru Jātaka （J．iii．126f） he is identified with the crow who lost all his honour and glory when approached by the peacock，who was the Bodhisatta．<br><br>But the greatest blow to Nātaputta was when Upāli-gahapati （M．i．373ff） joined the Buddha．Nātaputta had allowed Upāli to visit him in spite of the warning of Dīgha-Tapassī as to the Buddha’s arresting personality．But Nātaputta thought Upāli would be proof against it，and，on hearing that he had renounced his allegiance to the Niganthas，refused to believe it until he could verify the information himself．The discovery of the apostasy of Upāli prostrated him with grief； he vomited hot blood and had to be carried away on a litter from Bālaka，where he was then living，to Pāvā．There，soon after，he died，and immediately great dissensions arose among his followers．When the Buddha heard of the quarrels，he remarked that it was only to be expected．<br><br>（Ibid．，ii．243f．； D．iii．117，210； it is stated that the quarrel was deliberately fostered by Nātaputta before his death．See Niganthā）．<br><br>Nigantha Nātaputta is the name by which the Jaina teacher，Mahāvīra，was known to his contemporaries．He was also called Vardhamāna．Nāta （or Nāya） was the name of his clan （SNA．（ii．423） says Nāta was the name of his father），which belonged to Vesāli．According to Jaina tradition，his father’s personal name was Siddhatha，and he was a Ksatriya，his mother being Trisālā．（For an account of Mahivira’s life and philosophy，see Barua：op．cit．， pp．372ff）．,18,1
300160,en,21,nigaya,nigaya,Nigaya,Nigaya：A Damila chief，ally of Kulasekhara，subdued by Lankāpura．  Cv．lxxvi．316； lxxvii．69．,6,1
300639,en,21,niggundipupphiya thera,niggundipupphiya thera,Niggundipupphiya Thera,Niggundipupphiya Thera：<i>1．Niggundipupphiya Thera</i>An arahant．Ninety one kappas ago he was the monastery attendant （ārāmika） of Vipassī Buddha，and once gave a niggundi flower to the Buddha．Thirty five kappas ago he was king，under the name of Mahāpatāpa （Ap．i．205）．He is probably identical with Vīra Thera．ThagA．i．50f．<br><br><i>2．Niggundipupphiya Thera</i>An arahant．In the past he had been an inhabitant of the deva world and listened to the preaching of a disciple of Padumuttara Buddha，called Sumana．He then offered a niggundi flower on the seat of the Buddha．In this life he entered the Order at the age of seven，and after listening to a sermon by Ananda became an arahant．He was sixteen times king，under the names of Abbuda and Nirabudda．Ap．i．262f．,22,1
300662,en,21,nigha sutta,nighā sutta,Nighā Sutta,Nighā Sutta：The three pains&nbsp；&nbsp； of lust，hatred and illusion．For   their full comprehension the Noble Eightfold Path must be cultivated．S．v．57．,11,1
300715,en,21,nighandu,nighandu,Nighandu,Nighandu：A yakkha chieftain，to be invoked by followers of the   Buddha when in distress （D．iii．204）．He was present at the Mahāsamaya．Ibid．，  ii．258．,8,1
300777,en,21,nigrodha,nigrodha,Nigrodha,Nigrodha：<i>1．Nigrodha</i>A Paribbājaka．Once，when he was staying with a large number of colleagues at the Udumbarikārāma nearRājagaha，Sandhāna，on his way to see the Buddha，stopped him and entered into conversation．The Buddha，by his divine ear，hearing their talk，approached them and continued the discussion with Nigrodha； this discussion is recorded in theUdumbarika Sīhanāda Sutta．<br><br>D．iii．36ff．； this discussion is also referred to in theKassapa Sihanāda Sutta （D．i．175 f．）．There Nigrodha is said to have felt great joy，but this is not mentioned in the Udumbarika Sihanāda （see D．iii．57）．<br><br><i>2．Nigrodha</i>The Bodhisatta born as the son of a Banker in Rājagaha，later becoming king of Benares．For details see the Nigrodha Jātaka．<br><br><i>3．Nigrodha Thera</i>He belonged to an eminent brahmin family of Sāvatthi．On the day of the dedication of Jetavana，he saw the majesty of the Buddha and entered the Order，becoming an arahant soon after．Eighteen kappas ago，in the time of Piyadassī Buddha，he left great riches and became an ascetic，dwelling in a sāla grove．Once，seeing the Buddha wrapped in samādhi，he built a bower over him，and stood there with clasped hands until the Buddha awoke from his samādhi．Then，at the Buddha’s wish，the Sangha too came to the sāla grove，and in their presence the Buddha predicted the ascetic’s future （ThagA．i．74f； Thag．21）．<br><br>Nigrodha is probably identical with Sālamandapiya of the Apadāna．Ap．ii．431f．； but the same Apadāna verses are also given under Tissa Thera （ThagA．i．273）．<br><br><i>4．Nigrodha</i>See Nigrodhamiga and Vattabbaka Nigrodha．<br><br><i>5．Nigrodha</i>A Sākiyan，owner of the Nigrodhārāma．J．i．88．<br><br><i>6．Nigrodha</i>Commonly known as Nigrodha sāmanera．He was the son of Sumana，the eldest of Bimbisāra’s children，and his mother was Sumanā．When Asoka slew Sumana，his wife，who was with child，fled to a candāla village，where the guardian deity of a nigrodha tree built her a hut．Here she gave birth to her son，whom she named after her benefactor．The chief candāla looked after them．When Nigrodha was seven years old，the TheraMahāvaruna ordained him，and he became an arahant in the tonsure hall．One day，while walking near the palace，Asoka saw him and，because of their connection in a past life，was attracted by him．Nigrodha had been one of the three brothers who gave honey to a Pacceka Buddha in a past life （for the story see Asoka and Mhv．v．49ff）．Nigrodha had called the Pacceka Buddha a candāla，hence he was born in a candāla village．Asoka invited Nigrodha to the palace and entertained him，and Nigrodha preached to him the Appamāda Vagga．The king was greatly pleased，and offered to give food daily at the palace to thirty two monks in Nigrodha’s name．It was this visit of Nigrodha to Asoka which ultimately resulted in the conversion of the latter to the faith of the Buddha （for details see ibid．，37-72； Dpv．vi．34ff．； vii．12，31； Sp．i．45ff）．It is said （MA．ii．931） that Asoka paid great honour to Nigrodha throughout his life．Three times a day he sent to Nigrodha gifts of robes carried on the backs of elephants，with five hundred measures of perfume and five hundred caskets of garlands．All these Nigrodha would distribute among his colleagues，and most of the monks of Jambudīpa at that time wore robes，which were the gift of Nigrodha．<br><br><i>7．Nigrodha</i>Called Māragiri．A general of Parakkamabāhu I．He was stationed at Uddhavāpi．Cv．lxxii．164，174．<br><br><i>Nigrodha angana</i>A locality in Anurādhapura，through which the sīmā of the Mahāvihāra passed．Dpv．xiv．34； Mhv．136； Mhv．p．332．vs．14．,8,1
300782,en,21,nigrodha jataka,nigrodha jātaka,Nigrodha Jātaka,Nigrodha Jātaka：A king，named Magadha，once reigned in Rājagaha．His son married a rich merchant’s daughter，but she，because she was barren，lost favour．Thereupon she pretended to be with child，and when her time drew near，she journeyed to her home with an old nurse who was in the secret．On the way she found a child deserted by its mother，and，greatly rejoicing，she claimed it as her own．The child was the Bodhisatta and was called Nigrodha．His father found for him two companions：Sakhā，son of a merchant，and Pottika，son of a tailor． <br><br>These three grew up together and were educated in Takkasilā．In the course of their travels，while his companions lay sleeping，Pottika heard a cock say that whoever ate its fat would become king，the flesh of its body commander in chief，and the flesh near its bone’s treasurer．Pottika killed the cock，gave to Nigrodha the fat，to Sākha the flesh of the body，while he himself ate the flesh near the bones．Immediately after，men，in search of a successor to the throne of Benares chose Nigrodha，while the others accompanied him as commander in chief and treasurer．One day Nigrodha，wishing to have his parents near him，sent Pottika to fetch them from Rājagaha．On the way back he called at Sākha’s house，but Sākha，who had a grievance against him for having given the cock’s fat to Nigrodha，insulted him．When Pottika reported this to Nigrodha，he wished to have Sākha killed，but Pottika intervened on his behalf．<br><br>The story was related in reference to Devadatta’s ingratitude．Sākha is identified with Devadatta and Pottika with Ananda．J．iv．37ff．,15,1
300783,en,21,nigrodha kappa thera,nigrodha kappa thera,Nigrodha Kappa Thera,Nigrodha Kappa Thera：He was the preceptor （upajjhāya） of Vangīsa，and together they lived in Aggālava cetiya （S．i．185），where Kappa died．When Vangīsa questioned the Buddha as to the destiny of Kappa，the Buddha’s answer was that he had completely passed away （Thag．vs．1263ff．； SN．vs．343ff）．It is said （ThagA．ii．211； SNA．i．346） that Vangīsa was away when Kappa died，and had also seen him sleeping with his hands curled up．This was unlike a khīnāsava，but，in Kappa’s case，it was due to long continued habit．Vangīsa，not knowing this，was assailed with doubts as to his teacher’s attainments．Kappa was a vihāragaruka   that is，he attached importance to keeping to his cell．When he came back from his alms rounds，he would enter his cell and not leave it again until evening or the next day．This caused disaffection in Vangīsa’s heart，which the latter quelled by force of reasoning （S．i．186； SA．i．208）．<br><br>In Nigrodhakappa，Kappa was the thera’s personal name，but the prefix Nigrodha was given because he attained arahantship at the foot of a nigrodha （banyan） tree．SNA．i．346； because he dwelt under a banyan，says SA．i．207．,20,1
300808,en,21,nigrodhamaragallaka,nigrodhamāragallaka,Nigrodhamāragallaka,Nigrodhamāragallaka：A place in Rohana，mentioned in the campaigns   of Parakkamabāhu I．Cv．lxxv．182．,19,1
300813,en,21,nigrodhamiga jataka,nigrodhamiga jātaka,Nigrodhamiga Jātaka,Nigrodhamiga Jātaka：（Also called Nigrodha Jātaka．） Once the Bodhisatta was born as king of the deer and was called Nigrodha．With him was the leader of another herd，and he was called Sākha．There was an agreement between these two leaders that，on alternate days，a deer from their herd should offer itself to be killed by the king of Benares．One day the turn fell on a pregnant doe of Sākha’s herd，and when she asked to be allowed to wait until she had brought forth her young she was refused by Sākha．She then appealed to Nigrodha，who took her turn on himself．Immunity had been granted to Nigrodha，and when his act was reported to the king，he came in person to enquire into the matter．On hearing the story，he was greatly moved，and promised immunity both to Nigrodha and the doe．But Nigrodha was not satisfied till the king promised immunity to all living beings．Later，on discovering that the deer，taking advantage of this，were destroying men’s crops，Nigrodha，gave orders to his herd to refrain from doing so．<br><br>The story was related in reference to the mother of Kumāra Kassapa （q．v．）．She had joined the Order under Devadatta not knowing that she was pregnant．On discovering her condition，Devadatta expelled her from the Order．She appealed to the Buddha，who caused an enquiry to be held，and，having been assured of her innocence，he restored her to all honour．When Kumāra Kassapa was born he，too，was admitted to the Order．<br><br>Devadatta is identified with Sākha，Kumāra Kassapa with the doe’s young one，his mother with the doe，and the king with Ananda．<br><br>J．i．145ff．； DhA．iii．148f．The story is figured in the Bharhut Stupa （Cunningham：pl．xxv．（1） and xliii．（2）．It is given in Mtu．（i．359ff．） with several variations in detail．,19,1
300846,en,21,nigrodhapitthi,nigrodhapitthi,Nigrodhapitthi,Nigrodhapitthi：A vihāra in Ceylon，the residence of Mahāsīva   Thera．MT．555．,14,1
300852,en,21,nigrodharama,nigrodhārāma,Nigrodhārāma,Nigrodhārāma：<i>1．Nigrodhārāma</i>A grove near Kapilavatthu，where a residence was provided for the Buddha when he visited the city in the first year after his Enlightenment （MA．i．289）．It belonged to a Sākyan named Nigrodha，who gave it to the Order．<br><br>In order to convince his proud kinsmen of his attainments，the Buddha performed there theYamakapātihāriya，and when，at the conclusion of the miracle’ a shower of rain fell，wetting only those who wished to be wetted，he related to them the Vessantara Jātaka （Vin．i．82； J．i．88f．；vi．479； BuA．22； DhA．iii．163； also Mtu．iii．101，107，114，138，141，179）．<br><br>It was during this visit thatMahāpajāpati Gotamī first asked permission for women to enter the Order．This was refused，and from there the Buddha went on to Vesāli （Vin．ii．253； A．iv．274）．<br><br>The Buddha stayed at the Nigrodhārāma on several other occasions，and several Vinaya rules are mentioned as being first promulgated there （E．g．，Vin．iii．235，244； iv．55，101，167，181，262，314）．Various Sākyans came to see the Buddha at the Nigrodhārāma，among them，Mahānāma，Godha，Sarakāni，Nandiya and Vappa （S．v．369 78； 395 7，403 4，408； A．ii．196； iii．284； iv．220； v．83，328，332，334）．<br><br>The Buddha himself visited Kāligodhā during his residence there．It was during a discussion with Mahānāma that theCula Dukkhakkhandha Sutta was preached．During one of the Buddha’s residences in Nigrodhārāma，the Sākyans invited him to consecrate their new Mote Hall，which he did by preaching there far into the night and then asking Moggallāna to continue his discourse （S．iv．182ff．； also M．i．353，Sekha Sutta）．<br><br>On another occasion the Buddha is mentioned as having spent a period of convalescence at Nigrodhārāma （A．i．219f ）； he was there also when the quarrel broke out between the Sākyans and the Koliyans regarding the water of the Rohinī （SNA．i．357； but see J．v．413，where he is said to have been in Sāvatthi）．It seems to have been the Buddha’s custom，when staying at Nigrodhārāma，sometimes to spend the noonday siesta in the Mahāvana near by （E．g．，S．iii．91f）．<br><br>Among others mentioned as having stayed at Nigrodhārāma areAnuruddha （DhA．iii．295） andLomasakangiya．M．iii．200； a deva called Candana there taught him the Bhaddekaratta Sutta．Is this Lomasakangīya the same as Lomavangīsa，who is also mentioned （S．v．327） as having lived in Nigrodhārāma?<br><br>Near Nigrodhārāma was once the site of the dwelling of a hermit （isi） called Kanha．The Buddha，remembering this，once smiled，and，when asked the reason for his smile，related the Kanha Jātaka （J．iv．6）．<br><br>There is a tradition （CypA．1，7； BuA．3） that the Cariyā Pitaka and the Buddhavamsa were preached by the Buddha to Sāriputta during his first stay in Nigrodhārāma．It was probably there that Anuruddha’s sister built，at his request，an assembly hall of two storeys for the Sangha （DhA．iii．295f）．<br><br>Buddhaghosa says （MA．ii．906； M．iii．109f ） that Kāla Khemaka，the Sākyan，built a special vihāra near Nigrodhārāma，on one side of the grounds．<br><br><i>2．Nigrodhārāma</i>A grove in Rājagaha．TheBuddha says that there he once gaveAnanda the chance of asking him to live for a whole aeon，but Ananda missed his opportunity．D．ii．116．,12,1
300866,en,21,nigrodhasala,nigrodhasāla,Nigrodhasāla,Nigrodhasāla：A mound in Rohana，near which Velusumana killed   Elāra&#39；s giant Nandasārathī．MT．441．,12,1
300867,en,21,nigrodhasalakhanda,nigrodhasālakhanda,Nigrodhasālakhanda,Nigrodhasālakhanda：A village in Ceylon．Ras．ii．46．,18,1
300976,en,21,nigundivaluka tittha,nigundivālukā tittha,Nigundivālukā tittha,Nigundivālukā tittha：A ford in the Mahāvālukanadī．Cv．lxxii．37．,20,1
301556,en,21,nijjara sutta,nijjarā sutta,Nijjarā Sutta,Nijjarā Sutta：Ten things，which are brought to nought by the   cultivation of their opposites．A．v．215f．,13,1
302014,en,21,nikapennaka padhanaghara,nikapennaka padhānaghara,Nikapennaka padhānaghara,Nikapennaka padhānaghara：A building on the Cittalapabbata，the   residence of Cūlasumana．Vsm．ii．634； see also Ninkaponna，below．,24,1
302092,en,21,nikata,nikata,Nikata,Nikata：<i>1．Nikata</i>An upāsaka of Ñātikā．After death he was born in the Suddhāvāsā，there to pass away．S．v．358f．；D．ii．91f．<br><br><i>2．Nikata</i>One of several eminent Theras mentioned as staying in theKūtāgārasāla inVesāli．When the Buddha came there，Licchavis crowded out the place with all their retinues，and Nikata and his colleagues，desiring solitude，retired to the Gosingasālavana．A．v．133f．,6,1
302129,en,21,nikattha sutta,nikattha sutta,Nikattha Sutta,Nikattha Sutta：Four kinds of people in the world：those with   debased bodies and noble minds，with noble bodies and debased minds，with both   mind and body noble，with both debased．A．ii．137f．,14,1
302580,en,21,nikkammatissa,nikkammatissa,Nikkammatissa,Nikkammatissa：See   Ariyagālatissa．,13,1
302979,en,21,nikkhanta sutta,nikkhanta sutta,Nikkhanta Sutta,Nikkhanta Sutta：Once Vangīsa，soon after his ordination，was staying at the Aggālava-cetiya with his tutor，Nigrodha Kappa．During his tutor’s absence，a number of gaily dressed women came to the vihāra，and Vangīsa was greatly perturbed in mind．But he put forth great effort，and thinking of the loyalty he owed to the Buddha，conquered his disaffection．S．i．185f； the verses are also found in Thag．1209 13．,15,1
303565,en,21,nikumba,nikumba,Nikumba,Nikumba：The name of a country．Mil．327．,7,1
303599,en,21,nila,nīla,Nīla,Nīla：<i>1．Nīla</i>A friend of Mahinda I．He died early，and Mahinda refused the kingship out of sorrow for his friend．Cv．xlviii．27ff．<br><br><i>2．Nīla Thera</i>He belonged to a family of flower sweepers．He joined the Order and became an arahant in the tonsure hall．When he came to Sāvatthi in search of a rag robe a Mahābrahmā saw him and stood worshipping him．Other brahmas heard of this，and all worshipped him．SA．ii．217．,4,1
303653,en,21,nilagalla,nīlagalla,Nīlagalla,Nīlagalla：<i>1．Nīlagalla</i>A monastery in Ceylon，built by Udaya I．Cv．xlix．31．<br><br><i>2．Nīlagalla or Nīlagiri</i>A locality in the Malaya district of Ceylon，mentioned in the account of the campaigns of Parakkamabāhu I．Cv．lxx．14，16，20，83； lxxii．12．,9,1
303654,en,21,nilagallaka,nīlagallaka,Nīlagallaka,Nīlagallaka：An officer of Parakkamabāhu I．Cv．lxx．67．,11,1
303655,en,21,nilageha,nīlageha,Nīlageha,Nīlageha：A building （pariccheda：cell ?） erected by Aggabodhi II．  for the Thera Jotipāla．Cv．xlii．39．,8,1
303658,en,21,nilagiri,nīlagiri,Nīlagiri,Nīlagiri：See Nīlagalla （2），also   Rāmanīlagiri．,8,1
303786,en,21,nilapabbata vihara,nīlapabbata vihāra,Nīlapabbata Vihāra,Nīlapabbata Vihāra：A monastery near Halloligāma．,18,1
303826,en,21,nilapokkharani,nīlapokkharanī,Nīlapokkharanī,Nīlapokkharanī：A pond，probably in Anurādhapura．It was one of the   places from which clay was taken for the vessels which held the paraphernalia   used in royal coronations．MT．307．,14,1
303833,en,21,nilarama,nilārāma,Nilārāma,Nilārāma：A monastery in Ceylon to which Udaya I．gave the village   of Kālussa．Cv．xlix．16．,8,1
303880,en,21,nilavahana,nīlavāhanā,Nīlavāhanā,Nīlavāhanā：One of the three rivers crossed by Mahā Kappina on his   way from Kukkutavatī to see the Buddha．DhA．ii．120．,10,1
303882,en,21,nilavahini,nīlavāhinī,Nīlavāhinī,Nīlavāhinī：A channel branching off from the Mālatipuppha sluice in   the Parakkamasamudda．Cv．lxxix．42．,10,1
303888,en,21,nilavalatittha,nīlavālatittha,Nīlavālatittha,Nīlavālatittha：A locality in Rohanna，identified with the modern   Mātara．Cv．lxxv．48； Cv．Trs．ii．48，n．2．,14,1
303919,en,21,nilavasi,nilavāsi,Nilavāsi,Nilavāsi：A Thera mentioned as staying at the  Kukkutārāma in  Pātaliputta．&nbsp； Vin．i．300．,8,1
303998,en,21,niliya,niliya,Niliya,Niliya：A Damila brahmin，purohita in the palace．He became the   paramour of Anulā and occupied the throne for six months，until she poisoned   him．Mhv．xxxiv．24ff．； Dpv．xx．29．,6,1
304001,en,21,niliya,nilīya,Nilīya,Nilīya：A hunter．J．iii．330．,6,1
304554,en,21,nimi,nimi,Nimi,Nimi：<i>1．Nimi</i>The Bodhisatta born as king of Mithilā．See Nimi Jātaka．<br><br><i>2．Nimi</i>A Pacceka Buddha．He was king，of Mithilā．One day he saw a hawk，which was flying with some meat，attacked by vultures．The hawk dropped the meat，which was then taken up by another bird and he，in his turn，was attacked．This process continuing for some time，the king realized that possessions bring sorrow and suffering．He thereupon renounced his sixteen thousand women，and reflecting on his renunciation，became a Pacceka Buddha，and joined three others，who had also become Pacceka Buddhas：Karandu，Naggaji and Dummukha．J．iii．378f．,4,1
304677,en,21,nimitta vagga,nimitta vagga,Nimitta Vagga,Nimitta Vagga：The eighth chapter of the Duka Nipāta of the   Anguttara Nikāya．A．i．82f．,13,1
304868,en,21,nimittasannaka thera,nimittasaññaka thera,Nimittasaññaka Thera,Nimittasaññaka Thera：An arahant．Ninety four kappas ago he was a   hermit on the banks of the Candabhāgā，and，seeing a golden deer wandering in   the forest，his mind turned to thoughts of the Buddhas．Twenty seven kappas   ago he was a king named Araññasatta．Ap．i．261．,20,1
304913,en,21,nimittavyakaraniya thera,nimittavyākaranīya thera,Nimittavyākaranīya Thera,Nimittavyākaranīya Thera：An arahant．Ninety two kappas ago he was   an ascetic in Himavā，at the head of fifty four thousand pupils．Having seen   the miracles preceding the birth of a Buddha （Tissa?），he was glad at heart   and told of it to others （Ap．ii．411f）．He is probably identical with Vārana   Thera．ThagA．i．353f．,24,1
305077,en,21,nimmala,nimmala,Nimmala,Nimmala：An officer in the service of Parakkamabāhu I．Cv．lxvi．124．,7,1
305153,en,21,nimmanarati,nimmānaratī,Nimmānaratī,Nimmānaratī：A class of devas，inhabiting the fifth of the six deva-worlds．（D．i．218； M．i．289，etc．； S．i．133，etc．； A．i．210，etc．<br><br>For their life span see Compendium 140f）．<br><br>They are so called because they delight in their own creations．They can create any form in any colour．NidA．109； RA．234； VibhA．519．,11,1
305348,en,21,nimmita,nimmita,Nimmita,Nimmita：Nineteen kappas ago there were sixteen kings of this name，  all previous births of Vatamsakiya （Abhaya） Thera．Ap．i．174； ThagA．i．201．,7,1
305383,en,21,nimmitapura,nimmitapura,Nimmitapura,Nimmitapura：A park in Pulatthipura laid out by Parakkamabāhu I．  Cv．lxxix．9．,11,1
305430,en,21,nimokkha sutta,nimokkha sutta,Nimokkha Sutta,Nimokkha Sutta：A deva，questions the Buddha on deliverance and   detachment and the Buddha answers him．S．i．2．,14,1
305733,en,21,ninkapanna padhanaghara,ninkapanna padhānaghara,Ninkapanna padhānaghara,Ninkapanna padhānaghara：A building on Cittalapabbata，the   residence of CūIasumma （VibhA．489）．It is probably identical with Nikapennaka   （q．v．）．,23,1
306226,en,21,nipannanjalika,nipaññañjalika,Nipaññañjalika,Nipaññañjalika：See Paññañjalika．,14,1
306229,en,21,nipannapatimaguha,nipannapatimāguhā,Nipannapatimāguhā,Nipannapatimāguhā：A cave forming part of the  Uttarārāma built in Pulatthipura by   Parakkamabāhu I．Cv．lxxviii．75．,17,1
307398,en,21,nipura,nipura,Nipura,Nipura：See Sinipura．,6,1
307421,en,21,nirabbuda,nirabbuda,Nirabbuda,Nirabbuda：<i>1．Nirabbuda</i>A Niraya ； really a period of suffering equal to twenty Abbudas （i．e．，twenty thousand Ninnahutas）．SN．p．126； S．i．149； SNA．477； AA，ii．853．<br><br><i>2．Nirabbuda</i>Twenty five thousand kappas ago there were eight kings of this name，all previous births of Niggundipupphiya．Ap．i．263．,9,1
307477,en,21,niraggala,niraggala,Niraggala,Niraggala：A sacrifice in which alms are given with wide open，  boltless doors．ItvA．75．,9,1
307626,en,21,niramisa sutta,nirāmisa sutta,Nirāmisa Sutta,Nirāmisa Sutta：See Suddhika Sutta．,14,1
307900,en,21,nirasa sutta,nirāsa sutta,Nirāsa Sutta,Nirāsa Sutta：Three kinds of persons existing in the world：he who   longs not，he who longs，and he who has done with longing．A．i．107f．,12,1
308313,en,21,niraya,niraya,Niraya,Niraya：<i>Niraya （hell）</i>Various lists of Nirayas are found in the books．In the Jātaka Commentary* occurs the following：<br><br>  Sañjīva，  Kālasutta，  Sanghāta，  Jālaroruva，  Dhūmaroruva，  Mahāvīci，  Tapana，  Patāpana．The Samyutta and Anguttara Nikāyas and the Sutta Nipāta contain a different list：<br><br>  Abbuda，  Nirabbuda，  Ababa，  Atata，  Ahaha，  Kumuda，  Sogandhika，  Uppala，  Pundarīka，  Paduma （S．i．149； A．v．173； SN．p．126； see also Dvy．67）．The Commentaries explain （E．g．，AA．ii．853） that these are not separate Nirayas but specified periods of suffering in Avīci．TheDevadūta Sutta （M．iii．185） of the Majjhima Nikāya contains yet another list：<br><br>  Gūtha，  Kukkula，  Simbalivana，  Asipattavana and   Khārodakanadī．Other names，also，occur sporadically   e．g．，<br><br>  Khuradhāra （J．v．269），  Kākola （J．vi．247），  Sataporisa （J．v．269） and   Sattisūla （J．v．143）．The most fearful of the Nirayas is，however，the Avīci-mahā-niraya （see s．v．Avīci）．<br><br>* J．v．266，271； the same list is found in Dvy．67，except that Raurava is substituted for Jalaroruva and Mahāraurava for Dhūmaroruva．<br><br><i>Niraya Vagga</i>The twenty second chapter of the Dhammapada．<br><br><i>1．Niraya Sutta</i>Five things that lead to hell：destruction of life，theft，lust，falsehood，liquor．A．iii．170； also 204．<br><br><i>2．Niraya Sutta</i>Six things that lead to hell：（A．iii．432）<br><br>  taking life，  theft，  living carnally，  falsehood，  evil desires and   wrong views．,6,1
308407,en,21,nirayarupa satta,nirayarūpa satta,Nirayarūpa Satta,Nirayarūpa Satta：Four kinds of persons which exist in the world．  A．ii．71．,16,1
308464,en,21,nirayuppatti sutta,nirayuppatti sutta,Nirayuppatti Sutta,Nirayuppatti Sutta：A man whose mind is soiled （paduttha） is born   after death in hell．Itv．12f．,18,1
308511,en,21,nirodha sutta,nirodha sutta,Nirodha Sutta,Nirodha Sutta：<i>1．Nirodha Sutta</i>Sāriputta tells Ananda that he has attained to a state of cessation of perception and feeling．S．iii．238．<br><br><i>2．Nirodha Sutta</i>Sāriputta tells the monks that one，who has achieved virtue，concentration and insight，may both enter the cessation of perception and feeling and also emerge there from．Udāyin （Lāludāyī），who is present，contradicts this three times，but none upbraids him．Sāriputta’s words are repeated before the Buddha，and Udāyin acts similarly．The Buddha rebukes Ananda for not admonishing Udāyin．Later，the Buddha talks of the matter to Upavāna and tells him of five qualities which a monk should possess．A．iii．192ff．,13,1
308512,en,21,nirodha vagga,nirodha vagga,Nirodha Vagga,Nirodha Vagga：The eighth chapter of the Bojjhanga Samyutta．  S．v．132ff．,13,1
309296,en,21,nirutti,nirutti,Nirutti,Nirutti：A work on exegesis，ascribed to Mahā Kaccayāna and divided   into two parts：Cūlanirutti and Mahānirutti （Gv．59，65； Svd．1233f）．Atīkā on   it exists，the Niruttisāramañjūsā，written by Saddhammaguru．Bode，p．29；   Gv．60．,7,1
309345,en,21,niruttipatha sutta,niruttipatha sutta,Niruttipatha Sutta,Niruttipatha Sutta：On three modes of reckoning：matter that has   ceased is reckoned as &quot；has been，&quot； not as &quot；is&quot； or &quot；will be&quot；； the same with the   other khandhas．S．iii．71f．,18,1
309397,en,21,niruttisaramanjusa,niruttisāramañjūsā,Niruttisāramañjūsā,Niruttisāramañjūsā：A tīkā on the Nirutti ； also a tīkā on the   Nyāsa by Dāthānāga．Bode，op cit．，p．55； Svd．1241．,18,1
309434,en,21,nisabha,nisabha,Nisabha,Nisabha：<i>1．Nisabha</i>One of the two chief disciples of Anomadassī Buddha （Bu．viii．22； J．i．36； DhA．i．88）．<br><br>Pañcasīlasamādāniya Thera took the precepts from him in the time of Anomadassī Buddha．Ap．i．76； also 74 （?）．<br><br><i>2．Nisabba</i>One of the chief lay supporters of Atthadassi Buddha．Bu．xv．21．<br><br><i>3．Nisabha</i>Also called Mahānisabha，chief among the dhutahgadharas in the time of Padumuttara Buddha．It was his example that prompted Mahā Kassapa to strive for a similar honour．ThagA．ii．134f．； SA．ii．135f．； AA．i．85f．<br><br><i>4．Nisabha Thera</i>He was born in a Koliyan family，and，having seen the Buddha’s wisdom and power in the fight between the Sākyans and the Koliyans，he entered the Order and became an arahant．Two verses uttered by him in admonition of a fellow worker are found in the Therāgathā （vs．195f．）．In time of Vipassī Buddha he was a householder，and gave to the Buddha a kapittha fruit （Thag．i．318）．He is probably identical with Kapitthaphaladāyaka of the Apadāna．Ap．ii．449； but see also ThagA．i．73．<br><br><i>5．Nisabha</i>A mountain in Himavā．J．vi．204，212； Ap．i．67．,7,1
309438,en,21,nisabha,nisabhā,Nisabhā,Nisabhā：One of the palaces occupied by Tissa Buddha in his last   lay life．Bu．xviii．17．,7,1
309755,en,21,nisanti sutta,nisanti sutta,Nisanti Sutta,Nisanti Sutta：Ananda tells Sāriputta how a monk who is apt at   attha，dhamma，vyañjana，nirutti and pubbāparānusandhi，comes speedily to   grasp things and does not forget about that which he has grasped．A．iii．201．,13,1
310230,en,21,nisinnapatimalena,nisinnapatimālena,Nisinnapatimālena,Nisinnapatimālena：A cave in Pulatthipura，forming part of the  Uttarārāra built by Parakkamabāhu I．  Cv．lxxviii．75．,17,1
310427,en,21,nissaggya,nissaggya,Nissaggya,Nissaggya：The fourth division of the Pārājikā of the  Sutta Vibhanga．,9,1
310608,en,21,nissanka,nissanka,Nissanka,Nissanka：See Kittinissanka．,8,1
310774,en,21,nissaraniya sutta,nissaranīya sutta,Nissaranīya Sutta,Nissaranīya Sutta：A monk，who is not obsessed by thoughts of lust，  ill will，hurt，form and his own body （sakkāya），possesses the five elements   of escape．A．iii．245f．,17,1
310965,en,21,nissaya sutta,nissaya sutta,Nissaya Sutta,Nissaya Sutta：<i>1．Nissaya Sutta</i>The Buddha explains to a monk how one can be called nissayasampanna．A．iv．353f．<br><br><i>2．Nissaya Sutta</i>The Buddha explains to Upāli what qualities a monk needs to give nissaya．A．v．73．,13,1
310966,en,21,nissaya vagga,nissaya vagga,Nissaya Vagga,Nissaya Vagga：The first chapter of the Ekādasaka Nipāta of the   Anguttara Nikāya．A．v．311 28．,13,1
311134,en,21,nissayatthakatha,nissayatthakathā,Nissayatthakathā,Nissayatthakathā：A Commentary on the Saccasahkhepa by Mahābodhi   Thera．P．L．C．205．,16,1
311190,en,21,nissenidayaka thera,nissenidāyaka thera,Nissenidāyaka Thera,Nissenidāyaka Thera：An arahant．In the time of Kondañña Buddha he built a stairway for the Buddha by which he might ascend to his cell．<br><br>Thirty one kappas ago he was king three times，under the name of Pahasambahula．Ap．i．187．,19,1
311191,en,21,nissenikkhetta,nissenikkhetta,Nissenikkhetta,Nissenikkhetta：A district in the Malaya province of Ceylon．  Cv．lxx．18．,14,1
311417,en,21,nita thera,nīta thera,Nīta Thera,Nīta Thera：He was a brahmin of Sāvatthi and joined the Order，believing that there he would find pleasure and comfort．He was lazy and indolent，but the Buddha，discerning his antecedents，admonished him，and Nita，developing insight，became an arahant．<br><br>In the time of Padumuttara Buddha he was a brahmin teacher named Sunanda． <br><br>One day，as he prepared a Vājapeyya sacrifice，the Buddha visited him and walked through the air above him．Sunanda threw flowers in the sky，and they formed a canopy over the whole town．<br><br>He became king thirty five times under the name of Abbhasa （v．l．Ambaramsa）．Thag．vs．84； ThagA．i．180f．<br><br>He is probably identical with Puppachadanīya of the Apadāna．Ap．i．166．,10,1
311464,en,21,nitha,nītha,Nītha,Nītha：A Pacceka Buddha，mentioned in a nominal list．M．iii．69；   ApA．106．,5,1
311588,en,21,nittha sutta,nitthā sutta,Nitthā Sutta,Nitthā Sutta：Five conditions which are consummated in this life   and five in the next．A．v．119f．,12,1
312000,en,21,nitthulavitthika,nitthulavitthika,Nitthulavitthika,Nitthulavitthika：A village in the district of Giri in Ceylon，the   birthplace of Gothaimbara （Mhv．xxiii．49）．It is probably identical with the   village （Nitthulavetthi） given by Pottakuttha for the Mātambiya padhānaghara．  Cv．xlvi．20．,16,1
312161,en,21,nivapa sutta,nivāpa sutta,Nivāpa Sutta,Nivāpa Sutta：Preached at Jetavana ； a parable of Māra as trapper．  He sets up various gins and snares to trap the unwary，and many are caught in   them．It is，however，possible to find a retreat，where Māra and his train   cannot penetrate； and the Buddha proceeds to explain how this may be found．  M．i．150ff．,12,1
312257,en,21,nivarana,nīvarana,Nīvarana,Nīvarana：<i>1．Nīvarana Vagga</i>The sixth chapter of the Pañcaka Nipāta of the Anguttara Nikāya．A．iii．63 79．<br><br><i>2．Nīvarana Vagga</i>The fourth chapter of the Bojjhanga Samyutta．S．v．91 8．<br><br><i>1．Nīvarana Sutta</i>The five nivaranas make one blind，the seven bojjhangas give one light and wisdom．S．v．97f．<br><br><i>2．Nīvarana Sutta</i>The four satipatthānas are to be practised in order to get rid of the five nīvaranas．A．iv．457f．,8,1
312315,en,21,nivaranani sutta,nīvaranāni sutta,Nīvaranāni Sutta,Nīvaranāni Sutta：The five nīvaranas：sensual desire，malevolence，  sloth and torpor，excitement and flurry，and doubt and wavering．S．v．60．,16,1
312326,en,21,nivaranapahana vagga,nīvaranapahāna vagga,Nīvaranapahāna Vagga,Nīvaranapahāna Vagga：The second chapter of the Eka Nipāta of the   Anguttara Nikāya．A．i．3ff．,20,1
313023,en,21,nivattacetiya,nivattacetiya,Nivattacetiya,Nivattacetiya：A cetiya near the Kadamba nadī，built on the spot   where Mahinda，at Devānampiyatissa&#39；s invitation，turned back on the way to   Missakapabbata．Mhv．xv．10．,13,1
313025,en,21,nivattagiri,nivattagiri,Nivattagiri,Nivattagiri：The name of the city built on the spot where Kandula，  the elephant，turned back in order to capture Mahelanagara．MT．480．,11,1
313733,en,21,niyama,niyama,Niyama,Niyama：A district in South India．Cv．lxxvii．15，101．,6,1
314031,en,21,niyaraya,niyarāya,Niyarāya,Niyarāya：A Damila chief，ally of Kulasekhara．Cv．lxxvii．79．,8,1
314037,en,21,niyasa,niyasa,Niyasa,Niyasa：See Yasa．,6,1
314331,en,21,niyelatissarama,niyelatissārāma,Niyelatissārāma,Niyelatissārāma：A vihāra in Ceylon，built by king Kanitthatissa．  Mhv．xxxvi．15．,15,1
314746,en,21,niyyanti uyyana,niyyanti uyyāna,Niyyanti uyyāna,Niyyanti uyyāna：A park，probably near Sīhagiri，where Kassapa I．  built a vihāra for the Dhammarucikas．Cv．xxxix．14．,15,1
315154,en,21,nutasiva,nutasīva,Nutasīva,Nutasīva：King of Ceylon，senior contemporary of Asoka．He was the son of Pandukābhaya and Suvannapālī，and reigned for sixty years （307-247 B．C．）．Among his works was the laying out of the Mahāmeghavana．He had ten sons and two daughters，and was succeeded by his second son，Devānampiyatissa （Mhv．xi．1ff．； xiii．2）．For their names see Dpv．xi．5 and xvii．25f．，also MT．425：Abhaya，Tissa （Devānampiyatissa），Nāga （Mahānāga），Uttiya，Mattābhayā，Mitta，Sīva （Mahā-Sīva），Asela，Tissa，（Sūratissa），Kīra，Anulā and Sīvalī．<br><br>The Dīpavamsa （v．82； but see xi．13） says that the sixth year of Asoka’s reign corresponded with the forty eighth of Mutasīva’s．Mutasīva，was crowned in the fourteenth year of Candagutta’s reign and was still alive when the Third Council was held，when Mahinda was entrusted with the conversion of Ceylon； but Mahinda waited for the death of Mutasīva before carrying out his mission．Mhv．xi．12．,8,1
315179,en,21,nyasa,nyāsa,Nyāsa,Nyāsa：A grammatical treatise by Vimalabuddhi．It is also called   Mukhamattadīpanī．Vimalabuddhi Thera also wrote a glossary on it．Gv．72； Bode，  op．cit．，21； see also Svd．1240．,5,1
315227,en,21,obhasa sutta,obhāsa sutta,Obhāsa Sutta,Obhāsa Sutta：Of the four brilliances - those of the sun，the moon，  fire，and wisdom - the brilliance of wisdom is the chief．A．ii．139f．,12,1
315372,en,21,odaka sutta,odakā sutta,Odakā Sutta,Odakā Sutta：Numerous are those that are born in water compared   with those born on land．This is on account of their ignorance of the four   Ariyan truths．S．v．467．,11,1
315451,en,21,odatagayha,odātagayhā,Odātagayhā,Odātagayhā：A class of eminent devas （described as pāmokkhā），among   those present at the preaching of the Mahāsamaya Sutta．D．ii．260．,10,1
315470,en,21,oddaka,oddaka,Oddaka,Oddaka：A name of a tribe，occurring in a list of tribes．  Ap．ii．358．,6,1
315559,en,21,odumbaragama,odumbaragāma,Odumbaragāma,Odumbaragāma：A tank built by Parakkamabāhu I．Cv．lxviii．48．,12,1
315560,en,21,odumbarangana,odumbarangana,Odumbarangana,Odumbarangana：A village given by Jetthatissa III．to the   Padhāna-ghara at the Mahānāga Vihāra （Cv．xliv．97）．,13,1
315630,en,21,ogalha or kulagharani sutta,ogālha or kulagharanī sutta,Ogālha or Kulagharanī Sutta,Ogālha or Kulagharanī Sutta：A certain monk living in a forest tract in Kosala was held in very high esteem （ajjhogālhappatto） by a certain family．A deva of the forest，wishing to urge him to greater effort，went to the monk in the guise of the housewife （kulagharanī） of the family，and asked him why it was that people spent their time in endless talk．Was he not disturbed by it? The monk answered that a recluse should not be disturbed by other people’s talk （S．i．201）．<br><br>The Commentary （SA．i．227） explains that the monk was already an arahant，but the devatā did not know it and could not therefore understand why he spent his time in visiting householders，hence her question wishing to make him live in solitude．,27,1
315667,en,21,ogha vagga,ogha vagga,Ogha Vagga,Ogha Vagga：<i>Ogha Vagga．</i>-Several chapters in the Samyutta Nikāya are called by this name； thus，in <br><br>    the Magga Samyutta （S．v．59），       the Bojjhanga （S．v．136，139），       the Satipatthāna （S．v．191），       the Indriya （S．v．241-242），       the Sammappadhāna （S．v．247），       the Bala （S．v．251，253），    the Iddhipāda （S．v．292） and        the Jhāna （S．v．309）．<i>1．Ogha Sutta</i>．-A deva visits the Buddha at Jetavana and asks him how he crossed the ”Flood．” ”Unstayed and unstriving，” answers the Buddha．The deva is puzzled by the answer，until it is explained to him that a wrong support of footing and misdirected effort are as fatal as drowning straight away．The deva expresses his adoration of the Buddha （S．i．1）．<br><br> <br><br>The Commentary （SA．i．14） adds that the deva was conceited，thinking he knew all about the saint ship of a Buddha，hence the enigmatic reply，in order to puzzle him （v．l．Oghatarana Sutta）．<br><br><i>2．Ogha Sutta．</i>-Sāriputta explains to Jambukhādaka the four floods：of sensual desire，of becoming，of wrong views，of ignorance．S．iv．257f．<br><br><i>3．Ogha Sutta</i>．-Sāriputta explains the four floods to Sāmandaka．S．iv．261f．<br><br><i>4．Ogha Sutta．</i>-The Buddha instructs the monks on the four floods．S．v．59．,10,1
315681,en,21,oghataka,oghātaka,Oghātaka,Oghātaka：A poor brahmin of Kosala，father of Muttā Therī．  ThigA．14．,8,1
315847,en,21,ojadipa,ojadīpa,Ojadīpa,Ojadīpa：The name given to Ceylon in the time of Kakusandha Buddha．<br><br> <br><br>Its capital was Abhayanagara and its king Abhaya．<br><br> <br><br>The Buddha visited Ojadīpa and occupied the Mahātittha garden （Mhv．xv．57ff； Dpv．i．73； ix．20； xvii．5，16，23； xv．35-8； Sp．i．83）．<br><br> <br><br>Its mountain was Devakūta，the modern Pilayakūta （Mbv．126）．,7,1
315856,en,21,ojasi,ojasī,Ojasī,Ojasī：Servant of Kuvera．He takes Kuvera&#39；s messages and makes them   known in Uttarakuru．D．iii．201； DA．iii．967．,5,1
315957,en,21,okasalokasudani,okāsalokasūdanī,Okāsalokasūdanī,Okāsalokasūdanī：A work by an anonymous author，mentioned in the   Gandhavamsa （p．62）．It seems to have also been called Okāsaloka （p．72）．,15,1
315978,en,21,okilini,okilini,Okilini,Okilini：The story of a peta mentioned in the Lakkhana Samyutta．<br><br> <br><br>She was seen going through the air，parched and sooty，uttering cries of distress．Moggallāna declares （S．ii．260； SA．ii．163） that she had once been the head queen of a king of Kalinga．<br><br> <br><br>One day，seeing the king show fondness for a dancer who was massaging him，she was moved with jealousy and scattered a brazier of coals over the woman’s head．,7,1
316018,en,21,okkaka,okkāka,Okkāka,Okkāka：<i>1．Okkāka．</i>-A king，ancestor of the Sākyas and the Kolians．<br><br>In the Ambattha Sutta （D．i．92） it is stated that Okkāka，being fond of his queen and wishing to transfer the kingdom to her son，banished from the kingdom the elder princes by another wife．These princes were named Okkāmukha，Karakanda，Hatthinika，and Sīnipura．<br><br>The Mahāvastu （which confuses Iksvāku with his ancestor Sujāta） mentions five sons of Iksvāku：Opura，Ulkāmukha，Karandaka，Hastikasīrsa and Nipura （i．348）．See also Rockhill，p．9ff．<br><br>They lived on the slopes of the Himalaya and，consorting with their sisters and their descendants，formed the Sākyan race．The legend，thus briefly given，is enlarged on with great detail in the Commentaries．According to Buddhaghosa，there are three dynasties with a king named Okkāka at the head of each，all of them lineal descendants of the primeval king，Mahāsammata，and in the line of succession of Makādeva．<br><br>The Okkāka of the third dynasty had five queens - Bhattā，Cittā，Jantū，Jālinī and Visākhā - each with five hundred female attendants．The eldest queen had four sons - mentioned above - and five daughters - Piyā，Suppiyā，Anandā，Vijitā and Vijitasenā．（The Mtu．calls them Suddhā，Vimalā Vijitā，Jālā and Jālī）．<br><br>When Bhattā died，after the birth of these nine children，the king married another young and beautiful princess and made her the chief queen．Her son was Jantu，and being pleased with him，the king promised her a boon．She claimed the kingdom for her son，and this was the reason for the exile of the elder children （DA．i．258f； SnA．i．352f）．<br><br>The Mahāvamsa （Mhv．ii．12-16） mentions among Okkāka’s descendants，Nipuna，Candimā，Candamukha，Sivisañjaya，Vessantara，Jāli，Sīhavāhana and Sīhassara．The last named had eighty-four thousand descendants，the last of whom was Jayasena．His son Sīhahanu was the grandfather of the Buddha．The Dīpavamsa （iii．41-5） list resembles this very closely．<br><br>Okkāka had a slave-girl called Disā，who gave birth to a black baby named，accordingly，Kanha．He was the ancestor of the Kanhāyanas，of which race the Ambattha-clan was an offshoot．Later，Kanha became a mighty sage and，by his magic power，won in marriage Maddarūpī，another daughter of Okkāka （D．i．93，96）．<br><br>According to the Brāhmana-Dhammika Sutta （Sn．p．52ff； AA．ii．737），it was during the time of Okkāka that the brahmins started their practice of slaughtering animals for sacrifice．Till then there had been only three diseases in the world - desire，hunger and old age； but from this time onwards the enraged devas afflicted humans with various kinds of suffering．<br><br>It is said （DA．i．258） that the name Okkāka was given to the king because when he spoke light issued from his mouth like a torch （kathanakāle ukkā viya mukhato pabhā niccharati）．<br><br>Although the Sanskritised form of the Pāli name is Iksavāku，it is unlikely that Okkāka is identical with the famous Iksavāku of the Purānas，the immediate son of Manu，son of the Sun．The Pāli is evidently more primitive，as is shown by the form Okkāmukha，and the name Iksavāku looks like a deliberate attempt at accommodation to the Purānic account．For discussion see Thomas，op．cit．，p．6．<br><br>According to the Mahāvastu，Iksavāku was the king of the Kosalas and his capital was Sāketa - i．e．Ayodhyā．See also s．v．Sākya．<br><br>The Cūlavamsa mentions among Okkāka’s descendants，Mahātissa，Sagara and Sāhasamalla （q．v．）．<br><br><i>2．Okkāka</i>．-King of Kusāvatī in the Malla country．He had sixteen thousand wives，the chief of whom was Sīlavatī．As a result of her consorting with Sakka，two sons were born，Kusa and Jayampati．<br><br>The story is related in the Kusa Jātaka．J．v．278ff．,6,1
316023,en,21,okkala,okkalā,Okkalā,Okkalā：The people of Okkalajanapada （MA．ii．894）； mentioned also in   the Apadāna （ii．359） in a list of tribes．See   Ukkalā．,6,1
316059,en,21,okkamukha,okkāmukha,Okkāmukha,Okkāmukha：King of Kapilavatthu．He was an ancestor of the Sākyans   and the eldest son of Okkāka and his queen Bhattā   （or Hatthā）．,9,1
316090,en,21,okkantika samyutta,okkantika samyutta,Okkantika Samyutta,Okkantika Samyutta：The twenty-fifth division of the Samyutta   Nikāya，and the fourth section of the Khandha Vagga．S．iii．225-8．,18,1
316216,en,21,olanda,olandā,Olandā,Olandā：The name given in the Cūlavamsa to the Dutch in Ceylon．See   Cv．Index．,6,1
316592,en,21,onata sutta,onata sutta,Onata Sutta,Onata Sutta：On four classes of people in the world：the low and low，the high and high，the high and low，and the low and high （A．ii．86； also found at Pug．52 and Pug．7）．<br><br> <br><br>The Commentary explains that each person is such and such but may，or will，become such and such．,11,1
316686,en,21,opamanna,opamañña,Opamañña,Opamañña：<i>1．Opamañña．</i>-One of the names of Pokkharasāti （M．ii．200）．He was so called because the name of his family （gotta） was Upamañña （MA．ii．804）．<br><br><i>2．Opamañña．</i>-A Gandhabba chieftain，who was among those present at the preaching of theMahāsamaya Sutta （D．ii．258）．He is mentioned in the Atānātiya Sutta （D．iii．204），in a list of eminent yakkha generals．,8,1
316695,en,21,opamma samyutta,opamma samyutta,Opamma Samyutta,Opamma Samyutta：The twentieth section of the Samyutta Nikāya，so   called because it is rich in parables （Opamma）．（S．ii．262ff）．,15,1
316753,en,21,oparakkhi,oparakkhī,Oparakkhī,Oparakkhī：One of the four wives of   Candakumāra （J．vi．148）．,9,1
316758,en,21,opasada,opasāda,Opasāda,Opasāda：A brahmin village in Kosala，the residence ofCankī，who lived in royal fief granted to him byPasenadi．<br><br>To the north of the village was a forest of sāla-trees where oblations were offered to various deities．<br><br>The Buddha once stayed here in the course of his wanderings （M．ii．164）．,7,1
316821,en,21,opavuyha thera,opavuyha thera,Opavuyha Thera,Opavuyha Thera：An arahant．In the past he offered an ājāniyahorse to the Buddha Padumuttara，but the Buddha’s chief disciple，Devala，informed him that the Buddha could not accept the gift．Thereupon he gave other suitable gifts to the value of the horse．<br><br> <br><br>Twenty-eight times he was king of all Jambudīpa．Thirty-four kappas ago he was a cakkavatti of great power （Ap．i．106f）．,14,1
316999,en,21,orima sutta,orima sutta,Orima Sutta,Orima Sutta：On the hither and the further shores - e．g．，false   belief （micchāditthi） - is the hither shore and its opposite （sammāditthi），  the further shore．A．v．233．,11,1
317005,en,21,orittiyurutombama,orittiyūrutombama,Orittiyūrutombama,Orittiyūrutombama：A locality in South India．Cv．lxxvi．299．,17,1
317125,en,21,osadha,osadha,Osadha,Osadha：See Mahosadha．,6,1
317137,en,21,osadhi,osadhī,Osadhī,Osadhī：1．Osadhī．-The morning star，used in describing typical whiteness （odātā，odātavannā，etc．） （D．ii．111），and also great brightness and purity （parisuddha-Osadhātārakā viya） （It．20； MA．ii．638，772； also Vsm．ii．412）．<br><br> <br><br>Buddhaghosa says （MA．ii．714） that it is so called because，when it appears in the sky，people gather medicines and drink them by its sign．（Sukkā tārakā tassā udayato patthāya tena saññānena osadhāni ganhanti pi pivanti pi：tasmā Osadhī tārakā ti vuccati．）<br><br> <br><br>The Itivuttaka Commentary （ItA．72） gives another explanation：that it contains bright rays of light，and that it gives efficacy to various medicines （ussannā pabhā etāya dhīyati osadhīnam vā anubalappadāyikattā Osadhī）．<br><br> <br><br>It is also used in similes to typify constancy，like the star Osadhī，which，in all seasons，keeps to the same path and never deviates there from （sabbautusu attano gamanavīthim vijahitvā aññāya vīthiyā na gacchati sakavīthiyā va gacchati）．（BuA．89）<br><br>2．Osadhī．-The city at the gates of which Anomadassī Buddha performed the Twin-Miracle （BuA．143） and，therefore，a former name of Sankassa．,6,1
317500,en,21,ottabhasa,ottabhāsā,Ottabhāsā,Ottabhāsā：One of the eighteen languages prevalent in the world，  none of which are suited for the proclamation of the Dhamma．VibhA．388．,9,1
317555,en,21,otthaddha,otthaddha,Otthaddha,Otthaddha：One of the Licchavis．His personal name （mūla-nāma） was Mahāli，but he was called Otthaddha because he had a hare-lip （addhotthatāya） （DA．i．310）．<br><br>He went to visit the Buddha at the Kūtāgārasālā in Vesāli，at a time when the Buddha had given orders that no one should be allowed to see him； but through the intervention of the novice Sīha，Otthaddha was admitted to the Buddha’s presence with a large retinue of followers，all splendidly adorned in various ways，though it is stated that earlier in the day they had taken the uposatha-vows．The conversation that took place between Otthaddha and the Buddha is recorded in the Mahāli Sutta （D．i．150ff）．<br><br>Buddhaghosa calls Otthaddha a rājā．,9,1
317608,en,21,otturamallaka,otturāmallaka,Otturāmallaka,Otturāmallaka：The chieftain of Dhanumandala who was brought under   subjection by the general Rakkha．Cv．lxx．17，18，28．,13,1
317619,en,21,ovada sutta,ovāda sutta,Ovāda Sutta,Ovāda Sutta：The Buddha explains to Ananda，in answer to a   question，the eight qualities necessary in a monk in order for him to be   appointed spiritual adviser to his fellows．A．iv．279f．,11,1
317620,en,21,ovada vagga,ovāda vagga,Ovāda Vagga,Ovāda Vagga：The third section of the Pācittiya rules in the Sutta   Vibhanga．Vin．iv．49-69； also v．16-18．,11,1
318206,en,21,pabbajita sutta,pabbajita sutta,Pabbajita Sutta,Pabbajita Sutta：On how a monk should develop and cultivate his   mind，filling it with thoughts of how to get rid of evil，of thoughts of   transience，selflessness，etc．A．v．107f．,15,1
318380,en,21,pabbajja sutta,pabbajjā sutta,Pabbajjā Sutta,Pabbajjā Sutta：When Gotama，after leaving home，entered Giribbaja （Rājagaha） for alms，Bimbisāra saw him go and sent messengers to discover his whereabouts．They reported that Gotama was taking his meal under the shadow of the Pandavapabbata．There Bimbisāra visited him and requested him to share his kingdom．Gotama told Bimbisāra of his antecedents，that he was a Sākyan of Kosala and had renounced all pleasures，seeing ill in them （SN．vs．405 24）．<br><br>Buddhaghosa explains （SNA．ii．381） that the Sutta was preached by Ananda at Jetavana，because he desired to give an account of the renunciation of the Buddha，similar to that of Sāriputta and others． <br><br>The Commentary adds （p．386） that at the end of the talk with the Buddha，Bimbisāra asked him to visit Rājagaha as soon as he had attained Enlightenment．,14,1
318628,en,21,pabbata,pabbata,Pabbata,Pabbata：<i>1．Pabbata．</i> A Pacceka Buddha，mentioned in a nominal list．M．iii．70．<br><br><i>2．Pabbata．</i> The name of the Bodhisatta in the time of Konāgamana Buddha．He was king of Mithilā and entertained the Buddha and his monks．J．i．43； BuA．9； Bu．xxiv．215．<br><br><i>3．Pabbata．</i> A sage，the chief disciple of Sarabhanga．For details see the Indriya Jātaka．（J．iii．463ff．； see also J．v．133，151）．Pabbata is identified with Anuruddha．<br><br><i>4．Pabbata．</i> A minister of Vattagāmanī，who built a monastery called Pabbatārāma，which he presented to Kupikkala Mahā Tissa．Mhv．xxxiii．91．<br><br><i>5．Pabbata．</i> A Lankāpura who fought against Parakkamabāhu 1．and was captured alive．Cv．lxxv．180，184．<br><br><i>6．Pabbata．</i>A class of gods （Pabbatā） mentioned with the Nāradas （SN．vs．543）．The Commentary says （SNA．ii．435） that they were wise （paññavanto）．<br><br><i>Pabbata Vagga</i>．The first chapter of the Bojjhanga Samyutta．S．v．63ff．<br><br><i>1．Pabbata Sutta．</i> The sāla trees on the Himālaya grow in branch，leaf and flower，in bark and shoots，in softwood and pith； similarly the folk in a devout man’s house grow in faith，virtue and wisdom．A．i．152．<br><br><i>2．Pabbata Sutta．</i> An aeon is longer than the time taken by a man to waste away a mountain one league high，one long，and one wide，by stroking it once in every hundred years with a Kāsī cloth．S．ii．181．,7,1
318635,en,21,pabbata vihara,pabbata vihāra,Pabbata vihāra,Pabbata vihāra：A monastery built by Moggallāna 1．and given over   to the Thera Mahānāma of the Dīghāsana （? Dīghasanda） vihāra．Cv．xxxix．42．,14,1
318636,en,21,pabbatabbhantara,pabbatabbhantara,Pabbatabbhantara,Pabbatabbhantara：The Pāli name for the Burmese Taung dwin gyī．  Bode，op．cit．，43．,16,1
318650,en,21,pabbatachinna,pabbatachinnā,Pabbatachinnā,Pabbatachinnā：An eminent nun of Ceylon．Dpv．xv．78； in xviii．she   is called Pabbatā．,13,1
318699,en,21,pabbatakumara,pabbatakumāra,Pabbatakumāra,Pabbatakumāra：The son of Dhananda．He was kidnapped by Cānakka who   brought him up with his protégé，Candagutta．On discovering that Pabbata was   the weaker，he contrived to have him murdered as he slept．For details see   MT．183ff．,13,1
318730,en,21,pabbatanta,pabbatanta,Pabbatanta,Pabbatanta：A canal built by Mahāsena from the Mahāvālukagangā．  Mhv．xxxvii．50．,10,1
318794,en,21,pabbatarama,pabbatārāma,Pabbatārāma,Pabbatārāma：A monastery built by Pabbata，minister of Vattagāmanī．  It is probably the same that is mentioned in the Mahāvamsa Tīkā （p．616） as   lying to the south of Vessagiri vihāra and near the village of   Silāsobbhakandaka．（Mhv．xxxiii．90）,11,1
318809,en,21,pabbatarattha,pabbatarattha,Pabbatarattha,Pabbatarattha：A district in the centre of Videharattha．In it was   the city of Dhammakonda，the residence of Dhaniya．SNA．i．26．,13,1
318907,en,21,pabbatupama sutta,pabbatūpama sutta,Pabbatūpama Sutta,Pabbatūpama Sutta：<i>1．Pabbatūpama Sutta</i>Pasenadi comes to the Buddha and tells him that he has been much occupied with kingly matters．The Buddha reminds him by means of a parable that old age and death are ceaselessly rolling on upon him，like mighty mountains crushing everything in their way．Against such an advance his counsellors and his armies would be useless，and the king admits that leading the righteous life is the only way （S．i．100f）．The Commentary adds （SA．i．131f ） that on the occasion of this visit the king had been attacked by bandits lying in wait for him in the Andhavana．He had，however，been warned，and，having surrounded the wood destroyed the bandits．<br><br><i>2．Pabbatūpama Sutta</i>The dukkha which one Ariyan disciple who has won understanding has destroyed，placed beside the dukkha which remains to be destroyed，would be like the whole Himālaya beside seven grains of gravel the size of mustard seeds．S．v．464．<br><br><i>3．Pabbatūpama Sutta</i>Same as （2） above，except that the simile used is that of the Himalayas as it is，compared with what it would be if it were wasted away to the size of seven grains of gravel the size of mustard seeds．S．v．465．,17,1
318912,en,21,pabbatupatthara jataka,pabbatūpatthara jātaka,Pabbatūpatthara Jātaka,Pabbatūpatthara Jātaka：Once，Brahmadatta，king of Benares，discovered one of his courtiers intriguing in his harem．But being fond both of the man and the woman concerned，he asked advice of his counselor，the Bodhisatta，in a riddle   that a pretty lake at the foot of a hill was being used by a jackal，while the lion lay quiet through it all．The counsellor’s answer was that all creatures drink at will of a mighty river，yet the river is a river for all that．The king understood the answer and advised both those concerned．<br><br>The story was related to the king of Koala who had detected a similar happening in his court．J．ii．125ff．,22,1
318948,en,21,pabbharadayaka thera,pabbhāradāyaka thera,Pabbhāradāyaka Thera,Pabbhāradāyaka Thera：An arahant．He once cleaned the shed   （pabbhāra） in which Piyadassī Buddha kept his drinking water and provided him   with a pot．Twenty two kappas ago he was a king named Susuddha．Ap．i．252．,20,1
318964,en,21,pabbharavasi tissa thera,pabbhāravāsī tissa thera,Pabbhāravāsī Tissa Thera,Pabbhāravāsī Tissa Thera：Having received a topic of meditation from the Buddha，he went into the forest．Seeing a cave，he dwelt there，a woman from the neighbouring village supplying him with food．The deity in the cave found the Elder’s presence inconvenient，but could think of no excuse for asking him to go away，his life having been spotless．But after much thinking，she hit upon a plan； she took possession of the body of the youngest son of the woman who supplied the Elder，and wrung his neck，telling the mother that he would be cured if she could get certain things from the Elder as medicine．This the woman refused to do，but，in the end，she consented to throw on the head of her son，with the Elder’s permission，the water used for washing the latter’s feet．When the Elder returned to his cave the deity addressed him as ”physician．” He could not understand this until she had told him the story．Then realizing how blameless his life had been，he was filled with joy and attained arahantship．But because the deity had tried to bring calumny on him，he asked her to leave the forest．DhA．iii．169ff．,24,1
319034,en,21,pabhangu sutta,pabhangu sutta,Pabhangu Sutta,Pabhangu Sutta：The Buddha teaches that which has the nature of   crumbling away and that which has not．Body crumbles，but the sinking of the   body to rest does not．S．iii．32．,14,1
319073,en,21,pabhankara thera,pabhankara thera,Pabhankara Thera,Pabhankara Thera：An arahant．He once saw the cetiya of Padumuttam   Buddha covered with trees and creepers and quite inaccessible．He cleared it   and made it ready for worship．Ap．i．269 70．,16,1
319194,en,21,pabhassara,pabhassara,Pabhassara,Pabhassara：A king of long ago，a previous birth of Mahā Kaccāna．  Ap．i．84．,10,1
319198,en,21,pabhassara sutta,pabhassara sutta,Pabhassara Sutta,Pabhassara Sutta：The mind is luminous，but is defiled by taints   from without．It can，however，be cleansed of these taints．A．i．10．,16,1
319365,en,21,pabhavati,pabhāvatī,Pabhāvatī,Pabhāvatī：<i>1．Pabhāvatī．</i> Mother of Sujāta Buddha．Bu．xiii．20； J．i．38．<br><br><i>2．Pabhāvatī．</i> Mother of Sikkhī Buddha．Bu．xxi．15； J．i．41； D．ii．6； AA．i．436．<br><br><i>3．Pabhāvatī．</i> Daughter of King Madda of Sāgala and wife of Kusa．For her story see the Kusa Jātaka．J．v．283ff．； Mtu．ii．441f．calls her Sudarsanā and her father Mahendraka．<br><br><i>4．Pabhāvatī．</i> Daughter of Mānābharana （1） and sister of Parakkamabāhu 1．（Cv．lxii．3）．She married Mānābharana （2），son of Sirivallabha．Ibid．，lxiv．24．,9,1
319870,en,21,pacala sutta,pacalā sutta,Pacalā Sutta,Pacalā Sutta：Once，when the Buddha was at Sumsumāragiri，he saw with his divine eye that Moggallāna was at Kallavālamuttagāma，and that he was nodding （pacalāyamāno） very sleepily．He thereupon visited him and instructed him in the various ways of overcoming somnolence．Some other miscellaneous subjects are also dealt with in this sutta，such as the proper way of entering a house，the benefits of dwelling in solitude，the advantages of practising mettā．A．iv．85ff．,12,1
320311,en,21,paccagamaniya thera,paccāgamanīya thera,Paccāgamanīya Thera,Paccāgamanīya Thera：An arahant．In the time of Vipassī Buddha he was a cakkavāka dwelling on the banks of the river Sindhu．One day，seeing the Buddha travelling through the air，the bird offered him a sāla flower in its beak．<br><br>Seventeen kappas ago he was king eighteen times under the name of Sucārudassana （Ap．i．113）．<br><br>He is probably identical with Punnamāsa Thera．ThagA．i．53f．,19,1
320876,en,21,paccanika sutta,paccanīka sutta,Paccanīka Sutta,Paccanīka Sutta：Once the brahmin Paccanīkasāta of Sāvatthi visited   the Buddha and asked him to recite a doctrine．But the Buddha refused，saying   that there was no use in trying to teach one whose heart was corrupt and full   of animosity．This refusal seems to have pleased the brahmin．S．i．179．,15,1
320976,en,21,paccanikasata,paccanīkasāta,Paccanīkasāta,Paccanīkasāta：A brahmin of Sāvatthi，to whom the Buddha refused to   preach （see Paccanīa Sutta）．Buddhaghosa says （SA．i．205） that the Brahmin was   so called （&quot；Gainsayer&quot；） because he took delight in opposing everything that   anyone else said．,13,1
321063,en,21,paccanta sutta,paccanta sutta,Paccanta Sutta,Paccanta Sutta：Few are those born in the Majjhimadesa； more   numerous those born in the Paccanta janapada，among unreasoning barbarians．  S．v．466．,14,1
321093,en,21,paccantajanapada,paccantajanapada,Paccantajanapada,Paccantajanapada：In the texts contrast is often drawn between the Paccantajanapada and theMajjhimadesa．In the latter the fortunate ones are born，and it is a great disadvantage to be born outside it； for，then，the possibilities of hearing of the Buddha and his teaching become remote （E．g．，DhA．iii．248，489； KhA．133）．<br><br>The boundaries of the Majjhimadesa are given in several places，and the Paccantajanapada，lies beyond these boundaries．They are：in the east，Kajangala andMahāsālā； in the south east，the riverSalalavatī； in the south，Setakannikā； in the west，Thūna； and in the north，Usīraddhaja （pabbata） （Vin．i．197； J．i．49； cp．Dvy．21f）．<br><br>The Vinaya rules were relaxed in the case of those who lived in the Paccantajanapada，where it is said that the Buddha never spent a night．MA．ii．982．,16,1
321324,en,21,paccari,paccarī,Paccarī,Paccarī：See Mahāpaccarī．,7,1
321909,en,21,paccaya,paccaya,Paccaya,Paccaya：<i>1．Paccaya Thera</i>An arahant．He belonged to a noble family of Rohī （Rohinī） and succeeded to his father’s estate．Once，when he was holding a ceremonial oblation，a great number of people assembled，and the Buddha，arriving among them，preached from the sky，seated in a jewelled pavilion made for him by Vessavana．Paccaya heard the preaching and renounced the world，attaining arahantship in a few days，and not leaving his cell till he had developed insight．<br><br>It is said that in the time of Kassapa Buddha，Paccaya was a monk who refused to leave the vihāra till he gained insight，but he died before his purpose was fulfilled．Earlier，ninety one kappas ago，he had come across the Buddha Vipassī，on the banks of the Vinatā，and had offered him a fig （udumbara） （Thag．vss．222 4； ThagA．i．341f）．He is probably identical with Udumbaraphaladāyaka of the Apadāna．Ap．i．295．<br><br><i>2．Paccaya</i>The state elephant of Vessantara，brought to the stall by a female flying elephant，on the day of his birth，and deposited there．He was white in colour，and was called Paccaya because he supplied a need of Vemantara．J．vi．485．<br><br><i>Paccaya Sutta</i>An explanation of the teaching regarding Paticcasamuppāda．S．ii．25f．,7,1
322668,en,21,paccayasangaha,paccayasangaha,Paccayasangaha,Paccayasangaha：A compilation by Vācissāra．Gv．71．,14,1
322952,en,21,pacceka brahma,pacceka brahmā,Pacceka Brahmā,Pacceka Brahmā：Mention is made in one or two places in the books   of Brahmas who are described as Pacceka Brahmā -&nbsp； e．g．，Subrahmā，Suddhāvāsa   and Tudu．I have not come across any explanation of this term．It may   designate a Brahmā who does not live in any recognized Brahmā world，but in a   world of his own．,14,1
322954,en,21,pacceka buddha,pacceka buddha,Pacceka Buddha,Pacceka Buddha：The name given to one who is enlightened by and for himself -  i．e．，one who has attained to supreme and perfect insight，but who dies without proclaiming the truth to the world -  hence the equivalent ”Silent Buddha” sometimes found in translations．Pacceka Buddhas practise their pāramī for at least two thousand asankheyyakappas．They are born in any of the three kulas：brāhmana，khattiya，or gahapati only in a vivattamāna kappa，during which Buddhas are also born，but they never meet a Buddha face to face．They cannot instruct others； their realization of the Dhamma is ”like a dream seen by a deaf mute．” They attain to all the iddhi，samāpatti and patisanhidā of the Buddhas，but are second to the Buddhas in their spiritual development．They do ordain others； their admonition is only in reference to good and proper conduct （abhisamācārikasikkhā）．<br><br>Sometimes （e．g．，at J．iv．341） it is stated that a Pacceka Buddha’s knowledge and comprehension of ways and means is less than that of a Bodhisatta．They hold their uposatha in the Ratanamālaka，at the foot of the Mañjūsarukkha in Gandhamādana．It is possible to become a Pacceka Buddha while yet a layman，but，in this case，the marks of a layman immediately disappear．Three caves in the Nandamūlakapabbhāra - Suvannaguhā，Maniguhā and Rajataguhā -  are the dwelling places of Pacceka Buddhas．Round the Ratanamālaka，q．v．（or Sabbaratanamālaka），seats are always ready to receive the Pacceka Buddhas．When a Pacceka Buddha appears in the world，he immediately seeks the Ratanamālaka，and there takes his appointed seat．Then all the other Pacceka Buddhas in the world assemble there to meet him，and，in reply to a question by the chief of them，he relates the circumstances which led to his enlightenment．Similarly，all the Pacceka Buddhas assemble at the same spot when one of them is about to die．The dying one takes leave of the others，and，after his death，they cremate his body and his relics disappear．These details are given in SNA．i．47，51，58，63； KhA．178，199； ApA．i．125； see also s．v．Gandhamādana．<br><br>But，according to another account，they die on the mountain called Mahāpapāta （q．v．）．There does not seem to be any limit to the number of Pacceka Buddhas who could appear simultaneously．In one instance，five hundred are mentioned as so doing，all sons of Padumavatī （q．v．），at the head of whom was Mahāpaduma．In the Isigili Sutta （M．iii．68ff ） appears a long list of Pacceka Buddhas who dwelt on the Isigili Mountain （q．v．），and after whom the mountain was named．<br><br>According to Buddhaghosa （MA．ii．889ff），the names in this list belonged to the five hundred sons of Padumavatī，but the number of the names is far less than five hundred．This discrepancy is explained by saying that as many as twelve bore the same name．Other names are found scattered over different texts，such as the Jātakatthakathā．E．g．，Darīmukha （J．iii．240），Sonaka （v．249）； see also DhA．iv．120，etc．<br><br>The name occurring most frequently in the texts is that of Tagarasikhī （q．v．）．Mention is also made of the Pacceka Buddhas going among men for alms and spending the rainy season in dwellings provided by men．E．g．，DhA．ii．112f．； iii．91，368； iv．200．Their patthanā （SNA．51）．Their wisdom less than that of a Bodhisatta （J．iv．341）．<br><br>Among the teachings preserved of the Pacceka Buddhas，the most important is the Khaggavisāna Sutta （q．v．）．For the definition of a Pacceka Buddha see Puggalapiññatti （p．14； cf．p．70）．There he is described as one who understands the Truth by his own efforts，but does not obtain omniscience nor mastery over the Fruits （phalesu vasībhāvam）．<br><br>See also Mātanga （2）．,14,1
323224,en,21,pacchabhu thera,pacchābhū thera,Pacchābhū Thera,Pacchābhū Thera：The teacher of Malitavambha （Thag．vs．105；   ThagA．i．211）； the word perhaps means &quot；born in the west&quot；； see below．,15,1
323234,en,21,pacchabhumaka sutta,pacchābhūmaka sutta,Pacchābhūmaka Sutta,Pacchābhūmaka Sutta：Once，when the Buddha was at thePāvārika ambavana，Asibandhakaputta visits him and asks if he claims to be able to send men heavenwards as do thePacchābhūmaka brahmins．<br><br>The Buddha explains to him that a man’s destiny depends on the life he leads； no one else can send him to heaven or to a place of suffering．S．iv．311f．,19,1
323241,en,21,pacchabhumma,pacchābhumma,Pacchābhumma,Pacchābhumma：The name given to the district to the west （of theMajjhimadesa） （S．iii．5，6； SA．ii．186）．<br><br>Mention is also made of the Pacchābhūmaka brahmins，who are carriers of water pots，fire worshippers，and who claim to be able to send a man heavenward after death．E．g．，A．v．263； see also S．iv．311．,12,1
323431,en,21,pacchasamana sutta,pacchāsamana sutta,Pacchāsamana Sutta,Pacchāsamana Sutta：The five qualities which should be lacking in a   monk who is taken as an attendant （pacchāsamana）．A．iii．137．,18,1
323506,en,21,pacchidayaka thera,pacchidāyaka thera,Pacchidāyaka Thera,Pacchidāyaka Thera：See Sajjhadāyaka．,18,1
323645,en,21,pacchimadesa,pacchimadesa,Pacchimadesa,Pacchimadesa，Pacchimadisā，Pacchimapassa：A province in Ceylon，  probably in the west．Cv．xliv．88f．； but see Cv．Trs．i．82，n．4．In the province   was the Vallipāsāna vihāra residence of Mahā Nāgasena．MT．552．,12,1
323828,en,21,pacchimarama,pacchimārāma,Pacchimārāma,Pacchimārāma：A monastery，probably to the west of Pulatthipura．It   was founded by Parakkamabāhu I．and contained twenty two parivenas and   numerous other buildings．Cv．lxxviii．70ff．,12,1
324088,en,21,paccorohani sutta,paccorohanī sutta,Paccorohanī Sutta,Paccorohanī Sutta：Jānussonī tells the Buddha how，on certain fast   days，the brahmins perform a ceremony called paccorohanī，when they bathe and   purify themselves and worship the fire three times during the night．He then   asks the Buddha whether the Ariyans have a corresponding observance，and the   Buddha answers him．A．v．233ff．,17,1
324089,en,21,paccorohani vagga,paccorohanī vagga,Paccorohanī Vagga,Paccorohanī Vagga：The twelfth section of the Dassaka Nipāta of the   Anguttara Nikāya （A．v．222 37）．One of the suttas deals with the &quot；spiritual   coming down again&quot； （paccorohani）； hence，probably the name of the Vagga．,17,1
324305,en,21,paccuggamaniya thera,paccuggamanīya thera,Paccuggamanīya Thera,Paccuggamanīya Thera：An arahant．Ninety four kappas ago he saw   Siddhattha Buddha and followed him with rapt gaze．Twenty seven kappas ago he   was a king called Saparivāra．Ap．i．240．,20,1
324419,en,21,paccupatthanasannaka thera,paccupatthānasaññaka thera,Paccupatthānasaññaka Thera,Paccupatthānasaññaka Thera：An arahant．In the time of Atthadassī Buddha he was a Yakkha，and，learning that the Buddha had died before he could pay him homage，he was filled with grief．The Buddha’s disciple，Sāgara，advised him to honour the Buddha’s Thūpa，and this he did for five years．<br><br>Seven kappas ago he became king four times under the name of Bhūiripañña （Ap．i．153）．<br><br>He is probably identical with Ekūdāniya Thera．ThagA．i．153f．,26,1
324846,en,21,paceli vihara,paceli vihāra,Paceli vihāra,Paceli vihāra：A monastery in Sonnagiripāda，residence of Sonaka   Thera，son of the hunter．MA．ii．887．See also Pipphali Vihāra．,13,1
324852,en,21,pacetana,pacetana,Pacetana,Pacetana：A king of old，whose wheelwright was the Bodhisatta   （A．i．110）．See Cakkavatti Sutta．,8,1
324853,en,21,pacetana sutta,pacetana sutta,Pacetana Sutta,Pacetana Sutta：See Cakkavatti Sutta．,14,1
324896,en,21,pacina sutta,pācīna suttā,Pācīna Suttā,Pācīna Suttā：A group of three suttas，in all of which it is stated   that just as certain rivers （e．g．Gangā，Yamunā，Aciravatī，etc．） tend to flow   eastward，so the monk who cultivates the Noble Eightfold Path tends to   Nibbāna．S．v．38f．,12,1
324897,en,21,pacinadesa,pācīnadesa,Pācīnadesa,Pācīnadesa：The Eastern Province of Ceylon．It was less important   than the Dakkhinadesa （See，e．g．，Cv．xlviii．33，41）．It is also called the   Pubbadesa （E．g．，ibid．，xlv．21） and the Puratthimadesa （Ibid．，xh．33）．,10,1
324898,en,21,pacinadipa,pācinadīpa,Pācinadīpa,Pācinadīpa：An island off the coast of Ceylon．While on a journey there in order to eat jambu fruit，Sanghatissa was killed by the enraged islanders （Mhv．xxxvi．70f）．<br><br>The Mahāvamsa Tīkā explains （p．666） that it was situated in the sea off Mahātittha，in which case it is one of the islands between the north point of Ceylon and the Indian continent．Mhv．Trs．261，n．4．,10,1
324903,en,21,pacinaka,pācīnakā,Pācīnakā,Pācīnakā：By this name are described the Vajjiputtaka monks who raised the Ten Points which occasioned the Second Council （Mhv．iv．47，48）．<br><br>They were so called because they belonged to the East （MT．165，166）．,8,1
324904,en,21,pacinakambavitthi,pācīnakambavitthi,Pācīnakambavitthi,Pācīnakambavitthi：A monastery in Ceylon，built by Dhātusena．  Cv．xxxviii．48．,17,1
324905,en,21,pacinakhandaraji,pācīnakhandarājī,Pācīnakhandarājī,Pācīnakhandarājī：A district in Ceylon near Cittapabbata （Mhv．xxiii．4； see Mhv．Trs．155，n．3 and Cv．Trs．i．71，n．2） in which was the Vettavāsa vihāra，given by Aggabodhi II．to the Kalinga minister who was ordained by Jotipāla Thera （Cv．xlii．48）．The road to the district lay to the south of Anurādhapura，past the Potters’ Village．The Visuddhimagga （p．90） speaks of it as a prosperous place．<br><br>The Anguttara Commentary （AA．ii．489； also DA．iii．1010） has a story of a monk of the vihāra who was a pamsukulika and became an arahant．,16,1
324918,en,21,pacinapabbata,pācīnapabbata,Pācīnapabbata,Pācīnapabbata：A monastery in Ceylon，on the Vanguttarapabbata，and   built by Sūratissa．Mhv．xxi．5．,13,1
324919,en,21,pacinarama,pācīnārāma,Pācīnārāma,Pācīnārāma：A monastery to the east of Anurādhapura，built by Devānampiyatissa in the first year of his reign （Mhv．xx．25）．Its site was one of the resting places of the Bodhi tree on the way from Jambukola to Anurādhapura．There Mahinda and the monks were given a morning meal，and Mahinda preached on the subduing of the Nāgas by the Buddha．Ibid．，xix．34f．,10,1
324935,en,21,pacinatissa vihara,pācinatissa vihāra,Pācinatissa Vihāra,Pācinatissa Vihāra：A vihāra probably near Jambukola．When the   Bodhi-tree arrived in Ceylon，it was taken there on the tenth day．Mbv．158．,18,1
324936,en,21,pacinatissapabbata vihara,pācīnatissapabbata vihāra,Pācīnatissapabbata vihāra,Pācīnatissapabbata vihāra：A monastery in Ceylon，built by Jetthatissa and given to the monks of the ”five settlements．” The stone image set up by Devānampiyatissa in the Thūpārāma was transferred to this vihāra by Jetthatissa （Mhv．xxxvi．127，129）．Mahāsena had it brought from there to the Abhayagiri vihāra （Ibid．，xxxvii．14）．Near the monastery was the mountain，Pācīna tissapabbata，where an engagement took place between Kassapa，son of Upatissa III．，and Silākāla （Cv．xli．14）．Later，at the same spot，took place the decisive battle between Sanghatissa and Moggallāna III．Ibid．，xliv．14ff．,25,1
324937,en,21,pacinavamsa,pācīnavamsa,Pācīnavamsa,Pācīnavamsa：A park in the Cetiya kingdom （A．iv．228f）．TheBuddha visited it during his tours，and once，while staying there with Meghīya，the latter stopped in a mango grove in the village of Jantugāma，refusing to go any farther （Ibid．，163）．<br><br>The park lay between Bālakalonakāragāma and the Pārileyyakavana （DhA．i．47）．<br><br>Anuruddha，Nandiya and Kimbila were living there during the time of the quarrel of the monks at Kosambī，and the Buddha visited them on his way to Pārileyyaka （Vin．i．350f．； cp．M．i．205ff）．It was there that Anuruddha became an arahant （A．iv．228f．； AA．i．108）．<br><br>Buddhaghosa explains （Ibid．，ii．765） that the park was so called because it was to the east of where the Buddha lived （?） and it was covered with green bamboos．,11,1
324938,en,21,pacinavamsa,pācīnavamsa,Pācīnavamsa,Pācīnavamsa：The name of Mount Vepulla in the time of Kakusandha   Buddha．The inhabitants were called Tivarā，and it took them four days to   climb the mountain and four days to descend．S．ii．190．,11,1
324991,en,21,pacittiya,pācittiya,Pācittiya,Pācittiya：One of the two main divisions of the Sutta Vibhanga of the Vinaya Pitaka．<br><br>It contains Vinaya rules connected with the Pātimokkha，the violation of which can be expiated in some way．,9,1
325062,en,21,pacuruyyana,pacuruyyāna,Pacuruyyāna,Pacuruyyāna：A park in Ceylon，laid out by Parakkmabāhu I．  Cv．lxxix．12．,11,1
325090,en,21,pada sutta,pada sutta,Pada Sutta,Pada Sutta：<i>1．Pada Sutta</i>Just as all the foot characteristics of roaming creatures are united in the foot of the elephant，and included in it，so，of all profitable conditions which are rooted in earnestness，earnestness is reckoned the chief．S．v．43．<br><br><i>2．Pada Sutta</i>The simile is the same as the above； but it illustrates the fact that of all the elements which conduce to wisdom，the controlling faculty of insight is reckoned the chief．S．v．231．,10,1
325276,en,21,padakkamana,padakkamana,Padakkamana,Padakkamana：See Padavikkamana．,11,1
325328,en,21,padakusalamanava jataka,padakusalamānava jātaka,Padakusalamānava Jātaka,Padakusalamānava Jātaka：Once the queen of a Benares king，having sworn a false oath，became a horse faced yakkha．She served Vessavana for three years and was given leave to eat people within a certain range．One day she caught a rich and handsome brahmin，and，falling in love with him，made him her husband．When she went out she shut him up，lest he should escape．The Bodhisatta was born as their son，and，on learning his father’s story，discovered from the yakkha how far her power extended，and then escaped with his father．The yakkha followed，but they were outside her territory and would not be persuaded to return．She gave her son a charm enabling him to trace the footsteps of any person，even after the lapse of twelve years．On the strength of his charm，the lad entered the service of the king of Benares．One day，the king and his chaplain，wishing to test him，stole some treasure，took it away by devious paths，and hid it in a tank．The youth recovered it quite easily，tracing their footsteps even in the air．The king wished the names of the thieves to be divulged，but this the boy would not do．But he related to the king various stories，showing that he knew the real culprits．The king，however，insisted on the thieves being denounced，and when the boy revealed their names，the assembled populace murdered the king and his chaplain and crowned the Bodhisatta as king．<br><br>The story was related in reference to a seven year old boy of Sāvatthi who could recognize footsteps．His father put him through a severe test，and then went to the Buddha，where the boy found him．When the Buddha heard the story he revealed that of the past．The father of the story of the past is identified with Mahā Kassapa．J．iii．501 14．,23,1
325339,en,21,padalanchana,padalañchana,Padalañchana,Padalañchana：A village in Ceylon where Vajirā，queen of Kassapa   V．，built a monastery for the Theravādins （Cv．lii．63）．Mention is made （Ibid．，  liv．44） of a temple of four cetiyas in Padalañchana，which was burnt down by   the Colas and restored by Mahinda IV．,12,1
325377,en,21,padalola brahmadatta,pādalola brahmadatta,Pādalola Brahmadatta,Pādalola Brahmadatta：King of Benares．He loved dancing，and had three houses in which young，middle aged，and old women danced respectively．One day he passed from one house to the other，and though the dancers put forth all their skill，the king failed to find satisfaction．Realizing that this discontent was the result of his craving，he left the world，developed insight，and became a Pacceka Buddha．His verse is included in the Khaggavisāna Sutta．SN．vs．61； SNA．i．113f．； ApA．i．158．,20,1
325428,en,21,padanjali jataka,pādañjali jātaka,Pādañjali Jātaka,Pādañjali Jātaka：Brahmadatta，king of Benares，had a son Pādañjali，who was an idle loafer．When the king died，the courtiers，headed by the Bodhisatta who was the chaplain，went to test him．At everything the boy sneered with a superior air，whether it were right or wrong； and the Bodhisatta was made king in his stead．<br><br>The story was related in reference to Lāludāyī，who once curled his lip in scorn when the two chief disciples were praised．LāIudāyi is identified with Pādañjali．J．ii．263f．,16,1
325501,en,21,padapavara,pādapāvara,Pādapāvara,Pādapāvara：Seven kappas ago there were four kings of this name，  previous births of Sattapaduminiya Thera．AP．i．254．,10,1
325507,en,21,padapithiya thera,pādapīthiya thera,Pādapīthiya Thera,Pādapīthiya Thera：An arahant．In the past he made a footstool for   the seat of Sumedha Buddha．Ap．ii．400．,17,1
325524,en,21,padapujaka,padapūjaka,Padapūjaka,Padapūjaka：See Pādapūjaka．,10,1
325526,en,21,padapujaka thera,pādapūjaka thera,Pādapūjaka Thera,Pādapūjaka Thera：1．Pādapūjaka Thera．An arahant．In the past he scattered seven jasmine flowers on the feet of Siddhattha Buddha．Five kappas ago he was king thirteen times under the name of Samantagandha （Samantabhadda） （Ap．i．141f）．He is probably identical with Uttiya Thera．ThagA．i．125．<br><br>2．Pādapūjaka Thera．An arahant．Ninety one kappas ago he was a kinnara who，seeing Vipassī Buddha，gave him sandalwood，tagara and other perfumes．Ap．i．246．,16,1
325593,en,21,padarupasiddhi,padarūpasiddhi,Padarūpasiddhi,Padarūpasiddhi：See Rūpasiddhi．,14,1
325595,en,21,padarupavibhavana,padarūpavibhāvana,Padarūpavibhāvana,Padarūpavibhāvana：A commentary on Nāmarūpapariccheda．Gv．71．,17,1
325604,en,21,padasadhana,padasādhana,Padasādhana,Padasādhana：A Pāli grammar belonging to the Moggallāna school，by Piyadassī．<br><br>Vanaratana Ananda wrote a Singhalese paraphrase on it，and there also exists a Tīkā on it called the Buddhippasādanī．<br><br>The book is also called Moggallānasaddattharatnakāra．P．L．C．201，205．,11,1
325918,en,21,padavarasunnakanda,padavārasuññakanda,Padavārasuññakanda,Padavārasuññakanda：A district in the Dakkhinadesa of Ceylon．  Cv．lxvi．10．,18,1
325927,en,21,padavi,padāvi,Padāvi,Padāvi：A locality in Ceylon where Udaya 1．built a large hall for   the sick．Cv．xlix．19．,6,1
325931,en,21,padavibhaga,padavibhāga,Padavibhāga,Padavibhāga：A grammatical work by a monk named Ñāna．Bode，op．  cit．，71．,11,1
325948,en,21,padavikkamana,padavikkamana,Padavikkamana,Padavikkamana：A king of eighty two kappas ago，a previous birth of   Mānava （Sammukhāthavika） Thera （ThagA．i．164； Ap．i．159）．v．l．Padakkamana．,13,1
326027,en,21,padesa sutta,padesa sutta,Padesa Sutta,Padesa Sutta：<i>1．Padesa Sutta</i>A conversation between Sāriputta，Anuruddha and Moggallāna in the Ketakivana in Sāketa，regarding the meaning of the word ”sekha．” A sekha is one who has only partially cultivated the four satipatthānas．S．v．174f．<br><br><i>2．Padesa Sutta</i>Whoever cultivates psychic power，partially，can only do so by cultivating and developing the four bases of psychic power （iddhi-pādā）．S．v．255．,12,1
326224,en,21,padhana sutta,padhāna sutta,Padhāna Sutta,Padhāna Sutta：<i>1．Padhāna Sutta</i>The four kinds of effort：to restrain，to abandon to develop，and to preserve．A．ii．74．<br><br><i>2．Padhāna Sutta</i>Four qualities which show that their possessor has entered on the path to surety，and that he is definitely bent on the destruction of the āsavas：virtue，learning，ardent energy，wisdom．A．ii．76．<br><br><i>3．Padhāna Sutta</i>The Buddha describes how，when he gave himself up to meditation in order to win Enlightenment，Māra （Namuci） came to tempt him with his eightfold army of lust，discontent，hunger and thirst，craving，cowardice，doubt，hypocrisy and stupor．But the Buddha was firm，and Māra retired discomfited．SN．vs．425 49．<br><br><i>4．Padhāna Sutta</i>The four right efforts：for the non arising of evil，for the abandoning of evil，for the arising of profitable states，and for the increase and fulfilment of such states．A．ii．15； cp．D．ii．120； M．ii．11，etc．,13,1
326315,en,21,padhanakammika tissa thera,padhānakammika tissa thera,Padhānakammika Tissa Thera,Padhānakammika Tissa Thera：Five hundred monks of Sāvatthi retire into the forest to meditate； one （Tissa） falls away，the rest attain arahantship．They return to the Buddha，who has a word of praise for all but Tissa．The latter renews his determination to become an arahant and walks up and down the cloister all night long，thereby earning his nickname．Becoming drowsy，he stumbles over a stone and breaks his thigh．As his colleagues are on the way to receive their alms at the house of a certain layman they hear his groans，and stopping to minister to him，are prevented from receiving their gifts．The Buddha tells them that this is not the first time that Tissa has so stood in their way and relates the Varana Jātaka （q．v．），a discourse on the evils of procrastination．<br><br>DhA．iii．407ff．； in the Varana Jātaka，however，the name of the monk is given as Kutumblya Tissa （q．v．）； perhaps the two are identical．,26,1
326497,en,21,padhanika tissa thera,padhānika tissa thera,Padhānika Tissa Thera,Padhānika Tissa Thera：He went with five hundred others to meditate in the forest，and，having instructed his fellows to apply themselves diligently to meditation，he himself spent the night in sleep．When the others discovered his deceit，they complained to the teacher，who related the Akālarāvi Kukkuta Jātaka （q．v．），identifying Tissa with the cock of that story．DhA．iii．142ff．,21,1
326677,en,21,padirattha,padīrattha,Padīrattha,Padīrattha：A district in Ceylon，where Māgha and Jayabāhu set up   fortifications．Cv．lxxxiii．16； see also lxxxviii．64； and Cv．Trs．ii．149，n．9．,10,1
326707,en,21,padivapi,padīvāpī,Padīvāpī,Padīvāpī：A tank restored by Parakkamabāhu II．Cv．lxxix．34．See   also Cv．Trs．ii．119，n．2．,8,1
326718,en,21,padiyattha,pādiyattha,Pādiyattha,Pādiyattha：A district，the birthplace of Jotidāsa Thera   （ThagA．i．264）．v．l．Pāniyattha．,10,1
326855,en,21,padulaka,pādulaka,Pādulaka,Pādulaka：A tank built by Dhātusena．Cv．xxxviii．50．,8,1
326865,en,21,paduma,paduma,Paduma,Paduma：<i>1．Paduma</i>The eighth of the twenty four Buddhas．He was born in Campaka．His father was the Khattiya Asama （but see J．i．36，where he is called Paduma ） and his mother Asamā．For ten thousand years he lived as a householder in three palaces：Nandā，Suyasā and Uttarā （BuA．calls them Uttarā，Vasuttarā and Yasuttarā）．His wife was Uttarā and his son Ramma．He left home in a chariot and practiced austerities for eight months．Dhaññavatī gave him milk rice，and an Ajīvaka，named Titthaka，spread grass for his seat under his bodhi tree，which was a Mahāsona．He preached his first sermon in Dhanañjuyyāna．His chief disciples were his younger brothers Sāla and Upasāla and his attendant was Varuna．Rādhā and Surādhā were his chief women disciples，and his chief patrons were Bhiyya and Asama among men and Rucī and Nandarāmā among women．<br><br>His body was fifty eight cubits high，and he lived for one hundred thousand years．He died in Dhammārāma and his relics were scattered．The Buddhavamsa Commentary states that his full name was Mahāpaduma，that he was so called because on the day of his birth a shower of lotuses fell over Jambudīpa，and that，at that time，the Bodhisatta was a lion．<br><br>Bu ix．； BuA．146ff．； J．i．36； Mhv．i．7； DhA．i．84．<br><br><i>2．Paduma</i>One of the chief lay disciples of Revata Buddha．Bu．vi．23．<br><br><i>3．Paduma</i>One of the three palaces occupied by Sobhita Buddha in his last lay life．Bu．vii．17．<br><br><i>4．Paduma</i>Step brother of Dhammadassī Buddha．The Buddha preached to him at Sarana，and he later became the Buddha’s chief disciple．Bu．xvi．18； BuA．183； J．i．39．<br><br><i>5．Paduma</i>A palace occupied by Siddhattha Buddha．BuA．185； but see Bu．xvii．14．<br><br><i>6．Paduma</i>A Pacceka Buddha to whom Anūpama （or Ankolapupphiya） Thera offered some ākulī flowers．ThagA．i．335； Ap．i．287； see also M．iii．70 and PvA．75．<br><br><i>7．Paduma</i>A cakkavatti of eight kappas ago； a previous birth of Pindola Bhāradvāja．Ap．i．50．<br><br><i>8．Paduma</i>A cetiya built by Mahā Kaccāna，in a previous birth，for Padumuttara Buddha （Ap．i．84）．The Apadāna Commentary explains that the building was，in fact，a gandhakuti，which was called a cetiya as a mark of respect （pūjanīyabhāvena），and that it was called Paduma because it was shaped like a lotus and was covered with lotuses．<br><br><i>9．Paduma Thera</i>An arahant．He once threw a lotus to Padumuttara Buddha as he was traveling through the air，and the Buddha accepted it．For thirty kappas Paduma was king of the devas，and for seven hundred king of men．Ap．i．109f．<br><br><i>10．Paduma</i>A Niraya．The Sutta Nipāta explains that it was not a separate Niraya but only a period of suffering． <br><br>The monk Kokālika was born there．SN．p．126； J．iv．245； AA．ii．853； DhA．iv．91．<br><br><i>11．Paduma</i>A rock near Himavā．Ap．ii．362．<br><br><i>12．Paduma</i>One of the Theras who assisted at the foundation-laying ceremony of the Mahā Thūpa．Dpv．xix．8； MT．（524） calls him Mahāpaduma．<br><br><i>13．Paduma</i>The Bodhisatta born as king of Benares．See the Culla Paduma Jātaka．<br><br><i>14．Paduma</i>The Bodhisatta born as son of the king of Benares．See the Mahā Paduma Jātaka．<br><br><i>15．Paduma</i>See Mahāpaduma．,6,1
326871,en,21,paduma,padumā,Padumā,Padumā：<i>1．Padumā</i>Chief of the women patrons of Anomadassī Buddha．Bu．viii．24．<br><br><i>2．Padumā</i>Chief of the lay women supporters of Sujāta Buddha．Bu．xiii．30．<br><br><i>3．Padumā</i>Mother of Tissa Buddha．Bu．xviii．16．<br><br><i>4．Padumā</i>Chief of women patrons of Phussa Buddha．Bu．xix．21； J．i．40．<br><br><i>5．Padumā</i>One of the chief women disciples of Sikhī Buddha．Bu．xxi．21； J．i．41．<br><br><i>6．Padumā</i>Wife of Dipankara Buddha，in his last lay life．Bu．ii．209； Mbv．p．4．<br><br><i>7．Padumā</i>One of the most distinguished lay women，followers of the Buddha （A．iv．347）．She was the wife of Mendaka and her full name was Candapadumā （q．v．）．<br><br><i>8．Padumā</i>A distinguished Therī of Ceylon．Dpv．xviii．24．<br><br><i>9．Padumā</i>One of the chief women disciples of Metteyya Buddha．Anāgat．，vs．98．,6,1
326883,en,21,padumacchadaniya thera,padumacchadaniya thera,Padumacchadaniya Thera,Padumacchadaniya Thera：An arahant．He offered a lotus at the pyre   of Vipassī Buddha．Forty seven kappas ago he was a king named Padumissara．  Wherever he went a canopy of lotuses spread itself over him．AP．i．98．,22,1
326887,en,21,padumacchara,padumaccharā,Padumaccharā,Padumaccharā：A name given to the nymphs who danced in the lotus   blossoms，which grew in the ponds between the tusks of Erāvana．SNA．i．369．,12,1
326893,en,21,padumadhariya thera,padumadhāriya thera,Padumadhāriya Thera,Padumadhāriya Thera：An arahant．Thirty one kappas ago he offered a   lotus to a Pacceka Buddha named Sambhava．Ap．ii．453f．； in Ap．i．279 the same   verses are attributed to Padumapūjaka； see also ThagA．i．399．,19,1
326909,en,21,padumaghara,padumaghara,Padumaghara,Padumaghara：A building in Anurādhapura，where gifts were presented   to the monks （Mhv．xxxiv．65）．It was in the palace grounds and was near the   Padumapokkharanī．MT．633．,11,1
326945,en,21,padumakesariya thera,padumakesariya thera,Padumakesariya Thera,Padumakesariya Thera：An arahant．Ninety one kappas ago he was an   elephant and，seeing the Buddha Vipassī，scattered lotus pollen over him．  Ap．i．248．,20,1
326958,en,21,padumakutagariya thera,padumakūtāgāriya thera,Padumakūtāgāriya Thera,Padumakūtāgāriya Thera：An Arahant．In the time of Piyadassī Buddha he was a hunter and，having seen the Buddha，built for him a gabled hut covered with lotuses，which the Buddha occupied for seven days．Then，at the Buddha’s wish，his attendant monk Sudassana came with thousands of monks，and the Buddha declared the future in store for the hunter．Ap．i．326f．,22,1
326975,en,21,padumanahanakottha,padumanahānakottha,Padumanahānakottha,Padumanahānakottha：A bathing pool in the form of a lotus，built in   Pulatthipura by Parakkamabāhu I．Cv．lxxviii．45．,18,1
327028,en,21,padumapokkharani,padumapokkharanī,Padumapokkharanī,Padumapokkharanī：A pond in Anurādhapura in the palace grounds．  Near by was the Padumaghara．MT．633．,16,1
327031,en,21,padumapujaka thera,padumapūjaka thera,Padumapūjaka Thera,Padumapūjaka Thera：<i>1．Padumapūjaka Thera</i>An arahant．Ninety one kappas ago he lived in Romasa，near Himavā，and offered a lotus to the Pacceka Buddha Sambhava （Ap．i．279f．； see also Padumadhāriya）．In the Theragāthā Commentary （i．399） his verses are attributed to Sappaka Thera，and it is said there that in the time of Sambhava he was a Nāga king．<br><br><i>2．Padumapūjaka Thera</i>An arahant．Ninety one kappas ago he was an ascetic in Gotama，near Himavā，and，together with his pupils，he called to mind the Buddha’s virtues and offered lotuses in his name．Fifty one kappas ago he was a king named Jaluttama （Ap．i．162f）．<br><br>He is probably identical with Mendasira．ThagA．i．172．,18,1
327059,en,21,padumapupphiya thera,padumapupphiya thera,Padumapupphiya Thera,Padumapupphiya Thera：An arahant．Ninety two kappas ago，while   picking lotuses，he saw Phussa Buddha and offered him a flower．He later   joined the Order．Forty eight kappas ago he was king eighteen times under the   name of Padumabhāsa．Ap．i．132．,20,1
327110,en,21,padumassara,padumassara,Padumassara,Padumassara：A park in Anurādhapura laid out by King Kutakanna   Tissa．Mhv．xxxiv．35．,11,1
327133,en,21,padumavati,padumavatī,Padumavatī,Padumavatī：<i>1．Padumavatī</i>Mother of five hundred Pacceka Buddhas．She was once a householder’s daughter in a village near Benares； one day，while guarding her father’s field，she saw a Pacceka Buddha，and gave him a lotus with five hundred grains of fried rice （lājā），making a wish to have five hundred sons．At that moment，five hundred hunters who stood by gave honey and flesh to the Pacceka Buddha and expressed their wish to be her sons．Later，she was born in a lotus pond，within a lotus．An ascetic，seeing her，brought her up．Wherever she went，lotuses sprang up at her every footstep．The King of Benares，hearing of her made her his chief consort．She gave birth to five hundred sons，the eldest beingMahāpaduma．All of them became Pacceka Buddhas （MA．ii．889）．<br><br>The Anguttara Nikāya Commentary mentions that Padumavatī was a previous birth of the Therī Uppalavannā，and gives her story with much greater detail （i．188ff．； see s．v．Uppalavannā，also ThigA．185ff）．<br><br><i>2．Padumavatī</i>A courtesan of Ujjenī，who later became the Therī Abhayamātā．,10,1
327176,en,21,padumissara,padumissara,Padumissara,Padumissara：A king of forty seven kappas ago； a former birth of   Padumacchadaniya Thera．Ap．i．98．,11,1
327201,en,21,padumuttara,padumuttara,Padumuttara,Padumuttara：<i>1．Padumuttara</i>The tenth of the twenty four Buddhas．He was born in Hamsavatī，of the khattiya Ananda and his wife Sujātā．At the moments of his birth and his Enlightenment，a shower of lotuses fell in the ten thousand worlds，hence his name．He lived as a householder for ten thousand years in three palaces：Naravāhana，Yassa （or Yasavatī） and Vasavatti．His wife was Vasudattā，by whom he had a son，Uttara （according to SNA．i．341，his son was Uparevata）．He left home in his palace （Vasavatti），and practised austerities only for seven days．A maiden of Ujjeni，called Rucinandā，gave him milk rice，and the ājīvaka Sumitta gave him grass for his seat．His bodhi tree was a salala，under which he spent a week，and when he touched the ground with his foot，huge lotus flowers sprang out of the earth，covering his body completely with their pollen．（The Samyuttabhānakas give this as the reason for his name．） His first sermon was preached to his cousins Devala and Sujāta，who later became his chief disciples．The spot where the sermon was preached was Mithiluyyāna．Sumana was Padumuttara’s personal attendant，Amitā and Asamā his chief women disciples，Vitinna and Tissa his chief patrons among men，and Hatthā and Vicittā among women．His body was fifty eight cubits high，and his aura spread for twelve yojanas．He died in Nandārāma at the age of one hundred thousand，and a thūpa twelve leagues in height was erected over his relics．In his time，the Bodhisatta was governor of a province （ratthika） called Jatika （Jatila）．Bu．xi．1ff．； BuA．157ff．； J．i．37，44； DhA．i．99，417； iii．146，etc．； also Ap．i．57，63，101，107； Mtu．ii．58．<br><br>It is said （E．g．，MT．59） that in the time of Padumuttara there did not exist a single heretic．<br><br>Many of the eminent disciples of Gotama Buddha are said to have first conceived their desire for their respective positions in the time of Padumuttara Buddha，after seeing similar rank conferred on Padumuttara’s various disciples in acknowledgment of their special attainments -  e．g．，<br><br>  Aññākondañña，  Mahā Kassapa，  Anuruddha，Bhaddiya，  Pindola Bhāradvāja，  Punna Mantānīputta，  Mahā Kaccāna，  Culla Panthaka，  Subhūti，  Khadiravaniya Revata，  Kankhā Revata，  Sona-Kolivisa，  Sona Kutikanna，  Sīvalī，  Vakkalī，  Rāhula，  Ratthapāla，  Kundadhāna，  Vangīsa，  Upasena，  Vangantaputta，  Dabba Mallaputta，  Pilinda Vaccha，  Bāhiya Dārucīriya，  Kumāra Kassapa，  Mahā Kotthita，  ānanda，  Uruvela-Kassapa，  Kāludāyī，  Sobhita，  Upāli，  Nanda，  Mahā Kappina，  Sāgata，  Rādha，  Mogharājā，  Vappa，  Upavāna，  Mahāpajāpatī，  Gotamī，  Khemā，  Uppalavannā，  Patācārā，  Dhammadinnā，  Sundari Nandā，  Sonā，  Sakulā，  Bhaddā Kundalakesā，  Bhaddā Kapilānī，  Bhaddā Kaccānā，  Kisāgotamī and   Sigālakamātā．<i>2．Padumuttara</i>A Pacceka Buddha．M．iii．70．,11,1
327374,en,21,padyapadoruvamsa,padyapadoruvamsa,Padyapadoruvamsa,Padyapadoruvamsa：The name given to the Mahāvamsa by the author of   the Mahāvamsa Tīkā （q．v．）．v．l．Padyapadānuvamsa．,16,1
327442,en,21,pagata sutta,pagata sutta,Pagata Sutta,Pagata Sutta：A conversation between Sāriputta and Mahā Kotthita as   to whether or not the Tathāgata exists after death．S．iv．384f．,12,1
327878,en,21,pahana sutta,pahāna sutta,Pahāna Sutta,Pahāna Sutta：The higher life （brahma-cariyā） is for the purpose of   getting rid of the seven fetters （sanyojanāni）．A．iv．7．,12,1
327897,en,21,paharada,pahārāda,Pahārāda,Pahārāda：<i>Pahārāda </i>An Asura chief （D．ii．259）．Buddhaghosa says （AA．ii．758） he was one of the three leaders of the Asuras，the others being Vepacitti and Rāhu．He first conceived a wish to see the Buddha on the day of the Enlightenment； but this wish was not fulfilled until eleven years later，when he visited the Buddha at Verañjā．The conversation which then took place is recorded in the Pahārāda Sutta （q．v．）．<br><br><i>Pahārāda Sutta</i>Preached at the Nalerupucimandamūla in Verañjā where Pahārāda （q．v．） visited the Buddha．In answer to a question，Pahārāda tells the Buddha that there are eight wonderful characteristics of the ocean，on account of which Asuras delight in it．The Buddha tells him of eight similar qualities in his own teaching and discipline，wherefore monks find joy in them．A．iv．197ff．,8,1
327952,en,21,pahasa,pahāsa,Pahāsa,Pahāsa：A niraya in which stage players are born after death．Tālaputa maintained that after death they were born among the Pahāsadevi．The Buddha contradicts this and says that their rebirth is in a Niraya and not in any deva world （S．iv．305f．； ThagA．ii．156）．Buddhaghosa explains （SA．iii．100） that Pahāsa is not a special Niraya but rather a section of Avīci，where beings suffer while wearing the form of singers or dancers．,6,1
327956,en,21,pahasambahula,pahasambahula,Pahasambahula,Pahasambahula：Thirty one kappas ago there were three kings of this   name，all previous births of Nissenīdāyaka Thera （Ap．i．187）．v．l．Sambahula．,13,1
328046,en,21,pahecivatthu,pahecivatthu,Pahecivatthu,Pahecivatthu：See Mahejjāvatthu．,12,1
328088,en,21,pahina sutta,pahīna sutta,Pahīna Sutta,Pahīna Sutta：The six nivāranas are given up by those who have   achieved right views．A．iii．438．,12,1
328422,en,21,pajaka,pajāka,Pajāka,Pajāka：A king．<br><br>Lambacūlaka was in his kingdom and Mendissara lived there with his followers （J．iii．463）．<br><br>But，elsewhere （J．v．133） we are told that Lambacūlaka，was in the kingdom of Candappajjota．Does this mean that the kingdom of Candapajjota was identical with that of Pajāka?,6,1
328430,en,21,pajana sutta,pajāna sutta,Pajāna Sutta,Pajāna Sutta：<i>1．Pajāna Sutta</i>It is impossible to destroy Ill without understanding the eye，the nose，etc．S．iv．89．<br><br><i>2．Pajāna Sutta</i>Ill cannot be destroyed without understanding of objects，sounds，savours，etc．S．iv．90．,12,1
328538,en,21,pajapati,pajāpati,Pajāpati,Pajāpati：<i>1．Pajāpati</i>A name given to Māra，because he uses his power over all creatures．M．i．2； MA．i．28．<br><br><i>2．Pajāpati</i>One of the kings of the devas，mentioned with Sakka，Varuna，Isāna，etc．S．i．219； D．i．244； in J．v．28 he is mentioned with Varuna and Soma； see also D．ii．274； DA．iii．709．<br><br>Buddhaghosa says （SA．i．262） that he，among the gods，was like Sakka in looks and that he lived to the same age，but in the assembly he occupied the second seat．He is sometimes mentioned with Brahmā，as distinct from him．J．vi．568，571； M．i．140，327，329．<br><br>In the Atānātiya Sutta （D．iii．204） he is mentioned among the Mahāyakkhas，to be invoked by followers of the Buddha in times of danger．<br><br><i>3．Pajāpati</i>See Mahā Pajāpatī Gotamī．,8,1
328793,en,21,pajjamadhu,pajjamadhu,Pajjamadhu,Pajjamadhu：A Pali poem of one hundred and four stanzas，by Coliya   Dīpankara or Buddhapiya，on the beauty of the Buddha&#39；s person，of his teaching   and of the Sangha．P．L．C．222； Svd．1260．,10,1
328819,en,21,pajjaraka,pajjaraka,Pajjaraka,Pajjaraka：The name of a disease which afflicted Abhayapura   （capital of Ceylon） in the time of Kakusandha Buddha．It was due to the   influence of the Yakkha Punnakāla．Kakusandha visited the Island to dispel the   disease．It is defined as an unhasīsābādha．Mhv．xv．63； MT．349．,9,1
328888,en,21,pajjota,pajjota,Pajjota,Pajjota：<i>1．Pajjota</i>See Canndappajjota．<br><br><i>2．Pajjota</i>A tank near Kāsapabbata，built by Dutthagāmanī．Near it was the city of Pajjotanagara．Mhv．xxv．51； M．i．346．<br><br><i>1．Pajjota Sutta</i>The four splendours：of the moon，the sun，fire，and wisdom．A．ii．140．<br><br><i>2．Pajjota Sutta</i>The four things that give light：the sun，the moon，fire，and the Buddha，the Buddha being the best．S．i．15．<br><br><i>3．Pajjota Sutta</i>A series of questions asked by a deva，and the Buddha’s answers； the first being on radiance   wisdom gives radiance to all the world．S．i．44．,7,1
328928,en,21,pajjuna,pajjuna,Pajjuna,Pajjuna：The eighth of the ten Andhakavenhudāsaputtā，sons of   Devagabhā．J．iv．81； PvA．93，111．,7,1
328937,en,21,pajjunna,pajjunna,Pajjunna,Pajjunna：A devarāja，the god of rain．He was subject to the will ofSakka，and the books contain instances of his causing rain to fall at the command of Sakka （J．i．330； Mhv．xxi．31； J．iv．253）．<br><br>He was also influenced by the exercise of saccakiriyā （protestation of truth） E．g．，J．i．331f．Buddhaghosa （SA．i．64） describes him as Vassavalāhaka，and says that he was an inhabitant of the Cātummahārājika-world．Kokanadā and Culla Kokanadā were his daughters （S．i．29f）．<br><br>Pajjunna is mentioned among the Mahāyakkhas to be invoked in time of need （D．iii．205），and he was present at the preaching of theMahāsamaya Sutta．Ibid．，ii．260．,8,1
328944,en,21,pajjunnadhita sutta,pajjunnadhītā sutta,Pajjunnadhītā Sutta,Pajjunnadhītā Sutta：<i>1．Pajjunnadhītā Sutta</i>Kokanadā，daughter of Pajjunna，visits the Buddha at the Mahāvana in Vesāli and praises him and his teaching．S．i．29．<br><br><i>2．Pajjunnadhītā Sutta</i>Culla Kokanadā，daughter of Pajjunna，visits the Buddha at the Mahāvana in Vesāli and，after paying homage to him and his teaching，utters a summary of the Dhamma．S．i．30．,19,1
329337,en,21,pakasasana,pākasāsana,Pākasāsana,Pākasāsana：A name for Indra．Cv．lxxii．186； Abhidhānappadīpikā 20．,10,1
330247,en,21,pakinnaka nipata,pakinnaka nipāta,Pakinnaka Nipāta,Pakinnaka Nipāta：The fourteenth section of the Jātakatthakathā．  J．iv．276，374．,16,1
330248,en,21,pakinnaka vagga,pakinnaka vagga,Pakinnaka Vagga,Pakinnaka Vagga：The twenty first chapter of the Dhammapada．,15,1
330642,en,21,pakkanta sutta,pakkanta sutta,Pakkanta Sutta,Pakkanta Sutta：The Buddha addresses the monks at Gijjhakūta，soon   after Devadatta had seceded from the order，and tells them that Devadatta&#39；s   gain was his ruin，in the same way as the flowering of the plaintain，the   bamboo and the rush．S．ii．241．,14,1
330785,en,21,pakkha thera,pakkha thera,Pakkha Thera,Pakkha Thera：An arahant．He was a Sākyan of Devadaha and was called Sammoda，but in his boyhood he suffered from rheumatism （vātaroga） and was crippled for some time； hence he came to be called Pakkha （cripple） even after his recovery．When the Buddha visited his kinsfolk he entered the Order and lived in the forest．One day he saw a kite flying up into the sky with some flesh，from which first one kite and then another grabbed a piece．Reflecting that worldly desires were like the flesh taken by the kite，he developed insight and attained arahantship．<br><br>In the time of Vipassī Buddha he had been a Yakkha senāpati with a retinue of eighty four thousand and had given the Buddha a divine robe．<br><br>Fifteen kappas ago he was sixteen times cakkavatti under the name of Suvāhana （Vāham）．（Thag．vs．63； ThagA．i．144f）．<br><br>He is evidently identical with Mahāparivāra of the Apadāna．Ap．i．146f．,12,1
331816,en,21,pakudha kaccayana,pakudha kaccāyana,Pakudha Kaccāyana,Pakudha Kaccāyana：（Pakudha Kātiyāna，Kakudha Kaccāyana，Kakuda Kātiyāna）<br><br>Head of one of the six heretical sects of the Buddha’s time．In the Sāmaññaphala Sutta （D．i．56），Ajātassattu is said to have visited him and obtained from him an exposition of his teaching，which was to the effect that the four elements -  earth，fire，air，water； pleasure，pain，and the soul -  these seven things were eternally existent and unchangeable in their very nature； that there is no volitional activity of consciousness in them．His doctrine is，therefore，one of non action （akiriya vāda）．When one，with a sharp sword，cleaves a head in twain，no one is thereby deprived of life，a sword has merely penetrated into the interval between seven elementary substances （cf．the doctrine of the Cartesians，that there is no sin in taking the life of lower animals because they have no soul）．In other words，there is no such act as killing，or hearing，or knowing，etc．； no conceptions of，or distinction between，good and bad，knowledge and ignorance，etc．<br><br>Pakudha’s teachings are also referred to in the Sandaka Sutta （M．i．517），and there described at even greater length，but here his name is not mentioned．<br><br>Buddhaghosa adds （DA．i．144） that Pakudha avoided the use of cold water，using always hot； when this was not available，he did not wash．If he crossed a stream he would consider this as a sin，and would make expiation by constructing a mound of earth．This is evidence of the ascetic tendency in his teaching on matters of external conduct．His teaching is，however，described as nissirikaladdhi．<br><br>We are told （M．i．250； ii．4） that Pakudha’s followers did not hold him in high esteem，in contrast to the devotion felt for the Buddha by his followers．Pakudha did not welcome questions，and displayed annoyance and resentment when cross examined．Elsewhere （E．g．，M．i．198； S．i．66； SN．p．91） however，he is spoken of as having been highly honoured by the people，a teacher of large and well reputed schools，with numerous followers．But he did not lay claim to perfect enlightenment （S．i．68）．<br><br>Pakudha Kaccāyana’s name is spelt in several ways．Some texts give his personal name as Kakudha，or Kakuda．In the Prasnopanisad （Barus：Prebuddhistic Indian Philosophy，281； see also Dvy．143； Mtu．i．253，256，259； iii．383） mention is made of a Kakuda Kātyāna，a younger contemporary of Pippalāda．There he is called Kabandhin，which name，like Kakuda，means that he had a hump on his neck or shoulder． <br><br>Buddhaghosa says （DA．i．144； SA．i．102） that Pakudha was his personal name and Kaccāyana that of his gotta．The Kaccāyana （or Kātiyāna，as it is sometimes called） was a brahmin gotta．<br><br>Pakudha is mentioned as having been，in a past life，one of the five ditthigatikas mentioned in the Mahābodhi Jātaka （J．v．246）．He is also mentioned in the Milindapañha as one of the teachers visited by Milinda．The whole account is either a plagiarism of the Sāmaññaphala Sutta or else the teachers referred to only belonged to the same respective schools of thought．,17,1
331819,en,21,pakudhanagara,pakudhanagara,Pakudhanagara,Pakudhanagara：A city，evidently in Burma，once the centre of great   literary activity．See Gv．65； but elsewhere （Gv．67），the works attributed to   the residents of Pakudhanagara are stated to have been written in Kañcipura．  See also Gv．75，where reference is made to a Makuranagara，v．l．Pakuta．  Perhaps this is the same as Pakudha．,13,1
331841,en,21,pakula,pakulā,Pakulā,Pakulā：See Sakulā．,6,1
331892,en,21,pala,pāla,Pāla,Pāla：See Cullapāla，Mahāpāla，and Cakkhupāla．,4,1
331981,en,21,palandipa,palandīpa,Palandīpa,Palandīpa：A country in South India．Viradeva was once its king．  Cv．lxi．36．,9,1
331996,en,21,palankotta,palankotta,Palankotta,Palankotta：A locality in South India，mentioned in the account of   Lankāpura’s campaign against Kulasekhara．Cv．lxxvii．58，64，66．,10,1
331997,en,21,palannagara,palannagara,Palannagara,Palannagara：A village and a monastery in Ceylon．Aggabodhi II．  built a padhānaghara attached to the monastery in honour of the Thera   Jotipāla．Cv．xlii．50．,11,1
332074,en,21,palasa jataka,palāsa jātaka,Palāsa Jātaka,Palāsa Jātaka：<i>1．Palāsa Jātaka （No．307）</i>Once a poor brahmin paid great honour to a judas tree （palāsa），hoping thereby to get some benefit．One day，the tree sprite appeared before him in disguise and asked why he honoured the tree．Pleased with his answer，the sprite revealed his identity and helped the brahmin to obtain the treasure which lay buried beneath the tree．The story was related to Ananda as he stood weeping，leaning against the lintel，when the Buddha lay dying．The Buddha sent for him and told him not to grieve as his services to the Buddha would not be fruitless．Ananda is identified with the poor brahmin．J．iii．23ff．<br><br><i>2．Palāsa Jātaka （No．370）</i>Once the Bodhisatta was a golden goose living in Cittakūta．On his way to and fro from the Himālaya，he rested on a palāsa tree and a friendship sprang up between him and the treesprite．One day a bird dropped a banyan seed in the fork of the palāsatree from which a sapling sprang．The goose advised the sprite to destroy it，but he paid no heed，and by and by the banyan grew up and destroyed the palāsa．<br><br>The story was related by the Buddha to the monks in order to illustrate that sins should be uprooted however small they may be．J．iii．208ff．,13,1
332110,en,21,palasina sutta,palāsinā sutta,Palāsinā Sutta,Palāsinā Sutta：One should put away what is not his&nbsp；&nbsp； eye，ear，  etc．S．iv．128f．,14,1
332174,en,21,palayi jataka,palāyi jātaka,Palāyi Jātaka,Palāyi Jātaka：Once the Bodhisatta was king of Takkasilā．Brahmadatta，king of Benares，marched on his city with a large army，hoping to capture it； but on seeing the towers on the city gates，he took fright and fled．<br><br>The story was told in reference to a mendicant who loved arguing．He could find no one to contradict him until he came to Sāvatthi，where was the Buddha．Forthwith he set off for Jetavana； but on seeing the gate towers，he fled （J．ii．216ff）．See also Dutiya Palāyi Jātaka．,13,1
332236,en,21,pali,pālī,Pālī,Pālī：See Mahapālī and Suvannapālī．,4,1
332348,en,21,palikapasada,pālikapāsāda,Pālikapāsāda,Pālikapāsāda：A building erected by Kassapa V．Cv．lii．66； see also   Cv．Trs．i．168，n．8．,12,1
332381,en,21,palimuttaka vinayavinicchaya,pālimuttaka vinayavinicchaya,Pālimuttaka Vinayavinicchaya,Pālimuttaka Vinayavinicchaya：See Vinayavinicchaya．,28,1
332436,en,21,palita,pālita,Pālita,Pālita：<i>1．Pālita （Pālika）</i>Nephew of Cakkhupāla．When Cullapāla，brother of Cakkhupāla，heard of the latter’s blindness，he sent Pālita to fetch him，and，in order to protect him from danger on the way，had him ordained before he set forth．While returning with Cakkhupāla，Pālita heard the song of a woman collecting firewood，and，making some excuse，left Cakkhupāla and had intimacy with her．When Cakkhupāla heard what had happened，he refused to go any farther with him．ThagA．i．197f．<br><br><i>2．Pālita</i>A rājakumāra of Sumangala city．He and his friend，Sabbadassī，son of the chaplain，visited the Buddha Piyadassī and entertained him for seven days，after which they entered the Order，becoming arahants in due time．Later，they became the chief disciples of Piyadassī Buddha．Bu．xiv．20； BuA．176； J．i．39．<br><br><i>3．Pālita</i>The constant attendant of Mangala Buddha．Bu．iv．23； J．i．34．<br><br><i>4．Pālita</i>A Nāga king in the time of Padumuttara Buddha，a previous birth of Rāhula．<br><br>SA．iii．26； MA．ii．722，1023； but see SNA．i．341，where he is called Sankha．<br><br>At AA．i．143 his name is given as Pathavindhara．,6,1
332502,en,21,pallanka vimana vatthu,pallanka vimāna vatthu,Pallanka vimāna vatthu,Pallanka vimāna vatthu：The story of a woman of Sāvatthi who was   married to a youth of equal rank，with whom she lived a virtuous life．After   death she was born in Tāvatimsa，where Moggallāna met her and learned her   story．Vv．iii．3； VvA．128ff．,22,1
332503,en,21,pallankadayaka thera,pallankadāyaka thera,Pallankadāyaka Thera,Pallankadāyaka Thera：An arahant．He once gave a couch （pallanka），  with cushions，etc．，to the Buddha Sumedha．Twenty thousand kappas ago he was   king three times under the name of Suvannābha （Ap．i．175）．He is probably   identical with Uttiya Thera．ThagA．i．202f．,20,1
332530,en,21,pallava,pallava,Pallava,Pallava：A Damila chief，ally of Kulasekhara．Cv．lxxvii．55，73．,7,1
332533,en,21,pallavabhogga,pallavabhogga,Pallavabhogga,Pallavabhogga：A country from which came Mahādeva，together with   four hundred and sixty thousand monks，for the foundation ceremony of the Mahā   Thūpa （Mhv．xxix．38）．Geiger thinks the reference is to Persia．Mhv．Trs．194，  n．2．,13,1
332534,en,21,pallavaka,pallavakā,Pallavakā,Pallavakā：The name of a tribe，occurring in a nominal list．  Ap．ii．359．,9,1
332535,en,21,pallavavala,pallavavāla,Pallavavāla,Pallavavāla：A locality in Ceylon occupied by Mānābharana in his   campaign against Parakkamabāhu I．Cv．lxxii．178，220．,11,1
332536,en,21,pallavavanka,pallavavanka,Pallavavanka,Pallavavanka：A harbour in Ceylon，the starting place of the   expeditionary force sent by Parakkamabāhu I．against the king of Kamboja．  Cv．lxxvi．46．,12,1
332542,en,21,pallikavapi,pallikavāpī,Pallikavāpī,Pallikavāpī：A locality where Gokanna，general of Gajabāhu，was   once defeated．Cv．lxx．73．,11,1
332560,en,21,palobhana sutta,palobhana sutta,Palobhana Sutta,Palobhana Sutta：Mention is made of a sutta of this name in the   Pañcagaruka Jātaka （J．i．469），but no sutta has been traced by that name．The   reference is probably to the Dhītaro Sutta （q．v．）．,15,1
332587,en,21,paloka sutta,paloka sutta,Paloka Sutta,Paloka Sutta：The Buddha tells Ananda that the world （loka） is so   called from its transitory nature （palokadhamma）．In the teachings of the   Ariyans the world consists of eye，objects，etc．S．iv．53．,12,1
332643,en,21,palutthagiri,palutthagiri,Palutthagiri,Palutthagiri：A locality in Rohana，the scene of two fierce battles   against the Colas，in both of which they were defeated，once in the reign of   Mahinda V．，（Cv．Iv．28） and again in the twelfth year of the reign of   Vijayabāhu I．（Ibid．，Iviii．18）．,12,1
332663,en,21,pamada sutta,pamāda sutta,Pamāda Sutta,Pamāda Sutta：1．Two Pacceka Brahmās，Subrahmā and Suddhāvāsa，came to see the Buddha，but finding him engaged in meditation，decided to visit a certain infatuated （pamatta） Brahmā in a certain Brahma world．On their suggesting to him that he should visit the Buddha，he reproduced himself one thousand times and said he had greater iddhi power than the Buddha．But Subrahmā reproduced himself two thousand times，and pointed out that the Buddha’s iddhi power exceeded theirs．It is said that the infatuated Brahmā visited the Buddha later．S．i．146f．<br><br>2．Another name for the Appaka Sutta （q．v．）．,12,1
332687,en,21,pamadavihari sutta,pamādavihārī sutta,Pamādavihārī Sutta,Pamādavihārī Sutta：The difference between him who dwells in   heedlessness and him who dwells in earnest．S．iv．78．,18,1
332883,en,21,pamatta,pamatta,Pamatta,Pamatta：Fifteen kappas ago there were eight kings of this name all   previous births of Saparivāriya Thera．v．l．Samatta，Somagga．Ap．i．172．,7,1
333058,en,21,pamokkharana,pamokkharana,Pamokkharana,Pamokkharana：A king of seventy seven kappas ago，a previous birth   of Nāgakesariya Thera．Ap．i．222．,12,1
333091,en,21,pamsu sutta,pamsu sutta,Pamsu Sutta,Pamsu Sutta：The five classes of pamsukūlikas，corresponding to the   five kinds of āraññakas．（See Arañña Satta．） A．iii．219．,11,1
333103,en,21,pamsudhovaka sutta,pamsudhovaka sutta,Pamsudhovaka Sutta,Pamsudhovaka Sutta：The process of getting rid of the impurities   found in gold ore is a very gradual one，involving many stages； so is the   progress in ecstatic meditation，the first step in which is the removal of the   gross sins．A．i．253．,18,1
333182,en,21,pamsukuladhovana jataka,pamsukūladhovana jātaka,Pamsukūladhovana Jātaka,Pamsukūladhovana Jātaka：The Sumangala Vilāsinī （DA．i．130） mentions a Jātaka by this name，together with the Vessantara Jātaka，and says that the earth trembled at the preaching of these Jātakas．<br><br>Fausboll’s edition contains no Jātaka of this name，nor have I been able to trace it elsewhere．It may have some connection with the Pamsukūladhovana pātihāriya，which formed one of the fifteen hundred miracles that assisted the conversion of Uruvela Kassapa．See Vin．i．29．,23,1
333198,en,21,pamsukulapujaka thera,pamsukūlapūjaka thera,Pamsukūlapūjaka Thera,Pamsukūlapūjaka Thera：An arahant．Ninety one kappas ago he saw a pamsukūla robe hanging over the mountain Udaka （Umga），and being pleased with the sight，he offered before it three kinkhani flowers （Ap．ii．434）．<br><br>His Apadāna verses are mentioned in the Theragātha Commentary in connection both with Gosāla Thera （ThagA．i．79） and with Mahākāla Thera （Ibid．，272）．,21,1
333208,en,21,pamsukulasannika thera,pamsukūlasaññika thera,Pamsukūlasaññika Thera,Pamsukūlasaññika Thera：An arahant．He was a hunter in the time of   Tissa Buddha，and，one day，seeing in the forest a pamsukūla robe of the   Buddha，he worshipped it （Ap．ii．418f）．He is probably identical with Punnāmāsa   Thera．ThagA．i．297f．,22,1
333211,en,21,pamsukuli,pamsukūlī,Pamsukūlī,Pamsukūlī：A sect of ascetics in Ceylon，whose particular observance was probably the use of rag robes （pamsukūla）．Their early origin is not known，Mānavamma is said to have built for them a pāsāda in the Thūpārāma （Cv．xlvii．66）．They also occupied the Rājamātika vihāra and enjoyed the special favour of both Aggabodhi V．and of Aggabodhi VII （Ibid．，xlviii．4，16，73）．Vajira，senāpati of Aggabodhi IX．，built for them the Kacchavāla vihāra （Ibid．，xlix．80）．Sena I．established for them headquarters on the Arittha pabbata and also made special provision for them at Pulatthipura （Ibid．，l．63，76）．<br><br>They seem to have originally belonged to the congregation of the Abhayagiri vihāra，and continued to do so up to the reign of Sena II．，when they separated off and formed special groups （Ibid．，li．52）．Later，Sena Ilanga，general of Kassapa IV．，built the Samuddagiri parivena，in the Mahā vihāra for their use，and it is said that he dispensed rice and clothing to the mothers of the Pamsukulikas （Ibid．，Iii．21）．<br><br>In the time of Udaya III．various officials of the court fled to the tapovana occupied by the Pamsukulikas，but were pursued thither by the king and his viceroy and beheaded．Incensed by this act，the Pamsukulikas left the tapovana，which stood on land granted by the king，and went to Rohana．The people rose in rebellion，and those who had perpetrated the crime in the tapovana visited the Pamsukulikas in Rohana，asked their forgiveness，and persuaded them to return （Ibid．，Iiii．14ff．，21ff）．Mahinda IV．also showed them great honour （Ibid．，liv．18，24f）．We hear of them last in the reign of Vikkamabāhu II．，when that king deprived them of their lands，and they，in anger，retired again to Rohana （Ibid．，lxi．59f）．Thenceforth we hear no more of the sect，and it probably ceased to exist．<br><br>It is mentioned in the Anguttara Commentary （AA．i．52f ） that，after the depredations of Candāla Tissa，when the religion was at a very low ebb，a discussion arose between the Pamsukulikas and the Dhammakathīkas as to which was the more important branch of the sāsana pariyatti or patipatti．The Pamsukulikas voted for patipatti，but were defeated by the others．,9,1
333270,en,21,pamsupabbata vihara,pamsupabbata vihāra,Pamsupabbata vihāra,Pamsupabbata vihāra：A monastery in Ceylon，mentioned as the   residence of Bhuvenakabāhu Thera．P．L．C．247．,19,1
333281,en,21,pamsupisacaka,pamsupisācakā,Pamsupisācakā,Pamsupisācakā：A class of pisācas，born in filth．MA．ii．713，921；   UdA．247．The word is used as a term of contempt．E．g．，AA．i．438； MA．ii．610，  611．,13,1
333484,en,21,pana sutta,pāna sutta,Pāna Sutta,Pāna Sutta：Few are they who abstain from taking life，more   numerous they who do not．S．v．468．,10,1
333485,en,21,pana sutta,pānā sutta,Pānā Sutta,Pānā Sutta：<i>1．Pānā Sutta</i>Just as whatsoever creatures adopt the four postares do so in dependence on the earth，so does a monk develop the seven bojjhangas，dependent on virtue．S．v．78．<br><br><i>2．Pānā Sutta</i>Supposing a man were to collect all the grass，sticks，etc．，in Jambudīpa，and after making sticks of various sizes were to impale on them all the creatures of the ocean，creatures of all sizes，even so a majority of the minute animals would remain free，being too small to be impaled．Even thus widespread is the ruin of things，yet from such widespread ruin will be saved those who have the gift of realizing the Four Noble Truths．S．v．441．,10,1
333504,en,21,panada,panāda,Panāda,Panāda：<i>1．Panāda</i>a mythical king，who succeeded Mahāpatāpa and was himself succeeded by Mahāpanāda．Mhv．ii．4； Dpv．iii．7．<br><br><i>2．Panāda</i>one of the chief Yakkhas to be invoked by the Buddha’s followers in time of need （D．iii．204）．He is also mentioned in theMahāsamaya Sutta （D．ii．258）．Buddhaghosa says （DA．ii．688） that Panāda was aGandhabba．<br><br><i>3．Panāda</i>see Mahāpanāda．,6,1
333522,en,21,panadhidayaka thera,pānadhidāyaka thera,Pānadhidāyaka Thera,Pānadhidāyaka Thera：An arahant．Ninety one kappas ago he gave a   couch （pānadhi?） to a forest dwelling sage．Seventy seven kappas ago he was   eight times king under the name of Suyāna．Ap．i．208f．,19,1
333730,en,21,pananagara,pananagara,Pananagara,Pananagara：A village in Ceylon which was one of the centres of the   campaigns of Pandukābhaya．Mhv．x．27．,10,1
333774,en,21,panasaphaladayaka thera,panasaphaladāyaka thera,Panasaphaladāyaka Thera,Panasaphaladāyaka Thera：An arahant．Ninety one kappas ago he saw   the Pacceka Buddha Ajjuna in Himavā and offered him a ripe jack fruit as large   as a pot on a platter of leaves．Ap．i．297； cf．ibid．，ii．446．,23,1
333898,en,21,panca sutta,pañca sutta,Pañca Sutta,Pañca Sutta：See Anattalakkhana Sutta．S．iii．66．,11,1
334003,en,21,pancacchiddageha,pañcacchiddageha,Pañcacchiddageha,Pañcacchiddageha：A brahmin and his wife wished to give alms to four brahmins； the brahmin went to the monastery to fetch them．With him returned four arahant sāmaneras：<br><br>  Sankicca （Saññkicca）  Pandita  Sopāka  RevataThe wife was angry at the sight of them and sent the man back．He brought，in turn，Sāriputta and Moggallāna，both of whom turned back on seeing the novices．Sakka’s throne was heated，as the novices sat hungry，and he came in the guise of a brahmin，entered the house，and sat down after worshipping the novices．The brahmin and his wife tried to turn him out； but failing in this，they fed all their five guests．Each of them made an opening in some part of the house，through which he departed．Henceforth the house was known as the Pañcacchiddageha．DhA．iv．176ff．,16,1
334016,en,21,pancaculaka,pañcacūlaka,Pañcacūlaka,Pañcacūlaka：The name of Sanankumāra when he was born as a human in   a former birth．He practised the jhānas，and having died in that state，was   born in the brahma world （MA．ii．584）．More probably，Pañcacūlaka here is not a   name but a description meaning &quot；while he was yet a lad with his hair tied in   five knots．&quot；,11,1
334026,en,21,pancaculakagamadaraka,pañcacūlakagāmadāraka,Pañcacūlakagāmadāraka,Pañcacūlakagāmadāraka：The disguise assumed by Vissakamma when，  acting on Sakka&#39；s orders，he went with Asoka to fetch the relics for his   cetiyas．These relics lay buried，and no one had been able to find them．  DA．ii．614； see Pañcacūlaka above for more probable explanation．,21,1
334131,en,21,pancadipadayika theri,pañcadīpadāyikā therī,Pañcadīpadāyikā Therī,Pañcadīpadāyikā Therī：An arahant．One hundred thousand kappas ago she was a recluse wandering from one monastery to another．One dark night she sat at the foot of the bodhi tree and wished that the tree should shine in radiance．Her wish was granted，and for seven days she sat there，and on the ninth day she lit five lamps under the tree．After death she was born in Tāvatimsa，and her palace was known as Pañcadīpī．<br><br>She had the power of seeing in all directions without turning her head．She was eighty times queen of the king of the devas．In her last life she attained arahantship at the age of seven．Ap．ii．527f．<br><br>The same story is told in identical words under the name of another Therī，called Pañcadīpikā （Ibid．，ii．519f）．The verses are also attributed in the Therīgāthā Commentary to the Therī Selā．ThigA．62f．,21,1
334136,en,21,pancadipi,pañcadīpī,Pañcadīpī,Pañcadīpī：See Pañcadīpadāyikā．,9,1
334137,en,21,pancadipika,pañcadīpika,Pañcadīpika,Pañcadīpika：See Pañcadīpadāyikā．,11,1
334140,en,21,pancadipika thera,pañcadīpika thera,Pañcadīpika Thera,Pañcadīpika Thera：An arahant．He was once a follower of   Padumuttara Buddha and lit a lamp under his bodhi tree．Thereby he obtained   the power of being able to see through all obstacles．Thirty-four kappas ago   he was king，under the name of Satacakkhu．Ap．i．108．,17,1
334222,en,21,pancagaru jataka,pañcagaru jātaka,Pañcagaru Jātaka,Pañcagaru Jātaka：The Bodhisatta was once the youngest of the hundred sons of Brahmadatta，king of Benares．He had，as far as could be seen，no chance of being king，but on seeking the counsel of a Pacceka Buddha and following his advice，he became king on his father’s death．For details reference is invited to the ”Takkasilā Jātaka，” this evidently being another name for the Telapatta Jātaka （q．v．）．<br><br>This Jātaka was related in reference to the attempts made by Māra’s daughters to tempt the Buddha as he sat under the Ajapāla nigrodha．J．i．469ff．,16,1
334230,en,21,pancagati butta,pañcagati buttā,Pañcagati Buttā,Pañcagati Buttā：A series of suttas in which the Buddha declares   that，through not understanding the four Ariyan truths，beings continue to be   born in one or other of the five conditions：as humans，animals，petas，devas，  or in the nirayas．S．v．474ff．,15,1
334251,en,21,pancagativannana,pañcagativannanā,Pañcagativannanā,Pañcagativannanā：The name of a Commentary．Gv．65，75．,16,1
334257,en,21,pancaggadayaka,pañcaggadāyaka,Pañcaggadāyaka,Pañcaggadāyaka：A brahmin，so called because he gave the first fruits of his harvest in five stages：when it was ripe，when it was being threshed，when it was put into tubs，when it was put in the boiler，and when it was heaped on the dish．One day，the Buddha went to his house and stood at the door，while the brahmin was having his meal，his wife serving him．The wife，seeing the Buddha，and fearing that her husband would give away his food，made a sign to the Buddha to go．But the Buddha made a gesture of refusal and sent a radiance in the direction of the brahmin．The wife laughed at the Buddha’s obstinacy，and，at that moment，the brahmin saw the Buddha and brought to him the remnant of his meal，which the Buddha accepted．He then preached to the brahmin and his wife，both of whom became anāgāmins．<br><br>DhA．iv．98 ff．； the story is also found at SNA．i．270，but there the brahmin and his wife only become sotāpannas．,14,1
334265,en,21,pancaggalalenavasi tissa,pañcaggalalenavāsī tissa,Pañcaggalalenavāsī Tissa,Pañcaggalalenavāsī Tissa：A young novice who could travel through   the air．One day，while so journeying，he heard the daughter of the chief   artisan of Girgāma singing in a lotus pond while bathing with five hundred   friends．He was attracted by her voice and lost his concentration of mind．  SNA．i．70．,24,1
334322,en,21,pancahatthiya,pañcahatthiya,Pañcahatthiya,Pañcahatthiya：<i>1．Pañcahatthiya Thera</i>An arahant．He once saw the Buddha Sumedha，to whom he offered five handfuls of lilies，which formed a canopy over the Buddha’s head．Later，he was king five times under the name of Hatthiya．Ap．i．97f．<br><br><i>2．Pañcahatthiya Thera</i>An arahant．Ninety two kappas ago he saw Tissa Buddha passing along the street with his followers and scattered five handfuls of lilies on his path．Thirteen kappas ago he was king five times under the name of Sabhāsammata．Ap．i．193．,13,1
334356,en,21,pancaka,pañcaka,Pañcaka,Pañcaka：See Pandaka and Pañcikā．,7,1
334520,en,21,pancakanga,pañcakanga,Pañcakanga,Pañcakanga：The Thapati （carpenter） of Pasenadi，king ofKosala．He was a devoted follower of theBuddha and loved discussion．<br><br>The Bahuvedanīya Sutta （M．i．396ff．； see also S．iv．223f） is based on a discussion between him and MahāUdāyi，which discussionAnanda overheard and repeated to the Buddha．On another occasion，Pañcakanga related to the Buddha the conversation he had had with the Paribbājaka Uggāhamāna Samanamandikāputta，and the Buddha preached to him theSamanamandikā Sutta （M．ii．23ff）．<br><br>The Anuruddha Sutta （M．iii．144ff） contains a discussion between Anuruddha and Abhiya Kaccāna，which took place at Pañcakanga’s house，whither he had invited them．The discussion was started by a question asked by Pañcakanga．<br><br>Buddhaghosa says （MA．ii．629； SA．iii．86） that Pañcakanga was the Thapati’s personal name，and that he was so called （”Five tools”） because he carried the five tools of a carpenter：vāsīpharasu （adze），nikhādana （chisel），danda （measuring stick），muggara （gavel），and kālasutta （blackened thread）．He explains Thapati by vaddhakī jettha．<br><br><i>Pañcakanga Sutta</i>See Bahuvedanīya Sutta．,10,1
334654,en,21,pancala,pañcāla,Pañcāla,Pañcāla：<i>Pañcāla，Pañcālajanapada，Pañcālarattha，Pañcālā</i>One of the sixteen Mahājanapadas （A．i．213； iv．252，etc．）．It consisted of two divisions：Uttara Pañcāla and Dakkhina Pañcāla．The river Bhagīrathi formed the boundary between the divisions．According to theKumbhakāra Jātaka，the capital of Uttara Pañcāla was Kampillanagara，where a king named Dummukha once reigned．<br><br>J．iii．379； also Mtu．iii．26； but the Dvy．（435） calls the capital Hastināpura．According to the Mahābhārata （i．138，73-4），the capital was Ahicchatra or Chatravatī，while the capital of Daksina-Pañcāla was Kāmpilya．<br><br>Pañcāla was to the east of the Kuru country，and，in ancient times，there seems to have been a constant struggle between the Kurus and the Pañcālas for the possession of Uttara-Pañcāla．Thus，sometimes，Uttara Pañcāla was included in the Kuru kingdom （E．g．，J．v．444； also Mahābhārata i．138），but at other times it formed a part of Kampillarattha （E．g．，J．iii．79； v．21，289） Kampilla probably being the capital of Dakkhina Pañcāla．So it happened that sometimes the kings of Kampillarattha had their capital in Uttara Pañcāla nagara，while at others the kings of Uttara Pañcāla-nagara had their capital in Kampilla nagara．Cūlanī Brahmadatta is described in theMahā Ummagga Jātaka as king of Pañcāla，with his capital in Kampilla．<br><br>J．vi．329，396，etc．； also PvA．161； see also Uttarādhiyayana Sūtra （SBE．xlv．57 61） and the Rāmāyana （i．32）．Similarly Sambhūta was king of Uttara-Pañcāla （J．iv．392ff．）．Sometimes the king of Pañcāla is merely spoken of as Pañcāla   e．g．，J．iv．430，v．98．See also Jayaddisa．<br><br>There seems to have been a chieftain （rājā） of Pañcāla even in the Buddha’s day，for we are told （ThagA．i．331） that Visākha Pañcāliputta （q．v．） was the son of the daughter of the ”Pañcāla rājā．” Pañcāla is generally identified （Law：Geog．of Early Buddhism，p．19．） with the country to the north and west of Delhi，from the foot of the Himālaya to the river Chambal．<br><br><i>Pañcāla Vagga</i>The fifth section of the Navaka Nipāta of the Anguttara Nikāya．A．iv．449 54．<br><br><i>Pañcāla Sutta</i>A discussion between Ananda and Udāyi （Kāludāyi） regarding a verse uttered by the devaputta Pañcālacanda （See S．i．48） as to what constitutes obstacles （sambādha） in the world and what release therefrom （okāsādhigama）．Udāyi says that the five sensuous pleasures are the sambādha，and that okāsadhigama consists in the attainment of the jhānas．A．iv．449f．； AA．ii．815．,7,1
334660,en,21,pancala vihara,pañcala vihāra,Pañcala vihāra,Pañcala vihāra：A monastery in Sonnagiripāda （in Ceylon）； the   residence of the monk Sona，the son of a hunter．AA．i．255．See also Pipphali   Vihāra．,14,1
334666,en,21,pancalacanda,pañcālacanda,Pañcālacanda,Pañcālacanda：<i>1．Pañcālacanda</i>A devaputta who visited the Buddha at Jetavana and uttered a verse to the effect that the man who understands jhāna finds room even among crowding obstacles．The Buddha corrects him，saying that those who are mindful and self possessed know the way to Nibbāna （S．i．48）．This discussion forms the basis for the Pañcāla Sutta （above．） It is probably this same deva who is mentioned as a Mahāyakkha in the Atānātiya Sutta （D．iii．205） who is to be invoked by the Buddha’s followers in time of need．<br><br><i>2．Pañcālacanda</i>A handsome brahmin youth with whom the queen of a Kosala king misconducted herself on various occasions．She first saw and fell in love with him when on the way to visit her son； thereafter she found various excuses for coming to the city where he lived．This is one of the stories related by Kunāla．J．v．425，430f．<br><br><i>3．Pañcālacanda</i>A former birth of kunāla．He was the chaplain of Kandari，king of Benares，and helped the king in discovering the love intrigues of his queen，Kinnarā，with a misshapen cripple．When Kandari wished to have the queen beheaded，Pañcālacanda interceded on her behalf and convinced the king，by recalling to his mind several experiences they had lived through together，that the queen’s sin was due to her nature as woman．J．v．437ff．<br><br><i>4．Pañcālacanda</i>Son of Cūlanī Brahmadatta．He was sent by Mahosadha to be kept as hostage to King Videha，when Cūlanī threatened to harm the latter； but Videha treated him like a younger brother．Pañcālacandī was sister to Pañcālacanda．J．vi．434，435，454，462，466．<br><br><i>Pañcālacanda Sutta</i>Recounts the discussion between the Buddha and the devaputta Pañcālacanda （1）．S．i．48．,12,1
334671,en,21,pancalacandi,pañcālacandī,Pañcālacandī,Pañcālacandī：Daughter of Cūlanī Brahmadatta．Her marriage with King Videha，which was accomplished by the wisdom and diplomacy of Mahosadha，forms the main theme of theMahā Ummagga Jātaka．She bore a son to Videha，who succeeded him ten years after the marriage．<br><br>Pañcālacandī is identified with Sundarī （Nandā）．<br><br>J．vi．409，410，426，427，434，438，445，453，454； 466，478．,12,1
334694,en,21,pancali,pañcālī,Pañcālī,Pañcālī：Wife of Esukārī，king of Benares．<br><br>When Esukārī longed for wealth，she showed him the folly of covetousness and persuaded him to become an ascetic，later entering to ascetic life herself．The story is related in the Hatthipāla Jātaka （q．v．）．<br><br>Pañcālī is identified with Mahāmāyā （J．iv．491）．<br><br>The scholiast says （Ibid．，486） that she was called Pañcālī because she was the daughter of the Pañcāla king．,7,1
334706,en,21,pancaliputta,pañcāliputta,Pañcāliputta,Pañcāliputta：See Visākha Pañcāliputta．<br><br>According to Buddhaghosa （AA．ii．511），Visākha’s mother was a brahmin called Pañcālī； but the Theragāthā Commentary says （ThigA．i．331f） that Visākha’s mother was the daughter of the rājā of Pañcāla．,12,1
334763,en,21,pancamaka,pañcamaka,Pañcamaka,Pañcamaka：One of the ten sons of Kālāsoka （q．v．）．,9,1
334809,en,21,pancambangana,pañcambangana,Pañcambangana,Pañcambangana：A place in Mahāmeghavana in Anurādhapura．Here   Dārubhatika Tissa had a pond made，which was later filled up by Dhātusena，who   had a series of cells built there．It is probably identical with   Pañhambamālaka （q．v．）．Mhv．xxxiv．23； MT 626．,13,1
334838,en,21,pancanadi,pañcanadī,Pañcanadī,Pañcanadī：In several places in the texts five rivers are mentioned as the five great rivers of India，and they are used in various similes and metaphors．These rivers are：<br><br>  Gangā，  Yamunā，  Aciravatī，   Sarabhū and   Mahī．E．g．，Vin．ii．239； A．iv．101； S．ii．135； Ud．v．4； also Mil．380．,9,1
334918,en,21,pancangika vagga,pañcangika vagga,Pañcangika Vagga,Pañcangika Vagga：The third section of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．14 32．,16,1
334964,en,21,pancanguliya thera,pañcanguliya thera,Pañcanguliya Thera,Pañcanguliya Thera：An arahant．Ninety two kappas ago he approached   Tissa Buddha，who was entering the Gandhakuti，and offered him a handful of   perfume．Seventy two kappas ago he was a king called Sayampabhā．Ap．i．186．,18,1
334971,en,21,pancanikayamandala,pañcanikāyamandala,Pañcanikāyamandala,Pañcanikāyamandala：An assembly hall in the Lohapāsāda，where the   monks living to the north of the Mahāvālukanadī used regularly to assemble at   the end of the rainy season．DA．ii．581．,18,1
334982,en,21,pancanivarana sutta,pañcanīvarana sutta,Pañcanīvarana Sutta,Pañcanīvarana Sutta：On the five nīvaranas，their evil results and   the means of getting rid of them．A．i．3ff．,19,1
335036,en,21,pancapandita jataka,pañcapandita jātaka,Pañcapandita Jātaka,Pañcapandita Jātaka：Also called Pañcapanditapañha and panditapañha．<br><br>The name given to a section of the Mahā Ummagga Jātaka，which deals with the plot of Senaka，Pukkusa，Kāvinda and Devinda，to have Mahosadha killed by informing the king that Mahosadha has a guilty secret which he did not desire anyone to know of．But Mahosadha learnt their secrets and defeated their intentions．J．iv．473； v．81； vi．379，389．,19,1
335072,en,21,pancapapa,pañcapāpā,Pañcapāpā,Pañcapāpā：Daughter of a poor man of Benares．Her hands，feet，mouth，eyes and nose were hideous，hence her name （”the Five Defects”）； but her touch was ecstatic．The reason of all this was that in a previous birth she had given clay to a Pacceka Buddha with which to tidy his dwelling，but，on first sight，she had looked angrily at him． <br><br>One day she happened to touch Baka，king of Benares，and he became infatuated with her．He visited her home in disguise and married her．Later，wishing to make her his chief consort，but fearing the mockery of others because of her ugliness，he devised a plan by which the citizens should become aware of her divine touch． <br><br>Afterwards，owing to the jealousy of the other queens，she was cast adrift in a vessel and claimed by King Pāvāriya．Baka，hearing of this，wished to fight Pāvāriya，but they agreed to compromise，and from that time Pañcapāpā lived for a week at a time in the house of each king．The story forms one of the tales related by Kunāla，who is identified with Baka．J．v．440ff．,9,1
335083,en,21,pancaparivenamula,pañcaparivenamūla,Pañcaparivenamūla,Pañcaparivenamūla：A monastery in Ceylon．<br><br>At one time Abhaya was head of the monks there and interceded with the chief of the Kuthārasabhā in settling the differences between Kittisirimegha and the prince （who afterwards became Parakkamabāhu I．） （Cv．lxvii．61）．<br><br>A Pañcaparivenādhipati was author of the Pāli medical work，the Bhesajjamañjūsā，in the reign of Parakkamabāhu IV．of Jambuddoni．P．L．C．244．,17,1
335133,en,21,pancappakarana,pañcappakarana,Pañcappakarana,Pañcappakarana：Name given to the collection of the books of the   Abhidhammapitaka，with the exception of the Dhammasangani and the Vibhanga．  There is a Commentary on these by Buddhaghosa and Ananda Vanaratana．  P．L．C．210； Gv．64 75．,14,1
335148,en,21,pancarajano sutta,pañcarājāno sutta,Pañcarājāno Sutta,Pañcarājāno Sutta：Once five rājās，with Pasenadi as their chief，were indulging in various forms of amusement and they fell to discussing among themselves as to which of the sense pleasures was the highest．Unable to come to any decision，they sought the Buddha，who explained that the highest pleasure，in the case of any of the senses，was the limit point in anyone’s enjoyment．A lay disciple，Candanangalika，who was present，thereupon rose from his seat and uttered a stanza in praise of the Buddha．The five rājās wrapped their robes around the disciple，and he，in turn，presented these to the Buddha．S．i．79f．,17,1
335192,en,21,pancasala,pañcasālā,Pañcasālā,Pañcasālā：A brahmin village of Magadha．For an episode connected   with it see Pinda Sutta．S．i．113； DhA．iii．257； Mil．154．,9,1
335280,en,21,pancasatarattha,pañcasatarattha,Pañcasatarattha,Pañcasatarattha：A district in Ceylon （the modern Pansiyapattu to   the North east of Kandy） where King Senāratna once deposited the Tooth Relic   to guard it from his enemies．Cv．xcv．9．,15,1
335315,en,21,pancasatika,pañcasatikā,Pañcasatikā,Pañcasatikā：The name given to the First Council，which was held   under the presidency of Mahā Kassapa．Five hundred monks took part in it，  hence its name．MT．151．,11,1
335316,en,21,pancasatikakhandhaka,pañcasatikakhandhaka,Pañcasatikakhandhaka,Pañcasatikakhandhaka：The eleventh section of the Cullavagga of the   Vinaya Pitaka．,20,1
335336,en,21,pancasattatimandira,pañcasattatimandira,Pañcasattatimandira,Pañcasattatimandira：A building erected in Pulatthipura by   Parakkamabāhu I．for &quot；the reception of the magic water and the magic thread   given him by the yellow robed ascetics．&quot； （Cv．lxxiii．73） Geiger suggests that   the building was used for paritta ceremonies．Cv．Trs．ii．9，n．2．,19,1
335356,en,21,pancasikha,pañcasikha,Pañcasikha,Pañcasikha：A Gandhabba．His favourite instrument was the Beluvapanduvīnā．He was considered a favourite of the Buddha （DA．iii．699），and when Sakka visited the Buddha at the Indasālaguhā in order to ask him certain questions，he sent Pañcasikha in advance，that he might obtain permission for the interview．The episode in given in full in theSakkapañha Sutta （D．ii．263ff．）．<br><br>Pañcasikha approached the Buddha and playing on his vinā，sang of the beauties of the Buddha，the Doctrine，Arahants and Love．The verses really formed a love poem addressed to his beloved，Bhaddā Suriyavaccasā，daughter of the Gandhabba Timbarū．The Buddha praised his music and song and questioned him about the poem．He confessed that when the Buddha was staying under theAjapāla nirgodha，before the Enlightenment，he （Pañcasikha） had met Suriyavaccasā going with her father to dance before Sakka．Pañcasikha thereupon fell in love with her； but she favoured the suit of Sikhandi，son ofMātali．Pañcasikha thereupon composed a song，which he sang to her．She was greatly pleased with the references in the song to the Sākiyan sage of whom she had heard when she went to theSudhammāsabhā，（on this occasion Sakka，pronounced his 8 fold eulogy of the Buddha，contained in theMahāgovinda Sutta，saysBuddhaghosa，DA．ii．704） and she consented to marry Pañcasikha．It is said that Sakka blessed the marriage in return for Pañcasikha’s intercession with the Buddha on his behalf．<br><br>In the Janavasabha Sutta （D．ii．211； also in the Mahāgovinda Sutta，D．ii．230） it is stated that when Brahmā Sanankumāra appeared before the assembly of the gods of Tāvatimsa and materialized himself he assumed the form of Pañcasikha．Buddhaghosa says （DA．ii．640），by way of explanation，that all the devas loved Pañcasikha and wished to resemble him．In the Mahāgovinda Sutta （D．i．220； cp．Mtu．iii．197ff） Pañcasikha is represented as conveying to the Buddha a full report of the happenings in the assembly of the devas，when Sakka spoke the Buddha’s praises．<br><br>No really satisfactory explanation is found in the Commentaries of Pañcasikha’s name．Buddhaghosa says （DA．ii．647） Pañcasikho ti pañcacūlo，pañcakundaliko，and goes on to say that Pañcasikha was born once as a human being，and，while yet a boy wearing his hair in five knots* （pañcacūlakadāraka kāle），he became chief of those who tended the calves．<br><br>  * This is done even now in Ceylon，where young boys’ hair is tied round   their heads in several knots．But in one place （DA．i．296） Buddhaghosa says   that one way of insulting a man was to shave his head，leaving him five locks   of hair （garahāyā ti pañcasikhā mundakaranam）．And，again （SA．i．171），he   mentions that Sanankumāra retained his eternal youth because in a previous   life he had developed jhāna while yet a lad （pañcasikhakumārakāle）．See also   J．vi．496，where a traitor had his hair tied in five knots as a sign of   disgrace．<br><br>Together with other lads he engaged in works of public utility，such as repairing roads，digging wells，building rest houses，etc．，and he died while young．He was reborn in the Cātummahārājika world，destined to live for ninety thousand years，his body three gāvutas in height．He wore on his person one hundred cartloads of ornaments and rubbed nine pots of perfume on his body．He wore red robes，and on his head a chaplet of red gold，round which his hair was arranged in five locks （kuntalikehi），which fell back as in the case of a young boy （pañcacūli-kadārakaparihāren’eva）．<br><br>It was Pañcasikha who first received from the king of the Cātummahārājika worlds and their ministers reports of good deeds done by human beings．These he would pass on to Mātali，who，in his turn，presented them to Sakka （DA．ii．650）．On the day of theDevārohana，when the Buddha descended from Tāvatimsa，Pañcasikha was present to render honour to the Teacher in song and music （DhA．iii．225； AA．i．72； Vsm．392）．According to the legends （E．g．，Mhv．xxx．75； xxxi．82） he was present with the Buddha on other occasions as well．<br><br>Pañcasikha was evidently not only the name of a person，but also of an office （like Sakka），for in the Bilārakosiya Jātaka Ananda is said to have been born as Pañcasikha and to have helped Sakka and others to make of Bīlārakosiya a generous man （J．iv．69）．Similarly，in the Sudhābhojana Jātaka，Anuruddha is identified with Pañcasikha．J．v．412．,10,1
335362,en,21,pancasikha sutta,pañcasikha sutta,Pañcasikha Sutta,Pañcasikha Sutta：Pañcasikha visits the Buddha at Gijjhakūta and   asks how it is that some beings are wholly set free in this very life，while   others are not．The Buddha enlightens him．S．iv．103f．,16,1
335381,en,21,pancasikkhapada sutta,pañcasikkhāpada sutta,Pañcasikkhāpada Sutta,Pañcasikkhāpada Sutta：On account of a common element those who   commit the five evils&nbsp；&nbsp； take life，steal，etc．&nbsp；&nbsp； consort with those who do   likewise．S．ii．167．,21,1
335394,en,21,pancasila sutta,pañcasīla sutta,Pañcasīla Sutta,Pañcasīla Sutta：The five things，being possessed of which makes   women to be born in purgatory&nbsp；&nbsp； the taking of life，theft，wrong sensuous   indulgence，falsehood，the use of intoxicants．These are to be guarded   against．S．iv．245．,15,1
335404,en,21,pancasilasamadaniya thera,pañcasīlasamādāniya thera,Pañcasīlasamādāniya Thera,Pañcasīlasamādāniya Thera：An arahant．He belonged to a family of Māhāsāla brahmins in Vesāli and became an arahant at the age of five．It is said that he heard his parents take the five precepts，and remembered his own actions of a past life when，in the time of Anomadassī Buddha，he was a ferryman on the Candavatī and took the five precepts from the Buddha’s disciple Nisabha，keeping them for one hundred thousand years．Thirty times he was king of the devas and five hundred times king of men．Ap．i．76f．,25,1
335462,en,21,pancattaya sutta,pañcattaya sutta,Pañcattaya Sutta,Pañcattaya Sutta：Preached at Jetavana．It deals with various   schools of thought and their doctrines regarding the future．Some say the self   is conscious，others deny this； some teach annihilation，others deny that．The   Buddha does not support any of these speculations．M．ii．228ff．,16,1
335467,en,21,pancatthanadana sutta,pañcatthānadāna sutta,Pañcatthānadāna Sutta,Pañcatthānadāna Sutta：The name given in the Sutta Sangaha （No．58）   to the Bhojana Sutta （2） （q．v．）．,21,1
335497,en,21,pancavaggiya,pañcavaggiyā,Pañcavaggiyā,Pañcavaggiyā：The name given to the five monks：  <br><br>  Kondañña，（Aññā Kondañña），   Bhaddiya，  Vappa，  Mahānāma     Assajito whom the Buddha preached his first sermon at Isipatana． <br><br>Of these，Kondañña was the youngest of the eight brahmins who read the signs on Gotama’s body on the day of the name giving festival．The four others were children of four of the other brahmins．They had been advised by their fathers to watch Gotama’s career and to join him should he renounce the world．This they did，and all five joined in the austerities of Gotama at  Uruvelā．When he abandoned his austerities and started to follow the Middle Way，they left him in disappointment．But after the Enlightenment，the Buddha visited them and preached to them．At first they refused to pay heed to him，but gradually his powers of persuasion won their hearts and they became his first disciples．<br><br>It is noteworthy that，although warned by their fathers of the great destiny awaiting Gotama，they were yet reluctant to accept the Buddha’s claim to Enlightenment．<br><br>J．i．57，67，81，82； DhA．i．87，etc．For details of the members of the group，see under their several names； see also article by Mrs．Rhys Davids in J．R．A．S．for 1927 on them as the ”Unknown co founders of Buddhism，” where she suggests that the members of this group were responsible for certain tendencies in the Buddha’s teaching．,12,1
335600,en,21,pancaverabhaya sutta,pañcaverabhaya sutta,Pañcaverabhaya Sutta,Pañcaverabhaya Sutta：Preached at Jetavana to Anāthapindika．The Ariyan disciple is free from the fivefold guilty dread：he knows that he is not guilty of taking life，of theft，of wrong indulgence of the senses，of falsehood，of the use of intoxicants，and he is free from dread of the guilt attaching to these．He is also possessed of unwavering faith in the Buddha，the Dhamma and the Sangha，and sees the Ariyan truth of the Causal Law．He thus begets confidence regarding his ultimate destiny．S．ii．68ff．,20,1
335701,en,21,pancavihara,pañcavihāra,Pañcavihāra,Pañcavihāra：A place near Pulatthinagara to which Parakkamabāhu I．  and his followers retreated while awaiting a favourable opportunity to advance   against Mānābharana．Cv．lxxii．116f．,11,1
335822,en,21,pancavudha jataka,pañcavudha jātaka,Pañcavudha Jātaka,Pañcavudha Jātaka：The Bodhisatta born as king of Benares．He was the son of Brahmadatta，and was named Pañcāvudha-kumāra because eight hundred brahmins prophesied that he would win glory through prowess in arms．He studied in Takkasilā，and，at the end of his course，his teacher gave him a set of five weapons．On the way home he had a conflict with an ogre named Silesaloma，against whom his weapons were of no avail，as they could not penetrate the ogre’s hair．But he fought on，and the ogre，marvelling at his courage and his fearlessness，set him free．He thereupon preached to the ogre and converted him．Pañcāvudha later became king of Benares．J．i．272ff．<br><br>The ogre is identified with Angulimāla．The story was related in reference to a monk who had renounced all effort．J．i．272ff．,17,1
335854,en,21,pancayojanarattha,pañcayojanarattha,Pañcayojanarattha,Pañcayojanarattha：A district in the Dakkhinadesa of Ceylon，the   modern Pasyodunkorala．It is mentioned in various campaigns，and was irrigated   and made fertile by Parakkamabāhu I．In it was the Bhīmatittha vihāra，once   the repository of the Tooth Relic．Cv．Ivii．71； lxi．35； lxviii．51； lxxii．57；   lxxv．21； lxxxv．81．,17,1
335872,en,21,pancika,pañcikā,Pañcikā,Pañcikā：See Moggallāna Pañcikā．,7,1
335924,en,21,pancuposatha jataka,pañcuposatha jātaka,Pañcuposatha Jātaka,Pañcuposatha Jātaka：Once four animals – <br><br>  a wood pigeon，  a snake，  a jackal，and   a bear lived on friendly terms with the Bodhisatta，who was an ascetic，add，with him as their teacher，they all kept the uposatha to rid themselves of their sins and desires．The pigeon had yearned too much after his mate，who was killed by a hawk； the snake had killed a bull，which trod on it； the jackal had lost his hair by clinging too long to an elephant’s corpse； the bear had received many blows when he visited a village for food； while the ascetic himself had been proud until visited by a Pacceka Buddha，who pointed out to him the folly of pride．<br><br>Anuruddha was the pigeon，Kassapa the bear，Moggallāna the jackal，and Sāriputta the snake．<br><br>The Jātaka was related to five hundred upāsakas to encourage them to keep the fast days．J．iv．325ff．,19,1
335944,en,21,pandaka,pandaka,Pandaka,Pandaka：<i>1．Pandaka</i>A monk，friend of Kapila，who lived in a village near Kosambī．He was found guilty of having taken what did not belong to him and also of unchastity．Vin．iii．67．<br><br><i>2．Pandaka</i>A Yakkha of the Himālaya region．He，his wife Hāritā，and his five hundred sons，becamesotāpannas whenMajjhantika preached toAravāla．Mhv．xii．21．,7,1
335988,en,21,pandara,pandara,Pandara,Pandara：<i>1．Pandara，Pandaraka</i>A Nāga king．See Pandara Jātaka．<br><br><i>2．Pandara</i>The name of the horse ridden by Mangala Buddha when he left household life．BuA．116．<br><br><i>3．Pandara</i>A clan of elephants，each having the strength of one thousand men．UdA．403； VibhA．397； AA．ii．822．<br><br><i>4．Pandara</i>The name of a gotta．An ascetic of this clan，hearing Phussa Thera preach，asked him a question which led to a long explanation by Phussa （Thag．vs．949； ThagA．ii．82ff）．It is said that the gotta had，as ancestor，a sage named Pandara．v．1．Pandarasa．,7,1
335998,en,21,pandaraka,pandarakā,Pandarakā,Pandarakā：The name of a river which is mentioned with Mallangiri   and Tikūta as a haunt of Kinnarī&#39；s．（J．iv．438，439）．,9,1
336015,en,21,pandaranga,pandaranga,Pandaranga,Pandaranga：A sect of brahmin ascetics； they are mentioned in the time of theBuddha （E．g．，DhA．iv．8） and also in that ofAsoka．<br><br>Perhaps they covered their bodies with ashes．E．g．，Dpv．viii．35； Sp．i．44．,10,1
336030,en,21,pandarasa,pandarasa,Pandarasa,Pandarasa：See Pandara （5）．,9,1
336061,en,21,pandava,pandava,Pandava,Pandava：<i>1．Pandava</i>The horse of Sāma，king of Benares； his trainer was Giridanta （J．ii．98）．See Giridanta Jātaka．<br><br><i>2．Pandava （Pandavapabbata）</i>A hill near Rājagaha，tinder the shadow of which the Buddha ate his meal when he begged alms in Rājagaha，soon after leaving home．J．i．66； SN．vs．414； DhA．i．85； Thag．vs．41，1167； Mtu．ii．198，etc．<br><br>It is said （SNA．ii．383f） that ascetics lived on its eastern slope．It seems formerly to have borne another name （M．iii．68）．Pandava was one of the halting-places of Sīvalī Thera when on his way to the Himālaya．AA．i．139．<br><br><i>3．Pandava</i>Adjective from Pandu．E．g．，Cv．lxxxvii．29．,7,1
336076,en,21,pandavavana,pandavāvana,Pandavāvana,Pandavāvana：A park laid out by Parakkamabāhu I．Cv．lixix．12．,11,1
336077,en,21,pandavavapi,pandavavāpī,Pandavavāpī,Pandavavāpī：A tank and a monastery in Ceylon，restored by   Vijayabāhu I．（Cv．lx．48，58）．The tank was later enlarged by Parakkamabāhu I．  and converted into the Parakkamasamudda．Ibid．，lxviii．39； for its   identification see Cv．Trs．i．219，n．1．,11,1
336100,en,21,pandimandalanadalvara,pandimandalanādālvara,Pandimandalanādālvara,Pandimandalanādālvara：A Damila chief．Cv．lxxvi．179．,21,1
336117,en,21,pandita,pandita,Pandita,Pandita：<i>1．Pandita</i>The Bodhisatta born as a merchant．See the Kūtavānija Jātaka．<br><br><i>2．Pandita</i>One of the four novices invited by the brahmin whose house came later to be known as the Pañcachiddageha （DhA．iv．176ff）．In the time of Kassapa Buddha he was known as Mahāduggata．In his last birth his mother was the daughter of a rich merchant of Sāvatthi．During her pregnancy，she had a longing to give to five hundred monks，headed by Sāriputta，the choicest portions of red fish，to don yellow robes，to sit in the outer circle of the monks’ seats，and to partake of the food left over by the monks．This longing was satisfied，and seven times she held similar festivities．When the child was born he was called Pandita because，from the day of his conception，various people of the household who had been stupid or deaf or dumb recovered their faculties．When seven years old，he was filled with the desire to become a monk，and was ordained by Sāriputta，a constant visitor to the house．For seven days his parents held a festival in honour of his ordination．On the eighth day he went，with Sāriputta，into the village for alms； on the way，certain things which he saw -  a ditch，arrow makers，carpenters - made him wish to strive for arahantship．Thereupon，with the leave of Sāriputta，he returned to the monastery requesting the Elder to bring him some red fish on his return from the alms round．In the monastery，Sakka stilled all noises and held back the sun and the moon，lest Pandita should be disturbed．The Buddha，seeing this，detained Sāriputta back on his way to the monastery，and engaged him in conversation until Pandita should have succeeded in his effort．After a while，Pandita became an arahant and the whole world rejoiced．Ibid．，ii．139ff．<br><br><i>3．Pandita</i>A Pacceka Buddha，mentioned in a nominal list．M．iii．70； ApA．i．107．<br><br><i>Pandita Vagga</i>The sixth chapter of the Dhammapada．<br><br><i>Pandita Sutta</i>On three things enjoined by the wise and the good：charity，going into homelessness，and support of parents．A．i．151．,7,1
336228,en,21,panditapanha,panditapañha,Panditapañha,Panditapañha：See Pañcapanditapañha．,12,1
336311,en,21,pandiyarayara,pandiyarāyara,Pandiyarāyara,Pandiyarāyara：A Damila chief．Cv．lxxvi．174，178．,13,1
336312,en,21,pandriya,pandriya,Pandriya,Pandriya：A Damila chief，ally of Kulasekhara．Cv．lxxvi．184．,8,1
336324,en,21,pandu,pandu,Pandu,Pandu：<i>1．Pandu</i>Ancestor of the Pāndavas （Cv．lxiv．43）．The name is also for those who claimed to belong to that dynasty -  e．g．，in the case of the kings of Madhurā．E．g．，Mhv．vii．50．See also Pandū．<br><br>See also Pandurājā．<br><br><i>2．Pandu</i>A Sākiyan，son of Amitodana； he was the father of Bhaddakaccānā and her six brothers．On learning from soothsayers of the impending destruction of the Sākiyans by Vidūdabha，Pandu left the Sākiyan country and settled beyond the Ganges．Mhv．viii．18 f．； Dpv．x．i．<br><br>His wife was Susīmā．MT．275．<br><br><i>3．Pandu</i>See Panduputta．,5,1
336325,en,21,pandu,pandū,Pandū,Pandū：A nation in South India，the Pandiyas．Their country comprised the greater part of the Madura and Tinnevelly，with its capital first at Kolkai and later at Madhurā．<br><br>Ceylon was inconstant communication with this country，both peaceful and otherwise．Marauding bands of Pandūs often came to Ceylon and，having deposed the rightful sovereign，ruled over the country．Chief among these invasions were the following：（a） for fourteen years，when Vattagāmani lay in hiding； （b） for twenty seven years，after the death of Mahānāma and until Dhātusena established his authority； （c） in the time of Sena I．； （d） after the death of Mahinda V．They also came with Māgha and Candabhānu，and，later，with āryacakkavattin，who succeeded in carrying the Tooth Relic away to the Pāndyan court； this was later rescued by Parakkamabāhu III．Sometimes the Singhalese kings would make reprisals by invading the Pāndyan territory   e．g．，in the reign of Sena II．，and，perhaps also，under Nissanka Malla．Parakkamabāhu I．sent an army under his general Lankāpura to help the Pāndyan king Parākrama Pāndya against the Cola king，Kulasekhara．This，according to the Mahāvamsa account，brought great joy to the Singhalese．<br><br>Mention is made in the chronicles of several marriages between members of the Pāndyan and the Singhalese royal families．Vijaya himself took his consort from the Pāndyan king at Madhurā，and later，Mittā，sister of Vijayabāhu I．，married a Pāndyan prince who became the grandfather of Parakkamabāhu 1．This led to the establishment of a ”Pāndyan party” in Ceylon which was not always loyal to the reigning monarch   e．g．，in the case of Vikkamabāhu III．Parakkama Pandu，who deposed Līlāvati，evidently belonged to this party and probably also Vijaya III．The Pāndyan kings claimed descent from the Lunar race．<br><br>Codrington，op．cit．，15．For other references，see under the names mentioned．Reference should also be made to the Index at the end of the Cūlavamsa，s．v．Pandū．,5,1
336328,en,21,pandugati nanda,pandugati nanda,Pandugati Nanda,Pandugati Nanda：One of the   Nava-Nandā．,15,1
336337,en,21,panduka,panduka,Panduka,Panduka：<i>1．Panduka</i>One of the Chabbaggiyā．He andLohitaka were leaders of a special group called the Pandukalohitakā，who are mentioned as having been guilty of various offences against Vinaya rules （Vin．ii．1，5，6）．<br><br>Panduka and Lohitaka lived at Jetavana and encouraged heretics by upholding their views．TheSatapatta Jātaka was preached in reference to these two （MA．ii．668； J．ii．387）．<br><br>They were the least evil of the Chabbaggiyī．Sp．iii．614．<br><br><i>2．Panduka</i>A Damila usurper．He killed Mittasena and reigned for five years over Ceylon （433 8 A．C．），during which time he was unsuccessful in his attempts to kill Dhātusena，the rightful heir．Panduka’s son was Parinda．Cv．xxxviii．11，21，29．,7,1
336338,en,21,panduka nanda,panduka nanda,Panduka Nanda,Panduka Nanda：One of the   Nava-Nandā．,13,1
336341,en,21,pandukabhaya,pandukābhaya,Pandukābhaya,Pandukābhaya：King of Ceylon （377-307 B．C．）． <br><br>He was the son of Dighagāmanī and Ummāda Cittā and was protected from death in infancy by Citta and Kālavela，who afterwards became Yakkhas． <br><br>He was brought up by a man in Dvāramandalaka，but several times his uncles，discovering his whereabouts，tried to kill him，for it had been foretold that he would slay his uncles in order to obtain possession of the kingdom． <br><br>At the age of sixteen he was apprenticed to the brahmin Pandula，who taught him various arts and provided him later with the necessary money for an army．Pandula’s son，Canda，was given as friend and counsellor to Pandukābhaya．Pandukābhaya married，by force，a maiden named Suvannapālī，and declared war upon his uncles，all of whom，except the eldest，Abhaya，had determined to slay him．With the help of the Yakkhinī Cetiyā，who dwelt in Dhūmarakkhapabbata，Pandukābhaya made all preparations for a final campaign against his uncles． <br><br>For four years he lived in Dhūmarakkha，and then for seven in Aritthapabbata．Following the counsel of Cetiyā，he enticed his uncles into a trap，and slew them and their followers at Lābugāmaka．He then proceeded to Anurādhagāma，where he set up his capital，which，thenceforward，came to be called Anurādhapura．His uncle，Abhaya，was made Nagaraguttika，and to him was given over the government of the city by night．<br><br>After establishing peace in the land，Pandukābhaya proceeded to lay out his capital as a city，and among the buildings which he erected were hermitages for the Niganthas Jotiya，Giri and Kumbhanda，and dwellings for the ājīvakas，the brahmins，etc．He also marked out the boundaries of the villages throughout the island．He ruled for seventy years，and died at the age of 107．He was succeeded by his son Mutasīva．Mhv．ix．28； x．1ff．； xi．1； Dpv．v．69，81； x．9； xi．1 12．,12,1
336364,en,21,pandukambalasilasana,pandukambalasilāsana,Pandukambalasilāsana,Pandukambalasilāsana：The throne of Sakka，which stands under the Pāricchattaka Kovilāra tree and is sixty leagues long，fifty broad and fifteen deep．Sakka，sitting on it，sinks as far as the middle of his body．It is the colour of the jayasumana flower （DA．ii．482）．<br><br>The Buddha occupied the seat when he visitedTāvatimsa to preach to his mother．It is said that Sakka feared the seat might prove too high for the Buddha，but the Buddha，perceiving his thoughts，sat on it，covering the whole with a fold of his robe （DhA．iii．217； iv．80）．<br><br>Mention is also made （J．ii．193） of the Buddha occupying the seat on a subsequent visit to Tāvatimsa．Distinguished guests of Sakka，such as Sādhīna （J．iv．357），were allowed to sit on the throne by Sakka’s side．<br><br>When Sakka’s span of life draws near its end，or his merit is exhausted，or a righteous being is in danger and needs his help，the Pandukambalasilāsana becomes heated，thus attracting his attention．（E．g．，J．iv．8 f．，238，323； iii．53； v．92，etc．）．<br><br>It is so called because it resembled a red blanket （rattakambala）．MNidA．313．,20,1
336375,en,21,pandukanna,pandukanna,Pandukanna,Pandukanna：A juggler （nātaka） who was among those who tried，but without success，to make Mahā Panāda laugh．<br><br>He entered with his troupe into a blazing fire and there remained until it burnt out．The people sprinkled the ashes with water，and Pandukanna and his troupe rose up，wearing flowers and dancing．J．iv．324．,10,1
336384,en,21,pandulagama,pandulagāma,Pandulagāma,Pandulagāma：The residence of Pandula （q．v．）； it was to the south   of Anurādhapura．Mhv．x．20．,11,1
336389,en,21,pandunadukottana,pandunādukottāna,Pandunādukottāna,Pandunādukottāna：A locality in South India．Cv．lxxvii．105．,16,1
336405,en,21,pandupura,pandupura,Pandupura,Pandupura：A village near Sāvatthi．DhA．iii．449．,9,1
336410,en,21,panduputta,panduputta,Panduputta,Panduputta：An ājīvaka．He came of a wagon building stock of bygone days．In the Anangana Sutta （M．i．31f），Moggallāna tells Sāriputta that，one day，when begging alms in Rājagaha，he came to the house of Samīti，the wagon builder who was shaping a felloe．Standing by was Panduputta，watching him and wishing that he should shape it without blemish．When Samīti did so，Panduputta expressed his joy，saying that Samīti had read his thoughts．<br><br>Buddhaghosa says （MA．i．124） that Panduputta was so called because he was the son of Pandu．,10,1
336416,en,21,panduraja,pandurājā,Pandurājā,Pandurājā：<i>1．Pandurājā</i>The ancestor of the Pandavas．Ajjuna，Nakula，Bhīmasena，Yudhithila and Sahadeva are called the sons of Pandurājā and are said to belong to the Panditrājāgotta．J．v．426．<br><br><i>2．Pandurājā</i>A king of Madhurā （Mhv．vii．50，69，72）．This is probably a descriptive name and means that he belonged to the Pāndyan dynasty．<br><br><i>3．Pandurājā</i>A Damila chief，ally of Kulasekhara．Cv．lxxvi．126．,9,1
336455,en,21,panduvasudeva,panduvāsudeva,Panduvāsudeva,Panduvāsudeva：King of Ceylon （444 414 B．c．）．<br><br>He was the youngest son of Sumitta，brother of Vijaya．He came to Ceylon at Vijaya’s request，and having succeeded him to the throne，reigned in Upatissagāma．<br><br>He married Bhaddakaccānā，who bore him ten sons and one daughter．He reigned for thirty years．Mhv．viii．10ff．； ix．1ff．，28； x．29； Dpv．iv．41； x．2，7，8； xi．8ff．,13,1
336456,en,21,panduvijaya,panduvijaya,Panduvijaya,Panduvijaya：A village founded by Parakkamabāhu I．in memory of his   conquest of the Pandu country．Cv．lxxvii．105．,11,1
336494,en,21,panga,panga,Panga,Panga：The name of a Pacceka Buddha，found in a nominal list．  M．iii．70； ApA．i．107．,5,1
336527,en,21,pangura vihara,pangura vihāra,Pangura vihāra,Pangura vihāra：A monastery in Hatthibhogajanapada in the south of Ceylon．In front of its refectory stood a pangura tree．One day the devatā of the tree heard a novice recite the Mahādhammasamādāna Sutta and applauded the recital．On being questioned by the novice，he told him that he had heard the Buddha preach the sutta but had been unable to see him，there being so many deities present more important than himself．It is said that the devatā became a sotāpanna on the very day of this conversation．MA．i．530f．,14,1
336609,en,21,panhamandapatthana,pañhamandapatthāna,Pañhamandapatthāna,Pañhamandapatthāna：A place near the Abhayavāpi in Anurādhapura．  SA．iii．151．,18,1
336612,en,21,panhambamalaka,pañhambamālaka,Pañhambamālaka,Pañhambamālaka：A place in Anurādhapura，where Devānampiyatissa offered Mahinda a mango，which he ate on the spot，and caused the seed to be planted．Immediately there sprouted from it a tall tree，bearing mangoes．This place later became the centre of distribution of various gifts to the monks （Mhv．xv．38）．<br><br>After Mahinda’s death，the bier containing his body was placed here for a week，and many honours were shown to it prior to its cremation （Ibid．，xx．39）．This is probably the same as Pañcambamālaka （q．v．）．,14,1
336954,en,21,panihita-acchanna vagga,panihita-acchanna vagga,Panihita-acchanna Vagga,Panihita-acchanna Vagga：The fifth section of the Eka Nipāta of the   Anguttara Nikāya．A．i．8 10．,23,1
337169,en,21,panitatara sutta,panītatara sutta,Panītatara Sutta,Panītatara Sutta：The four kinds of birth among the Nāgas and the   pre eminent among them．S．iii．240．,16,1
337179,en,21,paniva,paniva,Paniva,Paniva：A locality in South India．Cv．lxxvi．184，186．,6,1
337203,en,21,paniya jataka,pānīya jātaka,Pānīya Jātaka,Pānīya Jātaka：The story of how six persons became Pacceka Buddhas by feeling remorse for sins committed and by developing supernatural insight．The Jātaka derives its name from the first of these，who was a villager of Kāsi．He went with his friend into the fields，each carrying a flask of water．From time to time they drank，but the first drank out of the other’s flask，wishing to save the water in his own．In the evening remorse seized him，and as he stood reflecting on his wickedness he became a Pacceka Buddha．<br><br>The Pacceka Buddhas met at Nandamūlapabbhāra and together visited the king of Benares who was the Bodhisatta．On hearing their stories he renounced the world，and，in spite of the efforts of his consort to stop him，became an ascetic．<br><br>The story was related in reference to five hundred householders of Sāvatthi who became monks．They lived in the monastery but indulged in thoughts of sin．The Buddha sent Ananda to summon them，and admonished them saying that no matter how small a sin it was，it must be checked （J．iv．113ff）．The queen consort of the story was Rāhulamātā．,13,1
337213,en,21,paniyadvara,pānīyadvāra,Pānīyadvāra,Pānīyadvāra：One of the gates of Pulatthipura erected by   Parakkamabāhu I．Cv．lxxiii．162．,11,1
337265,en,21,panjalipabbata,pañjalipabbata,Pañjalipabbata,Pañjalipabbata：A mountain in South Ceylon，at the source of the   Karindanadī．Here Theraputtābhaya lived after he renounced the world and   became an arahant．v．l．Pañcalipabbata，Pajjalitapabbata．&nbsp； Mhv．xxxii．14；   Thūpavamsa 77．,14,1
337318,en,21,pankadha,pañkadhā,Pañkadhā,Pañkadhā：A township in Kosala，the residence of a monk named Kassapa of the Kassapagotta．<br><br>The Buddha is mentioned as having once stayed there during his tours in Kosala．<br><br>A．i．236； AA．i．446．,8,1
337319,en,21,pankadha sutta,pankadhā sutta,Pankadhā Sutta,Pankadhā Sutta：When the Buddha stayed at Pañkadhā during one of his tours and instructed the monks there，Kassapa of the Hampagotta disapproved of his teaching，thinking that he was too scrupulous．But later，when the Buddha returned to Rājagaha，Kassapa，filled with remorse，followed him thither，and confessing his transgression，begged for forgiveness．The Buddha praised him for having made confession，and said that only those monks who were zealous in the practice of religion deserved praise，but others did not．A．i．236f．,14,1
337354,en,21,pankavela,pankavela,Pankavela,Pankavela：A village in Ceylon where Vikkamabāhu II．defeated   Jayabāhu I．and his brothers．Cv．lxi．16； see also Cv．Trs．i．226，n．2．,9,1
337414,en,21,panna jataka,pañña jātaka,Pañña Jātaka,Pañña Jātaka：See Pāniya Jātaka,12,1
337415,en,21,panna sutta,paññā sutta,Paññā Sutta,Paññā Sutta：Few are they blessed with insight； more numerous they   that are not．S．v．467．,11,1
337416,en,21,panna vagga,pañña vagga,Pañña Vagga,Pañña Vagga：The third section of the Patisambhidāmagga．,11,1
337448,en,21,pannabhatta,pannabhatta,Pannabhatta,Pannabhatta：A village given by Aggabodhi V．for the maintenance of   the Tālavatthu （or Mahāsena） vihāra．Cv．xlviii．8．,11,1
337563,en,21,pannadayaka,pannadāyaka,Pannadāyaka,Pannadāyaka：<i>1．Pannadāyaka Thera</i>An arahant．In the time of Siddhattha Buddha he was an ascetic wearing bark robes and eating raw leaves．<br><br>One day the Buddha came to him as he ate and he gave the Buddha a handful of leaves．Twenty seven kappas ago he was a king named Yadatthiya．Ap．i．228f．<br><br><i>2．Pannadāyaka Thera</i>An arahant．Ninety four kappas ago he gave a handful of the leaves he was eating to Siddhattha Buddha and spread for him a seat of leaves．Ap．i．239．,11,1
337676,en,21,pannaka,pannaka,Pannaka,Pannaka：A Nāga king living in Anotatta lake．When Cūla Sumana （q．v．） went to the lake to fetch water for his teacher，Pannaka refused to let him take it．There ensued a great struggle of iddhi power between them，in view of the many hosts of deities invoked by Sumana．In the end，Sumana trod with his heel on the head of the Nāga，water squirted forth from the folds of the Nāga’s hood and he was overcome．Ashamed of his defeat，Pannaka complained to Sumana’s teacher that the novice had stolen the water．But，on the teacher’s advice，Pannaka begged forgiveness of Sumana and promised to fetch water from Anotatta whenever he should need it．Sumana visited him again at the Buddha’s instigation，in order that his power might be manifest to others．DhA．iv．129ff．,7,1
337715,en,21,pannakata,pannakata,Pannakata,Pannakata：A city in Esikārattha．Pv．iv．7； PvA．195ff．,9,1
337847,en,21,pannanjalika thera,pannañjalika thera,Pannañjalika Thera,Pannañjalika Thera：An arahant．Ninety two kappas ago he lay   grievously ill at the foot of a tree in the forest．The Buddha Tissa，in his   compassion，came to him，and Pannañjalika，unable to rise，clasped his hands   above his head and worshipped the Buddha．Five kappas ago he was king five   times，under the name of Mahāsikha．Ap．i．128．,18,1
338532,en,21,pannasalaka,pannasālaka,Pannasālaka,Pannasālaka：A village in Ceylon．Kalyānavatī，the first queen   consort of Kitti Nissanka，was fond of this village and built a vihāra there，  endowing it with all manner of possessions．Cv．lxxx．35．,11,1
338798,en,21,pannattankotta,pannattankotta,Pannattankotta,Pannattankotta：A locality in South India，mentioned in the account   of Lankāpura&#39；s campaigns．Cv．lxxvi．313．,14,1
338876,en,21,pannatti sutta,paññatti sutta,Paññatti Sutta,Paññatti Sutta：On four types of beings and their chiefs：<br><br>  of those who have bodies，Rāhu is chief；   of those who enjoy pleasures of sense，Mandhātā is chief；   of those who have lordship，Māra is chief；   but the Tathāgata is chief of the whole world of devas，Māras，etc．  A．ii．17．,14,1
339064,en,21,pannattivada,paññattivādā,Paññattivādā,Paññattivādā：A secondary division of the Gokulikas （Dpv．v．41； Mhv．v．4； Mbv．p．96）．<br><br>Their main doctrine was <br><br>  that suffering is no skandha，  that there are no perfect āyatanas，  that the samskāras are all bound together，  that suffering is absolute，  that what proceeds from the mind is not the way，    that there is no untimely death，  that there is no human agency，and   that all suffering comes from karma．Rockhill：op．cit．，189．,12,1
339067,en,21,pannattivada,pannattivāda,Pannattivāda,Pannattivāda：See Paññattivāda．,12,1
339140,en,21,pannava sutta,paññavā sutta,Paññavā Sutta,Paññavā Sutta：A monk who cultivates the seven factors of wisdom   can be called intelligent．S．v．467．,13,1
339166,en,21,pannavallakabhuta,pannavallakabhūta,Pannavallakabhūta,Pannavallakabhūta：A monastery in Ceylon，built by Dhātusena．  Cv．xxxviii．47．,17,1
339304,en,21,pannavuddhi sutta,paññāvuddhi sutta,Paññāvuddhi Sutta,Paññāvuddhi Sutta：The four states which conduce to growth in   wisdom：association with the good，hearing the Doctrine，right reflection，and   right behaviour in accordance with the Dhamma．A．ii．245．,17,1
339439,en,21,pannika jataka,pannika jātaka,Pannika Jātaka,Pannika Jātaka：A greengrocer of Benares had a pretty daughter who was always laughing．Before agreeing to give her in marriage，her father wished to test her virtue，lest she should bring disgrace on his name．He took her into the forest and whispered to her words of love．When she expressed her horror，he was convinced of her innocence and agreed to the marriage．The Bodhisatta was a Treesprite and witnessed the incident．The story was related to a greengrocer in Sāvatthi who treated his daughter in a similar way．He later visited the Buddha and told him the story．The characters were identical in both cases．J．i．411f．,14,1
339804,en,21,papa sutta,pāpa sutta,Pāpa Sutta,Pāpa Sutta：The wicked man is he who takes life，steals，etc．，and   is of malicious heart； more than wicked is he who encourages others in these   things．Just so with the good and the more than good．A．ii．222f．,10,1
339805,en,21,papa vagga,pāpa vagga,Pāpa Vagga,Pāpa Vagga：The ninth section of the Dhammapada．,10,1
339832,en,21,papadhamma sutta,pāpadhamma sutta,Pāpadhamma Sutta,Pāpadhamma Sutta：On the man who is wicked by nature and the one   who is more than wicked； also on him who is of goodly nature and the one who   is more than goodly．A．ii．223．,16,1
339853,en,21,papaka,pāpaka,Pāpaka,Pāpaka：A monk who，believing that his name was of ill omen，wished   to change it．The Buddha preached to him the Nāmasiddhi Jātaka （q．v．） to show   that a name has no importance．J．i．401f．,6,1
339975,en,21,papancasudani,papañcasūdanī,Papañcasūdanī,Papañcasūdanī：Buddhaghosa&#39；s Commentary on the Majjhima Nikāya．The   colophon states that it was written at the request of the monk Buddhamitta of   Mayūrapattana．The work is quoted in the Samantapāsādikā．Sp．iv．870．,13,1
340053,en,21,papanika,pāpanika,Pāpanika,Pāpanika：1．Pāpanika Sutta．The shopkeeper who neglects his duties at early dawn，at midday，and at eventide，does not prosper； nor does the monk who similarly neglects his duties．A．i．115．<br><br>2．Pāpanika Sutta．The shopkeeper who is shrewd，supremely capable，and who inspires confidence，soon attains to greatness and increase of wealth； a monk will in like manner attain to spiritual development．A．i．115f．,8,1
340054,en,21,papanivariya thera,pāpanivāriya thera,Pāpanivāriya Thera,Pāpanivāriya Thera：An arahant．In the time of Piyadassī Buddha he   had cleaned the cloistered walk of the Buddha and shown great exertion in the   fulfilment of religious practices．Eleven kappas ago he was a king，named   Aggideva．Ap．i．212f．,18,1
340104,en,21,papata sutta,papāta sutta,Papāta Sutta,Papāta Sutta：The Buddha once went with some monks to Patibhānakūta   for the siesta，and a certain monk，seeing the precipice below them，asked if   any precipice were deeper than that．Yes，answered the Buddha，the precipice   of ignorance of the nature of dukkka．S．v．448f．,12,1
340105,en,21,papata vagga,papāta vagga,Papāta Vagga,Papāta Vagga：The fifth chapter of the Sacca Samyutta．S．v．446ff．,12,1
340149,en,21,papatapabbata,papātapabbata,Papātapabbata,Papātapabbata：A mountain in Avantī，nearKuraraghara．<br><br>It was a favourite spot of Mahā Kaccāna，and we are told of several discussions having taken place there （E．g．，S．iii．9ff．； S．iv．115f．； A．v．46f）．Mahā Kaccāna’s attendant was，at that time，Sona Kutikanna，yet a layman．He later became a monk，and the ten monks necessary for his ordination were found with great difficulty．Vin．i．194f．； Ud．v．6； DhA．iv．101f．,13,1
340259,en,21,papatita sutta,papatita sutta,Papatita Sutta,Papatita Sutta：He who does not possess the virtue，the   concentration，the wisdom and the release of the Ariyans，is said to have   fallen away from the Dhamma vinaya．A．ii．2．,14,1
340370,en,21,pappata,pappata,Pappata,Pappata：A grove near the modern Colombo．Parakkamabāhu VI erected   there the Sunetta parivena in memory of his mother．Cv．xci．24； see also   Cv．Trs．ii．216，n．3 and 4．,7,1
340384,en,21,papphalama,papphālama,Papphālama,Papphālama：A landing place in Rāmañña where the forces of   Damilādhikarin landed．Cv．lxxvi．63．,10,1
340563,en,21,para sutta,pāra sutta,Pāra Sutta,Pāra Sutta：The Buddha teaches of the further shore （beyond   samsāra） and the path leading thereto．S．iv．369．,10,1
340579,en,21,parabhava sutta,parābhava sutta,Parābhava Sutta,Parābhava Sutta：<i>1．Parābhava Sutta</i>The sixth sutta of the Sutta Nipāta，preached on the day after that of the preaching of the Mangala Sutta．In the latter the Buddha had spoken of the ways of progress； the devas then wished to hear how beings deteriorated，and，at their request，Sakka sent a deva to ask the Buddha who，thereupon，preached this discourse．It is said that at the conclusion of the sutta countless beings realized the Truth．SNA．i．169 74．<br><br>The sutta deals with various causes，which lead to the decay and corruption of beings．Having well considered all the various ways of destruction，the wise man avoids them and，being endowed with insight，attains to happiness．SN．vs．91-115．<br><br><i>2．Parābhava Sutta</i>Seven conditions that bring about loss．A．iv．26f．,15,1
340635,en,21,paradarika sutta,paradārika sutta,Paradārika Sutta,Paradārika Sutta：About a man of Rājagaha，an adulterer，born as a   peta in a dung pit and seen by Mahā Moggallāna．S．ii．258．,16,1
340660,en,21,paraga,pāragā,Pāragā,Pāragā：A class of devas．D．ii．260．,6,1
340662,en,21,paragama vihara,paragāma vihāra,Paragāma vihāra,Paragāma vihāra：A monastery in Ceylon，restored by Vijayabāhu I．  Cv．lx．61．,15,1
340665,en,21,paraganga,pāragangā,Pāragangā,Pāragangā：The region beyond the Ganges （E．g．，J．ii．333； vi．427），  to be exiled into which was a great punishment．E．g．，SN．pp．32，47．,9,1
340734,en,21,parajika,pārājikā,Pārājikā,Pārājikā：The first of the two divisions of the Sutta Vibhanga of   the   Vinaya Pitaka．,8,1
340736,en,21,parajikakanda,pārājikākanda,Pārājikākanda,Pārājikākanda：The first chapter of the Pārājikā．,13,1
340740,en,21,parajikuddesa,pārājikuddesa,Pārājikuddesa,Pārājikuddesa：The third of the five divisions of the   Pātimokkha．,13,1
340780,en,21,parakkama,parakkama,Parakkama,Parakkama：<i>1．Parakkama </i>（Parakkanta）．A Pandyan king，probably the son of Vikkamapandu，who ruled over Ceylon for two years （1051 52）．He was slain by the Colas．Cv．lvi．16．<br><br><i>2．Parakkama．</i>A Pandu king of Madhurā．When attacked by Kulasekhara，he appealed for assistance to Parakkamabāhu 1．of Ceylon．Parakkamabāhu sent an army under Lankāpura to help him，but by the time the Sinhalese forces arrived，Kulasekhara had slain the king and his family and seized Madhurā．Parakkama’s youngest son，who escaped death，was Vīrapandu （Cv．lxxvi．76ff．，142，193，200）．Parakkama was killed in the village of Tirimalakka．Ibid．，lxxvii．52．<br><br><i>3．Parakkama．</i>The general and minister of Queen Līlāvatī．He belonged to the family of the Kālanāgaras and was responsible for the queen’s accession．He seems to have been slain by the Pandu king Parakkama （4）   see below （Cv．lxxx．49，52）．This Parakkama，was a patron of learning，and the Dāthāvamsa （q．v．） was written at his request．<br><br><i>4．Parakkama．</i> A Pandu king who deposed Queen Līlāvatī and captured the throne of Ceylon．He ruled in Pulatthinagara，but was captured by Māgha and tortured to death．Cv．lxxx．52ff．，71．,9,1
340784,en,21,parakkamabahu,parakkamabāhu,Parakkamabāhu,Parakkamabāhu：<i>1．Parakkamabāhu I．</i>King of Ceylon （1153 86）．He was the son of the eldest of the three brothers，Mānābharana，Kittisirimegha and Sirivallabha，who ruled over Dakkhinadesa and Rohana．He was born at Punkhagāma in the Dakkhinadesa，where Mānābharana was ruler．His birth was accompanied by various miracles．Vikkamabāhu II．，the then reigning king at Pulatthipura，hearing of this，wished to bring the boy up at his own court and make him his heir in place of his own son．But Mānābharana refused to consent to this，and soon after died．Thereupon his brother Kittisirimegha took over Dakkhinadesa and left Rohana to Sirivallabha，who brought Mānābharana’s widow Ratnāvalī with her two daughters Mittā and Pabhāvatī and her son Parakkama，to his capital of Mahānāgakula．Meanwhile Vikkamabāhu dies and is succeeded by his son Gajabāhu，who maintains his position in spite of the attacks of Kittisirimegha and Sirivallabha．Parakkama，finding no scope for his talents in Rohana，seeks his uncle Kittisirimegha，who receives him joyfully and takes him to live in his capital at Sankhatthalī．There Parakkama finishes his education，and his coming of age is celebrated under the direction of the Senāpati Sankha of Badalatthalī．Sirivallabha dies in Rohana and is succeeded by his son，the younger Mānābharana．Parakkama’s ambitious spirit makes him restless，and he is discontented at the prospect of serving a petty principality．He wishes to seek royal dignity in Rājarattha，and refuses to listen to his uncle’s dissuasion，who assures him that he is only influenced by his love for him and fears for his safety．But Parakkama leaves Sankhatthalī secretly and goes to Badalatthalī，where the general Sankha is slain because he informed the king of Parakkama’s flight．Parakkama then goes to Buddhagāma ’near the frontiers of the Rājarattha．The inhabitants make repeated attempts to check his advance，but he repels these by his valour．<br><br>Meanwhile Kittisirimegha，after consultation with his ministers，sends a stronger force to try and overcome him，but the force is ambushed by the prince and completely routed after a night assault in Khīravāpi．Parakkama then goes to Rājarattha，where messengers with gifts from Gajabāhu meet him，the latter following to greet him in person and bring him to the capital．Parakkama lives at the court in Pulatthipura，but spends his time in spying out the country and intriguing with his host’s subjects．In order to lull the suspicions of Gajabāhu，he gives him his sister Bhaddavatī in marriage，keeping her dowry in his own hands．Later，feeling his position insecure，he returns to Dakkhinadesa，meeting on the way with all kinds of adventures which put his courage to the test．Kittisirimegha，delighted to hear of his return，sends messengers to Saraggāma to meet him．But Parakkama hesitates to enter the capital until persuaded by his mother to do so．Shortly after，Kittisirimegha dies and Parakkama succeeds to the throne．He consolidates his position by various captures，including that of Gajabāhu，which follows on the storming of Pulatthipura．But Mānābharana comes to the rescue，defeats Parakkama’s army，and sets Gajabāhu free； but the latter，finding him unbearable，appeals to Parakkama for help．War ensues，and Gajabāhu，again at liberty，flees，while his officers fight with Parakkama．Utimately he abdicates in favour of the latter，and dies at Gangātata．His ministers，however，send for Mānābharana，while Parakkama hastens to Pulatthipura，where he is crowned．A campaign of varying fortunes ensues ending in the defeat of Mānābharana，who flees to his own country，where he dies．Parakkama is then crowned a second time．Parakkama is now sole monarch，but his rule is not universally acceptable．In the fourth year of his reign，Sugalā，mother of Mānābharana，raises the standard of revolt in Rohana．The campaign against her is a protracted one and is conducted by the general Rakkha．In the early part of the campaign the Tooth and Bowl Relies are recovered and brought with great ceremony to Pulatthipura．The rebels are gradually cornered and defeated．Sugalā is captured，and the revolt collapses．Rohana is quiet for a time，but rises again after some years．<br><br>In the twelfth year of his reign，Parakkama goes to war with the king of Rāmañña，disputes having arisen about the elephant trade and the treatment of the Sinhalese ambassadors，the crowning offence being the seizing of a princess who was being sent from Ceylon to Kamboja．A fleet is collected at Pallavavanka，and the soldiers are landed at the port of Kusumī，with the Nagaragiri Kitti at their head，a further attack being made by the Damilādhikarin ādicca at Papphālama．After five months the Rāmañña king is slain and peace again restored．<br><br>Soon after，the Pandu king Parakkama being besieged by the Cola king Kulasekhara，appeals for help from Ceylon．Parakkamabāhu sends an army under his general Lankāpura，but，in the meantime，the Pandu king has been slain and his capital Madhurā taken．The Sinhalese army，however，landed on the opposite coast and carried on a war against the Colas，and built a fortress called Parakkamapura．As a result of this campaign，Kulasekhara was defeated and the Pandu king’s son，Vīrapandu，was crowned in the ancient capital．The Cola prisoners were sent to Ceylon and employed in repairing the Ratanavāluka cetiya．The village of Panduvijaya was founded by Parakkama to commemorate the victory．The ultimate outcome of this expedition is not certain．The Cola records claim that Lankāpura was defeated，and that his head was nailed to the gates of Madhurā together with those of his generals．The war of the Pandyan succession did not end there．<br><br>Parakkamabāhu now engaged in more peaceful pursuits and，after some trouble，he succeeded in reconciling the three sects of monks   the Mahāvihāra，the Abhayagiri and the Jetavana   and held a convocation under a thera called Mahā Kassapa．The Vaitulya heresy now finally disappeared from Ceylon．The king built for the use of the monks the Jetavanārāma，including a round Temple of the Tooth，in the vicinity of the royal palace，and，further to the north，he constructed the ālāhana Parivena，the Lankātilaka vihāra and the Baddhasīmāpāsāda．He also built the Pacchimārāma，the Uttārārāma and the Mahā Thūpa （or Damila Thūpa）．<br><br>In the three suburbs he built the Isipatana，the Kusinārārāma and the Veluvana vihāras，and，in addition，the Kapila vihāra，while he restored the shrines at Anurādhapura．<br><br>Parakkamabāhu   also enlarged and fortified Pulatthipura and adorned the city with numerous palaces and pleasure gardens．He paid great attention to irrigation，opening the ākāsagangā and forming or improving a system of irrigation，its centre being in the Parakkama samudda，and building numerous tanks throughout the country．<br><br>The internal peace of the latter half of his reign was disturbed only by a rebellion near Mahātittha，this being easily quelled．<br><br>Parakkamabāhu I．was succeeded by his sister’s son，Vijayabahu II．According to the Nikāyasangraha，Parakkama was born after death as the god Naradeva in the Himālaya．<br><br>Chaps．62 79 of the Cv．are devoted to a description of Parakkamabāhu and his reign．The above is a very concise account of the contents of these chapters．<br><br><i>2．Parakkamabāhu</i>Son of Vijayabāhu III．and brother of Bhuvanekabāhu．He was born at Sirivaddhana，and，in his youth，was entrusted to the care of the monks under Sangharakkhita．On the death of his father he ascended the throne，and reigned for thirty three years （1236 68），at Jambuddoni，as Parakkamabāhu II．On account of his profound erudition，he received the sobriquet of Kalikāla Sāhicca sabbaññupandita （”the scholar entirely familiar with literature in the Dark Age”）．The first act of his reign was the bringing of the Tooth Relic from the Billa mountain to the capital，amidst the exhibition of various miracles．He then set about regaining Pulatthipura from the Tamils，with Māghinda and Jayabāhu at their head，and this was accomplished by 1244．In the eleventh year of his reign Ceylon was invaded by a Jāvaka （Javanese） named Candabhānu，probably a sea robber with a large force．The attack was repulsed by Vīrabāhu，the king’s nephew，but Candabhānu appeared again later．The rest of Parakkama’s life was devoted to pious works．He invited Cola monks over to Ceylon and held a convocation，with the object of reforming the priesthood，and showed special honour to Dhammakitti，a monk of Tambarattha．Among buildings erected by him were the Bhuvenakabāhu parivena at Billasela and the Mahāmahindabāhu parivena at Hatthiselapura．He also restored the vihāras at Kalyāni and at Hatthavangalla．He added to the Sirivijayasundaravihāra built by his father and inaugurated a yearly festival in Devanagara．He made a pilgrimage to Samantakūta and erected a bridge，so that pilgrims might reach it more easily．In all these works he was assisted by his minister Devappatirāja．Parakkama had five sons：Vijayabāhu，Bhuvanekabāhu，Tibhuvanamalla，Parakkamabāhu and Jayabāhu．In his old age he abdicated in favour of his son Vijayabāhu，who，because of his piety，was called Bodhisatta．Cv．，chaps．81 9．<br><br><i>3．Parakkamabāhu</i>One of the five sons of Parakkamabāhu II．Nothing further is known of him．Cv．lxxxvii．16．<br><br><i>4．Parakkamabāhu</i>Son of Vijayabāhu IV．and grandson of Parakkamabāhu II．He became king about 1302 A．C．，but the length of his reign is not known：He paid a visit to the Pāndyan king and recovered the Tooth and Bowl Relies which had been carried away by Ariyacakkavatti．They were restored to Pulatthipura （Cv．xc．48ff）．It may be conjectured that Parakkama secured the Relies at the price of vassalage to the Pāndyan court．<br><br><i>5．Parakkamabāhu</i>Son of Bhuvanekabāhu II．He became king in Hatthiselapura as Parakkamabāhu IV．in about 1325 A．C．The length of his reign is unknown．He paid great honour to the Tooth Relic and is said to have written，in Sinhalese，a work called the Ceremonial of the Tooth Relic （Dāthādhātucāritta）．Cv．xc．64f．<br><br><i>6．Parakkamabāhu V．</i>King of Ceylon （Cv．xc．1； see Codrington，op．cit．，83，89，and Cv．Trs．ii．212，n．1）．He was，perhaps，the brother of Bhuvanekabāhu IV．，and，probably，had his capital at Gangāsiripura．The period of his reign is not definitely known，but it was somewhere between 1348 and 1360 A．C．<br><br><i>7．Parakkamabāhu VI．</i>King of Ceylon （Cv．xci．16ff．； see also Cv．Trs．，ii．215，n．1； and Codrington，op．cit．，90f）．He ruled at Jayavaddhanapura．The Cūlavamsa tells us nothing of importance except that his mother was Sunettā．We gather from other sources that his father was Vijayabāhu，but the authenticity of this information is doubtful．The date of his accession is also uncertain．Some place it at 1412 A．C．，others at 1415 A．C．At the beginning of his reign he lived for three years at Rājagāma，moving later to Jayavaddhanapura．Among his religious works were the restoration of the monasteries at Gandāladoni and Lankātilaka，and the building of a temple of the Tooth in his capital，Also the founding of the Sunettā parivena in honour of his mother．He abdicated in favour of his sister’s son，Vira Parakkamabāhu，and died after a reign of fifty five years．His reign is noted for a great output of Sinhalese literature，particularly of poetry．<br><br><i>8．Parakkamabāhu VII．</i>Also called Pandita Parakkamabāhu，son of Bhuvanekabāhu VI．（Cv．xcii．3）．He reigned for four years （circa 1480 84 A．C．），and was slain by his uncle who became king as Vīra Parakkamabāhu．Codrington，op．cit．，94f．<br><br><i>9．Parakkamabāhu VIII．</i>Also called Vīra Parakkamabāhu，uncle of Parakkamabāhu VII．（Cv．xcii．3）．He seems to have ruled from about 1484-1509 A．C．He had constant trouble with his relations．His successor’s name is uncertain．Codrington，op．cit．，94f．<br><br><i>10．Parakkamabāhu IX．</i>Also called Dhamma Parakkamabāhu．He is not mentioned in the Cūlavamsa，but probably ruled somewhere about 1509 28 A．C．Codrington，op．cit．，95f．,13,1
340785,en,21,parakkamabahupasada,parakkamabāhupāsāda,Parakkamabāhupāsāda,Parakkamabāhupāsāda：A monastic building attached to the Valligāma   vihāra and erected by Parakkamabāhu IV．Cv．xc．96．,19,1
340790,en,21,parakkamapandu,parakkamapandu,Parakkamapandu,Parakkamapandu：One of the three Virapperayaras whom Lankāpura won   over with gifts to alliance with Vīrapandu．Cv．lxxvii．6．,14,1
340791,en,21,parakkamapura,parakkamapura,Parakkamapura,Parakkamapura：<i>1．Parakkamapura．</i>A town built by Parakkamabāhu I．It was evidently another name for Pulatthinagara，which Parakkambāhu laid out and embellished in various ways．Cv．lxxiv．15； see also lxxii．151； for the identification see Cv．Trs．ii．22，n．1．<br><br><i>2．Parakkamapura．</i>A stronghold in South India，built at Kundukāla by the general Lankāpura．The Chronicle contains a vivid account of a battle，which took place just outside the gates of the stronghold between the forces of Lankāpura and of Kulasekhara．But no more is heard of the stronghold； it may have been abandoned in favor of another．Cv．lxxvi．121，133，147，150．,13,1
340792,en,21,parakkamasagara,parakkamasāgara,Parakkamasāgara,Parakkamasāgara：A tank built by Parakkamabāhu I．It was connected   with the Kāragangā by the Godāvarī Canal．Cv．lxxix．28，67．,15,1
340793,en,21,parakkamatalika,parakkamatalika,Parakkamatalika,Parakkamatalika：A tank built by Parakkamabāhu I （Cv．lxxix．27）．See   Parakkamabāhu．,15,1
340813,en,21,parakkantabahu,parakkantabāhu,Parakkantabāhu,Parakkantabāhu，Parakkantabhuja：See Parakkamabāhu．,14,1
340816,en,21,parakkasamudda,parakkasamudda,Parakkasamudda,Parakkasamudda：<i>1．Parakkasamudda．</i>A tank built by Parakkamabāhu I．，by the enlargement of the Pandavāpī．Cv．lxviii．40．<br><br><i>2．Pamkkamasamudda．</i> A tank built by Parakkamabāhu I．and attached to the river system of the Kāragangā．It was，probably，in the neighbourhood of Pulatthipura and had many canals branching off：the Gambhīra，Hemavatī，Nīlavāhinī，Salalavatī，Vettavatī，Mangalagangā and Campā； and contained many sluices：Makara，Mālatīpuppha，Vettavatī，Dakkhinā，Mangala and Candī．The canal connecting it with the Kāragangā was called the ākāsagangā．Cv．lxxix．26f．，40ff．； see also Cv．Trs．ii．117，n．5．,14,1
340823,en,21,parakusinata,parakusinātā,Parakusinātā,Parakusinātā：One of the cities of   Uttarakuru，described as having been built on an airy base．D．iii．200．,12,1
340885,en,21,paramannadayaka thera,paramannadāyaka thera,Paramannadāyaka Thera,Paramannadāyaka Thera：An arahant．Ninety one kappas ago he invited   Vipassī Buddha to his house，where he served him with excellent food．  Ap．i．249．,21,1
340897,en,21,paramaraja,paramarāja,Paramarāja,Paramarāja：A king of Ayodhya （in India?） who built a monastery，  called the Lankārāma，for the Elder Dhammakitti．P．L．C．245．,10,1
340956,en,21,paramassasa sutta,paramassāsa sutta,Paramassāsa Sutta,Paramassāsa Sutta：A conversation between Sāriputta and   Jambukhādaka on what constitutes supreme comfort．S．ii．254； cp．iv．261．,17,1
340967,en,21,paramatta,paramatta,Paramatta,Paramatta：A Brahmā who was present at the Mahāsamaya．D．ii．260．,9,1
340988,en,21,paramatthabindu,paramatthabindu,Paramatthabindu,Paramatthabindu：A grammatical work on Pāli，by King Kyocvā of   Pagan．There is a Tīkā on it by Mahā Kassapa．Bode，op．cit．，25．,15,1
340990,en,21,paramatthadipa,paramatthadīpa,Paramatthadīpa,Paramatthadīpa：Another name for the Khemappakarana （q．v．）．,14,1
340992,en,21,paramatthaka sutta,paramatthaka sutta,Paramatthaka Sutta,Paramatthaka Sutta：The fifth sutta of the Atthaka Vagga of the Sutta Nipāta．It was preached in reference to the divergence of views held by various teachers in Sāvatthi．The king，on hearing of their constant disputes，gave orders that a company of blind men be collected and an elephant placed before them．They were then asked to touch the elephant，and each one described what it appeared like to him．Each described that part which he had touched．The king told the heretics that their divergent views were as unreliable as the blind men’s descriptions of the elephant．The Buddha，hearing of this，preached the sutta in order to confirm the king’s judgment．<br><br>One should not give oneself up to philosophical speculations which lead nowhere and promote wrangles （SN．vs．796 803； SNA．ii．1529ff）．The sutta is commented upon in the Mahā Niddesa （MNid．102ff）．,18,1
340994,en,21,paramatthapakasini,paramatthapakāsinī,Paramatthapakāsinī,Paramatthapakāsinī：The name given to the Mūlatikā on the   Abhidhamma-Pitaka written in Ceylon under Mahā Kassapa．SadS．60．,18,1
340997,en,21,paramatthavinicchaya,paramatthavinicchaya,Paramatthavinicchaya,Paramatthavinicchaya：A treatise on the Abhidhamma written by   Anuruddha of Kāñcipura．There exists a Tīkā on it by Māhābodhi Thera．  P．L．C．173f．； Gv．61，71； Svd．1226，1230； Sās．69．It was written at the request   of Sangha-rakkhita．Gv．71．,20,1
341016,en,21,paramimahasataka,pāramīmahāsataka,Pāramīmahāsataka,Pāramīmahāsataka：A Pāli poem of one hundred verses，in twelve   sections，dealing with the ten pāramitā，written by Dhammakitti Sangharāja．  The poem is based on the Jātaka and the Cariyā Pitaka．P．L．C．242．,16,1
341035,en,21,parammarana sutta,parammarana sutta,Parammarana Sutta,Parammarana Sutta：Mahā Kassapa explains to Sāriputta that the   Buddha has omitted to say anything of his existence or otherwise after death，  because such a discussion would be fruitless； but he has taught of dukkha and   its cessation，because that is fruitful．S．ii．222f．,17,1
341077,en,21,parangi,parangī,Parangī,Parangī：The Pāli name for the Portuguese，who invaded Ceylon．  E．g．，Cv．xcv．5，96； xcviii．80．,7,1
341079,en,21,paranimmita vasavatti,paranimmita vasavattī,Paranimmita Vasavattī,Paranimmita Vasavattī：A class of devas，inhabitants of the highest stage of the sensuous universe （kāma-loka）． <br><br>They are described （E．g．，A．i．210，etc．； S．v．410，423； D．ii．91； iii．218） as ”beings who desire the creation of others，in order to get them into their power．”  <br><br>The Commentary （DA．iii．1001； ItvA．243 f．； see also MNidA．109； PSA．441； VibhA．519） explains that the objects of their desires are created by other devas who know their weakness，just as a cook，knowing the king’s favourite dishes，will prepare them for him．It adds that，according to some authorities，their desires are fulfilled by a mere look，a smile，an embrace，but this statement is rejected by the ancient Commentary．,21,1
341092,en,21,parantapa,parantapa,Parantapa,Parantapa：<i>1．Parantapa</i>King of Kosambī and father ofUdena．DhA．i．164．<br><br><i>2．Parantapa</i>An attendant of the king of Benares．For his story see the Parantapa Jātaka．,9,1
341096,en,21,parantapabbata,parantapabbata,Parantapabbata,Parantapabbata：One of the ambassadors sent by Devānampiyatissa to   Asoka．Dpv．xi．29，31．,14,1
341110,en,21,parapara,pārāpara,Pārāpara,Pārāpara：The name of a family．See Pārāpariya．,8,1
341120,en,21,parapariya thera,pārāpariya thera,Pārāpariya Thera,Pārāpariya Thera：An arahant．He was the son of a very eminent Brahmin ofSāvatthi，and was so called because the name of his family was Pārāpara．One day he went to Jetavana to hear the Buddha preach，and the Buddha，seeing him，preached the Indriyabhāvanā Sutta．<br><br>This probably refers to M．iii．298ff．，which deals with the views of the Brahmin teacher Pārāsariya，and then gives the method of developing theindriyas as taught in the Ariyan Vinaya．The Sutta，however，was preached at Kajañgalā and not at Sāvatthi，the questioners being Uttara，a pupil of Pārāsariya，and Ananda．See Brethren 295，n．1．<br><br>After learning the Sutta，Pārāpariya pondered on its meaning and won arahantship （Thag．vs．726ff．； ThagA．ii．17f）．The Theragāthā contains a number of verses （Vs．920 49； ThagA．ii．74ff） spoken by Pārāpariya after the Buddha’s parinibbāna and immediately before his own death．,16,1
341129,en,21,parapata jataka,pārāpata jātaka,Pārāpata Jātaka,Pārāpata Jātaka：See Romaka Jātaka．,15,1
341143,en,21,parappasadaka thera,parappasādaka thera,Parappasādaka Thera,Parappasādaka Thera：An arahant．Ninety four kappas ago he was a   brahmin named Sena，who，seeing Siddhattha Buddha，praised him in four   stanzas．Fourteen kappas ago he was king four times under the name of Uggata   （Ap．i．113f）．He is probably identical with Bhūta Thera．ThagA．i．494．,19,1
341170,en,21,parasamuddavasi theri,parasamuddavāsī therī,Parasamuddavāsī Therī,Parasamuddavāsī Therī：Referred to in the Commentaries （e．g．，  MA．ii．726）； the reference is probably to the monks of India，as opposed to   those of Ceylon．,21,1
341174,en,21,parasara,pārāsara,Pārāsara,Pārāsara：The name of a family．See Pārāsariya．,8,1
341177,en,21,parasariya,pārāsariya,Pārāsariya,Pārāsariya：<i>1．Pārāsariya Thera</i>A brahmin of Rājagaha，expert in the three Vedas．He belonged to the family of Pārāsara，hence his name．He was a teacher of many brahmins up to the time of his witnessing the miracles attending the Buddha’s visit to Rājagaha．Thereupon he joined the Order and shortly after became an arahant．<br><br>In the time of Piyadasī Buddha he was a hunter，and while hunting in the forest，he saw the Buddha in meditation，and erected a hut over him，covering it with lilies．For seven days he renewed the supply of flowers．On the seventh day a large concourse of humans and devas assembled to hear the Buddha preach．The hunter listened to the sermon，and was born after death in the deva world （Thag．vs．116； ThagA．i．229 ff）．He is probably identical with Padumakūtāgārlya of the Apadāna （Ap．i．326ff）．v．l．Pārāpariya．<br><br><i>2．Pārāsariya</i>A brahmin teacher mentioned in the Indriyabhāvanā Sutta．He is said，by his pupil Uttara，to have taught that those who have developed their indriyas could neither see forms with their eyes nor hear sounds with their ears （M．iii．298）．He is perhaps identical with Pārāpariya Thera．<br><br><i>3．Pārāsariya</i>A brahmin teacher of Takkasilā，mentioned in the Cūlānandiya Jātaka．J．ii．202．<br><br><i>4．Pārāsariya</i>The Bodhisatta born as a teacher of Takkasilā （J．iii．160）．His family name was Pārāsariya （Ibid．，161）．For details see the Dhonasākha Jātaka．,10,1
341269,en,21,parayana,pārāyana,Pārāyana,Pārāyana：<i>Pārāyana Vagga</i>The fifth and last division of the Sutta Nipāta （SN．vs．976ff）．It consists of sixteen suttas preceded by an introduction of fifty six Vatthugāthā．The Vatthugāthā describe how Bāvarī first heard of the coming of the Buddha from a devotee and sent sixteen of his pupils to visit the Buddha and find out if his claims to Enlightenment were true．A description of the route taken by them is also given．The sixteen suttas give the questions asked by Bāvarī’s disciples and the answers given by the Buddha．TheCulla Nidesa comments on the sixteen suttas，but makes no mention of the Vatthugāthā．Perhaps，at one time，theKhaggavisāna Sutta was attached to the Pārāyana Vagga．<br><br>The Pārāyana Vagga is mentioned in the Anguttara Nikāya （A．i．133，134； ii．45； iv．63） and in theSamyutta Nikāya （S．ii．49），which is evidence of its having been one of the oldest collections．<br><br>The Pārāyanaka Samiti is among the incidents represented in theMahā Thūpa （Mhv．xxx．84）．It is said （E．g．，AA．i．57） that at the end of the discourses contained in the Pārāyana Vagga，fourteen crores of beings realized nibbāna．<br><br>Buddhaghosa says （AA．ii．717） that the Pārāyana was so called because it leads to nibbāna （nibbānasahkhātam pāram ayanato Pārāyanā ti laddhavohāram dhammam）．<br><br><i>Pārāyana Sutta</i>The Buddha teaches the goal （pārāyana） and the path leading thereto．S．iv．373．,8,1
341273,en,21,parayanikabrahmana,pārāyanikabrāhmanā,Pārāyanikabrāhmanā,Pārāyanikabrāhmanā：The name given to the sixteen disciples of Bāvarī．<br><br>Each of them had one thousand followers．At the end of the suttas contained in the Pārāyana Vagga，they all expressed their desire to join the Order，and the Buddha ordained them by the ”ehi-bhikkhu pabbajjā．Sp．i．241．,18,1
341289,en,21,paresa sutta,paresa sutta,Paresa Sutta,Paresa Sutta：On three qualities essential for one who teaches   others the Dhamma．A．i．151．,12,1
341359,en,21,paribbajaka,paribbājakā,Paribbājakā,Paribbājakā：The name given to the ascetics and recluses （not otherwise classified） of the Buddha’s time．They were not exclusively brahmin．Their presence seems to have been recognized and respected from earlier times．Generally speaking，their creed is formulated as a belief in perfect bliss after death for the self purged from evil，and as a conviction that this bliss can be won by brahmacariyā，by freedom from all evil in acts，words，aims，and mode of livelihood （See，e．g．，M．ii．24）．<br><br>All these four standards of conduct were bodily incorporated in the Buddha’s Noble Eightfold Path，and the last of the four gave to the Ajīvakas their specific name as a separate sect．The Paribbājakas claimed to be identical with the followers of the Buddha in their tenets and teaching （E．g．，M．i．64f，84f），but the Buddha maintained that the two teachings were quite distinct．This is clearly indicated （E．g．，Vin．i．39．） in connection with the conversion of Sāriputta and Moggallāna，who were Paribbājakas underSañjaya．The goal of the Paribbājakas was deathlessness （amata） which，to them，probably meant birth in the world of Brahmā．Their conversion to the Buddha’s Doctrine followed the recognition that Gotama dealt，not with effects but with causes，and that he went to the root of the matter by teaching how casual states of consciousness arose and how they could be banished for ever．（Chalmers：Further Dialogues i．Introd．xxi．For discussions on the views of the Paribbājakas as compared with those of the Buddha，see also A．iv．35ff．，378； i．215）．<br><br>The Paribbājakas were not ascetics except in so far as they were celibates； some of them were women．They were teachers or sophists who spent eight or nine months of every year wandering from place to place for the purpose of engaging in friendly，conversational discussions on matters of ethics and philosophy，nature lore and mysticism．They differed very much in intelligence，earnestness，and even in honesty．Some of the views discussed in the Brahmajāla Sutta，for instance，and described as those of ”Eel wrigglers” and ”Hair splitters”，were undoubtedly truly thus described．The books mention halls erected for the accommodation of the Paribbājakas，such as those in Mallikā’s park at Sāvatthi （D．i．178），and the Kūtāgārasālā at Vesāli．<br><br>Sometimes special places were set apart for them in the groves near the settlements，as <br><br>  at Campā on the bank of the   Gaggarā lake （Ibid．，111），   at the Moranivāpa in   Rājagaha （A．v．326），and     on the banks of the Sappinikā （Ibid．，  i．185； ii．175）． It was in such places that the Paribbājakas met each other，and in the course of their journeys they would visit each other in order to exchange greetings of courtesy and to engage in profitable discussion．The utmost cordiality seems to have prevailed on these occasions，intercourse and discussions were free，there were no restrictions of creed，caste or pride．Thus<br><br>  Dīghanakha calls on the   Buddha （M．i．497），  the Buddha on Sakuladāyī   （M．ii．29； also A．ii．175ff）   and Sarabha （Ibid．，i．185）．  Vekhanassa calls on the Buddha   （M．ii．40），  as do Timbaruka （S．ii．22），  Vacchagotta （Ibid．，iii．257），  and Sivaka  Moliya （Ibid．，iv．230）．  Potaliputta calls on Samiddhi   （M．iii．207），  Susīma on Ananda （S．ii．119），and   Jambukhādaka on Sāriputta （Ibid．，iv．  251）．  The inhabitants of the towns and villager，near which the Paribbājakas stopped，visited them，both to show their respect and to benefit by their teachings．The names of a considerable number of Paribbājakas，besides those already mentioned，who were well known in the time of the Buddha，are given in the texts （e．g．，Annabhāra，Varadhara，etc．，A．ii．175），also Sāmandaka （S．iv．26） and the Paribbājikā Sucimukhī （S．iii．238f）．In most cases they are represented as having large followings，so that they were evidently regarded as distinguished teachers．,11,1
341360,en,21,paribbajaka sutta,paribbājaka sutta,Paribbājaka Sutta,Paribbājaka Sutta：<i>1．Paribbājaka Sutta</i>A Brahmin Paribbājaka asks the Buddha how far the Dhamma is sanditthiko，akāliko，ehipassiko，opanayiko，and paccattam veditabbo viññūhi．The Buddha explains．A．i．157f．<br><br><i>2．Paribbājaka Sutta</i>The Buddha visits the Paribbājakārāma on the banks of the Sappinikā and converses with a number of distinguished Paribbājakas -  Annabhāra，Varadhara，Sakuludāyī and others．The Buddha tells them that there are four factors of Dhamma which no discerning recluse or brahmin can despise - not-coveting，not malice，right mindfulness，and right concentration．A．ii．31f．,17,1
341361,en,21,paribbajaka vagga,paribbājaka vagga,Paribbājaka Vagga,Paribbājaka Vagga：The eighth chapter of the Majjhima Nikāya，  containing suttas 71 80．M．i．481ff．,17,1
341653,en,21,paribhutta,paribhutta,Paribhutta,Paribhutta：A city in the time of Sikhī Buddha，where the   Bodhisatta was born as King Arindama．BuA．203．,10,1
341853,en,21,paricchattaka,pāricchattaka,Pāricchattaka,Pāricchattaka：A tree in Tāvatimsa，which grew in the Nandanavana as the result of the Kovilāra tree planted by Magha outside the Sudhammāsālā． <br><br>It is one hundred leagues in circumference and at its foot is thePandukambalasilāsana （DhA．i．273）．The Cittapātali in the Asura world corresponds to the Pāricchattaka in Tāvatimsa，but the flowers are different （Ibid．，280； SNA．485）． <br><br>The colour of the flowers is visible fifty leagues away，while their perfume travels one hundred leagues．The devas eagerly watch each stage of development of leaf and flower，and each stage is marked by great rejoicings （A．iv．117f）． <br><br>When the flowers are fully open they shine like the morning sun．They are never plucked； a wind arises and sweeps away the faded flowers and scatters fresh ones on the seats of Sakka and the other gods of Tāvatimsa．The bodies of the devas are completely covered with the sweetly scented pollen，making them resemble golden caskets．The ceremony of playing with the flowers lasts four months （AA．ii．730f）． <br><br>The Pāricchattaka is one of the seven trees which last throughout the kappa （AA．i．264）．<br><br>The Pāricchattaka is generally described as a Kovilāra （E．g．，VvA．174）．It is also called the Pārijāta，the Sanskrit name being Pāriyātra．E．g．，Dvy．184，195，219．,13,1
341856,en,21,paricchattaka sutta,pāricchattaka sutta,Pāricchattaka Sutta,Pāricchattaka Sutta：Just as the devas in Tāvatimsa rejoice on seeing the Pāricchattaka tree gradually growing and putting forth flowers，and hold celebrations at each stage，so do they rejoice when the householder leaves the world and joins the Order，finally attaining to nibbāna．His fame spreads from world to world，even up to the Brahma world （A．iv．117ff）．<br><br>The sutta was evidently also known as the Pāricchattakopama．E．g．，AA．i．32； MA．i．14．,19,1
341857,en,21,paricchattaka vagga,pāricchattaka vagga,Pāricchattaka Vagga,Pāricchattaka Vagga：The third chapter of the Vimāna Vatthu．,19,1
341858,en,21,paricchattaka vimana vatthu,pāricchattaka vimāna vatthu,Pāricchattaka Vimāna Vatthu,Pāricchattaka Vimāna Vatthu：Once a pious follower of the Buddha，living at Sāvatthi，invited the Buddha to a meal and showed him great honour．A woman who had gone to Andhavana to gather firewood picked some asoka flowers on the way，and，passing the Buddha，gave them to him and worshipped him．She was born after death in Tāvatima and questioned by Moggallāna．Vv．iii．10； VvA．172ff．,27,1
342251,en,21,parihana sutta,parihāna sutta,Parihāna Sutta,Parihāna Sutta：<i>1．Parihāna Sutta</i>Sāriputta tells the monks of the qualities which lead to their deterioration   not listening to the Dhamma，not having clear ideas about it，not practising it，and not obtaining fresh knowledge thereof．He who wishes to progress should train himself to know both his own mind and the minds of others； he should practise introspection．A．v．102 ff．<br><br><i>2．Parihāna Sutta</i>On eight conditions which lead to the degeneration of a learner，and their opposites．A．iv．331f．<br><br><i>3．Parihāna Sutta</i>On the six stations of mastery （cha abhibhāyatanāni） which prevent a monk from falling away．Seeing an object with the eye，he does not allow evil and unprofitable states to arise in his mind，memories and hopes akin to fetters that bind．Likewise with the other senses．S．iv．76f．<br><br><i>4．Parihāna Sutta</i>A conversation between Ananda and Bhadda at the Kukkutārāma in Pātaliputta，regarding decay and non decay．S．v．173．,14,1
342263,en,21,parihani sutta,parihāni sutta,Parihāni Sutta,Parihāni Sutta：Sāriputta tells the monks of four qualities that   bring about &quot；falling off&quot；：abundance of lust，hatred，and delusion，and want   of wisdom in profound matters．A．ii．143f．,14,1
342455,en,21,parijanana sutta,parijānana sutta,Parijānana Sutta,Parijānana Sutta：Without comprehending and detaching himself from   the all&nbsp；&nbsp； eye，nose，etc．&nbsp；&nbsp； a man is incapable of extinguishing suffering．  S．iv．17．,16,1
342515,en,21,parika,pārikā,Pārikā,Pārikā，Pārī：A hunter&#39；s daughter，wife of Dukūlaka and mother of   Suvannāsama （the Bodhisatta）．For details see the Sāma Jātaka．Pārikā was a   former birth of Bhaddā Kāpilānī．J．vi．95； Mil．123．,6,1
342786,en,21,parikkhara sutta,parikkhāra sutta,Parikkhāra Sutta,Parikkhāra Sutta：The seven requisites for the attainment of   samddhi&nbsp；&nbsp； the first seven stages of the Noble Eightfold Path．A．iv．40．,16,1
342919,en,21,parikuppa sutta,parikuppa sutta,Parikuppa Sutta,Parikuppa Sutta：Five kinds of persons who lie festering   （parikuppa） in hell：those who kill mother，father，or arahant，maliciously   draw blood from the Buddha，or create dissension in the Order．A．iii．146．,15,1
342926,en,21,parilaha,parilāha,Parilāha,Parilāha：A niraya where all objects of the senses，even when   really attractive，appear quite repulsive to those experiencing them．S．v．450．,8,1
342932,en,21,parilaha sutta,parilāha sutta,Parilāha Sutta,Parilāha Sutta：Not to understand dukkha and its cessation is far   more fearsome than to be born in the Parilāha-niraya．S．v．450．,14,1
342934,en,21,parileyya,pārileyya,Pārileyya,Pārileyya：A town （nagara） near Kosambī．When the Buddha found that he could not persuade the Kosambī monks to refrain from quarrelling，he left Kosambī alone and unattended，and passing throughBālaklonakāragāma and Pācīnavamsadāya，went to Pārileyyaka，where he stayed at the foot of Bhaddasāla in the Rakkhitavanasanda．There a certain elephant who，finding communal life distasteful，had left his herd，waited on the Buddha，ministering to all his needs．From Pārileyyaka the Buddha went on to Sāvatthi （Vin．i．352f．； S．iii．95； Ud．iv．5； J．iii．489； M．i．320）．<br><br>This was in the tenth year after the Enlightenment （BuA．，p．3）．The Commentaries （E．g．，DhA．i．48ff．； iv．26 ff．UdA．250f．； see Thomas，op．cit．，117 n ） say that the elephant’s name was Pārileyya，and describe in vivid detail the perfect manner in which he looked after the Buddha，omitting nothing，even to the extent of finding hot water for his bath．There was also there a monkey who offered the Buddha a honeycomb．Soon after，the monkey fell on a tree stump and died and was born in Tāvatimsa． <br><br>Later，when Ananda came with five hundred others to invite the Buddha to return to Sāvatthi，Pārileyyaka provided them all with food．He died of a broken heart when the Buddha left the forest，and was born in Tāvatimsa in a golden palace，thirty leagues high，where he came to be known as Pārileyyaka devaputta．<br><br>This elephant is identified with the elephant of the Bhisa Jātaka．J．iv．314．,9,1
342935,en,21,parileyyaka sutta,pārileyyaka sutta,Pārileyyaka Sutta,Pārileyyaka Sutta：When the Buddha was staying in a forest near   Pārileyya，some monks asked Ananda to take them to him．This he did，and the   Buddha，reading the thoughts of certain monks，preached a sermon on the   destruction of the āsavas by the full realization of impermanence and the   absence of any self．S．iii．95ff．,17,1
343023,en,21,parimandala vagga,parimandala vagga,Parimandala Vagga,Parimandala Vagga：The first section of the Sekhiyā．Vin．iv．185 7．,17,1
343104,en,21,parimucchita sutta,parimucchita sutta,Parimucchita Sutta,Parimucchita Sutta：One who does not regard the body，etc．，as &quot；I&quot；   and &quot；mine&quot； and as &quot；self&quot； will not have a hereafter．S．iii．165．,18,1
343240,en,21,parinda,parinda,Parinda,Parinda：A Damila usurper，son of King Pandu．He ruled in   Anurādhapura for three years between 433 and 460，and was succeeded by his   youngest brother，Khudda Parinda．Cv．xxxviii．29．,7,1
343259,en,21,parinibbana sutta,parinibbāna sutta,Parinibbāna Sutta,Parinibbāna Sutta：<i>1．Parinibbāna Sutta</i>An account of the death of the Buddha at Kusinārā．It contains the last words of the Buddha and stanzas of Sahampati，Sakka and Anuruddha，uttered immediately after his death．S．i．157； cp．D．ii．156f．； on their difference，see KS．i．196，n．1．<br><br><i>2．Parinibbāna Sutta</i>On the complete passing away．A．iv．254．,17,1
343370,en,21,parinna sutta,pariññā sutta,Pariññā Sutta,Pariññā Sutta：<i>1．Pariññā Sutta</i>The five khandhas are things to be understood （pariññeyyā dhammā）．S．iii．26．<br><br><i>2．Pariññā Sutta</i>The teaching for the comprehension of all attachment：from eye and object arises eye consciousness，the union of these is contact； from contact comes feeling； similarly with regard to the other senses．S．iv．32f．<br><br><i>3．Pariññā （or Addhāna） Sutta</i>The five indriyas，if developed，conduce to comprehension of the way out．S．v．236．<br><br><i>Pariññāya Sutta</i>By fully understanding body，feeling，etc．，deathlessness is realized．S．v．182．,13,1
343402,en,21,parinneyya sutta,pariññeyya sutta,Pariññeyya Sutta,Pariññeyya Sutta：The All should be fully known．S．iv．29．,16,1
343403,en,21,parinneyya sutta,pariññeyyā sutta,Pariññeyyā Sutta,Pariññeyyā Sutta：<i>1．Pariññeyyā Sutta</i>The five khandhas should be understood，and their understanding consists in the destruction of lust，hatred and illusion．S．iii．159．<br><br><i>2．Pariññeyā Sutta</i>Preached to Rādha ； the same as the above，with the addition that the person who has so understood should be called ”arahā．” S．iii．191．,16,1
343677,en,21,paripunnaka thera,paripunnaka thera,Paripunnaka Thera,Paripunnaka Thera：He belonged to a Sākyan family of Kapilavatthu，and was so called because of the completeness of his gifts and fortune．His means allowed him to enjoy，at all times，food of one hundred essences．On hearing that the Buddha lived on very simple diet，he renounced the world，and entering the Order，became an arahant．<br><br>He had been a householder in the time of Dhammadassī Buddha and had offered various gifts at his shrine．Ninety four kappas ago he was king sixteen times under the name of Thūpasikhara （Thag．vs．91； ThagA．i．190f）．He is probably identical with Thambhāropaka of the Apadāna．Ap．i．171．,17,1
343809,en,21,parisa sutta,parisā sutta,Parisā Sutta,Parisā Sutta：<i>1．Parisā Sutta．</i>The four corrupters of a company：a monk，a nun，a male disciple and a female disciple，if they are immoral．A．ii．225．<br><br><i>2．Parisā Sutta．</i>On the three companies：the company trained in bombast，the company trained in enquiry，and the company trained according to its bent．A．i．285．<br><br><i>3．Parisā Sutta．</i>On the eight assemblies：khattiya，brāhmana，householder，samana，Cātummahārājika，Tāvatimsa，Māra and Brahma．The Buddha visits them all and preaches to them．A．iv．307f．,12,1
343810,en,21,parisa vagga,parisā vagga,Parisā Vagga,Parisā Vagga：The fifth chapter of the Duka Nipāta of the Anguttara   Nikāya．A．i．70．,12,1
344147,en,21,parisuddha,parisuddha,Parisuddha,Parisuddha：A king of sixty seven kappas ago，a previous birth of   Dussadāyaka Thera．Ap．i．185．,10,1
344151,en,21,parisuddha sutta,parisuddha sutta,Parisuddha Sutta,Parisuddha Sutta：Eight conditions&nbsp；&nbsp； the factors of the Noble   Eightfold Path&nbsp；&nbsp； which are absolutely pure and which come into being only on   the appearance of a Tathāgata．S．v．15．,16,1
344152,en,21,parisuddha vagga,parisuddha vagga,Parisuddha Vagga,Parisuddha Vagga：The thirteenth chapter of the Dasaka Nipāta of   the Anguttara Nikāya．A．v．237 40．,16,1
344154,en,21,parisuddhabha,parisuddhābhā,Parisuddhābhā,Parisuddhābhā：A class of devas included among the ābhā gods．<br><br>Beings are born among them as a result of absorbing the idea of untarnished brilliancy （M．iii．102，147）．<br><br>They belong to the plane of the third jhāna （VbhA．520） and their life span is sixteen kappas．AbhS．23．,13,1
344344,en,21,paritta,paritta,Paritta,Paritta：A collection of texts taken from the Khuddaka Pātha，the Anguttara Nikāya，the Majjhima Nikāya and the Sutta Nipāta，and recited on special occasions to ward off illness and danger．The word ”paritta” means protection．The Milinda-Pañha （p．150f） gives a list of the chief Parittas：<br><br>  Ratana Sutta （Sn 222-238），  Khandha-paritta，  Mora paritta，  Dhajagga paritta，  Atānātiya paritta  Angulimāla （for particulars of these see s．v．； also Dial．iii．185）．<br><br>To these are generally added，in the extant collection of Parittas，<br><br>  the Mangala Sutta and   the Metta Sutta．The word paritta first occurs in the Culla Vagga （Vin．ii．110） in connection with the Khandha-paritta，which was allowed by the Buddha as a watch，a guard，a protection for oneself，for the use of the Order．The occasion of the delivery of this general injunction was the death of a monk from snake bite．The Milinda-Pañha states （see above） that the recital of the Paritta had the Buddha’s express sanction．<br><br>The collection of Parittas is，to this day，more widely known by the laity of Burma and Ceylon than any other Pāli book，and is generally used in times of danger or of sickness，both individual and national．Thus，Sena II．，king of Ceylon，made the community of monks recite the Paritta，and by sprinkling the water charmed with Paritta he made the people free from illness，and so removed the danger of plague from the country．<br><br>He also decreed that this practice should continue every year （Cv．li．80）．<br><br>Kassapa V．is said to have had a Paritta ceremony performed by the three fraternities of monks to protect his people from danger and plague and bad harvest （Ibid．，lii．80）．<br><br>In the recent （1935） epidemic of malaria in Ceylon，monks were taken in carts through the badly affected areas reciting the Paritta and sprinkling water．The ceremony is held on most diverse occasions such as the inauguration of a new house，the starting of a journey，of a new business，etc．For a discussion on the Paritta see Dial．iii．180 ff．； also P．L．C．75f．<br><br>Bode says （Op．cit．，4） that in the days of King Anorata of Burma corrupt and cynical monks used the recital of the Paritta as an easy means of clearing man’s guilty conscience from all wrong doing，even from matricide．<br><br>Buddhaghosa is mentioned （Cv．xxxvii．226） as having once attempted to compile a Parittatthakathā．Geiger （Cv．Trs．i．24，3） calls this a commentary on the Paritta，but it is more probable that paritta is here used as an adjective，meaning short，concise，and that what is meant is a short or concise commentary on the Pitakas．,7,1
344358,en,21,parittabha,parittābhā,Parittābhā,Parittābhā：A class of devas included among the ābhā gods （M．iii．102）．<br><br>They belong to the plane of the second jhāna （VibhA．520）．<br><br>Beings are born there by virtue of absorbing the idea of lesser brilliancy （M．iii．147）．<br><br>Their life span is two kappas．AbhS．22．,10,1
344404,en,21,parittasubha,parittasubhā,Parittasubhā,Parittasubhā：A class of devas belonging to the Subhas （M．iii．102）．  Beings are born among them after attaining the third jhāna （VibhA．507）．Their   life span is sixteen kappas．AbhS．23．,12,1
344423,en,21,parittikkundirattha,parittikkundirattha,Parittikkundirattha,Parittikkundirattha：A district in South India．It was given over   to Colagangara in return for his allegiance to Parakkamabāhu I．Cv．lxxvii．9．,19,1
344424,en,21,parittikundiyara,parittikundiyāra,Parittikundiyāra,Parittikundiyāra：A Damila chief，ally of Kulasekhara．  Cv．lxxvi．137，221．,16,1
344526,en,21,parivarapatha,parivārapātha,Parivārapātha,Parivārapātha：The concluding part of the Vinaya Pitaka．<br><br>It is a digest of the other parts of the Vinaya and consists of nineteen chapters．The colophon states that the book was the work of a monk named Dīpa，probably of Ceylon．<br><br>The Commentaries （E．g．，DA．i．17； Sp．i．18），however，speak of the Solasa Parivāra as having formed part of the Vinaya when it was rehearsed at the First Council．Perhaps the Parivāras correspond to the mātikā of the Abhidhamma and were enlarged later on．,13,1
344582,en,21,parivasika khandha,pārivāsika khandha,Pārivāsika Khandha,Pārivāsika Khandha：The second section of the Culla Vagga of the   Vinaya Pitaka．,18,1
344702,en,21,parivena vihara,parivena vihāra,Parivena vihāra,Parivena vihāra：A vihāra in Rohana，built by Aggabodhi，ruler of   Rohana （Aggabodhi 6）．Cv．xlv．45．,15,1
344740,en,21,parivimamsana sutta,parivīmamsana sutta,Parivīmamsana Sutta,Parivīmamsana Sutta：A monk，when pondering on dukkha，realizes that it is the result of birth，and he practises according to the Dhamma to bring about its cessation．<br><br>He ponders further and gets at the root cause of all things； he then realizes a state free from birth，decay，old age and death，and he becomes aware of its realization．S．ii．80ff．,19,1
344859,en,21,pariyadinna sutta,pariyādinna suttā,Pariyādinna Suttā,Pariyādinna Suttā：Two suttas on how attachments arise and on how   they can be completely exhausted．S．iv．33f．,17,1
345034,en,21,pariyaya sutta,pariyāya sutta,Pariyāya Sutta,Pariyāya Sutta：Followers of other teachers might say that their teaching was the same as that of the Buddha regarding the five hindrances and the seven limbs of wisdom．But there is a method in the teaching of the Buddha whereby five become ten and seven fourteen．Other teachers cannot satisfactorily explain this method．S．v．108f．,14,1
345066,en,21,pariyesana sutta,pariyesanā sutta,Pariyesanā Sutta,Pariyesanā Sutta：On four quests that are un Ariyan and four that   are Ariyan．A．ii．247．,16,1
345351,en,21,parosahassa jataka,parosahassa jātaka,Parosahassa Jātaka,Parosahassa Jātaka：Once the Bodhisatta was an ascetic in the Himālaya，leader of five hundred ascetics．His chief disciple was away at the time of his （the Bodhisatta’s） death，and when his other disciples asked him，just before his death，what excellence he had won，he answered ”Nothing，” meaning，”insight into the nothingness of things．” But they did not understand，and therefore neglected to pay him the customary honours at his cremation．When the chief disciple returned and heard of this，he tried to explain matters to them，but they would not hearken until the Bodhisatta himself appeared from the Brahmaworld and convinced them of their folly．”Far better than a thousand fools，” he said，”is one who，hearing，understands．” <br><br>The story was told in reference to Sāriputta’s great wisdom．He is identified with the chief disciple （J．i．406ff）．See also Sarabhanga Jātaka．,18,1
345352,en,21,parosahassa sutta,parosahassa sutta,Parosahassa Sutta,Parosahassa Sutta：Relates how once，when the Buddha was at   Jetavana with twelve hundred and fifty monks，instructing them and inciting   them by means of a sermon on Nibbāna，Vangīsa，who was in the assembly，after   obtaining the Buddha&#39；s permission，extolled him in a number of verses．  S．i．192．,17,1
345356,en,21,parosata vagga,parosata vagga,Parosata Vagga,Parosata Vagga：The eleventh chapter of the Eka Nipāta of the   Jātakatthakathā．J．i．410 24．,14,1
345403,en,21,parupana,pārupanā,Pārupanā,Pārupanā：The name given to one of the two parties of disputants in a controversy which arose in Burma in the eighteenth century，regarding the manner in which the robe should be draped by Buddhist monks．The Pārupanas held that both shoulders should be covered，while their opponents，the Ekamsikas，maintained that it was sufficient to drape one shoulder．<br><br>For a fairly full account of the controversy，see Sās．pp．117 ff．,8,1
345449,en,21,pasa,pāsa,Pāsa,Pāsa：A locality in South India，captured by Lankāpura．  Cv．lxxvi．236．,4,1
345454,en,21,pasa sutta,pāsa sutta,Pāsa Sutta,Pāsa Sutta：<i>1．Pāsa Sutta</i>Preached at the Migadāya in Isipatana．The Buddha tells the monks that he realized supreme emancipation by means of yonisomanasikāra，and asserts that he is free from Māra’s snares．S．i．105．<br><br><i>2．Pāsa Sutta</i>Preached at Isipatana．The Buddha declares that he is free from all snares，both celestial and human，and admonishes the monks to wander about for the good of the many．He himself was going to Senānigama in Uruvelā to preach．S．i．106．,10,1
345479,en,21,pasada sutta,pasāda sutta,Pasāda Sutta,Pasāda Sutta：<i>1．Pasāda Sutta</i>Eight qualities of a monk which promote devotion towards him in the minds of his lay disciples．A．iv．345f．<br><br><i>2．Pasāda Sutta</i>The four best faiths：in the Buddha，the Noble Eightfold Path，the Dhamma，which is passionless，and the Order of monks．A．ii．34f．； cf．ibid．，iii．36f．； quoted in Vsm．i．293； it is found in Itv．87．,12,1
345480,en,21,pasadabahula,pāsādabahula,Pāsādabahula,Pāsādabahula：A brahmin of Sāvatthi who was so delighted with the preaching of the Buddha that he gave meals regularly at his house to sixteen monks，always addressing them as ”Arahant．” This displeased both the Arahants and the non Arahants，and they ceased going there．When the Buddha heard of it，he admonished the monks．DhA．iv．138f．,12,1
345481,en,21,pasadabahula sutta,pasādabahula sutta,Pasādabahula Sutta,Pasādabahula Sutta：See Pāsādabahula，which is a wrong reading．,18,1
345493,en,21,pasadakampana sutta,pāsādakampana sutta,Pāsādakampana Sutta,Pāsādakampana Sutta：The Theragāthā Commentary （ThagA．ii．184） says that the incident of Moggallāna rocking theMigāramātupāsāda with his thumb，at the command of the Buddha，in order to frighten some novices who indulged in worldly talk -  is recounted in the Pāsādākampana Sutta．<br><br>This incident is recounted in theMoggallāna Sutta of the Samyutta Nikāya （S．v．269f）．<br><br>It is also related in the Sutta Nipāta Commentary （SNA．i．336f），as an introduction to the Utthāna Sutta．,19,1
345494,en,21,pasadakampana vagga,pāsādakampana vagga,Pāsādakampana Vagga,Pāsādakampana Vagga：The second chapter of the Iddhipāda Samyutta   （S．v．263ff）．It derives its name from the Pāsādakampana （or Moggallāna） Sutta   （q．v．）．,19,1
345517,en,21,pasadapasada,pasādapāsāda,Pasādapāsāda,Pasādapāsāda：A monastic building erected in the   Selantarasamūhavihāra by Yasodharā，daughter of Vijayabāhu I．Cv．Ix．84．,12,1
345586,en,21,pasadika sutta,pāsādika sutta,Pāsādika Sutta,Pāsādika Sutta：The twenty ninth sutta of the Dīgha Nikāya．<br><br>Cunda Samanuddesa，who had been spending the rainy season at Pāvā，returns and reports to Ananda the death of Nigantha Nātaputta and the consequent wrangling which had broken out among the Niganthas．Together they visit the Buddha atSāmagāma and tell him of it．He replies that this is to be expected from the character of Nātaputta and from the doctrine which he taught．The Buddha then proceeds to give in detail the qualities of the perfect teacher and the perfect teaching．The Tathāgata is such a teacher and the Dhamma such a teaching （D．iii．117 41）．<br><br>In the Pāsādika Sutta the threefold training is called brahmacariyā．DA．i．179； MA．i．275．,14,1
345740,en,21,pasana sutta,pāsāna sutta,Pāsāna Sutta,Pāsāna Sutta：Once when the Buddha was in Gijjhakūta on a dark and   rainy night，Māra sent many rocks crashing down in order to frighten him，but   the Buddha was quite calm （S．i．109）．,12,1
345744,en,21,pasanachataka,pāsānachātaka,Pāsānachātaka,Pāsānachātaka：See Akkhakkhāyika．,13,1
345748,en,21,pasanadipa,pāsānadīpa,Pāsānadīpa,Pāsānadīpa：A vihāra in Rohana，built by Mahādāthika Mahānāga，who gave to it a tract of land spreading for half a league round in honour of a sāmanera who lived there and had given the king a draught of water （Mhv．xxxiv．91）．Silādātha heard the Elder of this vihāra preach the sacred texts，and，very pleased with him，built for him the Rohana-vihāra．Cv．xlv．53．,10,1
345749,en,21,pasanagamavapi,pāsānagāmavāpī,Pāsānagāmavāpī,Pāsānagāmavāpī：A tank restored by Parakkamabāhu I．Cv．lxxix．36．,14,1
345756,en,21,pasanaka cetiya,pāsānaka cetiya,Pāsānaka cetiya,Pāsānaka cetiya：A shrine near Rājagaha，where the disciples of Bivarī met and questioned the Buddha （SN．vs．1013）．The Buddha went there from Sāvatthi，knowing it to be the best place in which to meet them．Bāvarī’s disciples followed him thither．The cetiya was originally a shrine dedicated to some divinity （devatthāna） and built on a great rock，hence its name．Later，it was converted into a vihāra for the Buddha，being within easy reach of the town．Sakka built there a great hall （mandapa） for the Buddha （SNA．583，584）．This hall was evidently behind the cetiya （pitthipāsāne）．AA．i．184．,15,1
345762,en,21,pasanalekha sutta,pāsānalekha sutta,Pāsānalekha Sutta,Pāsānalekha Sutta：Three kinds of persons：like carvings on rock，  on the ground and on water．The first is easily angered and his anger lasts   long； that of the second does not last long； the third is easily reconciled．  A．i．283．,17,1
345766,en,21,pasanapabbata,pāsānapabbata,Pāsānapabbata,Pāsānapabbata：A hill near Anurādhapura，to the north of the   Nīcasusāna，laid out by Pandukābhaya．Mhv．x．35．,13,1
345779,en,21,pasanasinna,pāsānasinna,Pāsānasinna,Pāsānasinna：A locality in Ceylon where Dhātusena built the   Dhātusenapabbata vihāra．Cv．xxxviii．47．,11,1
345781,en,21,pasanatittha,pāsānatittha,Pāsānatittha,Pāsānatittha：A ford across the Kadambanadī．From this ford the   sīmā of the Mahāvihāra started，returning to the same spot．In Pāsānatittha   was the Kuddavātakapāsāna．Mbv．134，135．,12,1
345783,en,21,pasanavapigama,pāsānavāpigāma,Pāsānavāpigāma,Pāsānavāpigāma：A village in Rohana，near Mahāgāma．Ras．i．103．,14,1
345864,en,21,pasarasi sutta,pāsarāsi sutta,Pāsarāsi Sutta,Pāsarāsi Sutta：Another name for the Ariyapariyesanā Sutta （q．v．）．  See also MA．ii．740．,14,1
345990,en,21,pasayha sutta,pasayha sutta,Pasayha Sutta,Pasayha Sutta：Five powers -&nbsp； beauty，wealth，kin，sons，virtue -&nbsp；   the possession of which enables a woman to live at home，overpowering   （pasayha） her husband．S．iv．246．,13,1
345997,en,21,pasenadi,pasenadi,Pasenadi,Pasenadi：King of Kosala and contemporary of theBuddha．He was the son of Mahā Kosala，and was educated at Takkasilā where，among his companions，were the Licchavi Mahāli and the Malla prince Bandhula．On his return home his father was so pleased with his proficiency in the various arts that he forthwith made him king．（DhA．i．338； for his genealogy see Beal：Records ii．2，n．3）．<br><br>As ruler，Pasenadi gave himself wholeheartedly to his administrative duties （*2） and valued the companionship of wise and good men （*3）．Quite early in the Buddha’s ministry，（*4） Pasenadi became his follower and close friend，and his devotion to the Buddha lasted till his death．<br><br>（*2） E．g．，S．i．74，100； the Commentary （SA i．109f．） adds that the king tried to put down bribery and corruption in his court，but his attempt does not appear to have been very successful．<br><br>（*3） Thus he showed his favour to Pokkharasādi and Cankī，by giving them，respectively，the villages of Ukkatthā andOpasāda free of all taxes．It is said that his alms halls were always open to everyone desiring food or drink （Ud．ii．6）．Even after becoming the Buddha’s follower，he did not omit to salute holy men of other persuasions （Ud．vi．2）．<br><br>（*4） According to Tibetan sources，Pasenadi’s conversion was in the second year of the Buddha’s ministry （Rockhill，p．49）．We find the king referring to the Buddha，at their first meeting，as being young in years （S．i．69）．Their first meeting and conversation，which ended in Pasenadi’s declaring himself an adherent of the Buddha，are recorded in the Dahara Sutta．<br><br>But Pasenadi’s conversion did not prevent him from extending his favour，with true Indian toleration，to the members of other religious orders．Mention is even made of a great animal sacrifice which he once prepared，but which he abandoned on the advice of the Buddha，whom he sought at Mallika’s suggestion （*5）．He frequently visited the Buddha and discussed various matters with him （*6）．The whole of the Third Samyutta （Kosala Saipyutta），consisting of twenty five anecdotes，each with a moral bias，is devoted to him．The topics discussed are many and varied．The Buddha and Pasenadi were equals in age，and their talks were，therefore，intimate and frank （*7）．<br><br>（*5） S．i．75； for details see the Mahāsupina and Lohakumbhi Jātakas．It is said （SA．i．111） that the king fell in love with a woman while riding round the city； on discovering that she was married，he ordered her husband to go，before sunset，and fetch clay and lilies from a pond one hundred leagues away．When the man had gone，the king ordered the gatekeepers to shut the gates early and not on any account to open them．The husband returned in the evening，and finding the gates shut，went to Jetavana，to seek protection from the king’s wrath．The king spent a sleepless night owing to his passion and had bad dreams．When the brahmins were consulted they advised a great animal sacrifice．The story is also found at DhA．ii．1ff．，with several variations in detail．<br><br>（*6） It is said that he went three times a day to wait on the Buddha，sometimes with only a small bodyguard．Some robbers，knowing this，arranged an ambush in the Andhavana．But the king discovered the plot，of which he made short work．<br><br>（*7） Pasenadi was extremely attached to the Buddha，and the books describe how，when he saw the Buddha，he bowed his head at the Buddha’s feet，covering them with kisses and stroking them （M．ii．120）．The Chinese records say （Beal，xliv） that when the Buddha went to Tāvatimsa，Pasenadi made an image of the Buddha in sandalwood，to which he paid honour．He was very jealous of the Buddha’s reputation，and put down with a firm hand any attempt on the part of heretics to bring discredit on him - e．g．，in the case ofSundarī Nandā．In theAggañña Sutta （D．iii．83f．），the Buddha explains why Pasenadi honours him．For Pasenadi’s own explanation as to why people honoured the Buddha even more than the king，see M．ii．123； see also A．v．65 ff．Pasenadi was also jealous of the reputation of the Order，and if anything arose which seemed likely to bring discredit on it，he took prompt steps to have the matter remedied -  e．g．，in the case ofKundadhāna andKumāra Kassapa’s mother．Pasenadi’s palace overlooked the Aciravati，and when he once saw some monks sporting in the river in an unseemingly way，he made sure that the Buddha knew of it （Vin．iv．112）．The story of the blind man and the elephant shows that he was anxious to justify the Buddha’s teaching as against that of other sects （SNA．ii．529）．<br><br>On one occasion we find the Buddha telling him to eat less and teaching his nephew Sudassana （or Uttara） a verse on the advantages of moderation，to be repeated to the king whenever he sat down to a meal．This advice was followed and the king became slim．<br><br>  S．i．81； DhA．iii．264f．； iv．6f．； the Samyutta Commentary （SA．i．136） states   that the bowl out of which he ate （paribhogapāti） was the size of a cartwheel．  Pasenadi was always conscious of his own dignity - e．g．，the incident with  Chattapāni； but see Vin．iv．157f．，which   probably refers to the same story．<br><br>Pasenadi’s chief consort was Mallikā，daughter of a garland maker （seeMallikā for details of her marriage with the king）．He loved her dearly and trusted her judgment in all things．When in difficulty he consulted her，realizing that her wisdom was greater than his own （E．g．，in the Asadisadāna）．There is an account given （S．i．74） of Pasenadi seeking a confession from her that she loved him more than her own soul （attā） as a confirmation of their mutual trust．But the queen was pious and saw into the reality of things，and declared that nothing was dearer to her than her own soul．Piqued by this answer，Pasenadi sought the Buddha，who comforted him by explaining the true import of Mallikā’s words．On another occasion，Pasenadi expressed to the Buddha his disappointment that Mallikā should have borne him a daughter instead of a son； but the Buddha pointed out to him that there was much，after all，to be said for daughters （S．i．83）．<br><br>Mallikā predeceased Pasenadi （A．iii．57）； he had also other wives，one of them being the sister of Bimbisāra，（*14） and another Ubbirī．TheKannakatthala Sutta （M．ii．125） mentions two others who were sisters：Somā andSakulā．（*16）<br><br>（*14） DhA．i．385； Pasenadi’s relations with Bimbisāra were very cordial．Bimbisāra had five millionaires in his kingdom -  Jotiya，Jatila，Mendaka，Punnaka and Kākavaliya -  while Pasenadi had none．Pasenadi therefore visited Bimbisāra and asked for one to be transferred to him．Bimbisāra gave him Dhanañjaya，Mendaka’s son，and Pasenadi settled him in Sāketa （DhA．i．385ff）．<br><br>（*16） In the Samyutta Nikāya （v．351），the king’s chamberlains，Isidatta and Purāna，speak of his harem．When he went riding in the park he took with him his favourite and lovely wives on elephants，one before and one behind．They were sweetly scented -  ”like caskets of scent” -  and their hands were soft to the touch．<br><br>It is stated that Pasenadi wished to associate himself with the Buddha’s family so that their relationship might be even closer．For seven days he had given alms to the Buddha and one thousand monks，and on the seventh day he asked the Buddha to take his meals regularly at the palace with five hundred monks； but the Buddha refused the request and appointed Ananda to take his place．Ananda came daily with five hundred others，but the king was too busy to look after them，and the monks，feeling neglected，failed to come any more，only Ananda keeping to his undertaking．When the king became aware of this he was greatly upset，and determined to win the confidence of the monks by marrying a kinswoman of the Buddha．He therefore sent messages to the Sākiyan chiefs，who were his vassals，asking for the hand of one of their daughters．The Sākiyans discussed the proposition in their Mote-Hall，and held it beneath the dignity of their clan to accede to it．But，unwilling to incur the wrath of their overlord，they sent him Vāsabhakhattiyā，daughter of Mahānāma and of a slave woman，Nāgamundā．By her，Pasenadi had a son Vidūdabha．When the latter visited Kapilavatthu，he heard by chance of the fraud that had been practised on his father and vowed vengeance．When he came to the throne，he invaded the Sākiyan territory and killed a large number of the clan without distinction of age or sex （DhA．i．339ff．； J．i．133f．； iv．144ff）．It is said that when Pasenadi heard of the antecedents of Vāsabhakhattiyā，he withdrew the royal honours，which had been bestowed on her and her son and reduced them to the condition of slaves．But the Buddha，hearing of this，related to Pasenadi the Katthahārika Jātaka，and made him restore the royal honours to the mother and her son．<br><br>Mention is made of another son of Pasenadi，named Brahmadatta，who entered the Order and became an arahant．<br><br>ThagA．i．460； the Dulva says that Jeta，owner ofJetavana，was also Pasenadi’s son （Rockhill，p．48）．<br><br>Pasenadi’s sister，Kosaladevī，was married to Bimbisāra．Mahākosala gave her a village inKāsi as part of her dowry，for her bath money．When Ajātasattu killed Bimbisāra，Kosaladevī died of grief，and Pasenadi confiscated the Kāsi village，saying that no patricide should own a village which was his by right of inheritance．Angered at this，Ajātasattu declared war upon his aged uncle．At first，victory lay with Ajātasattu，but Pasenadi had spies who reported to him a plan of attack suggested by the Thera Dhanuggaha Tissa，in the course of a conversation with his colleagueMantidatta，and in the fourth campaign Pasenadi took Ajātasattu prisoner，and refused to release him until he renounced his claim to the throne．Upon his renunciation，Pasenadi not only gave him his daughter Vajirā in marriage，but conferred on her，as a wedding gift，the very village in dispute （J．ii．237，403； iv．342f）．<br><br>Three years later，Vidūdabha revolted against his father．In this he was helped by the commander in chief，Dīghakārāyana，nephew ofBandhula．Bandhula，chief of the Mallas，disgusted with the treachery of his own people，had sought refuge with his former classmate，Pasenadi，in Sāvatthi．Bandhula’s wife，Mallikā，bore him thirty two sons，brave and learned．Pasenadi，having listened to the tales of his corrupt ministers，contrived to have Bandhula and all his sons killed while they were away quelling a frontier rebellion．Bandhula’s wife was a devout follower of the Buddha’s faith，and showed no resentment against the king for this act of treachery．This moved the king’s heart，and he made all possible amends．But Dīghakārāyana never forgave him，and once when Pasenadi was on a visit to the Buddha at Medatalumpa （Ulumpa），leaving the royal insignia with his commander in chief，Dīghakārāyana took advantage of this opportunity，withdrew the king’s bodyguard，leaving behind only one single horse and one woman servant，hurried back to the capital and crowned Vidūdabha king．When Pasenadi heard of this，he hurried on to Rājagaha to enlist Ajātasattu’s support； but as it was late，the city gates were closed．Exhausted by his journey，he lay down in a hall outside the city，where he died during the night．<br><br>When Ajātasattu heard the news，he performed the funeral rites over the king’s body with great pomp．He wished to march at once against Vidūdabha，but desisted on the advice of his ministers （M．ii．118； MA．ii．753ff．； DhA．i．353ff．； J．iv．150ff）．<br><br>Pasenadi had a sister，Sumanā，who was present at his first interview with the Buddha and decided to enter the Order，but she delayed doing so as she then had to nurse their aged grandmother．Pasenadi was very fond of his grandmother，and was filled with grief when she died in her one hundred and twentieth year．After her death，Sumanā became a nun and attained arahantship （ThigA．22； S．i．97； A．iii．32）．The old lady’s possessions were given over to the monks，the Buddha giving special permission for them to be accepted （Vin．ii．169）．<br><br>Among the king’s most valued possessions was the elephantSeta （A．iii．345）； he had two other elephants，Bhadderaka （or Pāveyyaka） （DhA．iv．25） andPundarīka （Ibid．，ii．1）．Mention is also made （J．iii．134f ） of a pet heron which lived in the palace and conveyed messages．Tradition says （SA．i．115； J．i．382ff ） that Pasenadi had in his possession the octagonal gem which Sakka had given to Kusa．He valued it greatly，using it as his turban jewel，and was greatly upset when it was reported lost； it was，however，recovered with the help and advice of Ananda．The Jātaka Commentary records that Pasenadi built a monastery in front of Jetavana．It was called the Rājakārāma，and the Buddha sometimes stayed there （J．ii．15）．According toHiouen Thsang，Pasenadi also built a monastery for Pajāpati Gotamī （Beal，Records ii．2）．<br><br>Pasenadi’s chaplain，Aggidatta had originally been Mahākosala’s chaplain．Pasenadi therefore paid him great respect．This inconvenienced Aggidatta，and he gave his wealth to the poor and renounced the world．<br><br>DhA．iii．241ff．； SNA．（580） says that Bāvarī was Mahākosala’s chaplain and Pasenadi studied under him．When Pasenadi came to the throne，Bāvarī declared his wish to leave the world．The king tried to prevent him but failed； he did，however，persuade Bāvarī to live in the royal park．Bāvarī，after staying there for some time，found life in a city uncongenial．The king thereupon detailed two of his ministers to establish a suitable hermitage for Bāvarī．<br><br>Pasenadi’s minister，Santati，who was once allowed to reign for a week in the king’s place as reward for having quelled a frontier dispute，gave his wealth to the poor and renounced the world likeAggidatta （DhA．iii．28ff）．The king was always ready to pay honour to those who had won the praise of the Buddha，as in the case of Kānā （Ibid．，ii．150ff），Culla Eka Sātaka （Ibid．，iii．2ff ） or Angulimālā （M．ii．100）； on the other hand，he did not hesitate to show his disapproval of those who disregarded the Buddha’s teaching -  e．g．，Upananda （S．i．153f）．<br><br>Pasenadi liked to be the foremost in gifts to the Buddha and his Order．This was why he held the Asadisadāna under the guidance and inspiration of Mallikā； but he was hurt when the Buddha’s sermon of thanksgiving did not seem to him commensurate with the vast amount （fourteen crores） which he had spent．The Buddha then explained to him that this lack of enthusiasm was out of consideration for the king’s minister Kāla．When the king learned that Kāla disapproved of the lavish way in which money had been spent at the almsgiving，he banished him from the court，while he allowed the ministerJunha，who had furthered the almsgiving，to rule over the kingdom for seven days （DhA．iii．188ff）．<br><br>Pasenadi seems to have enjoyed discussions on topics connected with the Dhamma．Reference has already been made to the Kosala Samyutta，which records several conversations which he held with the Buddha when visiting him in Sāvatthi； even when Pasenadi was engaged in affairs of state in other parts of the kingdom，he would visit the Buddha and engage him in conversation if he was anywhere in the neighbourhood．Two such conversations are recorded in the Dhammacetiya Sutta （q．v．） and the Kannakatthala Sutta （q．v．）．If the Buddha was not available，he would seek a disciple．Thus the Bāhitika Sutta （q．v．） records a discussion between Pasenadi and Ananda on the banks of the Aciravatī．Once when Pasenadi was in Toranavatthu，midway betweenSāketa and Sāvatthi，he heard that Khemā Therī was there，and went at once to visit and talk to her （S．iv．374ff）．Rhys Davids thinks （Buddhist India，p．10） that Pasenadi was evidently an official title （*38） and that the king’s personal name was Agnidatta．He bases this surmise on the fact that in the Divyāvadāna （p．620） the king who gave Ukkatthā to Pokkarasādi is called Agnidatta，while in the Digha Nikāya （i．87） he is called Pasenadi，and that Pasenadi is used，as a designation for several kings （*39）．The evidence is，however，insufficient for any definite conclusion to be drawn．<br><br>（*38） The UdA．（104） explains Pasenadi as ”paccantam parasenam jinātī ti = Pasenadi．” According to Tibetan sources he was so called because the whole country was illuminated at the time of his birth （Rockhill，p．16）．<br><br>（*39） E．g．，in Dvy．369，for a king of Magadha and again in the Kathāsaritsāgara i．268，298．<br><br>According to the Anāgatavamsa （J．P．T．S．1886，p．37），Pasenadi is a Bodhisatta．He will be the fourth future Buddha．<br><br>The Sutta Vibhanga （Vin．iv．298） mentions a Cittāgāra （? Art Gallery） which belonged to him．,8,1
346095,en,21,passaddhi sutta,passaddhi sutta,Passaddhi Sutta,Passaddhi Sutta：On tranquillity -&nbsp； a conversation between Ananda   and Udāyī．A．iv．455．,15,1
346232,en,21,passi,passī,Passī,Passī：A Pacceka Buddha mentioned in a nominal list．M．iii．70；   ApA．i．107； MA．ii．890．,5,1
346236,en,21,passika thera,passika thera,Passika Thera,Passika Thera：A brahmin of Kosala who，after seeing the Twin Miracle，entered the Order．He fell ill，but was attended and cured by his own people．Putting forth great energy，he became an arahant，and，travelling through the air to his kinsmen，he converted them．<br><br>In the time of Atthadassī Buddha he was a householder and gave the Buddha some pilakkha fruits （Thag．vs．240 42； ThagA．i．355）．He is probably identical with Pilakkhaphaladāyaka Thera of the Apadāna．Ap．i．296； cp．ii．410．,13,1
346297,en,21,pasura,pasūra,Pasūra,Pasūra：<i>Pasūra </i>A Paribbājaka．He was a great debater who wandered from place to place，carrying a jambu branch，which he set up where he stopped，challenging anyone，who wished to engage him in disputation，to dislodge it．When he came to Sāvatthi，Sāriputta，seeing the branch，ordered its removal．Pasūra，followed by a large crowd，went to Sāriputta’s lodgings and had a discussion with him，in which he suffered defeat （cf．Patācārā）．Later，he joined the Order under Lāludāyī，whom he defeated in discussion，and having returned in his monk’s robes to the dwelling of the heretics，he started off in these same robes to visit the Buddha and hold a discussion with him．But as he entered Jetavana，the deity presiding over the gate made him dumb，and he had to sit before the Buddha，unable to utter a single word in answer to his questions．The Buddha thereupon preached the Pasūra Sutta （see below） before the assembled people．SNA．ii．538ff．<br><br><i>Pasūra Sutta</i>The eighth sutta of the Atthaka Vagga of the Sutta Nipāta．Preached to Pasūra at Jetavana．Disputants quarrel with each other and call each other fools； they wish for praise and，failing to get it，become discontented．No one is purified by dispute （SN．vs．824，834）．This sutta is commented on in the Mahā Niddesa （pp．161ff）．,6,1
346386,en,21,patacara,patācārā,Patācārā,Patācārā：<i>1．Patācārā Therī</i>An arahant．She was the daughter of a banker of Sāvatthi，and，when grown up，formed an intimacy with a servant．When her parents wished to marry her to a youth of her own rank，she ran away with her lover and lived in a hamlet．As the time for her confinement drew near，she wished to return to her parents，but the husband，on various pretexts，put off the visit．One day when he was out she left a message with the neighbours and started for Sāvatthi．Her husband followed her，but on the way she gave birth to a son，and they returned home．The same happened when her second child was born，but soon after its birth a great storm broke，and her husband went to cut some sticks and grass in the jungle with which to make a shelter．He was bitten by a snake and died．<br><br>The wife spent the night in misery，lying on the ground hugging her children．In the morning she discovered her husband’s body，and started off to go to her parents．On the way she had to cross a river，and，because it was in flood，she could not carry both her children across at the same time．She therefore left the younger on some leaves on the bank and started wading across with the other．In midstream she looked back and saw a hawk swoop down and carry away the babe．In her excitement she dropped the child she was carrying and it was swept away by the flood．Distracted，she went on towards Sāvatthi，but on the way she learnt that the house in which her parents and brother lived had fallen on them in the night and that they had been burnt on one pyre．<br><br>Mad with grief，she wandered about in circles，and because，as she circled round，her skirt cloth fell from her，she was called Patācārā （”cloak walker”）．People drove her from their doors，till one day she arrived in Jetavana，where the Buddha was preaching．The people round him tried to stop her from approaching，but the Buddha called her to him and talked to her．By the potency of his gentleness，she regained presence of mind and crouched on the earth．A man threw her his outer robe，and she，wearing it，drew close to the Buddha，and worshipping at his feet，told him her story and begged for his help．<br><br>The Buddha spoke to her words of consolation，making her realize the inevitable ness of death； he then taught her the Truth．When he finished speaking，she became a sotāpanna and asked for ordination．Her request was granted，and one day，while washing her feet，she noticed how the water trickled，sometimes only to a short distance，sometimes further，and she pondered，”even so do mortals die，either in childhood，in middle age，or in old age．” The Buddha sent her a ray of glory and appeared before her，speaking and confirming her thoughts．When he had finished speaking，Patācārā won arahantship．She later became a great teacher，and many women，stricken with grief，sought her guidance and her consolation （ThigA．47，117，122）．She was declared by the Buddha to be the best among Therī’s who knew the Vinaya （A．i．25）．<br><br>In the time of Padumuttara Buddha，she was born in a clansman’s family，and having heard the Buddha speak of a nun as first among those who knew the rules of the Order，she aspired to a similar rank for herself．<br><br>In the time of Kassapa Buddha，she became a Bhikkhunī，and was third of the seven daughters of Kikī，king of Benares．She built a cell for the Order and lived a celibate life for twenty thousand years．<br><br>Thig．112 16； ThigA．108ff．．Ap．ii．557f．； AA．ii．194ff．； DhA．ii．260ff．； iii．434f．；J．vi．481．<br><br>Patācārā is given as an example of one whose grief was assuaged by listening to the Dhamma．DA．iii．746； MA．i．188； UdA．127．<br><br><i>2．Patācārā</i>One of the five children of two Jain disputants，a man and a woman，of Vesāli； they married at the suggestion of the Licchavis in order that their children might inherit the skill of both．Patācārā and her three sisters and one brother were later converted by Sāriputta and became arahants．<br><br>Patācārā is identified with one of the daughters of the Kalinga king in the Cullakālinga Jātaka （J．iii．1ff）．Her brother was the Nigantha Saccaka （MA．i．450）．,8,1
346490,en,21,patala,pātala,Pātala,Pātala：<i>1．Pātala</i>A dancer．He lived in a village near Benares．One day，having earned some money in a fete in the city，he sat down on the bank of the river，eating and drinking with his wife．He became drunk，and fastening his lute round his neck，he went with his wife down to the river．The water filled his lute and he began to sink．His wife thereupon let go of his hand and came out of the river．Seeing him about to drown，the wife begged of him one song wherewith to earn her living．He sang her a stanza to the effect that the water of the Ganges，which was the salvation of many，proved to be his bane．<br><br>This story was among those related by the Bodhisatta in the Padakusalamānava Jātaka （J．iii．507f）．The Pārupanas made the use of this story in poking fun at the Ekamsikas，because the texts chosen by the Ekamsikas to prove their case proved just the contrary （see Bode，op cit．，76，n．3．）．<br><br><i>2．Pātala</i>A tank restored by Parakkamabāhu I．Cv．lxviii．44．,6,1
346500,en,21,patala sutta,pātāla sutta,Pātāla Sutta,Pātāla Sutta：The worldlings speak of a bottomless pit （pātāla） in   the mighty ocean．But the real pātāla is painful bodily feeling，which brings   about weeping and wailing and lamentation．S．iv．206f．,12,1
346531,en,21,patali,pātali,Pātali,Pātali：A headsman of Uttara who visited the Buddha and questioned him regarding his power of magic．<br><br>Several conversations he had with the Buddha，on various topics，are given in the Samyutta Nikāya．<br><br>S．iv．340ff．,6,1
346533,en,21,pataligama,pātaligāma,Pātaligāma,Pātaligāma：The capital of Magadha and situated near the modern Patna．The Buddha visited it shortly before his death．It was then a mere village and was known as Pātaligāma．At that timeAjātasattu’s ministers，Sunīdha and Vassakāra，were engaged in building fortifications there in order to repel the Vajjīs．The Buddha prophesied the future greatness of Pātaligāma，and also mentioned the danger of its destruction by fire，water，or internal discord．The gate by which the Buddha left the town was called Gotamadvāra，and the ferry at which he crossed the river，Gotamatittha （Vin．i．226 30； D．ii．86ff）．<br><br>The date at which Pātaliputtta became the capital is uncertain．Hiouen Thsang seems to record （Beal：Records ii．85，n．11） that it was Kālāsoka who moved the seat of government there．TheJains maintain that it wasUdāyi，son of Ajātasattu （Vin．Texts ii．102，n．1）．The latter tradition is probably correct as，according to the Anguttara Nikāya （iii．57） even Munda is mentioned as residing at Pātaliputta．It was，however，in the time of Asoka that the city enjoyed its greatest glory．In the ninth year of his reign Asoka’s income from the four gates of the city is said to have been four hundred thousand kahāpanas daily，with another one hundred thousand for his sabhā or Council （Sp．i．52）．<br><br>The city was known to the Greeks as Pālibothra，and Megasthenes，who spent some time there，has left a vivid description of it （Buddhist India 262f）．It continued to be the capital during the greater part of the Gupta dynasty，from the fourth to the sixth century A．C．Near Pātaliputta was theKukkutārāma，where monks （e．g．Ananda，Bhadda and Nārada） stayed when they came to Pātaliputta （M．i．349； A．v．341； A．iii．57； S．v．15f．，171f）．At the suggestion of Udena Thera，the brahmin Ghotamukha built an assembly hall for the monks in the city （M．ii．163）．<br><br>Pātaligāma was so called because on the day of its foundation several pātali shoots sprouted forth from the ground．The officers of Ajātasattu and of the Licchavi princes would come from time to time to Pātaligāma，drive the people from their houses，and occupy them themselves．A large hall was therefore built in the middle of the village，divided into various apartments for the housing of the officers and their retainers when necessary．The Buddha arrived in the village on the day of the completion of the building，and the villagers invited him to occupy it for a night，that it might be blessed by his presence．On the next day they entertained the Buddha and his monks to a meal （Ud．viii．6； UdA．407ff）．<br><br>Pātaliputta was also called Pupphapura （Mhv．iv．31，etc．； Dpv．xi．28） and Kusamapura （Mbv．p．153）．<br><br>The journey from Jambukola，in Ceylon，to Pātaliputta took fourteen days，seven of which were spent on the sea voyage to Tāmalitti （E．g．，Mhv．xi．24）．TheAsokārāma built by Asoka was near Pātaliputta （Mhv．xxix．36）．The Buddha’s water pot and belt were deposited in Pātaliputta after his death （Bu．xxviii．9）．<br><br>The Peta Vatthu Commentary （p．271） mentions that trade was carried on between Pātaliputta and Suvannabhūmi．,10,1
346534,en,21,pataligamiya vagga,pātaligāmiya vagga,Pātaligāmiya Vagga,Pātaligāmiya Vagga：The eighth section of the Udāna．Ud．，pp．  80 ff．,18,1
346554,en,21,patalipujaka thera,pātalipūjaka thera,Pātalipūjaka Thera,Pātalipūjaka Thera：<i>1．Pātalipūjaka Thera</i>An arahant．Thirty one kappas ago he carried some pāpali flowers on his head and offered them to Vessabhū Buddha．Ap．i．224f．<br><br><i>2．Pātalipūjaka Thera</i>An arahant．In the past，while going from Bandhumatī to bathe in the river，with three pātali flowers in his waist，he saw Vipassī Buddha entering the city and offered him the flowers．Ap．i．290．,18,1
346562,en,21,pataliputta,pātaliputta,Pātaliputta,Pātaliputta：A Paribbājaka； see Potaliputta，for which it is a   wrong reading．,11,1
346564,en,21,pataliputta peta,pātaliputta peta,Pātaliputta peta,Pātaliputta peta：A man of Pātaliputta，having gone to Suvannabhūmi for trade，fell in love with a woman there，and was born after death as a vimāna peta on an island． <br><br>After some time，the woman passed the island in a ship，and he managed to stop the vessel and to get her marooned．He lived with her for a year，and then，at her request，took her back to Pātaliputta．Pv．iv．11； PVA．271f．,16,1
346566,en,21,pataliputtaka brahmin,pātaliputtaka brahmin,Pātaliputtaka brahmin,Pātaliputtaka brahmin：A brahmin of Pātaliputta．He and a friend，both of that city，having heard of the virtues of Mahānāga Thera of Kālavallimandapa in Ceylon，came by ship to Mahātittha．<br><br>One died on the way，the other went to Anurādhapura，and from there to Rohana，where he took up his abode in Cullanagaragāma and visited the Elder in his monastery．Under him he entered the Order and became an arahant．AA．i．384．,21,1
346757,en,21,patapa,patāpa,Patāpa,Patāpa：A mythical king，descendant of Mahāsammata．His father was   Mahāruci （or Suruci） and his son was Mahāpatāpa．Dpv．iii．7； Mhv．ii．44．,6,1
346767,en,21,patapana,patāpana,Patāpana,Patāpana：A Niraya （J．v．266，453），so called because its heat was   excessive （ativiya tāpetī ti Patāpano）．J．v．271．,8,1
346783,en,21,patapata,pātapata,Pātapata,Pātapata：A locality in South India，mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvi．224，234．,8,1
347085,en,21,pathama cetiya,pathama cetiya,Pathama Cetiya,Pathama Cetiya：A cetiya built by Devānampiyatissa，on the spot   where Mahinda alighted on his first visit to Anurādhapura and the king&#39；s   palace．Mhv．xiv．45； xx．20； Sp．i．79．One of the eight Bodhi saplings was   planted there．Mhv．xix．61．,14,1
347817,en,21,pathamasambodhi,pathamasambodhi,Pathamasambodhi,Pathamasambodhi：The name of a book．Gv．65，75．,15,1
347861,en,21,pathamasuddhiya sutta,pathamasuddhiya sutta,Pathamasuddhiya Sutta,Pathamasuddhiya Sutta：The four jhānas，which，when cultivated，  flow to Nibbāna，just as the Ganges flows to the east．S．v．307．,21,1
348072,en,21,pathavi sutta,pathavī sutta,Pathavī Sutta,Pathavī Sutta：<i>1．Pathavī Sutta</i>Seven small balls of clay，as big as jujube kernels，are infinitely smaller than the earth．So with the Ariyan disciple - when he has won understanding，the dukkha that remains is infinitely smaller than that which he has destroyed．S．ii．135f．； repeated at S．v．462f．<br><br><i>2．Pathavī Sutta</i>The same as the above．S．ii．136．<br><br><i>3．Pathavī Sutta</i>Incalculable is samsāra．The number of parents a man has had would be greater than the number of balls，each the size of a kola （jujube） kernel，that could be made of the clay of the earth．S．ii．179．,13,1
348092,en,21,pathavicalaka dhammagutta,pathavicālaka dhammagutta,Pathavicālaka Dhammagutta,Pathavicālaka Dhammagutta：See Dhammagutta．,25,1
348134,en,21,pathavidundubhi,pathavidundubhi,Pathavidundubhi,Pathavidundubhi：A king of ninety one kappas ago，a previous birth   of Mānava （Sammukhāthavika）．ThagA．i．163； Ap．i．159．,15,1
348522,en,21,patheyya sutta,pātheyya sutta,Pātheyya Sutta,Pātheyya Sutta：Spoken in answer to a deva&#39；s questions．Faith is   the provision for the way （of samsāra）； desires drag men round and round．  S．i．44．,14,1
348525,en,21,patheyyaka,pātheyyakā,Pātheyyakā,Pātheyyakā：See Pāveyyakā．,10,1
348537,en,21,pathika,pāthika,Pāthika,Pāthika：An ājīvaka of Sāvatthi．He was looked after by a woman of Sāvatthi who，hearing one day her neighbours praise the Buddha，wished to invite him to her home．Pāthika dissuaded her from so doing； but one day，unbeknown to him，she sent her son to invite the Buddha．The boy called at Pāthika’s hermitage on the way，and the ascetic tried to dissuade him from going．Failing to do so，he told him not to tell the Buddha where to find the house，hoping that thus they would be able to eat themselves all the food prepared for the Buddha．The boy did as he was told，and the next day he and Pāthika hid in a room at the back of the house．The Buddha came，and，after the meal，thanked the woman．But when Pāthika heard her applaud the Buddha’s sermon，he could no longer forbear and rushed forth to abuse her．DhA．i．376ff．,7,1
348547,en,21,pathina,pāthīna,Pāthīna,Pāthīna：A monastery in Ceylon，restored by Vijayabāhu I．Cv．Ix．58．,7,1
348624,en,21,pati sutta,pāti sutta,Pāti Sutta,Pāti Sutta：Dire are gains，favours and flattery．They tempt even a   man，otherwise incorruptible，to lie for the sake of a silver bowl filled with   gold dust，or a golden bowl filled with silver dust．S．ii．233．,10,1
349286,en,21,patibhoga sutta,pātibhoga sutta,Pātibhoga Sutta,Pātibhoga Sutta：Four things against which there can be no surety：  decay，disease，death and rebirth．A．ii．112； cp．iii．54； Kvu．457．,15,1
349872,en,21,paticchanna sutta,paticchanna sutta,Paticchanna Sutta,Paticchanna Sutta：Three things which are practised in secret：the   ways of women，the chants of brahmins，the views of perverse men； and three   others which are there for all to see：the sun，the moon，and the   dhamma-vinaya of a Tathāgata．A．i．282．,17,1
350207,en,21,patidesaniya vagga,patidesanīya vagga,Patidesanīya Vagga,Patidesanīya Vagga：One of the sub divisions of the Pācittiya．  Vin．iii．175ff．,18,1
351281,en,21,patihariyakatha,pātihāriyakathā,Pātihāriyakathā,Pātihāriyakathā：The sixth chapter of the Paññāvagga of the   Patisambhidāmagga．,15,1
351321,en,21,patihirasannaka thera,pātihīrasaññaka thera,Pātihīrasaññaka Thera,Pātihīrasaññaka Thera：An arahant．In the past he had seen the   miracles attending the entry of Padumuttara Buddha into his city and marvelled   thereat．Ap．ii．392．,21,1
351336,en,21,patijagga,patijagga,Patijagga,Patijagga：Sixty seven kappas ago there were seven kings of this   name，all previous incarnations of Citakapūjaka Thera．Ap．i．237．,9,1
351628,en,21,patika,pātika,Pātika,Pātika：<i>1．Pātika</i>Father of Pātikaputta （q．v．）．<br><br><i>2．Pātika</i>Chief of the Vinayadharas in the time of Padumuttara Buddha．Thag．i．362，365； but see Ap．i．38．<br><br><i>Pātika Vagga （or Pātiya Vagga）</i>The third and last section of the Dīgha Nikāya，the first sutta of the section being the Pātika Sutta．<br><br><i>Pātika Sutta</i>The twenty fourth Sutta of the Dīgha Nikāya．The Buddha visits the hermitage of the ParibbājakaBhaggava at Anupiya and the conversation turns on the Licchavi Sunakkhatta’s reason for leaving the Order．Sunakkhatta was dissatisfied because the Buddha would not work mystic wonders for him nor reveal to him the beginnings of things．<br><br>Mention is also made of Korakkhattiya，Kandaramasuka andPātikaputta，whom Sunakkhatta held in great esteem for their austerities，but whose spiritual development was insignificant．The Buddha is shown as holding the practice of miracles not entirely worthy．<br><br>The second part of the Sutta，which is a kind of appendix，deals with the beginnings of things．D．iii．1ff．； for a discussion on the Sutta，see Dial．iii．1ff．,6,1
351748,en,21,patikaputta,pātikaputta,Pātikaputta,Pātikaputta：A naked ascetic of Vesāli who went about claiming to have greater mystic powers than the Buddha，and thereby much impressed Sunakkhatta．<br><br>Pātikaputta had prophesied that，after death，the Licchavi generalAjita would be born in Mahā Niraya，but Ajita was born in Tāvatimsa and accused Pātikaputta of being a liar．Later，the Buddha visited the hermitage of Pātikaputta，with a large following，in order to refute his claims，but Pātikaputta avoided him and went to the Tindukhānuparibbājakārāma．A message was sent to him asking him to come as the Buddha was at his hermitage，but Pātikaputta was unable to arise from his seat．Thereupon，a Licchavi minister，and，after him，Jāliya Dārupattikantevāsi，went to fetch him，but on discovering that he could not rise，they reviled him for his boastfulness．A．iii．13ff．,11,1
351790,en,21,patikarama,pātikārāma,Pātikārāma,Pātikārāma：A park near Vesāli，where the Buddha was staying，when Sunakkhatta，having failed to impress him as to the greatness of Korakkhattiya，left the Order and went about abusing the Buddha．<br><br>J．i．389； cp．ibid．，77．,10,1
352442,en,21,patikkula sutta,patikkūla sutta,Patikkūla Sutta,Patikkūla Sutta：The idea of the repulsiveness of food，if   cultivated and encouraged，conduces to great profit．S．v．132．,15,1
352461,en,21,patikolamba,patikolamba,Patikolamba,Patikolamba：A cook．He refused to listen to Sattigumba who   suggested killing the Pañcāla king （J．iv．431f．）．See the Sattigumba Jātaka．,11,1
352763,en,21,patilabha sutta,patilābha sutta,Patilābha Sutta,Patilābha Sutta：A description of the five indriyas．S．v．199f．,15,1
353222,en,21,patilina sutta,patilīna sutta,Patilīna Sutta,Patilīna Sutta：A monk，who has shaken off various speculations，  has given up searching for sense pleasures and going on other quests and has   obtained calm by abandoning pleasure and pain，such a one is called patilīna   （withdrawn）．A．ii．41f．,14,1
353385,en,21,patima vihara,patimā vihāra,Patimā vihāra,Patimā vihāra：A monastery probably in Kānagāma，where Aggabodhi，  ruler of Rohana，set up a large stone image of the Buddha．Cv．xlv．43．,13,1
353627,en,21,patimokkha,pātimokkha,Pātimokkha,Pātimokkha：The name given to a set of two hundred and twenty seven rules to be observed by members of the Buddhist Order．The rules are not ethical but mainly economic，regulating the behaviour of the members of the Order towards one another in respect of clothes，dwellings，furniture，etc．，held in common．In four cases out of the two hundred and twenty seven the punishment for infringement of a rule is exclusion from the Order； in all the remaining cases，it is merely suspension for a time．<br><br>The rules are arranged in seven sections <br><br>  Pārajikā Dhammā  Sanghādisesā-pātimokkha  Aniyatā  Nissaggiyāpācittiyā  Pācittiyā-pātimokkha  Patidesanīyā  Sekkiyā pātimokkhacorresponding very roughly to the degree of weight attached to their observance．<br><br>The Pātimokkha is not included in the extant Buddhist Canon．The rules are included，in the Sutta Vibhanga （”sutta” here meaning ”rule”），which contains besides the rules themselves，an old Commentary explaining them and a new Commentary containing further supplementary information concerning them．The rules are divided into two parts：one for the monks （Bhikkhu Pātimokkha） and the other for the nuns （Bhikkhuknī Pātimokkha）．It is a moot point whether the rules originally appeared with the explanatory notes （as in the Vibhanga），the Pātimokkha being subsequently extracted，or whether the Pātimokkha alone was the older portion，the additional matter of the Vibhanga being the work of a subsequent revision．For a discussion of this，see Vin．i．Introd．xvi； Law：Pāli．Lit．2ff．； Hastings：Encyclopaedia under Pātimokkha．<br><br>It is sometimes suggested （Law：op．cit．，p．2） that the original number of Pātimokkha rules numbered only about one hundred and fifty．A passage in the Anguttara Nikāya （i．231-232） is quoted in support of this suggestion （sādhikam diyaddhasikkhāpadasatam）．According to this theory the seventy five Sekhiyā rules were added later．See Law：op．cit．，19f．； Law’s argument，however，that the Pātimokkha rules were among the texts not recited at the First Council，is due to a wrong understanding of the Sumangala Vilāsinī passage （i．17）．<br><br>The rules were recited at the gatherings of members of the Order （the Uposatha khandha of the Mahā Vagga （Vin．i．101 36） gives details of the procedure at these gatherings） in their respective districts on uposatha days （the fourteenth and fifteenth days of the month）．Each section of the rules is recited and，at the end of such recital，the reciter asks the members of the Order who are present if any one of them has infringed any of the rules．Silence implies absence of guilt．This practice of interrupting the recital seems to have been changed later （see Vin．ii．240 ff．） even though the old formula，asking the members to speak，continued as a part of the recital．<br><br>The word pātimokkha is variously explained，the oldest explanation being that the observance of the rules is the face （mukham），the chief （pamukham） of good qualities．The Sanskritised form of the word being prātimoksa，this led to a change in its significance，the completion of the recital being evidence that all those who have taken part are pure in respect of the specified offences -  pātimokkha thus meaning acquittal，deliverance or discharge．But in most contexts the word simply means code -  i．e．，code of verses for the members of the Order．<br><br>For a detailed account of the Pātimokkha rules see Law：Pāli Literature，49 ff．,10,1
353632,en,21,patimokkha sutta,pātimokkha sutta,Pātimokkha Sutta,Pātimokkha Sutta：A monk asks the Buddha for a brief teaching．The   Buddha tells him that he should dwell in the self control of the Pātimokkha，  well equipped in his range of practice （ācāragocarasampanno），seeing danger in   the minutest faults and undertaking the precepts．Thus will he be able to   develop the four satipatthānas．S．v．187．,16,1
353633,en,21,patimokkhalekhana,pātimokkhalekhana,Pātimokkhalekhana,Pātimokkhalekhana：A book for Vinaya students，by Ñānavara．Bode，  op cit．，67．,17,1
353642,en,21,patimokkhathapana khandaka,pātimokkhathapana khandaka,Pātimokkhathapana Khandaka,Pātimokkhathapana Khandaka：The ninth chapter of the Culla Vagga of   the Vinaya Pitaka．,26,1
353645,en,21,patimokkhavisodhani,pātimokkhavisodhanī,Pātimokkhavisodhanī,Pātimokkhavisodhanī：A commentary by Saddhammajotipāla．Gv．p．64．,19,1
354301,en,21,patipada sutta,patipadā sutta,Patipadā Sutta,Patipadā Sutta：<i>1．Patipadā Sutta</i>The Buddha teaches of both the wrong way and the right way．S．ii．4．<br><br><i>2．Patipadā Sutta</i>The Buddha teaches both the way that leads to the arising of the condition of the body and also the way leading to the cessation of such a condition．S．iii．43．<br><br><i>3．Patipadā Sutta</i>The Buddha teaches both wrong practice and right practice．S．v．18．<br><br><i>4．Patipadā Sutta</i>The Buddha does not praise wrong practice，but he praises right practice．S．v．18f．,14,1
355043,en,21,patipanna sutta,patipanna sutta,Patipanna Sutta,Patipanna Sutta：<i>1．Patipanna Sutta</i>The Buddha teaches about those that are wrongly conducted and those that are rightly conducted．S．v．23．<br><br><i>2．Patipanna Sutta</i>By the completion and the fulfilment of the five indriyas one becomes an arahant； their cultivation in a less degree brings lower attainments．S．v．202．,15,1
355260,en,21,patipatti sutta,patipatti sutta,Patipatti Sutta,Patipatti Sutta：Preached at Sāvatthi，on wrong conduct and right   conduct．S．v．23．,15,1
355261,en,21,patipatti vagga,patipatti vagga,Patipatti Vagga,Patipatti Vagga：The fourth chapter of the Magga Samyutta．  S．v．23ff．,15,1
355421,en,21,patipattisangaha,patipattisangaha,Patipattisangaha,Patipattisangaha：A Pāli work by an unknown author．Gv．62，72．,16,1
355988,en,21,patipujika,patipūjikā,Patipūjikā,Patipūjikā：A woman of Sāvatthi，who once had belonged to the retinue of the god Mālābhārī，and passed out of her deva existence while sitting on the branch of a tree picking flowers for him．She remembered her former existence，and yearned to rejoin Mālābhārī even after she was married，hence her name．With this object in view she did many good deeds，and is said to have developed simultaneously the fifty six qualities of goodness． <br><br>She gave birth to four sons，and dying one day of a sudden illness，was reborn into the retinue of Mālābhāri．She was greatly agitated on hearing her story and realizing how short is the span of human life．DhA．i．363ff．,10,1
356104,en,21,patirupa sutta,patirūpa sutta,Patirūpa Sutta,Patirūpa Sutta：The Buddha was once staying in Ekasālā in Kosala，  and there preached to a large congregation．Māra warned the Buddha not to   teach，lest he should suffer both from the zeal of his supporters and the   anger of his opponents．The Tathāgatha is unmindful of both，answered the   Buddha．S．i．111．,14,1
356208,en,21,patisallana sutta,patisallāna sutta,Patisallāna Sutta,Patisallāna Sutta：The Buddha exhorts the monks to apply themselves   to solitude，because the solitary man knows things as they really are．  S．iii．15； iv．80； v．414．,17,1
356350,en,21,patisambhida sutta,patisambhidā sutta,Patisambhidā Sutta,Patisambhidā Sutta：<i>1．Patisambhidā Sutta</i>Five qualities which make a monk become that which he should：the four patisambhidā and knowledge of all things，great and small，which must be done for his fellow celibates．A．iii．113．<br><br><i>2．Patisambhidā Sutta</i>Seven qualities which enable a monk to realize，unaided，the four patisambhidā．A．iv．32f．,18,1
356362,en,21,patisambhidakatha,patisambhidākathā,Patisambhidākathā,Patisambhidākathā：The sixth section of the Yuganaddhavagga of the   Patisambhidāmagga．Ps．ii．147 158．,17,1
356367,en,21,patisambhidamagga,patisambhidāmagga,Patisambhidāmagga,Patisambhidāmagga：The twelfth ”book” of the Khuddaka Nikāya．It really belongs to the literature of the Abhidhamma type，and describes how analytical knowledge can be acquired by an arahant．It presents a systematic exposition of certain important topics of Buddhism．It is possible that，before the development of the extant Abhidhamma Pitaka，it passed as one of the Abhidhamma treatises．<br><br>The book consists of three Vaggas：<br><br>  Mahā Vagga，  Yuganaddha Vagga  Paññā Vagga    and each Vagga contains ten topics （kathā）．<br><br>The treatment of the various topics is essentially scholastic in character，and whole passages are taken verbatim from the Vinaya and from various collections of the Sutta Pitaka，while a general acquaintance with the early Buddhist legends is assumed．（Published by the P．T．S．There is an index in J．R．A．S．，1908）．<br><br>A commentary exists，written by Mahānāma，a Thera of Ceylon，and called Saddhammappakāsinī．,17,1
357225,en,21,patisankhara,patisankhāra,Patisankhāra,Patisankhāra：Thirty kappas ago there were thirteen kings of this   name，all previous births of Sudhāpindiya Thera．Ap．i．133．,12,1
357429,en,21,patisaraniya sutta,patisārānīya sutta,Patisārānīya Sutta,Patisārānīya Sutta：Eight kinds of disqualifications in a monk，  which entitle the Order to censure him．A．iv．346f．,18,1
358359,en,21,patitthana,patitthāna,Patitthāna,Patitthāna：The capital of Alaka，the first place to be passed by Bāvarī’s disciples on their way to Sāvatthi （SN．vs．1011）．<br><br>It is identified with the Baithana or Paitana of Ptolemy．,10,1
358573,en,21,patittharattha,patitthārattha,Patitthārattha,Patitthārattha：Another name for Rājarattha （q．v．），a division of   Ceylon．,14,1
358638,en,21,patitthita sutta,patitthita sutta,Patitthita Sutta,Patitthita Sutta：On how a monk may establish earnestness in the   five indriyas．S．v．232．,16,1
360076,en,21,patiyaloka,patiyāloka,Patiyāloka,Patiyāloka：A place near Rājagaha．Vin．iv．79，131．,10,1
360086,en,21,patiyarama,patiyārāma,Patiyārāma,Patiyārāma：The name of the Thūpārāma in the time of Kakusandha   Buddha．Sp．i．86； Dpv．xvii．11．,10,1
360204,en,21,patoda sutta,patoda sutta,Patoda Sutta,Patoda Sutta：Four kinds of thoroughbred steeds in the world and   the corresponding four kinds of thoroughbred men．The first kind of   thoroughbred steed is stirred at the very sight of the shadow of the goad   stick，similarly thoroughbred men are agitated at the news of another&#39；s   affliction．A．ii．114f．,12,1
360291,en,21,patta,patta,Patta,Patta：<i>1．Patta Vagga</i>The third chapter of the Nissaggiya of the Vinaya Pitaka．<br><br><i>2．Patta Vagga</i>The third section of the Parivāra of the Vinaya Pitaka．<br><br><i>1．Patta Sutta</i>Eight reasons for which the Order is entitled to turn their begging bowls upside down （as a mark of censure），or to hold them up （showing their good will） on entering a layman’s house．A．iv．344f．<br><br><i>2．Patta Sutta</i>The Buddha was once preaching a sermon to the monks on the five upādānakkhandhā，and Māra，wishing to disturb their thoughts，appeared in the shape of a bullock and wandered about among the bowls which had been placed to dry．But he was recognized and had to retire discomfited．S．i．112f．,5,1
360447,en,21,pattadayaka thera,pattadāyaka thera,Pattadāyaka Thera,Pattadāyaka Thera：An arahant．Ninety four kappas ago he gave a   bowl to Siddhattha Buddha．Ap．i．224．,17,1
360567,en,21,pattakamma sutta,pattakamma sutta,Pattakamma Sutta,Pattakamma Sutta：Preached to Anāthapindika．Four things are   difficult to acquire in the world：wealth lawfully obtained，good report，long   life，happy rebirth．Four things conduce to their attainment：perfection of   faith，of virtue，of generosity and of wisdom．A．ii．65ff．,16,1
360568,en,21,pattakamma vagga,pattakamma vagga,Pattakamma Vagga,Pattakamma Vagga：The seventh chapter of the Catukka Nipāta of the   Anguttara Nikāya．A．ii．65 76．,16,1
360686,en,21,pattanallura,pāttanallūra,Pāttanallūra,Pāttanallūra：A fortress in South India，once occupied by   Jagadvijaya．Cv．lxxvi．304，306； lxxvii．71．,12,1
360788,en,21,pattapasana,pattapāsāna,Pattapāsāna,Pattapāsāna：A district of Ceylon，given for the maintenance of the   Jetthārāma，by Jetthā，chief queen of Aggabodhi IV．Cv．xlvi．28．,11,1
360789,en,21,pattapasanavapi,pattapāsānavāpī,Pattapāsānavāpī,Pattapāsānavāpī：A tank in Ceylon，formed by Moggallāna II．by the   damming up of the Kadambanadī （Cv．xli．61）．It was restored by Vijyabāhu 1．  （Ibid．，lx．50） and again by Parakkamabāhu 1．Ibid．，lxxix．34．,15,1
361152,en,21,patthana sutta,patthāna sutta,Patthāna Sutta,Patthāna Sutta：Three good results for which the good life should   be lived．Sutta Sangaha No．29； Itv．67f．Perhaps the correct name is Patthanā   Sutta．The Udāna calls it Sukka Sutta．,14,1
361165,en,21,patthanagananaya,patthānaganānaya,Patthānaganānaya,Patthānaganānaya：An Abhidhamma treatise ascribed to   Saddhammajotipāla．Gv．64，74．,16,1
361222,en,21,patthanasaradipani,patthānasāradīpanī,Patthānasāradīpanī,Patthānasāradīpanī：A work by a monk named Saddhammālankāra．Sās．  48； Bode，op．cit．，47．,18,1
361773,en,21,patthodanadayaka thera,patthodanadāyaka thera,Patthodanadāyaka Thera,Patthodanadāyaka Thera：An arahant．Ninety four kappas ago he was a   forester，and one day，when wandering in the forest with his basket of rice，  he saw the Buddha （Siddhattha?） and offered him the food．Ap．ii．376f．,22,1
361790,en,21,patti,patti,Patti,Patti：A Damila chieftain，ally of Kulasekhara．Cv．lxxvi．144．,5,1
361874,en,21,pattipupphiya thera,pattipupphiya thera,Pattipupphiya Thera,Pattipupphiya Thera：An arahant．He offered a patti flower to the   body of Padumuttara Buddha as it was being taken in the procession for   cremation．Ap．i．291．,19,1
361998,en,21,patubhava sutta,pātubhava sutta,Pātubhava Sutta,Pātubhava Sutta：Six things，the manifestation of which in this   world is rare．A．iii．441．,15,1
362131,en,21,pava,pāvā,Pāvā,Pāvā：A city of the Mallas which the Buddha visited during his last journey，going there from Bhogagāma and stopping at Cunda’s mango grove．<br><br>Cunda lived in Pāvā and invited the Buddha to a meal，which proved to be his last．It was on this occasion that the Cunda Sutta （1） was preached （SNA．i．159）．From Pāvā the Buddha journeyed on to Kusinārā，crossing the Kakkutthā on the way．D．ii．126 ff．； Ud．viii．5； the road from Pāvā to Kusināra is mentioned several times in the books -  e．g．，Vin．ii．284； D．ii．162．<br><br>According to the Sangīti Sutta，at the time the Buddha was staying at Pāvā，the Mallas had just completed their new Mote hall，Ubbhataka，and，at their invitation，the Buddha consecrated it by first occupying it and then preaching in it．After the Buddha had finished speaking，Sāriputta recited the Sahgīti Sutta to the assembled monks．<br><br>Pāvā was also a centre of the Niganthas and，at the time mentioned above，Nigantha Nāthaputta had just died at Pāvā and his followers were divided by bitter wrangles （D．iii．210）．Cunda Samanuddesa was spending his rainy season at Pāvā，and he reported to the Buddha，who was at Sāmagāma，news of the Niganthas’ quarrels （Ibid．，117f．； M．ii．243f）．<br><br>The distance from Pāvā to Kusināra was three gāvutas．It is said （UdA．403） that on the way between these two places，the Buddha had to stop at twenty five resting places，so faint and weary was he．<br><br>Mention is made in the Udāna （i．7） of the Buddha having stayed at the Ajakapālaka cetiya in Pāvā．This may have been during a previous visit．<br><br>After the Buddha’s death，the Mallas of Pāvā claimed a share in his relics．Dona satisfied their claim，and a Thūpa was erected in Pāvā over their share of the relics （D．ii．167； Bu．xxviii．3）．<br><br>The inhabitants of Pāvā are called Pāveyyakā．<br><br>Pāvā was the birthplace of Khandasumana．,4,1
362324,en,21,pavara,pavarā,Pavarā,Pavarā：One of the five daughters of   Vessavana，appointed，with her sisters，to dance before   Sakka．Vv．iii．4； VvA．131．,6,1
362345,en,21,pavarana sutta,pavārana sutta,Pavārana Sutta,Pavārana Sutta：The Buddha was once staying at the Migāramātupāsāda，and on the day of the pavārana he summoned the five hundred arahants who were with him and asked if they had any fault to find with him． <br><br>Sāriputta，speaking for them，uttered the Buddha’s praises，and the Buddha，in his turn，spoke of Sāriputta’s greatness and of the blamelessness of the arahants．ThereuponVangīsa，also present，extolled the Buddha in verse．S．i．190f．； also Thag．vs．1234ff．,14,1
362348,en,21,pavaranakkhandha,pavāranakkhandha,Pavāranakkhandha,Pavāranakkhandha：The fourth section of the Mahā Vagga of the   Vinaya Pitaka．,16,1
362370,en,21,pavarika,pāvārika,Pāvārika,Pāvārika：<i>1．Pāvārika，Pāvāriya</i>A king．When Pañcapāpā was sent down the river by her husband Baka，Pāvāriya rescued her and took her as his wife．Baka，hearing of this，threatened war，and it was arranged by the ministers of the two kings that Pañcapāpā should live as the wife of them both，spending one week in the house of each．J．v．443f．<br><br><i>2．Pāvārika</i>A setthi of Kosambī，friend ofGhosita and Kukkuta．When these three went to Sāvatthi to invite the Buddha to Kosambī，they erected three monasteries to accommodate the Buddha and his monks．The one built by Pāvārika was in his Mango grove （ambavana） and，is referred to as Pāvārikārāma and Pāvārikambavana．DA．i．319； AA．i．234f．； MA．i．541； DhA．i．203ff．<br><br><i>3．Pāvārika</i>See Dussapāvārika．,8,1
362372,en,21,pavarikambavana,pāvārikambavana,Pāvārikambavana,Pāvārikambavana：<i>1．Pāvārikambavana</i>The Mango grove of Pāvārika ofKosambī．<br><br><i>2．Pāvārikambavana</i>A Mango grove at Nālandā where the Buddha stayed when on a visit there （E．g．，D．ii．81）．<br><br>It was there that he preached the Kevatta Sutta，the Sampasādaniya Sutta and theUpāli Sutta．Among those who visited the Buddha there are mentioned Kevaddha，Upāligahapati andAsibandhakaputta．<br><br>The grove belonged to a setthi named Pāvārika，who is distinguished from the setthi of the same name at Kosambī by being described as Dussapāvārika （E．g．，DA．ii．873； MA．i．540； SA．iii．169）．（? Pāvārika the milliner，q．v．）．,15,1
362373,en,21,pavarikarama,pāvārikārāma,Pāvārikārāma,Pāvārikārāma：See     Pāvārika （2）．,12,1
362411,en,21,pavasi sutta,pavāsi sutta,Pavāsi Sutta,Pavāsi Sutta：A name given in the Sutta Sangaha （No．37） to Mitta   Sutta （q．v．）．,12,1
362480,en,21,pavatta,pavattā,Pavattā,Pavattā：A Pacceka Buddha．M．iii．70； MA．ii．890．,7,1
362506,en,21,pavattani sutta,pavattanī sutta,Pavattanī Sutta,Pavattanī Sutta：Religious talk is profitable when they who teach   the Dhamma are separately and together able to penetrate the spirit and the   letter of the Dhamma．A．i．151．,15,1
362724,en,21,pavesana sutta,pavesana sutta,Pavesana Sutta,Pavesana Sutta：Ten evil results of a monk visiting the king&#39；s   harem．A．v．81ff．； cp．Vin．iv．159．,14,1
362758,en,21,paveyyaka,pāveyyaka,Pāveyyaka,Pāveyyaka：An elephant．See   Baddheraka．,9,1
362760,en,21,paveyyaka,pāveyyakā,Pāveyyakā,Pāveyyakā：The name given to the inhabitants of Pāvā -  e．g．，Pāveyyakā Mallā （E．g．，D．ii．165）．<br><br>Pāvā was evidently a centre of Buddhist activity even during the lifetime of the Buddha，and mention is made of Pāveyyaka monks in the Vinaya （E．g．，Vin．i．253）．During the time of the Vajjiputta heresy，it was the Pāveyyakā who upheld the true doctrine，their leaders being Revata，Sambhūta Sānavāsī，Yasa Kākandakaputta and Sumana （Vin．ii．301ff．； Mhv．iv．17ff）．In this connection the Pāveyyakā are also described as ”Pacchimikā” in opposition to the Vajjiputtakas who are called ”Pācīnakā．” <br><br>It is explained （E．g．，MT．166） that the Pāveyyakā were called ”Pacchimikā” because they lived to the west．West of Kosala，according to Buddhaghosa，on Mahā Vagga （vii．1．）．<br><br>The Burmese MSS．seem to spell Pāveyyakā as Pātheyvakā．,9,1
362892,en,21,pavittha thera,pavittha thera,Pavittha Thera,Pavittha Thera：A brahmin of Magadha who，following his own inclination，became a Paribbājaka．His training ended，he wandered forth and heard of Upatissa and Kolita joining the Buddha’s Order．Impressed by their example，he became a monk and，soon after，an arahant．In the time of Atthadassī Buddha，he was an ascetic named Narādakesava and paid homage to the Buddha．Seventeen kappas ago he was a king named Amittatāpana （Thag．vs．87； ThagA．i．185f）．<br><br>He is evidently identical with Ekadamsaniya of the Apadāna．Ap．i．168f．,14,1
362904,en,21,paviveka sutta,paviveka sutta,Paviveka Sutta,Paviveka Sutta：Teachers of other schools teach three forms of aloofness：<br><br>  from robes，  from food，  from lodging．The Buddha’s teachings give three other forms of aloofness：<br><br>  from immorality，  from wrong views，  from the āsavas．A．i．240f．,14,1
363011,en,21,payaga,payāga,Payāga,Payāga：A ford on the Ganges，on the direct route from Verañjā to Benares，the road passing throughSoreyya，Sankassa and Kannakujja，and crossing the Ganges at Payāga （Vin．iii．11）．<br><br>It was one of the river ghats where people did ceremonial bathing to wash away their sins （M．i．39； J．vi．198）．It was here that the palace occupied byMahāpanāda was submerged．TheBuddha passed it when visiting the brahminNanduttara，and Bhaddaji，who was with him，raised the palace once more above the water．Bhaddaji had once been Mahāpanāda （Mhv．xxxi．6ff）．<br><br>Buddhaghosa says （MA．i．145； DA．iii．856） the bathing place was on the spot where the palace stairs had stood．Reference is made to Payāga even in the time of Padumuttara Buddha （AA．i．126）．<br><br>It is identified with the modern Allahabad，at the confluence of the Gangā and the Yamunā．,6,1
363013,en,21,payaga,pāyāgā,Pāyāgā,Pāyāgā：A class of Nāgas （D．ii．258）．The Commentary explains   （DA．ii．688） that they lived in Pāyāgapatitthāna．,6,1
363047,en,21,payasi,pāyāsi,Pāyāsi,Pāyāsi：<i>Pāyāsi</i>A chieftain （rājañña） of Setavyā，who lived on a royal domain gifted by Pasenadi．He held the view that there was no world other than this，no fruit of actions and no rebirth．But after a discussion with Kūmara Kassapa，who was staying in the Simsapāvana near by，he was convinced of the error of his views．Thereupon he instituted an almsgiving to all who sought his generosity．The gifts were，however，coarse and unpalatable．A young brahmin named Uttara，who came to the almsgiving and was passed over，spoke scornfully of the gifts．Hearing of this，Pāyāsi appointed him to supervise the distribution．After death，Pāyāsi was born among the Cātummahārājika god’s while Uttara was born in Tāvatimsa．<br><br>Gavampati met Pāyāsi in the deva world，and Pāyāsi instructed him to teach men to give their gifts with thoroughness and with their own hands （D．ii．316ff．； VvA．297f．，331f）．Pāyāsi devaputta was also known as Serīsakadevaputta because he lived in the Serīsaka vimāna．For details see Serīsaka devaputta．<br><br><i>Pāyāsi Vagga</i>The sixth chapter of the Vimāna Vatthu．<br><br><i>Pāyāsi Sutta</i>The twenty third sutta of the Dīgha Nikāya．It contains a discussion on rebirth and karma between Pāyāsi andKumāra Kassapa in theSimsapāvana at Setavyā （D．ii．316ff）．<br><br>The incidents mentioned in the sutta took place，according toDhammapāla （VvA．p．297），after the Buddha’s death and the erection of thūpas over his relics．,6,1
363206,en,21,payogasiddhi,payogasiddhi,Payogasiddhi,Payogasiddhi：A Pāli grammatical work，belonging to the Moggallāna   school，by Vanaratana Medhankara．P．L．C．230f．,12,1
363320,en,21,pecchadayaka,pecchadāyaka,Pecchadāyaka,Pecchadāyaka：See Mañcadāyaka．,12,1
363323,en,21,pejalaka,pejalaka,Pejalaka,Pejalaka：See Sejalaka．,8,1
363396,en,21,pelagama vihara,pelagāma vihāra,Pelagāma vihāra,Pelagāma vihāra：A monastery in Ceylon，built by Kutakaova Tissa．  Mhv．xxxiv．32； see also Mhv．Trs．240，n．1．,15,1
363397,en,21,pelahala,pelahāla,Pelahāla,Pelahāla：A village in Ceylon，granted by Aggabodhi IV．for the   maintenance of the Padhānaghara built by him for Dāthāsiva．Cv．xlvi．13．,8,1
363411,en,21,pelivapikagama,pelivāpikagāma,Pelivāpikagāma,Pelivāpikagāma：A village seven leagues to the north of   Anurādhapura．When Dutthagāmanī was looking for material for the building of   the Mahā Thūpa，four gems were discovered by a hunter near the tank of this   village．Mhv．xxviii．39； Mhv．Trs．190，n．1．,14,1
363420,en,21,pema sutta,pema sutta,Pema Sutta,Pema Sutta：<i>1．Pema Sutta</i>Of affection can be born both affection and ill will； likewise of ill will．Freedom from these states is acquired by the development of the jhānas．A．ii．213ff．<br><br><i>2．Pema （or Sāriputta Kotthita） Sutta</i>A conversation between Sāriputta and Kotthita as to why the Buddha has said nothing regarding the existence or otherwise of a Tathāgata after death．S．iv．387．,10,1
363437,en,21,penambangana,penambangana,Penambangana,Penambangana：See Setambangana．,12,1
363441,en,21,pennakata,pennākata,Pennākata,Pennākata：See Bhennākata．,9,1
363442,en,21,peraddoni,peraddonī,Peraddonī,Peraddonī：A town in Ceylon，the modern Peradeniya．Cv．xci．2．,9,1
363447,en,21,perumpalaya,perumpalaya,Perumpalaya,Perumpalaya：A village in South India．Cv．lxxvi．287．,11,1
363471,en,21,pesakaradhituvatthu,pesakāradhītuvatthu,Pesakāradhītuvatthu,Pesakāradhītuvatthu：The story of a weaver’s daughter of ālavi．She heard the Buddha preach at the Aggālava cetiya on the necessity of meditating constantly on the inevitable ness of death and，though she was only sixteen，she was the only one to profit by the sermon．Three years later the Buddha again visited ālavi．The citizens entertained him，but the Buddha would not preach his thanksgiving sermon till the weaver’s daughter，having finished the tasks required of her by her father，was able to be present．On her arrival the Buddha asked her questions so that her wisdom might be known to the assembled populace，and，at the conclusion of the Buddha’s discourse，she became a sotāpanna．That same day she was killed by an accident to her loom，and her father joined the Order，attaining arahantship in due course．DhA．iii．170 6．,19,1
363483,en,21,pesala atimannana sutta,pesalā atimaññanā sutta,Pesalā atimaññanā Sutta,Pesalā atimaññanā Sutta：Once when Vangīsa was at Aggālavacetiya   with his tutor，Nigrodhakappa，he found himself despising his friendly   colleagues，proud of his own skill of improvisation．This discovery made him   repent of his conceit and admonish himself．S．i．187f．,23,1
363560,en,21,pessa,pessa,Pessa,Pessa：An elephant trainer of Campā．<br><br>He visited the Buddha at Gaggarāpokkharanī where Kandaraka was also present，and his conversation on that occasion is recorded in the Kandaraka Sutta．When Pessa had left，the Buddha is reported to have said that he was a man of great understanding，and that had he stayed longer he could have taken away with him something which would have proved precious to him．<br><br>M．i．339 42．,5,1
363583,en,21,pesuna sutta,pesuna sutta,Pesuna Sutta,Pesuna Sutta：Few are they who abstain from slander．S．v．469．,12,1
363619,en,21,peta vatthu,peta vatthu,Peta Vatthu,Peta Vatthu：The seventh book of the Khuddaka Nikāya．<br><br>It consists of stories of persons born in the peta world owing to various misdeeds．<br><br>Dhammapāla wrote on it a Commentary，called the Petavatthuvannanā，or Petavatthu Atthakathā，and forming a part of the Vimalavīlāsinī （GV．60）．<br><br>Mahinda preached the Peta Vatthu to Anulā and her companions on the day of his entry into Anurādhapura．Mhv．xiv．58．,11,1
363623,en,21,petakalankara,petakālankara,Petakālankara,Petakālankara：A tīkā by Ñānābhivamsa on the Nettippakarana．  Sās．134．,13,1
363629,en,21,petakopadesa,petakopadesa,Petakopadesa,Petakopadesa：A treatise on textual and exegetical methodology，generally ascribed to Mahā Kaccāyana （Gv．59） and included （by the Burmese） in the Khuddaka Nikāya （Bode，op．cit．，5）． <br><br>A tīkā on this work is ascribed to a teacher named Udumbara．Gv．65．,12,1
363657,en,21,pettanngavalika,pettanngavālika,Pettanngavālika,Pettanngavālika：A monastery built by Saddhā Tissa．Mbv．xxxlii．8．,15,1
363670,en,21,petteyya sutta,petteyya sutta,Petteyya Sutta,Petteyya Sutta：Few are they who show reverence to their fathers．  S．v．467．,14,1
363778,en,21,phagguna,phagguna,Phagguna,Phagguna：<i>1．Phagguna</i>A monk．In the Samyutta Nikāya （S．iv．52） he is represented as asking the Buddha if it were possible，by means of any of the senses，to recognize and proclaim the past Buddhas．The Buddha replies in the negative．It is probably the same monk who is mentioned in the Anguttara Nikāya （A．iii．379 ff） as having been visited during his illness by the Buddha on the suggestion of Ananda．The Buddha found Phagguna in bed and grievously ill，and he talked to him and comforted him．Phagguna died soon after，having attained arahantship．<br><br><i>2．Phagguna</i>See Moliya Phagguna．<br><br><i>1．Phagguna Sutta</i>A conversation between the Buddha and Phagguna （1） on the possibility of recognizing，by means of the senses，the Buddhas of the past．S．iv．52．<br><br><i>2．Phagguna Sutta</i>Contains an account of the Buddha’s visit to Phagguna （1） when the latter lay ill．At the end of the sutta is a list of six advantages of hearing the Dhamma and of testing its goodness in time．A．iii．379 ff．<br><br><i>3．Phagguna Sutta</i>A discussion between the Buddha and Moliya Phagguna as to whether anyone feeds on consciousness，exercises contact，feels，has craving，etc．The Buddha says that the question is badly formed； all these activities are conditioned by other activities，and so on．S．ii．12 ff．,8,1
363797,en,21,phagguni,phaggunī,Phaggunī,Phaggunī：One of the two Aggasāvikā of Nārada Buddha．Bu．x．24；   J．i．37．,8,1
363847,en,21,phala jataka,phala jātaka,Phala Jātaka,Phala Jātaka：The Bodhisatta was once a caravan leader，and，while travelling along a road which led through a forest，advised his followers to eat neither fruit，flower nor leaf，without first obtaining his leave．Near a village，on the outskirts of the forest，grew a kimpakka-tree，which，in every respect，resembled a mango tree．Some of the men ate of it，and their leader，when he knew this，gave them medicine which cured them．The next day the villagers rushed up to the tree hoping to find all the members of the caravan dead，like those of former caravans，leaving the villagers to rob their goods．They were amazed on finding these men alive．<br><br>The story was told in reference to a gardener employed by a squire in Sāvatthi．He took some monks round the garden and was amazed to find that they could tell the condition of a mango by looking at the tree．J．i．270 ff．,12,1
363848,en,21,phala sutta,phala sutta,Phala Sutta,Phala Sutta：<i>1．Phala Sutta</i>The cultivation of the five indriyas leads to one of two results：either realization in this life，or the state of anāgāmī．S．v．236．<br><br><i>2．Phala Sutta</i>Same as （1），only substituting the four iddhipādas for the five indriyas．S．v．285f．<br><br><i>3．Phala Sutta</i>On seven fruits to be obtained from the cultivation of the four iddhipādas．S．v．285．<br><br><i>4．Phala Sutta</i>Four conditions which，if cultivated，lead to the Four Fruits of the Path．S．v．410f．,11,1
363936,en,21,phaladayaka thera,phaladāyaka thera,Phaladāyaka Thera,Phaladāyaka Thera：<i>1．Phaladāyaka Thera</i>An arahant．Ninety two kappas ago he was an ascetic in Himavā，and gave a handful of fruit to Phussa Buddha．Ap．i．130．<br><br><i>2．Phaladāyaka Thera</i>An arahant．In the time of Padumuttara Buddha he was an ascetic well versed in the Vedas who，seeing the Buddha，gave him a pundarīka fruit．One hundred and seven kappas ago he was a king named Sumangala （Ap．i．160f）．He is probably identical with Susārada Thera．ThagA．i．167．<br><br><i>3．Phaladāyaka Thera</i>An arahant．Also called Piyālaphaladāyaka．In the time of Sikhī Buddha he was a pigeon who gave to the Buddha a piyāla fruit．Fifteen kappas ago he was a king called Mālabhi （Ap．i．169f）．He is probably identical with Devasabha．ThagA．i．187f．<br><br><i>4．Phaladāyaka Thera</i>An arahant．Ninety four kappas ago Siddhattha Buddha came to him for alms after having arisen from samādhi，and he gave the Buddha various fruits．Fifty seven kappas ago he was a king named Ekajjha．Ap．i．239．<br><br><i>5．Phaladāyaka Thera</i>An arahant．In the time of Vipassī Buddha he was an ascetic living on the banks of the Bhāgīrathī and gave to the Buddha all the fruits he had gathered for his own meal．Ap．i．250．,17,1
363937,en,21,phaladayaka vimana vatthu,phaladāyaka vimāna vatthu,Phaladāyaka vimāna Vatthu,Phaladāyaka vimāna Vatthu：The story of a gardener of Bimbisāra．The king expressed a desire to eat mangoes out of season，and the gardener，having promised to satisfy this desire，worked very hard and succeeded in making one of the trees bear four fruits．While on his way to the palace with these fruits，he saw Moggallāna and gave them to him，prepared to bear the king’s wrath．Moggallāna gave the fruits to the Buddha，who gave one each to Sāriputta，Mahā Kassapa and Moggallāna．<br><br>When Bimbisāra heard of what his gardener had done he was greatly pleased，and granted him a village and made him other presents．After death the gardener was born in Tāvatimsa，where he met Moggallāna．Vv．vi．3； VvA．288ff．,25,1
363975,en,21,phalaganda,phalaganda,Phalaganda,Phalaganda：One of the seven human beings born in the Avihā-world，  where they will pass completely away．S．i．35，60，etc．,10,1
363982,en,21,phalagga parivena,phalagga parivena,Phalagga parivena,Phalagga parivena：A building in Anurādhapura，erected by   Devānampiyatissa on the spot where Mahinda sat wrapt in meditation．  Mhv．xv．209．,17,1
364028,en,21,phalakadayaka thera,phalakadāyaka thera,Phalakadāyaka Thera,Phalakadāyaka Thera：An arahant．Ninety one kappas ago he was a   waggon builder （yānakāra），and gave a plank of sandal wood to the Buddha   Vipassī．Fifty seven kappas ago he was king four times under the name of   Bhavanimmita （v．l．Santa） （Ap．i．174）．He is probably identical with Tissa   Thera （No．13）．ThagA．i．199f．,19,1
364044,en,21,phalakala,phālakāla,Phālakāla,Phālakāla：The name of three generals of Rohana who were subdued by   the forces of Parakkamabāhu I．Cv．lxxv．180，183．,9,1
364683,en,21,phalika,phalika,Phalika,Phalika：One of the peaks of the Himālaya （J．v．415）．Phalikaguhā   was evidently in this peak．J．ii．6，7，8．,7,1
364727,en,21,phalikasandana,phalikasandāna,Phalikasandāna,Phalikasandāna：One of the Theras dwelling in the Kukkutārāma in   Pātaliputta in the time of the Buddha．Vin．i．300．,14,1
364870,en,21,phaludhiya,phaludhiya,Phaludhiya,Phaludhiya：A Damila chief，ally of Kulasekhara．Cv．lxxvi．99．,10,1
365001,en,21,phandana jataka,phandana jātaka,Phandana Jātaka,Phandana Jātaka：A lion acquired the habit of going to lie under a phandana tree，but one day a branch fell on his shoulder and hurt him．The lion thereupon conceived an enmity against the tree，and when a carpenter came in search of wood for a cartwheel，suggested to him that he should cut down that very tree as the wood would be excellent for his purpose．The deity of the tree，discovering this，appeared before the carpenter and told him that if he placed four inches of the hide of a lion on the rim of his wheel its value would be greatly enhanced． <br><br>The carpenter，adopting both suggestions，killed the lion and cut down the tree （J．iv．207ff）．This was one of the stories related by the Buddha in the course of the quarrel between the Sākiyans and the Koliyans．SNA．i．358．,15,1
365326,en,21,pharusa,phārusa,Phārusa,Phārusa，Phārusaka：One of the parks of Tāvatimsa．J．vi．278；   Vibb．A．439； PSA．259，etc．,7,1
365328,en,21,pharusa sutta,pharusa sutta,Pharusa Sutta,Pharusa Sutta：Few are those who abstain from harsh speech．  S．v．469．,13,1
365348,en,21,pharusaka,phārusaka,Phārusaka,Phārusaka：A garden in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．10．,9,1
365382,en,21,pharusaphaladayaka thera,phārusaphaladāyaka thera,Phārusaphaladāyaka Thera,Phārusaphaladāyaka Thera：An arahant．Ninety one kappas ago he saw   Vipassī Buddha and offered him a phārusa fruit．Ap．i．296．,24,1
365460,en,21,phassa sutta,phassa sutta,Phassa Sutta,Phassa Sutta：<i>1．Phassa Sutta．</i> Because of diversity in elements arises diversity of perceptions，etc．S．ii．146．<br><br><i>2．Phassa Sutta．</i> Eye contact is impermanent，changeable； so is it with the others．S．iii．226．<br><br><i>3．Phassa Sutta．</i> The arising of contact by the six senses is the arising of decay and death； and，similarly，its cessation．S．iii．230．<br><br><i>4．Phassa Sutta．</i> The desire and lust which is in the contact of the six senses is a corruption of the heart．S．iii．233．,12,1
365497,en,21,phassamulaka sutta,phassamūlaka sutta,Phassamūlaka Sutta,Phassamūlaka Sutta：Three things are rooted in，and conditioned by，  contact：feeling pleasant，painful and neutral．S．iv．215．,18,1
365649,en,21,phassayatanika sutta,phassāyatanika sutta,Phassāyatanika Sutta,Phassāyatanika Sutta：The Buddha explains how necessary is the   right understanding of the arising and destruction，the satisfaction and   misery，and the escape from the sixfold sphere of contact．S．iv．43f．,20,1
365735,en,21,phasu sutta,phāsu sutta,Phāsu Sutta,Phāsu Sutta：<i>1．Phāsu Sutta</i>The five abodes of comfort：the four jhānas and final emancipation of mind through insight．A．iii．119．<br><br><i>2．Phāsu Sutta</i>The five comfortable abodes：living in amity with one’s fellows in act of deed，in act of word，in act of mind，maintaining whole and unbroken the virtues，praised by the wise and living in accordance with the Ariyan view．A．iii．132； cf．D．ii．88．,11,1
365811,en,21,phasuvihara vagga,phāsuvihāra vagga,Phāsuvihāra Vagga,Phāsuvihāra Vagga：The eleventh section of the Pañcaka Nipāta of   the Anguttara Nikāya．A．iii．127 ff．,17,1
365873,en,21,pheggu,pheggū,Pheggū,Pheggū：A Therī of Jambudīpa who came to Ceylon，where she taught   the Vinaya．Dpv．xviii．12．,6,1
365917,en,21,phena sutta,phena sutta,Phena Sutta,Phena Sutta：Like a lump of foam，a water bubble or a mirage，the trunk of a plantain tree，and the vision conjured up by a magician are，respectively，the body，feelings，perception，activities and consciousness，unreal，having no excuse．<br><br>The sutta was preached at Ayojjhā，on the bank of the Ganges．S．iii．140 f．,11,1
366152,en,21,phudhamanakamanta,phudhamanakamanta,Phudhamanakamanta,Phudhamanakamanta：Mentioned among the dhammika vijjā．VibhA．410．,17,1
366171,en,21,phulla,phulla,Phulla,Phulla：Ninety two kappas ago there were seven kings of this name，  all previous births of Sangharakkhita （Kadambapupphiya） Thera．v．l．Puppha．  ThagA．i．217； Ap．i．217．,6,1
366331,en,21,phusati,phusatī,Phusatī,Phusatī：Daughter of the Madda king and chief queen of the Sivi king Sañjaya and mother ofVessantara．<br><br>She had been Sudhammā，daughter of Kikī，and was born in Tāvatimsa because of an offering of sandal wood made by her to Vipassī Buddha．When she left Tāvatimsa，Sakka gave her ten boons：<br><br>  to be chief queen，  to have dark eyes，  dark eyebrows，  to be named Phusatī，  to have a son，  to keep a slim figure，  to have firm breasts，  hair always dark，  to have soft skin，and   to save the condemned．She was called Phusatī because on the day of her birth her body smelt of sandal wood．<br><br>She was a previous birth of Mahāmāyā．J．iv．480 ff．，593； Cyp．i．9．,7,1
366332,en,21,phusati sutta,phusati sutta,Phusati Sutta,Phusati Sutta：To him who toucheth not comes no touch．A wicked   man&#39；s actions recoil upon him．S．i．13．,13,1
366453,en,21,phussa,phussa,Phussa,Phussa：<i>1．Phussa</i>The eighteenth of the twenty four Buddhas．He was born in the Sirimāuyyāna in Kāsi，his father being the khattiya Jayasena and his mother Sirimā．AA．（i．144） says that his father was Mahinda and that he had three stepbrothers．One of them was Uruvela Kassapa （i．165） in this birth．<br><br>He lived for six thousand years in three palaces：Garula，Hamsa and Suvannabhara．His wife was Kisāgotamī and his son Ananda （or Anūpama）．His body was fifty eight cubits high．He left the world riding an elephant，and practised austerities for six months．A setthi’s daughter，Sirivaddhā，gave him milk rice，while an ascetic，named Sirivaddha，gave him grass for his seat，under an āmanda （or āmalaka ）tree．His chief disciples were Sukhita （or Surakkhita） and Dhammasena among men and Cālā （or Sālā） and Upacālā （Upasālā） among women．His personal attendant was Sambhiya．Dhanañjaya and Visākha among men，and Padumā and Nāgā among women，were his chief lay patrons．The Bodhisatta was a khattiya named Vijitāvī of Arimanda．The Buddha lived for ninety thousand years and died at the Sonārāma （Setārāma） in Kusinārā．His relies were scattered （Bu．xix．1ff．； BuA．192f．； PvA．19f）．Ambapālī was his sister．Ap．ii．613．<br><br><i>2．Phussa Thera</i>He was the son of a ruler of a province and was trained in all accomplishments．Having heard a great Thera preach，he left the world and joined the Order．He practised jhāna and became an arahant．One day an ascetic named Pandarassagotta heard him preach and questioned him on the future progress of Bhikkhus．Phussa’s reply is contained in the Theragāthā，vs．949 80； ThagA．ii．82f．,6,1
366461,en,21,phussa,phussā,Phussā,Phussā：One of the two chief women disciples of Tissa Buddha．  J．i．40； Bu．xviii．22．,6,1
366465,en,21,phussadeva,phussadeva,Phussadeva,Phussadeva：<i>1．Phussadeva</i>One of the two chief disciples of Dhammadassī Buddha．J．i．39； Bu．xvi．18．<br><br><i>2．Phussadeva Thera</i>An eminent teacher of the Vinaya （Vin．v．3） in Ceylon．He was a contemporary of Upatissa，from whose views his own often differed．See Sp．i．263； ii．456，495； iii．651，653； iv．890．<br><br><i>3．Phussadeva Thera</i>An incumbent of Katakandhakāra in Ceylon．He was among those taking part in the assemblies mentioned in Kuddālaka，Mūgapakkha，Ayoghara and Hatthipāla Jātakas （J．iv．490； vi．30）．Once Māra，assuming the form of the Buddha，tried to tempt him，but the Elder，seeing this form and deriving joy from its contemplation，became an arahant．Vsm．263．<br><br><i>4．Phussadeva</i>One of the chief warriors of Dutthagāmanī．He was born in the village of Gavita and his father was Uppala．Once，having gone to the vihāra with other boys，he saw a conch shell offered at the bodhi tree and blew on it．All those who heard him stood as if stunned，and he came to be called Ummāda Phussadeva．His father was an archer，and he himself became very skilled in this art （Mhv．xxiii．82f），the best archer in the island （Mhv．xxv．82）．In Dutthagāmanī’s fight with Bhalluka，Phussadeva sat behind the king on the elephant and shot Bhalluka．His arrow grazed the king’s ear，causing the blood to flow．In expiation，Phussadeva cut off the lobe of his own ear and showed it to the king．Later the king planted Phussadeva’s arrow on the floor，and covering it to its full height with kahāpanas，gave the money to Phussadeva．Ibid．，91 ff．See also Ras．ii．100f．,10,1
366483,en,21,phussamitta,phussamitta,Phussamitta,Phussamitta：A monk of the Kurundaka vihāra in Ceylon； he was   evidently a commentator．AA．i．31．,11,1
366485,en,21,phussamitta,phussamittā,Phussamittā,Phussamittā：A denizen of purgatory （vinipātikā） who had the power   of travelling through the air．Vsm．382； PSA．79．,11,1
366687,en,21,picumalaka,picumālaka,Picumālaka,Picumālaka：A locality in Anurādhapura where the rank of   Jayamahālekhaka was conferred on Bodhigutta．Mbv．164．,10,1
366794,en,21,pihita sutta,pihita sutta,Pihita Sutta,Pihita Sutta：The world is shut in by death．S．i．40．,12,1
366845,en,21,pilakkhaguha,pilakkhaguhā,Pilakkhaguhā,Pilakkhaguhā：A cave near Kosambī．<br><br>The ParibbājakaSandaka is said to have stayed there．<br><br>Near by was the Devakatasobbha （M．i．513）．<br><br>The cave was so called because a pilakkha tree grew in front of it．MA．ii．687．,12,1
366847,en,21,pilakkhaphaladayaka thera,pilakkhaphaladāyaka thera,Pilakkhaphaladāyaka Thera,Pilakkhaphaladāyaka Thera：An arahant．Eighteen kappas ago he met the Buddha Atthadassī and gave him a pilakkha fruit （Ap．i．296，repeated at Ap．ii．410）．<br><br>His Apadāna verses are，in the Theragāthā Commentary，attributed both to Dhammapāla （ThagA．i．326） and to Passika （ThagA．i．355）．<br><br>There may have been two of the same name．,25,1
366896,en,21,pilapitthi,pīlapitthi,Pīlapitthi,Pīlapitthi：A monastery in Ceylon，built by king Kanitthatissa．  Mhv．xxxvi．15．,10,1
366903,en,21,pilavasu,pilavasu,Pilavasu,Pilavasu：A fortress erected by Parakkamabāhu I．Cv．lxx．93，97．,8,1
366910,en,21,pilavitthi,pilavitthi,Pilavitthi,Pilavitthi：A locality in the Dakkhinadesa of Ceylon，where there   was a fortress （Cv．lxix．8； lxx．71）．It is perhaps identical with Pillavitthi．,10,1
366912,en,21,pilayakuta,pilayakūta,Pilayakūta,Pilayakūta：Evidently another name for Sīlakūta．See Mbv．126，128，  129．,10,1
366913,en,21,pilayamara,pilayamāra,Pilayamāra,Pilayamāra：A Damila usurper，the senāpati of Panayamāra，whom he   slew．He，in his turn，was slain by his own senapāti Dāthika．Pilayamāra   reigned for seven years （between 44-29 B．C．）．Mhv．xxxiii．58； Dpv．xix．15；   xx．16．,10,1
366938,en,21,pilimvatthu,pilimvatthu,Pilimvatthu,Pilimvatthu：A village near Badalatthalagāma．Cv．lxv．5．,11,1
366939,en,21,pilinda,pilinda,Pilinda,Pilinda，Pilindī：The personal name of PilindaVaccha （above）．,7,1
366940,en,21,pilinda vaccha,pilinda vaccha,Pilinda Vaccha,Pilinda Vaccha：He was a brahmin of Sāvatthi，born before the Buddha’s Enlightenment．Pilinda was his personal name，Vaccha being that of his family．He became a recluse and learnt the Cūla Gandhāra vijjā，but，when the Buddha appeared，the charm refused to work．Having heard that the Mahā Gandhāra prevented the working of the Cūla Gandhāra and having concluded that the Buddha knew the former，he entered the Order at the Buddha’s suggestion，in order to acquire it．The Buddha gave him exercises in meditation，and he became an arahant．<br><br>Certain devas who had been born in the deva world as a result of Pilinda’s guidance in a former birth，out of gratitude，waited on him morning and evening．He thus became famous as being dear to the devas，and was declared by the Buddha to be chief among such monks （A．i．24）．<br><br>In the time of Padumuttara Buddha，he was a rich householder of Hamsavatī and wished to become a monk beloved of the devas．In the time of Sumedhā Buddha be was born in the world of men and paid great honour to the Buddha’s Thūpa．In a later existence he was a cakkavatti，named Varuna，and established his subjects in righteousness，so that after death they were born in heaven （ThagA．i．51f）．<br><br>Pilinda had a habit of addressing everyone as Vasala （outcaste）．When this was reported to the Buddha he explained that this was because Pilinda had，for one hundred lives，been born among Vasalavādī-Brahmins （Ud．iii．6； DhA．iv．181f）．One day，on entering Rājagaha，Pilinda met a man carrying a bowl of pipphalī （long pepper）．“What’s in thy bowl，Vasala?” he asked，and the man，in anger，said，“The dung of mice．” ”So be it，” said Pilinda，and the pepper turned into dung．The man was horrified，and，seeking Pilinda，persuaded him to right the matter （AA．i．154f）．<br><br>The Vinaya Pitaka mentions that on several different occasions Pilinda suffered from various ailments and the Buddha had to give permission for the provision of suitable remedies．Vin．i．204f．； some hold （e．g．，Brethren 14，n．4） that the Thera of Rājagaha，mentioned in the following stories，was distinct from the Thera of Sāvatthi．See below．<br><br>Once Bimbisāra found Pilinda，clearing a cave in order to provide a cell for himself．The king promised to build a monastery for him if he could obtain the Buddha’s sanction．The permission was obtained and was reported to the king，but he forgot the matter until one hundred days later．On remembering，he made ample amends，gave Pilinda five hundred attendants to look after the monastery，and granted for their maintenance a village，which came to be called Arāmikagāma or Pilindagāma．One day，while in the village for alms，Pilinda went into a house where a girl was weeping because the day was a feast day and she had no ornament to wear，her parents being too poor to afford any．Pilinda gave her a roll of grass to put round her head and it turned instantly into solid gold．The king’s officers，hearing of this wreath，suspected the family of theft and cast them into prison．The next day Pilinda，discovering what had happened，visited the king and convinced him of his iddhi powers by turning the whole palace into gold．The family was released，and the king and his courtiers gave to Pilinda large quantities of the five medicaments，all of which Pilinda distributed among those who wished for them．Vin．i．206 ff．； iii．248ff．This was the occasion for the forming of the rule that all medicaments required by a monk should be used within seven days．It was in reference to this that the Gandhāra Jātaka （J．iii．363 ff．） was preached．The incident of the palace being turned into gold is referred to at Kvu．608．<br><br>Another story is related of Pilinda’s iddhi powers （Vin．iii．67）．Once a family of Benares，which was wont to minister to Pilinda，was attacked by robbers and two girls were kidnapped．Pilinda，by his iddhi power caused them to be brought back，and the monks complained of this to the Buddha，but the Buddha held that no wrong had been done．The Apadāna （i．59f．； 302 16） has two sets of verses ascribed to Pilinda，the second very much longer than the first，thus supporting the view mentioned earlier，that there were two Theras named Pilindavaccha．In any event，there has evidently been a confusion of legends，and it is no longer possible to separate them．It is the first set of Apadāna verses which is quoted in the Theragāthā Commentary （Loc．cit．）．In the second set we are told that in the time of Padumuttara Buddha，Pilinda was a very wealthy dovārika．He took many precious gifts to Ananda，Padumuttara’s father，and won from him a boon．He asked，as his boon，that he should be allowed to entertain the Buddha．The king refused to grant this，but the dovārika appealed to the judges and they gave the verdict in his favour．Thereupon he held a great almsgiving of unparalleled splendour for seven days and gave away all manner of gifts．As a result he was born one thousand times as king of the devas and one thousand times also as king of men．In his last birth he suffered from neither heat nor cold，dust did not adhere to his body，and the rain did not wet him．,14,1
366941,en,21,pilindagama,pilindagāma,Pilindagāma,Pilindagāma：Another name for   ārāmikagāma．,11,1
366948,en,21,piliya,piliya,Piliya,Piliya：A setthi of Benares，a previous birth of  Devadatta．For his story see  Asampadāna Jātaka．J．i．466 ff．,6,1
366949,en,21,piliyakkha,piliyakkha,Piliyakkha,Piliyakkha：A king of Benares，a former birth of Ananda．For his   story see the Sāma Jātaka．J．vi．71ff．； also Mil．198； Mtu．ii．212，216，226．,10,1
366961,en,21,pillavitthi,pillavitthi,Pillavitthi,Pillavitthi：A village near the Kālavāpī，mentioned in the account   of the campaigns of Parakkamabāhu I．（Cv．lxxii．163，170）．It is very probably   identical with Pilavitthi．Cv．Trs．i．335，n．4．,11,1
366962,en,21,pillicchakoli,pillicchakoli,Pillicchakoli,Pillicchakoli：A locality in Ceylon．SA．ii．169．,13,1
366963,en,21,pilotika,pilotika,Pilotika,Pilotika：<i>1．Pilotika</i>A Paribbājaka．Jānussoni once met him returning from Jetavana，where he had gone early to wait on the Buddha．Pilotika，on being questioned，spoke very highly of the Buddha．It is this conversation which，on its being repeated by Jānussoni to the Buddha，led to the preaching of the Cullahatthipadopama Sutta （M．i．175 ff）．Jānussoni addresses Pilotika as Vacchāyana，which，according to the Commentary，（MA．i．393） was the name of his clan．<br><br>From the same source we gather that the Paribbājaka’s own name was Pilotikā； he was young，of a golden colour，and loved ministering to the Buddha and the Buddha’s eminent disciples．He is spoken of，together withSabhiya （SA．ii．188），as a wiseParibbājaka．Pilotika is identified with Devinda of the Mahā Ummagga Jātaka．J．vi．478．<br><br><i>2．Pilotika Thera</i>Ananda once saw a poor youth going along in a ragged garment，a potsherd in his hand．Ananda took him to the monastery and ordained him．The youth hung his garment and the potsherd on the branch of a tree and practised meditation．After a time he became fat and discontented and wished to return to the lay life．But on noticing his rag and his potsherd，he realized his folly and，admonishing himself，returned to his meditation．Three times the same thing happened，but in the end he became an arahant．He used to speak of the rag as his ”teacher．” DhA．iii．84f．,8,1
366973,en,21,pilotikakamma,pilotikakamma,Pilotikakamma,Pilotikakamma：A chapter in the Apadāna （Ap．i．299 f； repeated in   UdA．263f ） which mentions various incidents in the lives of the Bodhisatta，as   a result of which the Buddha，in his last life，had to suffer physical   ailments and calumny．See Pubbakammapiloti．,13,1
367054,en,21,pinda sutta,pinda sutta,Pinda Sutta,Pinda Sutta：Once the Buddha was at Pañcasālā when the day came for all young people to send gifts to each other．The Buddha went to the village for alms，but the villagers，influenced by Māra，gave him nothing，and he returned with his empty bowl．Māra tried to influence the Buddha to go a second time，but this he refused to do （S．i．113； the incident is also found at DhA．iii．，p．257f）．The Commentary says （SA．i．141） that Māra did not want the Buddha to accept the gifts of the maidens and to preach to them，because then they would pass beyond his evil influence．,11,1
367083,en,21,pindapatadayaka tissa,pindapātadāyaka tissa,Pindapātadāyaka Tissa,Pindapātadāyaka Tissa：One of the four names given to Vanavāsī Tissa （that being the last），because，when he came to Sāvatthi，the citizens vied with one another to do him honour，and in two days he was given one thousand bowls of alms and one thousand garments，all of which he gave to the Order．This was due to his having given in a previous birth a piece of cloth to an Elder．DhA．ii．88．,21,1
367086,en,21,pindapataparisuddha sutta,pindapātapārisuddha sutta,Pindapātapārisuddha Sutta,Pindapātapārisuddha Sutta：Preached at Veluvana in Rājagaha．Sāriputta visits the Buddha and tells him that most of his time is spent aloof．The Buddha praises him and says that all monks should practise constant review and self questioning when they go begging for alms，and should rid themselves of the evils they have and develop those virtues they already possess．M．iii．293 ff．,25,1
367095,en,21,pindapatika thera,pindapātika thera,Pindapātika Thera,Pindapātika Thera：An arahant．Ninety two kappas ago he was in the   Tusita world in the time of Tissa Buddha and，leaving there，he gave alms to   the Buddha．Ap．i．285．,17,1
367096,en,21,pindapatika-tissa,pindapātika-tissa,Pindapātika-tissa,Pindapātika-tissa：See Saddhātissa （2）．,17,1
367097,en,21,pindapatika tissa,pindapātika tissa,Pindapātika Tissa,Pindapātika Tissa：An Elder of the kingdom of Devaputta．He is   mentioned in a list of arahants，who，having become arahants by the   development of ānāpānasati，could limit the term of their lives．Vsm．292．,17,1
367104,en,21,pindapatiya tissa,pindapātiya tissa,Pindapātiya Tissa,Pindapātiya Tissa：A monk resident in Ambariya vihāra．For his   story see Dārubhandaka Mahātissa．AA．i．276f．,17,1
367106,en,21,pindasakuniya sutta,pindasakuniya sutta,Pindasakuniya Sutta,Pindasakuniya Sutta：The story of a fowler of Rājagaha，born as a   peta．S．ii．256．,19,1
367137,en,21,pindika sutta,pindika sutta,Pindika Sutta,Pindika Sutta：The five kinds of persons who eat only out of one   bowl．A．iii．220．,13,1
367153,en,21,pindiyalopa sutta,pindiyālopa sutta,Pindiyālopa Sutta,Pindiyālopa Sutta：A sutta quoted in the Sutta Sangaha （No．79） from   the Itivuttaka （p．89） on the heinousness of a dussīla accepting alms from the   pious．,17,1
367163,en,21,pindola,pindola,Pindola,Pindola：<i><i>Pindola</i></i>A Pacceka Buddha，given in a nominal list．M．iii．69； ApA．i．106．<br><br><i>Pindola Sutta</i>The Buddha explains to some monks at the Ghositārāma that Pindola Bhāradvāja had realized truth through having cultivated three controlling faculties：mindfulness，concentration，and insight．These accomplish the destruction of birth，old age，and death．S．v．224f．<br><br><i>Pindola Bhāradvāja</i>The son of the chaplain of King Udena ofKosambī．He belonged to theBhāradvājagotta．He learnt the Vedas and became a successful teacher，but，finding his work distasteful，he went toRājagaha．There he saw the gifts and favours bestowed on the Buddha’s disciples and joined the Order．He was very greedy，and went about with a large bowl made of dried gourd，which he kept under his bed at night and which made a scraping sound when touched； but the Buddha refused to allow him a bag for it until it should be worn down by constant contact．Later he followed the Buddha’s advice，conquered his intemperance in diet，and became an arahant．He then announced before the Buddha his readiness to answer the questions of any doubting monks，thus uttering his ”lion’s roar．” The Buddha declared him chief of the ”lion roarers．” （A．i．23； AA．i．112f．； ThagA．i．245f．； UdA．252； SA．iii．26）．The Udāna （iv．6） contains the praise uttered by him of the Buddha，because of his perfected self mastery．<br><br>Pindola was in the habit of taking his siesta in Udena’s park at Kosambī．（He had been king in a former birth and had spent many days in that park．） One day Udena’s women，who had come to the park with him，left him asleep and crowded round Pindola to hear him preach．Udena，noticing their absence，went in search of them，and，in his anger，ordered a nest of red ants to be put on Pindola’s body．But Pindola vanished and returned to Sāvatthi，where the Buddha related the Mahānāga Jātaka* and also theGuhatthaka Sutta （SNA．ii．514f）．Later，（S．iv．110f．； SA．iii．26） we find Udena consulting him at the same spot and following his advice regarding the control of the senses．<br><br>  * J．iv．375 ff．； SA．iii．26 says that when the king went to fetch the red   ants from an asoka tree，the ants fell on him and started to sting him．The   women，under pretence of helping him，picked up the ants that fell from him   and replaced them on his body，because they were angry at his rudeness to   Pindola．<br><br>In the Vinaya （Vin．ii．110f．； the story is given in greater detail at DhA．iii．201ff．； see also J．iv．263） we find the Buddha rebuking Pindola for performing a cheap miracle．The setthi of Rājagaha had placed a sandal wood bowl on a high pole and challenged any holy person to bring it down．Pindola heard of this and，at Moggallāna’s suggestion，rose in the air by magic power and brought it down．The Buddha blamed him for using his great gifts for an unworthy end．The bowl was given to the monks to be ground into sandal paste．<br><br>In the time of Padumuttara Buddha，Pindola had been a lion in Himavā．The Buddha visited the lion in his cave，who waited on him for seven days，paying him great honour．Later，the lion died and was reborn in Hamsavatī，where he heard the Buddha preach and declare one of his disciples chief of the ”lion roarers．” Eight kappas ago he was a king named Paduma．AA．i．111f．； Ap．i．50f．； ThagA．i．244f．； the last seems to identify him with Piyālaphaladāyaka of the Apadāna．（ii．444）．<br><br>The Theragāthā contains two verses （vs．123 4） of Pindola，uttered by him to a former friend，to convince him that he was no longer greedy and self-seeking．TheMilindapañha （pp．398，404） contains two other verses not traced elsewhere．<br><br>Dhammapāla says （UdA．252； see also SA．iii．26） that Pindola was so called because he entered the Order from love of food （pindam ulamāno pariyesamāno pabbajito ti，Pindolo）,7,1
367172,en,21,pindolya sutta,pindolya sutta,Pindolya Sutta,Pindolya Sutta：The Buddha retires for his siesta to the Mahāvana，near Kapilavatthu，and the thought occurs to him that he should admonish the monks and look after them tenderly as some of them had only lately joined the Order．Sahampatī appears before him and confirms his intention．The Buddha thereupon goes to the Nigrodhārāma，makes the monks come to him in ones and twos，and talks to them．The life of a recluse is the meanest of callings   to be called a ”scrap gatherer．” It is entered on by householders solely as a means of escaping from woe．The man who leaves the world and who yet does not fulfil the life of a recluse，is like a faggot from a funeral pyre，burnt at both ends and smeared with filth．Therefore should the monks shun thoughts of lust，ill will and hurt，and practise the four satipatthānas．Thus will they obtain release．S．iii．91ff．,14,1
367200,en,21,pingala,pingala,Pingala,Pingala：<i>1．Pingala．</i>See Mahā Pingala．<br><br><i>2．Pingala．</i> A cow killing huntsman，a former birth of Alāta．J．vi．227．<br><br><i>3．Pingala．</i>King of Surattha，contemporary of Dhammāsoka，whose adviser he was．One day，as Pingala was returning from Dhammāsoka’s court，the peta Nandaka，father of Uttarā，revealed himself and instructed him to follow the Buddha’s teaching．Pv．iv．3； PvA．244ff．<br><br><i>4．Pingala．</i>A race of elephants （MA．i．262； VibhA．397； UdA．403； AA．ii．822），each having the strength of one hundred thousand men．BuA．37．,7,1
367201,en,21,pingala,pingalā,Pingalā,Pingalā：A slave who，having made an assignation with her lover，as   soon as her work was finished，waited outside her master&#39；s house，expecting   his arrival．At the end of the middle watch，she gave up waiting and slept   peacefully．This is one of the incidents mentioned in the Sīlavīmamsa Jātaka．  J．iii．101．,7,1
367202,en,21,pingala buddharakkhita,pingala buddharakkhita,Pingala Buddharakkhita,Pingala Buddharakkhita：A monk of Ceylon，incumbent of the Ambariya-vihāra．The upāsaka of Uttara （or Antara ）vaddhamānaka took the precepts from him and was soon after seized by a snake．The upāsaka made up his mind not to break the precepts，and the snake set him free （MA．i．165； SA．ii．113； DhSA．103，etc．）．Pingala Buddharakkhita’s monastery was near Uttaragāma （Uttaravaddhamāna?） and there were one hundred houses in the village，all of which he visited，and there was not one single house at the door of which he had not developed samāpatti．MA．ii．978．,22,1
367205,en,21,pingalakoccha,pingalakoccha,Pingalakoccha,Pingalakoccha：A brahmin of Sāvatthi． <br><br>He visited the Buddha at Jetavana and the Buddha preached to him the Cūla Sāropama Sutta，at the end of which he declared himself the Buddha’s follower （M．i．198ff）．<br><br>Buddhaghosa says （MA．i．422） that the man’s name was Koccha，and that he was called Pingala because he was tawny （pingaladhātuko）．,13,1
367214,en,21,pingiya,pingiya,Pingiya,Pingiya：<i>1．Pingiya</i>Chaplain to Brahmadatta，king ofBenares．He was a former birth ofDevadatta （J．iii．161）．His story is given in the Dhonasākha Jātaka．<br><br><i>2．Pingiya</i>Called Pingiya mānava，nephew and pupil of Bāvarī．At the time that he visited the Buddha with the other disciples he was 120 years old and very feeble．At the end of his discussion with the Buddha，as recorded in the Pingiya Sutta （SN．vs．1120 23），because of his feebleness，he failed to reach any attainment．Thereupon he praised the Buddha and begged of him to go on．The Buddha preached to him further，and he became an anāgāmī，failing，however，to attain arahantship because his mind wandered to his maternal uncle，Bāvarī．His one thousand pupils，however，became arahants．Later，with the Buddha’s leave，he visited Bāvarī and told him the glad tidings，describing the Buddha’s glory （SN．vs．1131 45）．At the end of his statement，the Buddha，seeing that the minds of both of them were mature，sent forth a ray of light from Sāvatthi and，appearing before them，preached to them．Thereupon Bāvarī became ananāgāmī and Pingiya anarahant （SNA．ii．603ff）．<br><br>Pingiya was called mānava，even at the age of 120．（SNA．ii．413）．<br><br><i>3．Pingiya</i>One of the seven anāgamīns born in theAvihā world，in the company ofGhatīkārā （S．i．35，60）．He is described as a Bhikkhu，and is therefore probably identical with Pingiya （2）．The story of the latter having attained arahantship must，in that case，have been a later legend．It is also possible that Pingiya is a variant reading forPingiyānī．<br><br><i>4．Pingiya</i>A dog，mentioned in the Pūtimamsa Jātaka．J．iii．535．,7,1
367215,en,21,pingiyani,pingiyānī,Pingiyānī,Pingiyānī：<i>1．Pingiyānī</i>A brahmin of Vesāli．The Anguttara Nikāya records a conversation between him and Kāranapāli．The latter meets Pingiyānī and，on learning that he was returning from a visit to the Buddha，asks him about the Buddha’s wisdom．Pingiyāni utters the Buddha’s praises with a wealth of simile and metaphor．Kāranapāli is impressed，and declares himself the Buddha’s follower （A．iii．236ff）．On another occasion，Pingiyāni is present when five hundred Licchavis come to pay honour to the Buddha at the Kūtāgārasālā．The sight of the Buddha，sitting in their midst，outshining them all，inspires Pingiyāni and he bursts into song．The Licchavis give him five hundred upper garments，all of which he presents to the Buddha．Ibid．，239f．<br><br>Buddhaghosa says （AA．ii．636） that Pingiyānī was an anāgāmī．He went daily to the Buddha，with flowers and perfumes．See also Pingiya （3）．<br><br><i>2．Pingiyānī</i>Wife of Brahmadatta．One day when opening her window she saw a royal groom，with whom she fell in love，and when the king fell asleep，she climbed down through the window，lay with the groom，and climbed back again，after which she perfumed herself and lay down beside the king．The king eventually discovered her misdemeanour and proclaimed it to his ministers，depriving her of her royal rank．<br><br>The story is one of those related by Kunāla，who is identified with Brahmadatta （J．v．444）．It is perhaps this story which is referred to as the Culla Kunāla Jātaka．<br><br><i>Pingiyānī Sutta</i>The story of the brahmin Pingiyānī （q．v．） uttering the Buddha’s praises before the Licchavis．When Pingiyānī ended his song of praise，the Buddha told the Licchavis of the five kinds of rare treasures：the Tathāgata，one who can teach the Dhammavinaya，one who recognises the Dhamma，one who follows the Dhamma，and one who is grateful．A．iii．239 ff．,9,1
367220,en,21,pinguttara,pinguttara,Pinguttara,Pinguttara：A lad of Mithilā who studied in Takkasilā and was given in marriage his teacher’s beautiful daughter．But he was unlucky and intensely disliked his wife，avoiding her whenever possible．On the way to Mithilā，when his wife climbed up a fig tree in order to assuage her hunger，he put thorns round the tree and left her there．King Videha of Mithilā rescued her and married her，naming her Udumbarā．Some time later she saw Pinguttara mending the road，and smiled at her own good fortune．The king was ready to kill her out of jealousy，but Mahosadha saved her life．J．vi．347f．,10,1
367310,en,21,pippali manava,pippali mānava,Pippali mānava,Pippali mānava：See Pipphali mānava （below）．,14,1
367329,en,21,pipphali-vihara,pipphali-vihāra,Pipphali-vihāra,Pipphali-vihāra：A monastery in Sonagiripāda in Ceylon．It was the   residence of a monk named Sona （VibhA．439） （q．v．）．v．l．Sabbagiri Vihāra．  AA．i．225 calls it Pañcala and MA．ii．887 Paceli．,15,1
367331,en,21,pipphaliguha,pipphaligūhā,Pipphaligūhā,Pipphaligūhā：A cave near Rājagaha，evidently a favourite haunt of Mahā Kassapa．Once when he lay there grievously ill，the Buddha visited him and cheered him by talking to him of the seven bojjhangas （S．v．79）．On another occasion，Mahā Kassapa spent several days there in a trance，and when，at the end of that period，he entered Rājagaha for alms，Sakka，with Sujātā，waited for him in the guise of a weaver，and his wife gave him a meal．When Kassapa discovered this，he asked Sakka not to do such a thing again； but the Buddha heard Sakka’s song of triumph when his meal was accepted and praised him for his gift （Ud．iii．7； UdA．195f．； DhA．i．427f．； see also Ud．i．6）．<br><br>On another occasion，when Kassapa was in the Pipphaliguhā，he had two novices waiting on him．One was lazy and a liar and took the credit for the work，all of which was done by the other．Kassapa admonished him，and he then set fire to the Elder’s hut and ran away （DhA．ii．19f）．One day，as Kassapa sat in the Pipphaliguhā，he tried to contemplate the rising and falling of living beings，but the Buddha discouraged him，saying that such a task was beyond his abilities （DhA．i．258f）．The goddess Lājā （q．v．），who had been born in Tāvatimsa as a reward for a meal which she once gave to Kassapa，attempted to sweep his cell in the Pipphaliguhā and to look after it，but Kassapa rejected her services．DhA．iii．6ff．,12,1
367458,en,21,pitakattayalakkhana,pitakattayalakkhana,Pitakattayalakkhana,Pitakattayalakkhana：A treatise ascribed by the Pārupanas to   Buddhaghosa．P．L．C．189； Bode，op．cit．，75．,19,1
367498,en,21,pitavimanavatthu,pītavimānavatthu,Pītavimānavatthu,Pītavimānavatthu：The story of a woman of Rājagaha．When Ajātasattu erected a thūpa over the Buddha’s relics at Rājagaha，she started early one morning with four kosātakī flowers to offer at the thūpa．On the way there she was gored to death by a cow，and was reborn in Tāvatimsa，wearing yellow garments．There Moggallāna met her and learned her story．Vv．iv．9； VvA．200f．,16,1
367509,en,21,pitha jataka,pītha jātaka,Pītha Jātaka,Pītha Jātaka：The Bodhisatta was once an ascetic in the Himālaya．One day，having gone to Benares for salt and vinegar，he entered the city for alms and went to the house of a merchant with a reputation for piety．But the merchant was away at the court，and as the ascetic saw no one in the house，he turned and went away．On the way he was met by the merchant，who apologised for his absence and invited him to return to his house．<br><br>The story was told to a monk，who，on joining the Order，inquired who looked after the monks．On being told that Anāthapindika and Visākhā did so，he went to their houses very early the next day．It was so early that no one attended to him．When he returned later it was too late and the food had all gone．Thereupon he started abusing the two families．J．iii．118 ff．,12,1
367510,en,21,pitha vagga,pītha vagga,Pītha Vagga,Pītha Vagga：The first chapter of the  Vimānavatthu．,11,1
367536,en,21,pithiya,pīthiya,Pīthiya,Pīthiya：A Damila usurper who ruled at Anurādhapura for seven   months，in the time of Dhātusena．Cv．xxxviii．34．,7,1
367566,en,21,piti sutta,pīti sutta,Pīti Sutta,Pīti Sutta：Sāriputta tells Ananda how，by the fading away of zest   （pīti），he had dwelt in the third jhāna．S．iii．236．,10,1
367582,en,21,pitimalla,pītimalla,Pītimalla,Pītimalla：A Thera．Having won the flags of three countries，he went on a visit to Ceylon and was honoured by the king．While passing the door of the Kiñjakāsanasālā，he heard a monk reciting the ”Na tumhāka” Vagga，and，touched thereby，he went to the Mahāvihāra and joined the Order．Having learnt the two Mātikā，he went with thirty others to Gavaravāliya angana，and there practised meditation while walking up and down．When his legs ached he walked about on his knees．<br><br>One day a hunter，mistaking him for an animal，shot at him．The dart pierced him，but he filled the wound with herbs，lay down on a slab of rock，developed insight and attained arahantship．To the monks who gathered round him he expressed his great joy at having succeeded in his quest，and they said that had the Buddha been alive he would have stroked his head （MA．i．190）．<br><br>His story is given as an example of a monk striving amid great discomfort．E．g．，AA．i．29； SA．ii．216．,9,1
367600,en,21,pitiraja,pitirājā,Pitirājā,Pitirājā：See Vattagāmanī．,8,1
367685,en,21,pitthigama,pitthigāma,Pitthigāma,Pitthigāma：A monastery built in Kārapitthi by Moggallāna Ill．  Cv．xliv．50．,10,1
367839,en,21,piya,piyā,Piyā,Piyā：The eldest of the five daughters of the third Okkāka，her mother being Hatthā． <br><br>She developed a skin disease，and her brothers，not wishing to be near her，took her into the forest and left her near a pond．There she metRāma，king of Benares，who，afflicted with a similar disease，was living in exile in the forest．After hearing Piyā’s story，he married her，and they had thirty two children，who became the ancestors of the Koliyans．<br><br>SNA．i．352f．，355f．； DA．i．258； MT．131．,4,1
367843,en,21,piya sutta,piya sutta,Piya Sutta,Piya Sutta：<i>1．Piya Sutta．</i>A monk who is virtuous，learned，lovely in speech，who cultivates the four jhānas and possesses emancipation in mind and through insight -  such a monk is pious and pleasing in brahmacariyā．A．iii．262．<br><br><i>2．Piya Sutta．</i> Pasenadi visits the Buddha and tells him of certain thoughts which had arisen in his mind regarding self．Those whose conduct in deed，word，and thought is evil，for them the self is a hateful enemy，because that which one enemy would do to another，that they do to the self．For those whose conduct is virtuous，the self is a dear friend．The Buddha approves of the king’s exposition．S．i．71f．<br><br><i>3．Piya Sutta．</i>On seven qualities which make a monk beloved of his fellows．A．iv．1f．<br><br><i>4．Piya Sutta．</i>Seven other similar qualities．A．iv．2．<br><br><i>5，6．Piya Sutta．</i> Eight similar qualities．A．iv．155f．，156．,10,1
367844,en,21,piya vagga,piya vagga,Piya Vagga,Piya Vagga：The sixteenth chapter of the  Dhammapada．,10,1
367853,en,21,piyadassi,piyadassī,Piyadassī,Piyadassī：<i>1．Piyadassī</i>The thirteenth of the twenty four Buddhas．He was born in Sudhañña （Sudassana） and his mother was Sucandā （Candā）．He was called Piyadassī because he showed many pleasing miracles．For nine thousand years he lived as a layman in three palaces：Sunimala Vimala and Giriguhā （Giribrahā）．His wife was Vimalā and his son Kañcanavela （Kañcana）．He left home in a chariot and practised austerities for six months．He was given milk rice by Vasabha’s daughter and grass for his seat by the Ajīvaka Sujāta．His，bodhi was a Kakudha tree．Among his converts were the deva king Sudassana and the elephant Donamukha．A monk named Sona conspired with Prince Mahāpaduma to kill the Buddha，Donamukha being the elephant they used in their unsuccessful plot．cp．Nālāgiri．<br><br>Piyadassī’s chief disciples were Pālita and Sabbadassī among monks and Sujātā and Dhammadinnā among nuns，his constant attendant being Sobhita．Sannaka and Dhammika were his chief lay patrons among men，and Visākhi and Dhammadinnā among women．He lived for ninety thousand years and died at Assatthārāma，his thūpa being three leagues in height． <br><br>The Bodhisatta of that time was a brahmin named Kassapa，and he built a monastery for the Buddha at a cost of one hundred thousand crores．Bu．xiv．1ff．； BuA．172ff．； J．i．38f．，etc．<br><br><i>2．Piyadassī</i>A Pacceka Buddha．M．iii．69； Ap．i．106．<br><br><i>3．Piyadassī Thera</i>An arahant．He was present with sixty thousand others，from Jetārāma，at the foundation ceremony of the Mahā Thūpa （Dpv．xix．15； Mhv．xxix．32）．He stood on the north east side at the ceremony，and at the close of it he preached to Dutthagāmanī．Ibid．，65； MT．531．<br><br><i>4．Piyadassī</i>A setthi of Sudassananigama，whose daughter gave milk rice to Sikhī Buddha．BaA．201．<br><br><i>5．Piyadassī</i>A Thera of Ceylon，incumbent of the Devarāja vihāra．He was a pupil of the grammarian Moggallāna and wrote the Pāli grammar，Padasādhana．P．L．C．205．<br><br><i>6．Piyadassī</i>A name for Dhammāsoka．,9,1
367859,en,21,piyajali,piyajāli,Piyajāli,Piyajāli：A teacher of the Abhidhamma who handed it down in   pupillary succession．DhSA．，p．32．,8,1
367860,en,21,piyajatika sutta,piyajātika sutta,Piyajātika Sutta,Piyajātika Sutta：The Buddha tells a householder，who is mourning for his son，that dear ones always bring sorrow and tribulation．The man，however，disagreed with this view and did not scruple to say so wherever he went． <br><br>Pasenadi tauntedMallikā with this，and she sent Nālijangha to the Buddha to ask if these were his words．The Buddha convinced him by means of various examples that the statement was true，and when this was reported to Mallikā，she was able to prove to Pasenadi that the Buddha’s teaching was in accordance with facts．M．ii．106 ff．,16,1
367862,en,21,piyaka,piyaka,Piyaka,Piyaka：The treasurer （Kosārakkha） of King Munda．When Munda abandoned himself to grief at the death of his wife Bhaddā，Piyaka arranged for him to visit Nārada at the Kukkutārāma．After the visit，Munda was consoled and ordered Piyaka to build a thūpa for Bhaddā’s remains．A．iii．57 ff．,6,1
367869,en,21,piyaketa,piyaketa,Piyaketa,Piyaketa：One of the three palaces of Vidhurapandita．J．vi．289．,8,1
367875,en,21,piyalaphaladayaka thera,piyālaphaladāyaka thera,Piyālaphaladāyaka Thera,Piyālaphaladāyaka Thera：An arahant．Thirty one kappas ago he was a   hunter，and seeing the Buddha Nārada，he offered him a piyālafruit   （Ap．i．440f）．He is probably identical with Pindola Bhāradvāja （ThagA．i．245）．  See also Phaladāyaka．,23,1
367876,en,21,piyalapupphiya thera,piyālapupphiya thera,Piyālapupphiya Thera,Piyālapupphiya Thera：An arahant．Ninety one kappas ago he was a   hunter who，seeing the Buddha Vipassī，threw a piyāla flower on the path   whereon he had trodden．Ap．i．220．,20,1
367882,en,21,piyanga parivena,piyanga parivena,Piyanga parivena,Piyanga parivena：A building attached to the Mahāvihāra．v．l．  Cingara parivena．VibhA．292．,16,1
367883,en,21,piyangalla,piyangalla,Piyangalla,Piyangalla：A village of Ceylon，in the Kotthivāta district．The   Mahāvamsa relates an incident of a monk of this village who wished to have a   share in the building of the Mahā Thūpa，in spite of the orders of   Dutthagāmanī．Mhv．xxx．29ff．,10,1
367894,en,21,piyangudipa,piyangudīpa,Piyangudīpa,Piyangudīpa：An island，probably near Ceylon，the monks of which enjoyed a reputation for extreme holiness． <br><br>When Dutthagāmanī，fleeing from Cūlanganiyapitthi，wished to give alms though having so little food，an arahant Thera came from Piyangudīpa to accept it as soon as the time of the almsgiving was announced by the minister Tissa （Mhv．xxiv．24ff）． <br><br>Again，when Dutthagāmanī，after his conquest of the Damilas，was filled with remorse for his slaughter of men，arahants of Piyangudīpa read his thoughts and came to console him （Mhv．xxv．104ff）． <br><br>Mention is made of as many as twelve thousand monks living on Piyangudīpa．Mhv．xxxii．55．,11,1
367895,en,21,piyanjaha thera,piyañjaha thera,Piyañjaha Thera,Piyañjaha Thera：He belonged to the family of a Licchavi nobleman of Vesāli and，when he grew up，his chief interest was war，hence his name （”ever destroying what is dear to his enemies”）．When the Buddha visited Vesāli，Piyañjaha found faith in him，joined the Order and became an arahant，dwelling in the forest．<br><br>In the time of Vipassī Buddha he had been a tree sprite，and，standing on the edge of a concourse of devas because his influence was small，he had heard the Buddha preach．One day seeing a bank of pure sand by a beautiful river，he reflected that the Buddha’s virtues were more numerous than even the grains of sand．Seventy three kappas ago he was a king named Pulinapupphiya．Thag．vs．76； ThagA．i．168f．<br><br>He is probably identical with Ñānasaññaka of the Apadāna．Ap．i．161．,15,1
367896,en,21,piyankara,piyankara,Piyankara,Piyankara：A little boy Yakkha．While his mother，with him on her hip，was seeking for food at night，she came unexpectedly to Jetavana where Anuruddha was reciting some verses．The sound pleased her and she stood ”smitten to the marrow，like a post，” hushing to sleep her child who was whimpering for food．S．209； also Vsm．382； DA．ii．509； and PSA．79，where she is called a vimāna peta．,9,1
367897,en,21,piyankara sutta,piyankara sutta,Piyankara Sutta,Piyankara Sutta：Records the incident，above related，of   Piyankara&#39；s mother．,15,1
367899,en,21,piyapala,piyapāla,Piyapāla,Piyapāla：A teacher of the Abhidhamma．DhSA．，p．32．,8,1
368030,en,21,pokkhara,pokkhara,Pokkhara,Pokkhara：A musical instrument，or，perhaps，a divine musician．  VvA．93； see also note on p．372．,8,1
368033,en,21,pokkharakkhi,pokkharakkhī,Pokkharakkhī,Pokkharakkhī：One of the wives of Candakumāra （the Bodhisatta）．  J．vi．148．,12,1
368046,en,21,pokkharani sutta,pokkharanī sutta,Pokkharanī Sutta,Pokkharanī Sutta：The ill which remains to an Ariyan disciple who   has won insight compared to the ill which he has destroyed，is as the water   taken up by the tip of a blade of grass compared to the water left behind in a   tank fifty yojanas in length，breadth and depth．S．ii．134； S．v．460．,16,1
368047,en,21,pokkharaniya,pokkharaniyā,Pokkharaniyā,Pokkharaniyā：A vihāra in Sāmagāma where the Buddha is said once to   have stayed．A．iii．309； AA．ii．660．The translator （G．S．iii．220） calls it a   lotus pond； the Commentary definitely calls it a Vihāra．,12,1
368048,en,21,pokkharapasaya,pokkharapāsaya,Pokkharapāsaya,Pokkharapāsaya：A tank in Ceylon，built by Upatissa II．  Cv．xxxvii．185．,14,1
368053,en,21,pokkharasati,pokkharasāti,Pokkharasāti,Pokkharasāti：A Mahāsāla brahmin of great wealth and learning who lived inUkkatthā，on a royal demesne given by Pasenadi．Ambattha was the pupil of Pokkharasāti，who sent him to the Buddha atIcchānangala to discover if the report of the Buddha’s greatness were true．When Pokkharasāti heard later that Ambattha had been rude to the Buddha，he sought the Buddha by night and begged for his forgiveness．The next day he invited the Buddha to a meal，and having listened to his teaching，declared himself his follower and became a sotāpanna （D．i．87f．，106ff）． <br><br>Owing to his eminence，he was present at the meetings of the brahmins held in Manasākata （D．i．235） andIcchānangala （SN．p．115）．Vasettha，of theVāsettha Sutta，was also his pupil （SN．vs．594）．In the Subha Sutta （M．ii．200ff）*，Subha Todeyyaputta，another disciple，is reported to have said that Pokkharasāti - here described as Opamañña （of the Upamañña clan） and lord of Subhagavana （Subhapvanika）   treated as empty boasts the claims of brahmins and recluses to transcend ordinary human bonds and rise to the height of Aryan knowledge．This evidently refers to a time prior to his conversion．The same Sutta mentions a slave girl of Pokkharasāti，Punnikā by name．<br><br>  * the Vimānavatthu gives the name of another of his disciples， Chattamānava，who was killed while bringing   presents to his teacher．（Vv．v．3； VvA．229ff．）<br><br>The Commentaries （DA．i．244f．； MA．ii．804； SNA．462） dwell at length on Pokkharasāti’s attractive personality．His body was of the colour of the white lotus，like a silver pandal in heaven，his hair the colour of sapphire，his eyes like blue lotus，etc．He evidently was of true regal appearance．<br><br>In the time of Kassapa Buddha he was a brahmin versed in the three Vedas who，having heard the doctrine and given alms，was reborn in the deva world．Thereafter，scorning birth in the womb of a woman，he sprang to life in a lotus，which grew in a pond in Himāva．An ascetic saw the lotus，adopted the boy，and taught him the Vedas．The king was pleased with his great learning，and gave him Ukkatthā as a mark of great favour．The name of Pokkharasāti was given to him owing to his birth in a lotus．<br><br>The Divyāvadāna （p．616 ff．，620） calls him Puskarasārī，and tells a story of his daughter Prakrti．,12,1
368062,en,21,pokkharavati,pokkharavatī,Pokkharavatī,Pokkharavatī：A city，the birthplace of Tapussa and Bhalliya．  Thag．A．i．48．,12,1
368065,en,21,polonnarutala,polonnarutala,Polonnarutala,Polonnarutala：A tank in Ceylon，restored by，Parakkamabāhu I．  Cv．lxviii．49．,13,1
368074,en,21,ponamaravati,ponamaravatī,Ponamaravatī,Ponamaravatī：A locality in South India，mentioned in the account   of the campaigns of Lankāpura．Cv．lxxvii．20，22，92．,12,1
368126,en,21,poranavamsa,porānavamsa,Porānavamsa,Porānavamsa：A chronicle，probably of Ceylon，mentioned in the   Gandhavamsa．（p．70）．,11,1
368164,en,21,porogahali,porogāhali,Porogāhali,Porogāhali：A district in the Dakkhinadesa of Ceylon．Cv．lxvi．108．,10,1
368195,en,21,posala,posāla,Posāla,Posāla：One of Bāvari’s pupils．<br><br>His question to the Buddha and the answer thereto are given in the <i>Posālamānava</i> <i>pucchā</i> （or Posāla Sutta） of the Pārāyana Vagga．<br><br>SN．vs．1006，1112-5．,6,1
368263,en,21,posiya thera,posiya thera,Posiya Thera,Posiya Thera：The son of a very rich banker in Sāvatthi and the younger brother of Sangāmajita．When grown up，he married and had a son．Soon after，he left the world to join the Order and，dwelling alone in the forest，became an arahant．Once，when he went to Sāvatthi to worship the Buddha，he visited his home．His former wife entertained him，but when he saw that she was trying to tempt him，he hurried away．<br><br>In the time of Tissa Buddha he was a hunter．The Buddha，out of compassion for him，went to the forest and stood near him．He provided the Buddha with a seat of grass and paid him homage．Soon after，he was killed by a lion （Thag．vs．34； ThagA．i．96 ff）．He is probably identical with Tinamutthidāyaka of the Apadāna．Ap．i．280； see also ii．p．455．,12,1
368277,en,21,pota,pota,Pota,Pota：A city in Kāsirattha，the capital of the Assaka king．J．ii．155f．； J．iii．3； see also VvA．259． <br><br>It was probably near the residence ofBāvārī （see SNA．ii．581）．,4,1
368292,en,21,potaliputta,potaliputta,Potaliputta,Potaliputta：A Paribbājaka who visited Samiddhi at the Vejuvana in Rājagaha and said that he had heard the Buddha declare that all action and speech were vain，and that what passed in the mind was the only thing of importance．A stage could be reached in which there was no feeling whatever．Samiddhi protested that Potaliputta misinterpreted the Buddha’s teaching，and Potaliputta then asked him questions regarding experience，which Samiddhi answered．Potaliputta，showing neither approval nor disapproval，walked away．When the Buddha heard from Ananda of Potaliputta’s questions and Samiddhi’s answers he blamed Samiddhi for his hasty reply．<br><br>For details see Mahākammavibhanga Sutta．（M．iii．207 ff．）,11,1
368293,en,21,potaliya,potaliya,Potaliya,Potaliya：<i>1．Potaliya</i>A householder of āpana．Meeting the Buddha in a wood outside the town，he greeted him，and was addressed by the Buddha as ”householder，” at which he was very angry，for he had，so he said，handed over his wealth to his sons，and possessed only his food and clothing．But the Buddha told him that true retirement from the household meant far more than that，and，at the request of Potaliya，he proceeded to explain his words．At the end of the discourse Potaliya declared himself the Buddha’s follower．M．i．359 ff．<br><br><i>2．Potaliya</i>A wanderer （Paribbājāka） probably identical with the above （1）．A conversation he had with the Buddha is recorded in the Anguttara Nikāya．At the end of the discussion he declared himself the Buddha’s follower．A．ii．100f．,8,1
368294,en,21,potaliya sutta,potaliya sutta,Potaliya Sutta,Potaliya Sutta：<i>1．Potaliya Sutta</i>A discussion between the householder Potaliya and the Buddha as to what constitutes true retirement from household life．The Buddha shows，by means of various similes，that the pleasures； of the senses are unsatisfying and dangerous，and should be avoided．Such renunciation brings higher knowledge．M．i．359 ff．<br><br><i>2．Potaliya Sutta</i>The Buddha tells the Paribbājaka Potaliya，who visits him，of four kinds of persons found in the world：those who praise and dispraise rightly and seasonably，and those who praise and dispraise wrongly and unseasonably．A．ii．100ff．,14,1
368328,en,21,pothila,pothila,Pothila,Pothila：During the dispensation of seven Buddhas，he was learned in the Tipitaka and preached to large numbers of monks，but he failed to win any attainment for himself．Wishing to rouse him to exert himself，the Buddha constantly referred to him as ”Tuccha-Pothila．” Pothila took the hint，and，travelling one hundred and twenty leagues，arrived at a forest hermitage where lived thirty monks．He asked their leader to help him，but he referred him to a junior monk，who，in his turn，referred him on，and so on，until at last he was forced to apply to the seven year old novice who sat doing needlework．With his pride humbled，Pothila asked him for advice．In order to test him，the novice asked him to jump into a pool with his robes on．This Pothila did，and the novice，satisfied as to his earnestness taught him how，in the case of an anthill with six holes into which a lizard entered，anyone，wishing to capture the lizard，would close up five of the holes．So with the six doors of the senses； close five doors，and concentrate on the door of the mind．At the end of the discourse，the Buddha appeared before Pothila in a ray of light and Pothila became an arahant （DhA．iii．417-21）．<br><br>Two verses，addressed to him by Moggallāna，are given in the Theragāthā （Vs．1174-5）．,7,1
368352,en,21,potiriya,potiriya,Potiriya,Potiriya：See Selissariya．,8,1
368359,en,21,pottha,potthā,Potthā,Potthā：Wife of Vasabha&#39；s uncle，the senāpati Subha．She saved the   life of Vasabha and，later，when he became king，he made her his queen   （Mhv．xxxv．70）．She built a thūpa and a temple attached to the Catussāla in the   Mahāvihāra （Ibid．，vs．90）．,6,1
368362,en,21,potthadayaka thera,potthadāyaka thera,Potthadāyaka Thera,Potthadāyaka Thera：An arahant．Ninety one kappas ago he gave a   gift of bark （? pottha） in the name of the Buddha，the Dhamma and the Sangha．  Ap．i．237．,18,1
368381,en,21,potthakuttha,potthakuttha,Potthakuttha,Potthakuttha：A Damila in the service of Aggobodhi IV．He erected and endowed the Mātambiyapadhānaghara，and built houses in the Kuppurā parivepa，the Kurundapillaka vihāra and the Mahārājaghara．Whem the king died，he administered the kingdom，threw the sub king Dāthāsiva into prison and set Datta of Dhanapitthi on the throne．When Datta died，Potthakuttha had Hatthadātha crowned king．Later，when Mānavamma rebelled against him，he ate poisoned food，provided by his friend，the chief of Merukandara，and died．Cv．xlvi．19，39，44； xlvii．55，61．,12,1
368404,en,21,potthapada,potthapāda,Potthapāda,Potthapāda：<i>1．Potthapāda</i>A Paribbājaka．A discussion between him and the Buddha on trance and on the soul，which took place in Mallikārāma inSāvatthi，is reported in thePotthapāda Sutta．Potthapāda，accepting the Buddha’s views，was jeered at by his companions for doing so．Two or three days later he again visited the Buddha with Citta Hatthisāriputta，when the Buddha continued the earlier discussion on personality and the soul．At the end of the discourse Potthapāda became the Buddha’s follower （D．i．178ff）．Potthapāda is identified with Pukkusa of theMahā Ummagga Jātaka．J．vi．478．<br><br><i>2．Potthapāda</i>The Bodhisatta born as a parrot．For his story see theRādha Jātaka （1）．J．i．495f．<br><br><i>3．Potthapāda</i>A parrot，younger brother of Rādha，the Bodhisatta．Potthapāda is identified with Ananda．For his story see the Rādha Jātaka （2）．J．ii．132 ff．<br><br><i>4．Potthapāda</i>A parrot born as the younger brother of the Bodhisatta and identified with Ananda．For their story see Kālabāhu Jātaka．J．iii．97 ff．； see also J．iv．129．<br><br><i>5．Potthapāda Thera</i>In the past he was born as Sunetta，son of King Kitava，and because he insulted a Pacceka Buddha he was reborn in Avīci．Later he was born in a family of fishermen near Kundinagara，but，remembering his past lives，he refused to take part in any fishing．His parents therefore cast him out，but Ananda，finding him starving，gave him food，and，at the Buddha’s suggestion，ordained him．He soon became an arahant and dwelt with twelve others in Sānavāsipabbata．Potthapāda’s kinsmen became petas，and his parents sent to him a brother，of whom Potthapāda was specially fond，to plead for his intervention．He therefore begged alms，and offered them to his colleagues in the name of his kinsmen，who thus regained happiness．Pv．iii．2； PvA．177 ff．,10,1
368405,en,21,potthapada sutta,potthapāda sutta,Potthapāda Sutta,Potthapāda Sutta：A discussion between the Buddha and the Paribbājaka Potthapāda，held at the Mallikārāma （D．i．178 203）．<br><br>It deals with the question of trances and of the soul，and also with the infinity and eternalism of the world．<br><br>This sutta is significant as containing a list of the topics whichParibbājakas appear to have discussed at their meetings．,16,1
368407,en,21,potthasata,potthasāta,Potthasāta,Potthasāta：The senāpati of Aggobodhi IV．He built the Aggabodhi   parivena in the Jetavanārāmā at Anurādhapura．Cv．xlvi．22．,10,1
368409,en,21,pottika,pottika,Pottika,Pottika：The son of a tailor and the friend of Nigrodhakumāra and Sākha-kumāra．<br><br>When Nigrodha became king，Pottika was； appointed Treasurer．<br><br>For their story see the Nigrodha Jātaka （No．445）．<br><br>Pottika is identified with Ananda．J．iv．37ff．,7,1
368436,en,21,pubba,pubba,Pubba,Pubba：<i>1．Pubba （or Hetu） Sutta．</i> The Buddha tells the monks of how，even before the Enlightenment，he cultivated the four iddhipādas，and of how their development brought various attainments，such as clairvoyance，etc．S．v．263 ff．<br><br><i>2．Pubba （or Pariyesanā） Sutta．</i> The Buddha tells the Monks how，before his Enlightenment，he wondered as to what was the satisfaction in the world，what its misery and what the escape therefrom，and how，in the end，he thoroughly comprehended all these．A．i．258f．,5,1
368448,en,21,pubba kucayana,pubba kucāyana,Pubba Kucāyana,Pubba Kucāyana：See Kaccāyana．,14,1
368478,en,21,pubbadesa,pubbadesa,Pubbadesa,Pubbadesa：See Pācīnadesa．,9,1
368493,en,21,pubbakammapiloti,pubbakammapiloti,Pubbakammapiloti,Pubbakammapiloti：A chapter in the Apadāna （Ap．i．299 ff ） which gives incidents from several lives of the Bodhisatta in explanation of the reason for which the Buddha suffered in various ways during his last life -  e．g．，from persecutions at the hands of his enemies and from various bodily ills．Most of the incidents mentioned are not to be found in the Jātakas．<br><br>This chapter is described as a Buddhāpadāna （Ibid．，301），but there is no reference either to it or to the incidents recounted in the chapter entitled Buddhāpadāna which is found at the beginning of the Apadāna．<br><br>See also Pilotikamma．,16,1
368506,en,21,pubbakotthaka,pubbakotthaka,Pubbakotthaka,Pubbakotthaka：See below Pubbakotthakā．,13,1
368507,en,21,pubbakotthaka,pubbakotthakā,Pubbakotthakā,Pubbakotthakā：A bathing place in Sāvatthi，near the Migāramātupāsāda，and therefore to the east of the city．Mention is made （A．iii．345） of the Buddha having bathed there．It was evidently extensive，for Pasenadi’s state elephant Seta also bathed there to the accompaniment of music．<br><br>The Commentary calls it （AA．ii．668） a nadī．<br><br>The bathing place was probably near the Pubbakotthaka （? Eastern Gatehouse） of Sāvatthi，where the Buddha is said to have stayed．S．v．220； the bathing place seems also to have been called Pubbakotthaka．Near by was the hermitage of the brahmin Rammaka （M．i．161）．<br><br>Public bathing places were generally near the city gates．<br><br>Details of this are given at MA．i．370f．There were four bathing places：for the king，for the people，for the Buddha，and the Sangha．,13,1
368508,en,21,pubbakotthaka sutta,pubbakotthaka sutta,Pubbakotthaka Sutta,Pubbakotthaka Sutta：The Buddha，while staying at Pubbakotthaka in Sāvatthi，asks Sāriputta if he believes that the five indriyas （of saddhā，etc．） if cultivated，lead to Deathlessness．<br><br>Sāriputta answers that he not only believes it，but has actually realized and understood it by insight．S．v．220f．,19,1
368516,en,21,pubbangama sutta,pubbangama sutta,Pubbangama Sutta,Pubbangama Sutta：Just as the dawn precedes sunrise，so do right   views （samāditthi） precede good actions．A．v．236f．,16,1
368518,en,21,pubbangamaniya thera,pubbangamaniya thera,Pubbangamaniya Thera,Pubbangamaniya Thera：An arahant．Ninety four kappas ago he was a   leader of eighty four thousand religieux and waited upon holy ones．Ap．i．243．,20,1
368524,en,21,pubbanha sutta,pubbanha sutta,Pubbanha Sutta,Pubbanha Sutta：Those that practise righteousness at morn，at noon，  and at eve，are always happy．A．i．294．,14,1
368577,en,21,pubbarama,pubbārāma,Pubbārāma,Pubbārāma：<i>1．Pubbārāma</i>A park outside the eastern gate of Sāvatthi．It was the custom of the Buddha to spend his siesta there after eating at the house of Anāthapindika （DhA．i．413； see also MA．i．369）．<br><br>In the Pubbārāma，Visākhā erected the Migāramātupāsāda，the site costing her nine crores and the building another nine （DhA．i．413）．The Pubbārāma in Sāvatthi corresponded to the Uttammevi vihāra in Anurādhapura （UdA．158； MA．i．471）． <br><br>It was while staying at the Pubbārāma that the Buddha sent the novice Sumana to fetch water from Anotatta （DhA．iv．120）． <br><br>The Vighāsa Jātaka （J．iii．310） was also preached there．<br><br><i>2．Pubbārāma</i>A monastery in Ceylon，built by Sena I．and his consort Sanghā （Cv．l．69； see also Cv．Trs．i．144，n．4）．Parakkamabāhu I．is said to have restored it．SadS．58．<br><br><i>1．Pubbārāma Sutta</i>Preached at the Pubbārāma．The winning of insight means the destruction of the āsavas．S．v．222．<br><br><i>2．Pubbārāma Sutta</i>The cultivation of Ariyan insight （paññā） and Ariyan release （vimutti） leads to the destruction of the āsavas．S．v．223．<br><br><i>3．Pubbārāma Sutta</i>The cultivation of the four indriyas （viriya，sati，samādhi and paññā） leads to the destruction of the āsavas．S．v．224．<br><br><i>4．Pubbārāma Sutta</i>The same as 4 with saddhā added to the indriyas．S．v．224．,9,1
368588,en,21,pubbaseliya,pubbaseliyā,Pubbaseliyā,Pubbaseliyā：One of the seventeen heterodox sects which arose inJambudīpa in the second century after theBuddha’s death （Mhv．v．12； Dpv．v．55）．<br><br>According to the Kathāvatthu Commentary （see Points of Controversy xli．104，108，115） they belonged to the Andhaka school．Their views seem to have been similar to those of the Cetiyavādins （J．R．A．S．1910，p．413 ff）．<br><br>According to Tibetan sources （Rockhill：op．cit．，184） they were so called because they lived on the Pūrva Mountain．,11,1
368594,en,21,pubbavicira,pubbavicira,Pubbavicira,Pubbavicira，Pubbavijjhana：See Pubbajira．,11,1
368597,en,21,pubbavideha,pubbavideha,Pubbavideha,Pubbavideha：The eastern of the four continents （mahādīpā） which compose a Cakkavāla （A．i．227； v．59）．<br><br>It is seven thousand leagues in extent （SNA．443； 8，000 says BuA．112） and its chief tree is the Acacia （Sirīsa） （AA．i．264； MA．ii．947； Vsm．i．206，etc．）．<br><br>It is the first mahādīpa visited by a Cakkavatti when on tour （BuA．131）． <br><br>See also s．v．Videha．,11,1
368696,en,21,puccharama,pucchārāma,Pucchārāma,Pucchārāma：A monastery，rebuilt by Udaya I．Cv．xlix．28．It is   probably identical with the Pubbārāma；   Cv．Trs．i．130 n．2，and 144，n．4．,10,1
368735,en,21,pucimanda jataka,pucimanda jātaka,Pucimanda Jātaka,Pucimanda Jātaka：Once the Bodhisatta was the sprite of a nimba tree in a cemetery，and one day，when a robber with stolen goods came in front of the tree，he drove him off，lest he should be discovered and impaled on a stake from the tree．When the king’s officials came to find the robber，he had disappeared，and they went away．Nearby was a bodhi tree whose sprite was Sāriputta．<br><br>The story was related to Moggallāna，who saw a man lurking near his cell，and，feeling suspicious，drove him away．Later，his suspicions were confirmed by the arrival of the kings men．J．iii．33 ff．,16,1
368736,en,21,pucimanda vagga,pucimanda vagga,Pucimanda Vagga,Pucimanda Vagga：The second section of the Cātukka Nipāta of the   Jātakatthakathā．,15,1
368754,en,21,pugadandakavata,pūgadandakāvāta,Pūgadandakāvāta,Pūgadandakāvāta：A stronghold in Rohana，mentioned in the account   of the campaigns of Parakkamabāhu I．Cv．lxxv．86，95，143．,15,1
368771,en,21,puggala sutta,puggala sutta,Puggala Sutta,Puggala Sutta：<i>1．Puggala Sutta．</i>Seven kinds of persons who are worthy of gifts and homage．A．iv．10f．<br><br><i>2．Puggala Sutta．</i> Nine kinds of persons who exist in the world：those who have attained the Four Fruits of the Path，these who are on the way thereto，and putthijjanas．A．iv．372．<br><br><i>3．Puggala Sutta．</i>Preached at Sāvatthi，to Pasenadi，on the four kinds of persons：those that are joined to darkness and fare to light，those that are joined to darkness and fare to darkness，those that are joined to light and fare to darkness，those that are joined to light and fare to light．S．i．93ff．； cp．D．iii．233； A．ii．85； Pugg．iv．19．<br><br><i>4．Puggala Sutta．</i> Incalculable is the beginning of samsāra．The bones of a single person faring on for an aeon，if collected，would be a pile as great as Vepulla．S．ii．185．<br><br><i>Puggala Vagga．</i> Several sections of the Anguttara Nikāya are called by this name：the sixth of the Duka Nipāta （A．i．76-80），the third of the Tika （A．i．118-31），the fourteenth of the Catukka （ii．133-39），the sixteenth of the Dasaka （v．247-49），and the twentieth of the Dasaka （v．281-2）．,13,1
368780,en,21,puggalapannatti,puggalapaññatti,Puggalapaññatti,Puggalapaññatti：The fourth （in the present order） of the seven books of the Abhidhamma Pitaka．It is，however，generally considered to be the earliest of the Abhidhamma books．Its subject matter is the puggala （person）．The author first gives a table of contents of the whole work，and then follows the method of the Anguttara Nikāya，grouping human types first under one term，then under two，and so on up to ten．Several of the sections are found，almost complete，in the corresponding sections of the Anguttara．Others are found in the Sangīti Sutta．For details see Morris’ edition in the P．T．S．series （Introd．x xi）．,15,1
368785,en,21,puggalappasada sutta,puggalappasāda sutta,Puggalappasāda Sutta,Puggalappasāda Sutta：On the five disadvantages of devotion to a   person．A．iii．270．,20,1
368812,en,21,puja parivena,pūjā parivena,Pūjā parivena,Pūjā parivena：A monastery in Anurādhapura to which the Nāgas followed Sonuttara when he brought the relics from the Nāga world in order to deposit them in the Mahā Thūpa．<br><br>From Pūjā-parivena the Nāgas were induced to return by being given a few of the relics．<br><br>（Mhv．xxxi．4； MT．575．）．v．l．Punna parivena．,13,1
368889,en,21,pukkama,pukkāma,Pukkāma,Pukkāma：A city in Burma （Arimaddana）．Cv．lxvii．74．,7,1
368898,en,21,pukkusa,pukkusa,Pukkusa,Pukkusa：<i>1．Pukkusa</i>A counsellor of Maddava，king of Benares．For details see the Dasannaka Jātaka．Pukkusa is identified with Sāriputta．J．iii．341．<br><br><i>2．Pukkusa</i>One of the four ministers of Vedeha，king of Mithilā．He joined with his three companions in a conspiracy against Mahosadha，stealing a golden necklace from the king’s palace in order to try and implicate Mahosadha．The details are given in the Mahāummagga Jātaka （J．vi．330ff）．On Pukkusa’s thigh was a leprous spot，which he hid from the king because the king loved to lay his head on Pukkusa’s lap．Only his younger brother knew of this secret； but it was discovered later by Mahosadha，and Pukkusa was sent to prison．Pukkusa is identified with Potthāpāda．Ibid．，478．<br><br><i>3．Pukkusa</i>A Mallarājaputta．He was a disciple of Alāra Kālama，and one day，while on his way from Kusinārā to Pāvā，he saw the Buddha seated under a tree by the roadside and stayed to talk to him．He mentioned that once five hundred carts had passed by where Ālāra sat，and yet so deep was he in meditation that he had failed to notice them．The Buddha told him how，when he himself was in Atumā in the Bhusāgāra，there was a great thunderstorm which killed two peasants and four oxen，but that he had heard and seen nothing，so deep was his concentration．Pukkusa was greatly impressed by this statement，and，having declared himself a follower of the Buddha，he gave to the Buddha two robes of cloth of gold，one of which，at the Buddha’s suggestion，he handed to Ananda．When Pukkusa had left，Ananda draped one robe over the Buddha，and was greatly astonished at its pale appearance in comparison with the deep gold of the Buddha’s body （D．ii．130ff）．<br><br>Buddhaghosa says （DA．ii．569） that Pukkusa was a merchant，and was the owner of the five hundred carts which had crossed the Kakkutthā shortly before the incident above mentioned．<br><br><i>4．Pukkusa</i>The name of a caste，classified among the despised castes （E．g．，A．ii．85； M．ii．152）．The Commentary explains （E．g．，AA．ii．523） them as ”those who sweep up flowers which are offered at shrines and are not removed by the devotees who have given them．” The word Pukkusa was evidently not despised as a personal name because，in the case of Pukkusa （3），for instance，the person bearing the name was a khattiya．,7,1
368902,en,21,pukkusati,pukkusāti,Pukkusāti,Pukkusāti：A young monk whom the Buddha met at the house of Bhaggava，the potter，in Rājagaha．Pukkusāti was already occupying the guest room of the house，and the Buddha asked to be allowed to share it，to which Pukkusāti readily agreed．They sat together for sometime in silence，and then the Buddha preached theDhātuvibhanga Sutta．Pukkusāti recognised the Buddha at the end of the sermon and begged his forgiveness for not having paid him due honour； he then begged to have the upasampadā conferred on him．The Buddha consented and sent him to procure a begging bowl and a robe．On the way Pukkusāti was gored to death by a mad cow．When this was reported to the Buddha，he said that Pukkusāti was an Anāgāmin and had been born in the realms above，never more to return．M．iii．237 47．In this context Pukkusāti is spoken of as a kulaputta （iii．238）； see also J．iv．180 and DhA．ii．35．<br><br>In his comments on the Dhātuvibhanga Sutta，Buddhaghosa gives a long account of Pukkusāti．MA．ii．979 ff．Cp．the story of Tissa，king of Roruva （ThagA．i．199f．）<br><br>He had been the king of Takkasilā，contemporary of Bimbisāra and of about the same age．A friendly alliance was established between the two kings through the medium of merchants who travelled between the two countries for purposes of trade．In the course of time，although the two kings had never seen each other，there grew up between them a deep bond of affection．Pukkusāti once sent toBimbisāra，as a gift，eight priceless garments in lacquered caskets．This gift was accepted at a special meeting of the whole court，and Bimbisāra having nothing of a material nature，which he considered precious enough to send to Pukkusāti，conceived the idea of acquainting Pukkusāti with the appearance in the world of the Three Jewels （ratanāni） the Buddha，the Dhamma，and the Sangha．He had inscribed on a golden plate，four cubits long and a span in breadth，descriptions of these Three Jewels and of various tenets of the Buddha’s teachings，such as the satipatthānā，the Noble Eightfold Path，and the Thirty seven factors of Enlightenment．This plate was placed in the innermost of several caskets of various precious substances，and was taken in procession on the back of the state elephant up to the frontier of Bimbisira’s kingdom．Similar honours were paid to it by the chiefs of other territories，through which lay the route to Takkasilā．<br><br>When Pukkusāti，in the solitude of his chamber，read the inscription on the plate，he was filled with boundless joy and decided to renounce the world．He cut off his hair，donned the yellow robes of a monk，and left the palace alone amid the lamentations of his subjects．He travelled the one hundred and ninety two leagues to Sāvatthi，passing the gates ofJetavana； but having understood from Bimbisāra’s letter that the Buddha was at Rājagaha，he omitted to enquire for him at Jetavana，and travelled on forty five leagues more to Rājagaha，only to find that the Buddha was all the time in Sāvatthi．As it was then evening，he took lodging in Bhaggava’s house．The Buddha，with his divine eye，saw what was in store for Pukkusāti，and travelling on foot from Sāvatthi，reached Bhaggava’s house at sundown，and，waiting his opportunity，engaged Pukkusāti in talk and preached to him theDhātuvibhanga Sutta，as related above．After his untimely death* Pukkusāti was born in the Avihā world，where，together with six others，he became an arahant at the moment of his birth （see S．i．35，60，for the names of the others．）．<br><br>  *The cow that killed Pukkusāti is said to have been a  Yakkhinī who was a cow in one hundred births．In   her last birth as a cow，she killed，in addition to Pukkusāti， Bāhiya Dāruciriya， Tambadāthika，and  Suppabuddha the leper （DhA．ii．35）．<br><br>Pukkhusāti was one of seven monks who，in the time ofKassapa Buddha，decided to abstain from eating until they should attain arahantship．They lived on the top of a mountain．The senior monk attained arahantship，the second became an anāgāmī，but the remaining five died of starvation and were reborn in Tusita．In this age they became，respectively，Pukkusāti，Kumāra Kassapa，Dārucīriya，Dabba Mallaputta andSabhiya．Ap．ii．473； DhA．ii．212； UdA．81； but see MA．i．335，where only three are mentioned （Pukkusāti，Dārucīriya，and Kassapa）．,9,1
368909,en,21,pulacceri,pulacceri,Pulacceri,Pulacceri：<i>1．Pulacceri</i>A park laid out by Parakkamabāhu I．Cv．lxxix．11．<br><br><i>2．Pulacceri</i>A landing place in Ceylon where Māgha and Jayabāhu set up fortifications．Cv．lxxxiii．17．<br><br>Pulatthi nagara（ pura）．A capital of the Singhalese kings．It is first heard of in the reign of Aggabodhi III．，who built in the town the Mahāpānadīpa vihāra （Cv．xliv．122）．But it was probably an important centre even earlier，and Vijitapura，wrested from the Tamils by Dutthagāmanī，was probably near by （See Codrington，op．cit．，20）．Sena I．first made Pulatthipura the capital （Cv．l．9，46，85），though even before his time it seems to have been used as a royal residence - e．g．，by Aggabodhi IV．（Cv．xlvi．34），Aggabodhi VII．（Ibid．，xlviii．74），and Udaya I．（Ibid．，xlix．9，18），who built a hospital there．Kassapa IV．is also mentioned as building a hospital against an epidemic （Cv．lii．25）．<br><br>Mahinda II．built in the city the Dāmavihāra parivena and the Sannīratittha vihāra （Cv．xlviii．134）．Sena I．reigned in Pulatthipura for twenty years and erected there several buildings，including the Senaggabodhi shrine near the Thusavāpī （Ibid．，l．73）．The successors of Sena I．found in Pulatthipura a certain amount of protection from the inroads of the Colas and the Pāndiyans； but in the time of Sena V．the town fell into the hands of the Damilas，through the treachery of Sena’s mother and his commander in chief，Sena．But Sena V．recovered the city by making a treaty with his commander in chief （Ibid．，liv．64，68）．About 1017 A．C．the Colas overran the country，captured Pulatthipura，and made the reigning king，Mahinda V．，their prisoner．He died，after twelve years，as a prisoner in India （Ibid．，lv．22ff）．During this period many of the Hindu shrines in the city were erected．<br><br>For many years the Colas held the sovereignty of the city，though the Singhalese made several vain attempts to drive them out．The Colas named the city Jananāthapura and put down all rebellion with a strong hand．Finally，a young prince named Kitti，born about 1039 A．C．，assumed the title of Vijayabāhu and determined to rescue Pulatthipura．His first attempts failed，partly owing to rebellion among his own people； but finally，civil war broke out in the Cola country itself，and thus，about 1070，he captured Pulatthipura after a great deal of fierce fighting both on sea and land．But，owing to dissensions among his subjects，it was only several years later that he was able to hold his coronation （Cv．lvii．66； lviii．22 ff．； lix．6 ff）．He renamed the city Vijayarājapura，and erected there many religious buildings，chief among which was the Temple of the Tooth Relic （Ibid．，lx．2ff）．It was not，however，till the time of Parakkamabāhu I．that Palatthipura reached the pinnacle of its greatness．He enlarged it to the size of four gāvutas in length and seven in width and called it Parakkamapura．The city had three suburbs   Rāvjavesībhujanga，Rājakulantaka and Vijita -  and fourteen gates．Parakkama adorned it with various parks，chief of which were the Nandanavana and the Dīpuyyāna，and with ponds and numerous buildings，both secular and religious （for details see chiefly Cv．lxxiii．1ff．； lxxviii．44 ff）．Kittinissanka added a stone temple for the Tooth Relic （Ibid．，lxxx．19）．In the reign of Līlavatī，Lokissara captured the city and ruled there for nine months．He was ousted by the general Parakkama，and later Parakkamapandu ruled as king，till he was deposed about 1215 A．C．by Māgha of the Kalinga race，who，coming with a large host of Keralas and Malabars，captured the city and mercilessly plundered its possessions （Ibid．，lxxxiii．15 ff）．From this spoliation the city never completely recovered，and it gradually lost its importance，though Parakkamabāhu II．，Vijayabāhu IV．and Parakkamabāhu III．made attempts to restore it to its original splendour．Ibid．，lxxxvii．67； lxxxviii．28，35，89，92，120f．； lxxxix．1．,9,1
368910,en,21,pulahattha,pulahattha,Pulahattha,Pulahattha：A Damila usurper who reigned for three years at   Anurādhapura in the time of Vattagāmanī．He was slain by his general Bāhiya．  Mhv．xxxiii．56f．； Dpv．xix．15； xx．15．,10,1
368926,en,21,pulavaka sutta,pulavaka sutta,Pulavaka Sutta,Pulavaka Sutta：The idea of a worm eaten corpse，if cultivated，  leads to great profit．S．v．131．,14,1
368936,en,21,pulinacankamiya thera,pulinacankamiya thera,Pulinacankamiya Thera,Pulinacankamiya Thera：An arahant．Thirty one kappas ago he was a   hunter who，seeing the covered walk （cankama） of Sikhī Buddha，scattered sand   over it （Ap．ii．418）．He is probably identical with Nandaka Thera．ThagA．i．299．,21,1
368938,en,21,pulinapujaka thera,pulinapūjaka thera,Pulinapūjaka Thera,Pulinapūjaka Thera：<i>1．Pulinapūjaka Thera</i>An arahant．Ninety one kappas ago he cleared the foot of Vipassī Buddha’s bodhi tree and scattered fresh sand around it．Fifty three kappas ago he was a king named Mahāpulina．Ap．i．79．<br><br><i>2．Pulinapūjaka Thera</i>An arahant．Ninety one kappas ago he saw Vipassī Buddha and，gladdened by the sight，worshipped him and strewed sand on his path．Ap．i．259．,18,1
368939,en,21,pulinapupphiya,pulinapupphīya,Pulinapupphīya,Pulinapupphīya：A Cakkavatti of ninety one kappas ago，a former   birth of Ñānasaññaka （or Piyañjaha） Thera．Ap．i．161f．； ThagA．i．169．,14,1
368940,en,21,pulinathupiya thera,pulinathūpiya thera,Pulinathūpiya Thera,Pulinathūpiya Thera：An arahant．Once，in the past，he was a Jatila named Nārada，with fourteen thousand followers，living near the rock called Samanga．He erected，on the bank of the Amarikā，a thūpa of sand as an object of worship for himself．<br><br>In his last birth he was of parents who were devout followers of the Buddha and worshipped at a shrine erected in the Buddha’s name．When the boy was seven years old he saw the shrine and，recalling his past，became an arahant （Ap．ii．437 ff）．<br><br>He is perhaps to be identified with Vasabha Thera （q．v．）．Thag．A．i．258f．,19,1
368942,en,21,pulinda,pulindā,Pulindā,Pulindā：The name given to the wild tribes of Ceylon，evidently to   be identified with the present Veddas．Their ancestry is traced to Jīvahattha   and Dipellā，the son and daughter of Vijaya by Kuvenī．Mhv．vii．58； MT．264，  266．,7,1
368943,en,21,pulinuppadaka thera,pulinuppādaka thera,Pulinuppādaka Thera,Pulinuppādaka Thera：An arahant．One hundred thousand kappas ago he   was an ascetic named Devala with eighty thousand followers．He erected a thūpa   of sand and honoured it in the name of the Buddha （Ap．ii．426 ff）．He is   probably identical with Sirima Thera．ThagA．i．280f．,19,1
368990,en,21,punabbasu,punabbasu,Punabbasu,Punabbasu：<i>1．Punabbasu．</i>A young Yakkha （S．i．210）．He became a sotāpanna （SA．i．239）．See Punabbasumātā．<br><br><i>2．Punabbasu．</i> One of the Chabbaggiyā．His followers were called Panabbasukā，and，together with the followers ofAssaji，they were calledAssaji Punabbasukā．<br><br><i>Punabbasu Sutta</i>．Records an incident relating toPunabbasumātā．S．i．210．,9,1
368993,en,21,punabbasukutumbikaputta tissa thera,punabbasukutumbikaputta tissa thera,Punabbasukutumbikaputta Tissa Thera,Punabbasukutumbikaputta Tissa Thera：He was of Ceylon，and crossed over to India，where he studied under Yonaka Dhammarakkhita．On his way home by sea he felt doubtful of one word，and returned all the way，one hundred leagues，to consult his teacher．On the way from the port he mentioned the word to a householder，who was so pleased with him that he gave him a blanket and one hundred thousand．This blanket Tissa gave to his teacher，but the latter cut it up and used it as a spread，as an example to others （not to desire luxuries）．Tissa had his doubts set at rest and returned to Jambukola．There，at the Vālīkāvāma，as he was sweeping the courtyard of the cetiya，other monks asked him questions in order to vex him．But he was able to answer all these，having attained the patisambhidā．VibhA．389．,35,1
368994,en,21,punabbasumata,punabbasumātā,Punabbasumātā,Punabbasumātā：A Yakkhinī，mother of Punabbasu．One evening towards sunset，when the Buddha was at Jetavana，she，with her daughter Uttarā on her hip and the boy’s hand in hers，came to the grove in search of food．She saw the silent monks seated round the Buddha while he preached，and having hushed her babe to silence she and Punabbasu listened to the Buddha．At the end of the sermon，both mother and son became sotāpannas，Uttarā being too young to understand （S．i．210f．； SA．i．239f）．<br><br>Punabbasumātā is quoted as an example of a Yakkhinī who could travel through the air （PSA．79）．<br><br>She was a vemānika-peta．DA．ii．50．,13,1
368995,en,21,punabbasumitta,punabbasumitta,Punabbasumitta,Punabbasumitta：<i>1．Punabbasumitta．</i>A rich merchant in the time of Vipassī Buddha．He built a monastery，one yojana in extent，on the site of Jetavana，the ground of which he bought by covering the whole with golden bricks．J．i．94； Bu．xx．30； DA．ii．424．<br><br><i>2．Punabbasumitta．</i>Son of Sumedha Buddha．BuA．163； the Bu．（xii．20） calls him Sumitta．,14,1
369005,en,21,punagama,pūnagāma,Pūnagāma,Pūnagāma：A ford on the Mahāvālukagangā．Cv．lxxii．6．,8,1
369081,en,21,pundarika,pundarīka,Pundarīka,Pundarīka：<i>1．Pundarīka．</i>One of the state elephants ofPasenadi．DhA．ii．1．<br><br><i>2．Pundarīka．</i>A Niraya； it is a period of suffering inAvīci，equal to twenty Uppalakā．S．i．152； SN．，p．126； SNA．ii．476．<br><br><i>3．Pundarīka．</i>One of the four treasure troves left behind by the Buddha when he renounced the world．DA．i．284．<br><br><i>Pundarīka Sutta．</i>A monk，staying in a forest tract in Kosala，once entered a lotus pool and inhaled the scent of a lotus．The deva of the forest，desirous of his welfare，called him ”scent thief ” and engaged him in conversation，whereby he was greatly agitated．S．i．204f．,9,1
369082,en,21,pundarika,pundarīkā,Pundarīkā,Pundarīkā：A class of nymphs who provided music for Sakka，or，  perhaps，the name of some musical instruments．See VvA．93，96，211； and 372f．,9,1
369141,en,21,punkhagama,punkhagāma,Punkhagāma,Punkhagāma：A village in the Dakkhinadesa of Ceylon，where Mānābharana lived under the name of Virabāhu （Cv．lxi．26） and where Parakkamabāhu I．was born （Ibid．，lxxii．18）．Parakkamabāhu subsequently erected there the Sūtigharacetiya，one hundred and eighty feet high，on the site of the house in which he was born．Ibid．，lxxix．61．,10,1
369144,en,21,punkonda,punkonda,Punkonda,Punkonda：A Damila chief，ally of Kulasekhara； he fought against Mālavacakkavatti and captured Semponmāri．Later，he surrendered to Lankāpura and received much honour； but he then deserted Lankāpura，who had his palace burnt down．The last we hear of him is of his alliance with Nigaladha．Cv．lxxvi．139，240，273，277，278，280，299，301； lxxvii．57，92．,8,1
369163,en,21,punna,punna,Punna,Punna：<i>1．Punna，Punnaka Thera</i>He was born in the family of a householder of Suppāraka in the Sunāparanta country．When he was grown up，he went with a great caravan of merchandise toSāvatthi where，having heard the Buddha preach，he left the world and joined the Order．He won favour by attention to his duties．One day he asked the Buddha for a short lesson so that，having learnt it，he might go back to dwell in Sunāparanta．The Buddha preached to him the Punnovāda Sutta．So Punna departed，and，in Sunāparanta，he became an arahant．There he won over many disciples，both male and female，and having built for the Buddha a cell out of red sandalwood （Candanāsālā），he sent him a flower by way of invitation．The Buddha came with five hundred arahants，spent a night in the cell，and went away before dawn．<br><br>Ninety one kappas ago，when there was no Buddha alive，Punna was a learned brahmin，and later became a hermit in Himavā．Near his abode a Pacceka Buddha died，and at the moment of his death there appeared a great radiance．The ascetic cremated the body and sprinkled scented water on the pyre to extinguish the flames．A deva，witnessing the event，prophesied his future greatness．His name throughout his many lives was Punna or Punnaka．Thag．vs．70； ThagA．i．156 ff．； Ap．ii．341．<br><br>In Sunāparanta he first lived at Ambahatthapabbata，but，on being recognised by his brother，he went toSamuddagiri vihāra，where was a magnetised walk which none could use．The waves of the sea breaking made great noise，and，in order to help him to concentration，Punna caused the sea to be quiet．From there he went to Mātulagiri，where the incessant cries of birds disturbed him； he finally went to Makulakagāma．While he was there，his brotherCūla Punna，with five hundred others，sailed in a trading ship，and，before embarking，he visited Punna，took the precepts from him，and asked for his protection during the voyage．The ship reached an island where red sandalwood grew； with this the merchants filled the ship，and the spirits of the island，angered by this，raised a great storm and appeared before the sailors in fearful forms．Each merchant thought of his guardian deity and Cūla Punna of his brother．Punna，sensing his brother’s need，travelled through the air to the ship，and，at sight of him，the spirits disappeared．In gratitude for their deliverance，the merchants gave to the Elder a share of their sandalwood．It was with this material that the Candanasālā，above referred to，was built．<br><br>Kundadhāna was the first among the arahants to be chosen to accompany the Buddha to Sunāparanta．Sakka provided five hundred palanquins for the journey，one of which was empty．This was subsequently taken by the ascetic Saccabandha，whom the Buddha converted and ordained on the way．On his return journey，the Buddha stopped at the river Nammadā，and was entertained there by the Nāga king．MA．ii．1014 ff．； SA．iii．14ff．； KhA．149．<br><br><i>2．Punna，Punnaka，Punnasīha</i>A setthi of Rājagaha （DhA．i．385； iii．104），father of Uttarā Nanda-Mātā．He had been a poor man and had worked for the setthi Sumana．One feast day，though his master offered him a holiday，he went to work in the field，because he was too poor to be able to enjoy himself．While he was in the field Sāriputta came to him，and Punna gave him a tooth stick and water．Punna’s wife，coming with her husband’s food，met Sāriputta as he was coming away，and offered him the food she carried．She cooked fresh rice and took it to her husband，who was overjoyed to hear of her gift to Sāriputta．After the meal，he rested his head for a while on his wife’s lap，and，on awaking，he found that the field he had ploughed had turned into gold．He reported the matter to the king，who sent carts to fetch the gold； but as soon as his men touched it，saying that it was for the king，it turned again into earth．The gold was，therefore，gathered in Punna’s name，and the king conferred on him the rank of Bahudhanasetthi．He built a new house，and，at the feast of inauguration，held a great almsgiving to the Buddha and the monks．When the Buddha thanked him，he and his wife and his daughterUttarā became sotāpannas．MA．ii．812； DhA．iii．302 ff．； also VvA．62ff．，where Punnaka’s wife is called Uttarā．In the Anguttara，Commentary （i．240 ff．） the man’s name is given as Punnasīha，of which Punna is the shortened form．<br><br>It is this Punna，described as bhataka，that is mentioned in the Milindapañha （pp．115，291； see also MA．ii．812） among the seven people whose acts of devotion brought reward in this very life．<br><br><i>3．Punna</i>Slave of Mendaka．He was one of the five persons of Great Merit （Pañca Mahāpuññā） （AA．i．219； DhA．i．385）．When he ploughed the field with a single plough he made fourteen furrows，seven on each side．Vsm．383．<br><br><i>4．Punna</i>A servitor （dabbigāhaka） who held the oblation ladles for the seven sages，mentioned in the Assalāyana Sutta （M．ii．157； MA．ii．785）； they were rebuked by Asita Devala for their pretensions regarding the superiority of brahmins．<br><br><i>5．Punna Koliyaputta</i>A naked ascetic （Acela） who visited the Buddha at Haliddavasana，together with Seniya Kukkuravatika．Punna questioned the Buddha regarding the practices of Seniya，while Seniya did likewise regarding those of Punna．The discussion is recorded in the Kukkuravatika Sutta （q．v．）．At the end of the discussion，Punna declared himself a follower of the Buddha．He is called Govatika （one who behaved like a cow） （M．i．387 ff）．Buddhaghosa says （MA．ii．624） that，in order to support his bovine character，he wore horns and a tail and browsed on the grass in the company of cattle．<br><br><i>6．Punna Mantānīputta Thera</i>He belonged to a brahmin family of Donavatthu near Kapilavatthu．His mother was Mantānī，sister ofAññākondañña．While theBuddha was at Rājagaha，whither he had gone after preaching theDhammacakkappavattana Sutta，Aññākondañña went to Kapilavatthu and ordained Punna．Kondañña then returned to Rājagaha，whence，having taken leave of the Buddha，he retired to live on the banks of the Chaddantadaha．But Punna remained in Kapilavatthu，intent on his practices，and soon after became an arahant．He gathered round him five hundred clansmen who all became monks，and he taught them the ten bases of discourse （dasa kathāvatthūni），which he himself had learnt，and they became arahants．When they wished to visit the Buddha，Punna sent them on in advance to Rājagaha，asking them to pay homage to the Buddha in his name．Later，when the Buddha came from Rājagaha toSāvatthi，Punna visited him and was taught the Dhamma in the Buddha’s own Gandhakuti．Sāriputta，hearing of the fame of Punna，wished to meet him，and went to Andhavana，where Punna was spending his siesta．Sāriputta questioned him on the seven acts of purity，and Punna answered him．The two monks found great joy in each other’s words．The interview with Sāriputta is given in theRathavinīta Sutta （M．i．146 ff．）．Buddhaghosa，says （MA．i．362） that the two Elders had many things in common．<br><br>Later，the Buddha declared Punna to be pre-eminent among those who preached the Dhamma．（A．i．23； S．ii．156）<br><br>In the time of Padumuttara Buddha，Punna was born in a rich brahmin family of Hamsavatī，before the birth of the Buddha．When grown up，he one day visited the Buddha，and as he sat on the edge of a large crowd，hearing him preach，the Buddha declared one of his monks pre eminent among preachers，and Punna，wishing for a like honour under a future Buddha，paid great homage to Padumuttara．（ThagA．i．37 ff ）<br><br>In the Anguttara Commentary （AA．i．113 ff），however，we are told that in the time of Padumuttara Buddha，Punna was named Gotama and was expert in the Vedas．But he found no solace in the teaching of the Vedas and became an ascetic with a following of eighteen thousand Jatilas，all of whom，under his guidance，developed great iddhi powers．Punna was already old when Padumuttara attained Enlightenment．One day the Buddha visited Gotama’s hermitage，and Gotama and his disciples entertained him to a meal．Afterwards the Buddha wished his chief disciple Mahādeva to come to the hermitage with one hundred thousand monks； this he did，and the ascetics provided flowers for their seats．For seven days the Buddha and his monks remained in trance on their seats，at the end of which period the Buddha asked the most pre eminent preacher to render thanks．At the conclusion of the sermon，all except Gotama became arahants．Gotama wished to gain pre eminence in preaching under a future Buddha，and Padumuttara proclaimed that his wish would find fulfilment．The Apadāna （Ap．i．38，quoted at ThagA．i．362） contains yet another version，according to which Punna’s name in the time of Padumuttara was Sunanda．<br><br>Besides the Rathavinīta Sutta mentioned above （n．1），which bears testimony to Punna’s skill as a preacher，another Sutta，of the Samyutta Nikāya （S．iii．105f．； according to ThagA．ii．124，Ananda became a sotāpanna after hearing a sermon by Punna），represents Ananda as saying to the assembled monks that Punna was of great help to himself and others when they were yet novices； Punna had preached to them on causation，and they were able to understand the Doctrine because of his skilful exposition．<br><br>It is，perhaps，this Punna who is identified with the gate keeper （dovārika） of the Kurudhamma Jātaka （J．ii．381） and with one of the seven brothers of the Bhisa Jātaka （J．iv．314）．<br><br>The Mahāvastu （iii．382） contains twenty verses attributed to Pūrna Maitrayānīputra．<br><br><i>7．Punna．</i>See also s．v．Punnaka．<br><br><i>Punna Sutta．</i>Another name for the Punnovāda Sutta．,5,1
369164,en,21,punna,punnā,Punnā,Punnā：<i>1．Punnā</i>Slave girl of Sujātā．J．i．69； AA．i．218．<br><br><i>2．Punnā Therī</i>An arahant．She was born in a householder’s family of Sāvatthi，and，at the age of twenty，having heard Pajāpati Gotamī preach，she left the world．One day，while meditating，the Buddha appeared before her in a ray of glory and she became an arahant．<br><br>In the past she was a kinnarī on the banks of the Candabhāgā，and，having seen a Pacceka Buddha，worshipped him with a wreath of reeds．Thig．vs．3； ThigA．9f．<br><br>She is perhaps identical with Tīninalamālikā of the Apadāna．Ap．ii．515．<br><br><i>3．Punnā Therī．-（v．l．Punnīkā）</i>An arahant．She was born in Anāthapindika’s household，as the daughter of a domestic slave．She was called Punna because，with her birth，the number of children in the household reached one hundred．<br><br>On the day，on which she heard the Sīhanāda Sutta she became a sotāpanna．She converted the brahmin Sotthiya，who believed in purification through water （the conversation is recorded in Thig．vs．236 51），and thereby won the esteem of Anāthapindika，so that he freed her．Thereupon she entered the Order and in due course became an arahant．<br><br>In the time of Vipassī Buddha she was born in a clansman’s family and entered the Order．She learned the three Pitakas and became a distinguished preacher．She did the same under five other Buddhas - Sikhī，Vessabhū，Kakusandha，Konāgamana and Kassapa   but，owing to her tendency to pride，she was unable to root out the defilements．ThigA．199 ff．； Ap．ii．611．<br><br>Buddhaghosa，however，say of this Therī （MA．i．347f．； the story，with very different details，is given in AA．ii．716f） that she was a slave girl of Anāthapindika．On one occasion，when the Buddha was about to set out on a tour，Anāthapindika and the other chief patrons of the Buddha，loth to lose him for several months，begged him to remain with them．But the Buddha declined this request，and Punnā，seeing Anāthapindika very dejected and learning the reason，offered to persuade the Buddha to stay．So she approached him and said that she would take the Three Refuges with the Five Precepts if he would postpone his tour．The Buddha at once agreed，and Punnā was freed and adopted as Anāthapindika’s daughter．She later joined the Order，and became an arahant after listening to an admonition （Therigāthā，vs．3，about Punnā 2） of the Buddha，who appeared before her in a ray of glory．Here we undoubtedly have a confusion of legends．See Punnā （2）．<br><br>It may be this same Punnā who is mentioned in the Milindapañha （p．115） as one of the seven people whose acts of devotion brought them recompense in this very life．<br><br><i>4．Punnā</i>The slave girl of the brahmin soothsayer of the Nānacchanda Jātaka．When asked what boon she desired，she answered，“A pestle and mortar and a winnowing basket．” J．ii．428，429．<br><br><i>5．Punnā</i>A slave woman of Rājagaha．Late one night，when standing outside the house，cooling herself after having pounded a large quantity of rice，she saw Dabba Mallaputta taking some monks to their lodgings．She thought to herself that she had to work and therefore could not sleep early，but why should monks，who are free from care，be sleepless? She concluded that one of them was sick or had been bitten by a snake．At dawn the next day she went down to the bathing-ghat，taking a cake made of rice dust and baked over charcoal，meaning to eat it after the bath．On the way she met the Buddha and offered him the cake，though she did not expect he would eat it．But the Buddha，who was with Ananda，accepted the gift and sat down to eat it，while Punnā stood watching．When the meal was over，the Buddha asked her what she had thought of the monks，and she told him．The Buddha pointed out to her that monks could not sleep till late for they had to be watchful and assiduous．At the end of the discourse Punnā became a sotāpanna． <br><br>It was in reference to this Punnā that the Kundakasindhavapotaka Jātaka was preached．DhA．iii．321 ff．<br><br><i>6．Punnā</i>A slave woman．The Commentaries mention （E．g．，MA．ii．696） that the Buddha once made a rag robe （pamsukūla） out of a garment cast off by her in a cemetery overgrown with weeds （atimuttakasusāna）．When the Buddha donned the robe the earth trembled in wonder．It was this robe that the Buddha exchanged with Mahā Kassapa； when the Buddha picked it up from the cemetery where Punnā had cast it off it was covered with insects （SA．ii．149）．,5,1
369165,en,21,punna-cetiya,puñña-cetiya,Puñña-cetiya,Puñña-cetiya：A cetiya attached to the monastery where Ariyavamsa   wrote the Manisāramañjūsā．Bode，op．cit．，42．,12,1
369168,en,21,punna parivena,punna parivena,Punna parivena,Punna parivena：See Pūjā parivena．,14,1
369170,en,21,punnabhadda,punnabhadda,Punnabhadda,Punnabhadda：The Mahā Niddesa （pp．89，92），in its explanation of vattasuddhikā，mentions，among others，Punnabhaddavattika，Vāsudevavattika，Baladevavattika and Manibhaddavattika．Punnabhadda is，therefore，probably the name of a Yakkha like Vāsudeva and Baladeva．<br><br>The N．P．D．，s．v．Punna，suggests Punnabhadda，was the father of the Yakkha Harikesa．The Mahābhārata （i．35，1557） gives Pūrnabhadra as the name of a serpent．,11,1
369178,en,21,punnabhisanda vagga,puññābhisanda vagga,Puññābhisanda Vagga,Puññābhisanda Vagga：<i>1．Puññābhisanda Vagga．</i>The sixth chapter of the Cātukka Nipāta of the Anguttara Nikāya．A．ii．54 65．<br><br><i>2．Puññābhisanda Vagga．</i> The fourth chapter of the Sotāpatti Samyutta．S．v．391f．,19,1
369192,en,21,punnagapupphiya thera,punnāgapupphiya thera,Punnāgapupphiya Thera,Punnāgapupphiya Thera：An arahant．Ninety two kappas ago he was a   hunter who，while wandering in the forest，saw a flower，which he offered on a   heap of sand in the name of the Buddha Tissa．Ninety one kappas ago he was a   king named Tamonuda （Ap．i．180）．He is probably identical with Suhemanta Thera．  ThagA．i．212．,21,1
369198,en,21,punnaji,punnaji,Punnaji,Punnaji：One of the four friends of Yasa who，on hearing of his ordination by the Buddha，visited him and were taken to the Buddha．The Buddha talked to them and they became arahants．<br><br>They were among the first eleven arahants，and were ordained by the ” ehi bhikkhu pabbajjā．” <br><br>Vin．i．18f．,7,1
369199,en,21,punnaka,punnaka,Punnaka,Punnaka：The questions asked by Punnaka，pupil of Bāvarī （q．v．），and the Buddha’s answers thereto．<br><br>Those who make sacrifices and exert themselves for gain of pleasure and praise do not succeed in escaping birth and decay．<br><br>Only the calm and the free can so escape．SN．vs．1043 48．They are explained in CNid．11ff．<br><br>The questions are referred to at A．i．133．,7,1
369200,en,21,punnaka,punnaka,Punnaka,Punnaka：<i>1．Punnaka．</i>One Of the stallions of Ekarāja．J．vi．135．<br><br><i>2．Punnaka．</i>One of the sixteen disciples of Bāvarī，who visited the Buddha （SN．vs．1006）．His conversation with the Buddha is given in the Punnakamānavapucchā （Ibid．，1043 48）．At the end of the interview Punnaka and his one thousand followers became arahants．SNA．ii．590．<br><br><i>3．Punnaka．</i>A Yakkha chief，nephew of Vessavana （J．vi．255）．The story of how he won the Nāga maiden Irandatī is related in the Vidhurapandita Jātaka．In his previous birth he had been a young man named Kaccāyana in theAnga country．J．vi．273f．； he is also called Kātiyāna （Kaccāna）．He is also referred to as Punnakaraja （J．iv．182）．<br><br>He is evidently identical with the Yakkha chieftain mentioned in theātānitiya Sutta （D．iii．204） among those to be invoked by followers of the Buddha in times of tribulation．The gem used by Punnaka as a stake in his gambling with Koravya was such that all things in the world could be seen in it （MT．552）．The shout of victory uttered by Punnaka when he defeated Koravya was one of the four shouts heard throughout Jambudīpa．SNA．i．223．<br><br><i>4．Punnaka．</i>A king of twenty five kappas ago，a former birth of Asanabodhiya Thera．Ap．i．111．<br><br><i>5．Punnaka．</i>Punnaka was evidently not a name of high station．E．g．，J．vi．273．<br><br><i>6．Punnaka．</i> See also s．v．Punna．<br><br><i>Punnaka Jātaka．</i> Another name for theVidhurapandita Jātaka．,7,1
369201,en,21,punnakala,punnakāla,Punnakāla,Punnakāla：A Yakkha who，in the time of Kakusandha Buddha，spread   in Ceylon a pestilence called Pajjaraka．MT．349．,9,1
369220,en,21,punnalakkhana,puññalakkhanā,Puññalakkhanā,Puññalakkhanā：Wife of Anāthapindika．v．l．Punnalakkhanā．J．ii．410，  415； iii．435．,13,1
369221,en,21,punnalakkhanadevi,punnalakkhanadevī,Punnalakkhanadevī,Punnalakkhanadevī：See Puññalakkhanadevī．,17,1
369226,en,21,punnamasa,punnamāsa,Punnamāsa,Punnamāsa：<i>1．Punnamāsa Thera</i>He was born in Sāvatthi as the son of a brahmin，named Samiddhi； he was called Punnamāsa because，on the day of his birth，all the empty vessels in the house were filled with golden pennies．He left the world after a son had been born to him，and，having entered the Order under the Buddha，took the formula of the five impurities （tacapañcaka） as topic of meditation and became an arahant．His former wife adorned herself and came with her child，seeking to seduce him，but without success．<br><br>In the time of Vipassī Buddha he was a partridge （cakkavāka），and，pleased with the appearance of the Buddha，offered him a sāla flower，holding it in his beak．Seventeen kappas ago he became king eight times under the name of Sucārudassana （Thag．vs．10； ThagA．i．53f）．<br><br>He is evidently identical with Paccāgamanīya of the Apadāna．Ap．i．113．<br><br><i>2．Punnamāsa Thera</i>He was born at Sāvatthi in a landowner’s family．He was named Punnamāsa because，on the day of his birth，all the empty vessels in the house became filled with gold and silver coins．He left the world after the birth of a son，and，dwelling near the village，put forth effort，till he became an arahant．Then going to Sāvatthi，he paid homage to the Buddha and dwelt in a charnel field．Meanwhile his son died，and his wife，wishing to prevent the king from taking the property，which was now left without an heir，went，with a large company，to her husband in order to persuade him to return to the lay life．<br><br>In the time of Tissa Buddha he was wandering about the forest，bow in hand，when he saw the Buddha’s robe hanging on a branch outside his cell．He immediately threw away his bow and，recalling the Buddha’s virtues，paid homage to the robe．Thag．vs．171，172； ThagA．i．297f．<br><br>He is probably identical with Pamsukūlasaññika of the Apadāna．Ap．ii．418f．,9,1
369233,en,21,punnamukha,punnamukha,Punnamukha,Punnamukha：<i>1．Punnamukha</i>One of the merchants （setthi） of King Ekarāja，whom he proposed，at the suggestion of Khandahāla，to sacrifice for his own welfare．J．vi．135．<br><br><i>2．Punnamukha</i>A royal cuckoo （phussakokila）．For his story see the Kunāla Jātaka．He is identified with Udāyī Thera．J．v．456．,10,1
369235,en,21,punnanadi jataka,punnanadī jātaka,Punnanadī Jātaka,Punnanadī Jātaka：The Bodhisatta was once chaplain at the court of Brahmadatta，king of Benares．But the king，listening to his enemies，sent the Bodhisatta away from the court，and he dwelt in a village of Kāsi．Later，the king，remembering his chaplain’s goodness，composed a verse，wrote it on a leaf，and sent it to him，together with cooked crow’s flesh．The Bodhisatta understood the message and returned to the court．<br><br>The story was related in reference to the great wisdom of the Buddha．Ananda is identified with the king （J．ii．173 5）．The Jātaka derives its name from the first two words of the verse composed by the king．,16,1
369242,en,21,punnapati jataka,punnapāti jātaka,Punnapāti Jātaka,Punnapāti Jātaka：The Bodhisatta was once Treasurer of Benares，and some rogues，wishing to rob him of his money，conspired together and drugged some liquor，which they offered him as he was on his way to the palace．The Treasurer suspected them，and promised to join them on his way back from the palace．But on his return the vessels which contained the liquor were still quite full； he therefore charged the men with the intent to poison him，or they would have drunk some of the liquor during his absence．They then ran away．<br><br>The story was told to Anāthapindika，who had a similar experience．But in this case he was returning from the palace，and challenged the rogue’s to taste their own liquor first．J．i．268 ff．,16,1
369259,en,21,punnasiha,punnasīha,Punnasīha,Punnasīha：Father of Uttarā   Nandamātā （AA．i．240．）．See Punna （1）．,9,1
369279,en,21,punnavaddhana,puññavaddhana,Puññavaddhana,Puññavaddhana：Son of Dhammadassī Buddha．Bu．xvi．14．See also  Punnavaddhana．,13,1
369280,en,21,punnavaddhana,punnavaddhana,Punnavaddhana,Punnavaddhana：<i>1．Punnavaddhana．</i>Son of Migāra and husband of Visākhā （q．v．）．AA．i．220； DhA．i．387； UdA．158，etc．<br><br><i>2．Punnavaddhana．</i>One of the gardens laid out by Parakkamabāhu I．in Pulatthipura （Cv．lxxix．9）．In it was a tank，which was connected with the Toyavāpī by the Sarassatī Canal．From this branched off，to the west，the Yamunā Canal．Ibid．，46，47．<br><br><i>3．Punnavaddhana．</i>The name given to a kind of precious garment．Kundalī of Dvāramandala sent several of these garments to Dīghābhaya through Sūranimila，and Dīghābhaya gave a pair himself to Sūranimila．Mhv．xxiii．33，37； MT．450．<br><br>Punna was probably another variation of the name．E．g．，ibid．，538．,13,1
369281,en,21,punnavaddhana sutta,puññavaddhana sutta,Puññavaddhana Sutta,Puññavaddhana Sutta：A name given in the Sutta Sangaha （No．60） to   the Vanaropa Sutta （1）．,19,1
369282,en,21,punnavallika,punnavallika,Punnavallika,Punnavallika：A locality in Ceylon，the residence of Mahātissa．  Vsm．143； DhSA．116．,12,1
369289,en,21,punneli,punneli,Punneli,Punneli：A village granted by Dāthopatissa II．to the Thūpārāma．  Cv．xlv．28．,7,1
369293,en,21,punniya,punniya,Punniya,Punniya：A monk．He if； mentioned as visiting the Buddha and asking   him under what conditions a sermon presents itself to the mind of a Tathāgata．  A．iv．337f．；v．154f．,7,1
369294,en,21,punniya sutta,punniya sutta,Punniya Sutta,Punniya Sutta：<i>1．Punniya Sutta．</i>The Buddha tells Punniya a of eight conditions under which a sermon presents itself to the mind of a Tathāgata．A．iv．337f．<br><br><i>2．Punniya Sutta．</i>Same as above （1），but two conditions are added．A．v．154f．,13,1
369297,en,21,punnovada sutta,punnovāda sutta,Punnovāda Sutta,Punnovāda Sutta：Punna （of Sunāparanta） visits the Buddha and asks him for a teaching that he may follow it and be purged of self．The Buddha tells him to avoid finding delight in the pleasures of the senses．<br><br>On learning that Punna proposes to live in Sunāparanta，the Buddha warns him that the people of that part are fierce and violent．Punna declares that even should they kill him，he would not bear them ill will，but would rejoice to be of use to them．He leaves for Sunāparanta，with the Buddha’s approval，and there gather around him five hundred disciples of either sex who have won arahantship．After Punna’s death，the monks question the Buddha about him，and the Buddha tells them that he had realised nibbāna．M．iii．267 ff．； S．iv．60 ff．,15,1
369327,en,21,puppha,puppha,Puppha,Puppha：<i>1．Puppha Thera．</i> An eminent teacher of the Vinaya．Vin．v．3．<br><br><i>2．Puppha．</i>One of the five horses of King Kappina，used by him in sending messages．DhA．ii．117．<br><br><i>1．Puppha Vagga．</i> The fourth section of the Dhammapada．<br><br><i>2，Puppha Vagga．</i>The tenth chapter of the Khandha Samyutta．S．iii．137 57．<br><br><i>Puppha （or Vaddha） Sutta．</i>The Buddha declares that he upholds only that which is upheld in the world of sages （panditānam）   viz．，that the khandhas are impermanent，subject to woe and decay．The Buddha has thoroughly penetrated the world condition （lokadhamma） of the world of sankhāras．He is like a lotus，sprung from the water and come to full growth therein，yet unspotted by it．S．iii．138f．,6,1
369331,en,21,puppha sutta,puppha sutta,Puppha Sutta,Puppha Sutta：See Vaddha Sutta．,12,1
369334,en,21,pupphabhani sutta,pupphabhānī sutta,Pupphabhānī Sutta,Pupphabhānī Sutta：The three kinds of people in the world：the   tricky tongued （gūthabhānī），the fair spoken （pupphabhānī），and the honey   tongued （madhubhānī）．A．i．127．,17,1
369335,en,21,pupphacangotiya thera,pupphacangotiya thera,Pupphacangotiya Thera,Pupphacangotiya Thera：An arahant．Thirty one kappas ago he took a   casket of flowers which he sprinkled over Sikhī Buddha．He was five times   king，under the name of Devabhūti．Ap．i．118．,21,1
369338,en,21,pupphachadaniya,pupphachadaniya,Pupphachadaniya,Pupphachadaniya：In the very distant past there were five kings of   this name，all previous births of Maggadattika Thera．Ap．i．189．,15,1
369341,en,21,pupphachattiya thera,pupphachattiya thera,Pupphachattiya Thera,Pupphachattiya Thera：An arahant．Ninety four kappas ago he made a   parasol of lotus flowers，which he held over Siddhattha Buddha．Seventy four   kappas ago he was king nine times，under the name of Jalasikha．Ap．i．264f．,20,1
369354,en,21,pupphadharaka,pupphadhāraka,Pupphadhāraka,Pupphadhāraka：Ninety one kappas ago he was an ascetic wearing bark   and antelope skin．Seeing Vipassī Buddha，he held over him a canopy of   pāricchattaka flowers．Eighty seven kappas ago he was a king，named   Samantadharana．Ap．i．244．,13,1
369363,en,21,pupphaka,pupphaka,Pupphaka,Pupphaka：<i>1．Pupphaka．</i>The palace of Sutasoma．J．v．187．<br><br><i>2．Pupphaka．</i>A parrot，discovered in a bed of flowers，hence his name．He was the Bodhisatta．For his story see Sattigumba Jātaka．J．iv．431 ff．,8,1
369386,en,21,pupphapura,pupphapura,Pupphapura,Pupphapura：Another name for Pātaliputta （q．v．）．E．g．，Dpv．xi．28；   Mhv．xxix．36．,10,1
369391,en,21,puppharama,pupphārāma,Pupphārāma,Pupphārāma：A central monastic establishment in Sirivaddhanapura   （modern Kandy） in Ceylon．It formed the headquarters of the Siamese monks   under Upāli，who came to Ceylon at the invitation of the king   Kittisirirājasīha．Cv．c．86，141．,10,1
369401,en,21,puppharatta jataka,puppharatta jātaka,Puppharatta Jātaka,Puppharatta Jātaka：Once，during the Kattika Festival in Benares，the wife of a poor man insisted on having a pair of garments dyed with safflower to wear at the festival．Urged by her desire，the husband stole at night into the king’s conservatories to get the safflowers．<br><br>He was caught by the guard and impaled alive．He died lamenting the non fulfilment of his wife’s desire and was born in hell．The Bodhisatta was，at that time，a Spirit of the Air．<br><br>The story was told to a passion tossed monk who longed for the wife of his lay life．The couple are identified with that of the story．J．i．149f．,18,1
369406,en,21,pupphasaniya thera,pupphāsaniya thera,Pupphāsaniya Thera,Pupphāsaniya Thera：An arahant．Ninety four kappas ago he saw   Siddhattha Buddha，and，following him to his hermitage，made for him a seat of   flowers．Ap．i．254f．,18,1
369408,en,21,pupphathupiya thera,pupphathūpiya thera,Pupphathūpiya Thera,Pupphathūpiya Thera：An arahant．In the time of Vipassī Buddha he was a brahmin ascetic on Kukkurapabbata with a large number of disciples．Hearing of the Buddha’s appearance in the world，he wished to visit him，but fell ill on the way．He thereupon erected a thūpa of flowers in the Buddha’s name and died soon after．<br><br>Forty four kappas ago he was king sixteen times under the name of Aggisama，and thirty-eight times under that of Ghatāsana．Ap．i．155f．,19,1
369419,en,21,pupphavasa,pupphavāsa,Pupphavāsa,Pupphavāsa：A vihāra in the west of Ceylon．Near it was Devagāma．  Ras．ii．13．,10,1
369426,en,21,pupphavati,pupphavatī,Pupphavatī,Pupphavatī：An old name for Benares，when Ekarāja，father of Candakumāra，was its king．<br><br>J．iv．131； iv．119； Cyp．i．7．,10,1
369439,en,21,pupphita,pupphita,Pupphita,Pupphita：Seventeen kappas ago there were three kings of this name，  all previous births of Kutajapupphiya Thera．Ap．i．191．,8,1
369477,en,21,purabheda sutta,purābheda sutta,Purābheda Sutta,Purābheda Sutta：The tenth sutta of the Atthaka Vagga of the Sutta Nipāta．It was among the suttas preached at the Mahāsamaya in answer to the questions asked of the Buddha by the created Buddha （SNA．ii．548）．<br><br>It is a long disquisition on the characteristics of a calm sage （upasanta）．He is free from craving，anger，etc．，is equable and thoughtful，possessed of calm，and walk’s in the path of righteous men （SN．vs．848 61）． <br><br>The sutta was preached for the benefit of the buddhi caritā．SNA．i．361； MNid．223．,15,1
369478,en,21,puradeva,puradeva,Puradeva,Puradeva：A god，evidently the tutelary deity of Anurādhapura．<br><br>There was a shrine erected to him within the precincts of the Mahāvihāra．Near this shrine a battle took place between Dutthagāmanī and Bhalluka．Kandula considered it a lucky spot and led Dutthagāmanī’s forces up to it （Mhv．xxv．87）．<br><br>The shrine was to the north of the Mahāsusāna．MT．486．,8,1
369519,en,21,purana,purāna,Purāna,Purāna：<i>1．Purāna</i>A monk who lived in Dakkhināgiri．It is said that when he visited Rājagaha after the holding of the First Council，he was asked to give his approval to the ”findings” of the same．His answer was that he preferred to remember what he himself had heard and learnt from the Buddha．Vin．ii．189f．<br><br><i>2．Purāna</i>A chamberlain （thapati ? equerry） of Pasenadi．He was the brother of Isidatta and the father of Migasālā．In his later years he lived the life of a celibate and was reborn in Tusita as a sakadāgāmī．A．iii．348 ff．；v．138 ff．The SA （iii．215），however，says that Purāna was a sotāpanna． <br><br>A conversation he had with the Buddha，in the company of Isidatta，atSādhuka，is recorded in the Samyutta Nikāya （S．v．349 ff）．In the Dhammacetiya Sutta （M．ii．123） Pasenadi speaks of the great loyalty of these two men towards the Buddha．After discussing the Doctrine till late at night，they would sleep with their heads towards the spot where the Buddha was staying and their feet towards the king．<br><br>Purāna is mentioned （E．g．，A．iii．451） as an ideal layman．,6,1
369526,en,21,purana kassapa,pūrana kassapa,Pūrana Kassapa,Pūrana Kassapa：One of the six well known teachers，contemporaneous with the Buddha．He is said to have taught the doctrine of non-action （akiriya），denying the result of good or bad actions （D．i．52 f）； probably the more correct description of Kassapa’s teaching would be niskriyavāda - i．e．，an affirmation that the soul is passive，unaffected by the good or the bad done by us，the ultimate reality lying beyond good or evil．<br><br>Elsewhere （S．iii．69； v．126），however，he is mentioned as an ahetuvādin，denying hetupaccaya （condition and cause -  i．e．，the efficacy of kamma），which teaching，in the Sāmaññaphala Sutta （D．i．53； see also A．iii．383，where the teaching of Chalabhijātiyo is also attributed to Pūrana），is attributed to Makkhali Gosāla．<br><br>Buddhaghosa says （DA．i．142； he could not have been a slave．Kassapa is a brahmin gotta．The SNA （372） calls him an ājīvaka） that Pūrana Kassapa came by his name from the fact that as a result of his birth the number of slaves in a certain household reached one hundred．Owing to this fact he was never found fault with，even when he failed to do his work satisfactorily．But，in spite of this，he was dissatisfied and fled from his masters．He then had his clothes stolen by thieves and went about naked．His gotta name was Kassapa．He had a following of five hundred，among whom was the deva putta Asama （S．i．65，see also Ajātasattu）．He was consulted by the Licchavis Abhaya （S．v．126） and Mahāli （S．iii．68） and by the wanderer Vacchagotta （S．iv．398）．He claimed to be omniscient．（A．iv．428； here we probably have a more correct explanation of his name，Pūrana -  i．e．，in his claim to have attained perfect wisdom，pūranañānna）．<br><br>A story in the Dhammapada Commentary （DhA．iii．208）* states that when the heretics were unable to prevent the Buddha from performing the Twin Miracle under the Gandamba，they fled discomfited．Pūrana Kassapa was among them，and in the course of his flight，he came across one of his followers，a farmer，who was on his way to see him，carrying a vessel of broth and a rope．Pūrana took the vessel and the rope，and going to the banks of the river near Sāvatthi，tied the vessel round his neck and threw himself into the stream．There was a circle of bubbles on the water and Pūrana was reborn in Avīci．The Milindapañha （p．4 f） also mentions a Pūrana Kassapa，contemporary with Milinda．This perhaps refers to a teacher descended from the same school who is credited with the view that the earth rules or sustains the world．v．l．Purāna．<br><br>* For a different version see Rockhill：op．cit．，80．According to this legend，Kassapa must have died in the sixteenth year of the Buddha’s ministry．This is hardly reconcilable with the statement that Ajātasattu consulted him．,14,1
369536,en,21,puranama,purānāma,Purānāma,Purānāma：One of the four villages granted by Parakkamabāhu IV．for   the maintenance of the special parivena，built for Medhankara．Cv．xc．87．,8,1
369605,en,21,puratthimadesa,puratthimadesa,Puratthimadesa,Puratthimadesa：See Pācīnadesa．,14,1
369752,en,21,purindada,purindada,Purindada,Purindada：A name for Sakka，because，as a human being，he bestowed   gifts from town to town （pure pure dānam adāsi）．S．i．229； DhA．i．264； cp．  Sanskrit purandara （destroyer of cities）．,9,1
369768,en,21,purisa sutta,purisa sutta,Purisa Sutta,Purisa Sutta：The Buddha，in answer to a question of Pasenadi，  tells him that three kinds of inward experience arise in a man for his bane -   greed，hate，and dullness．S．i．70．,12,1
369793,en,21,purisagati sutta,purisagati sutta,Purisagati Sutta,Purisagati Sutta：On the seven conditions of a person   （purisagatiyo），and an explanation of anūpādā parinibbāna．A．iv．70ff．,16,1
369839,en,21,purisarupa sutta,purisarūpa sutta,Purisarūpa Sutta,Purisarūpa Sutta：Nothing so enslaves a woman as the form，etc．，of   a man．A．i．2．,16,1
369924,en,21,puta sutta,puta sutta,Puta Sutta,Puta Sutta：Tālaputa visits the Buddha and asks him if there be any truth in the tradition that stage actors are born，after death，among the Pahāsadevā．The Buddha refuses at first to answer the question，but，on being pressed，he says that the truth is that actors are born in the Pahāsa niraya．Tālaputa thereupon starts to weep to think that he should have been so long deceived．He enters the Order and，in due course，becomes an arahant．S．iv．306f．,10,1
369929,en,21,putabhatta jataka,putabhatta jātaka,Putabhatta Jātaka,Putabhatta Jātaka：Brahmadatta，king of Benares，had a son whom he feared，so he sent the son away with his wife，and these two lived in a village in Kāsi．When the king died they returned to Benares and on the way someone gave the prince a bowl of food asking share it with his wife； but he ate it all，and even when he became king and she his queen，he showed her very little honour．The Bodhisatta，who was the king’s counsellor，perceiving this，asked the queen to speak to the king about his neglect of her．The king confessed his fault，and thereafter showed the queen great honour．<br><br>The story was related to a landowner of Sāvatthi who once went with his wife into the country to collect a debt．On the way back，when they were famishing，someone gave a meal to be shared by them．But the man，deceiving his wife，sent her on ahead and ate the food himself．The wife，on visiting the Buddha，spoke to him of this．The two couples were identical．J．ii．202ff．Cp．Godha Jātaka．,17,1
369930,en,21,putabhattasila,putabhattasilā,Putabhattasilā,Putabhattasilā，Putabhattasela：A mountain in Ceylon where   Parakkamabāhu I．built a monastery for the Araññavāsī fraternity （Cv．  lxxxiv．24）．This was the residence of several well known scholars，such as   Dhammakitti．P．L．C．ex．,14,1
369934,en,21,putadusaka jataka,putadūsaka jātaka,Putadūsaka Jātaka,Putadūsaka Jātaka：The Bodhisatta was once a householder，and one day，on going to the park，he saw the gardener picking large leaves and throwing them on the ground for pottles，and the chief monkey who lived in the park destroying them as they fell．The monkey，on being questioned，said it was his nature to destroy these things； thereupon the Bodhisatta drove him away．<br><br>The story was related in reference to the young son of a gardener of Sāvatthi．The owner of the garden invited the monks to his park，and there they saw the gardener picking leaves for pottles and his son tearing them up．The monkey is identified with the boy．J．ii．390 ff．,17,1
369969,en,21,puthu sutta,puthu sutta,Puthu Sutta,Puthu Sutta：Following after the good，hearing the Dhamma，  systematic attention thereto，and living according to its precepts&nbsp；&nbsp； these   four conduce to increase of insight．S．v．412．,11,1
369987,en,21,puthujjana,puthujjana,Puthujjana,Puthujjana：A king of old，who，though he gave great gifts，could   not attain to beyond the realms of sense．J．vi．99．,10,1
370052,en,21,puthuvindhara,puthuvindhara,Puthuvindhara,Puthuvindhara：King of Benares and son of Kiki．His son was Suyāma．  ThagA．i．151．,13,1
370072,en,21,putigatta tissa,pūtigatta tissa,Pūtigatta Tissa,Pūtigatta Tissa：A young man of Sāvatthi，of good family．After he joined the Order an eruption broke out on him which covered his whole body with sores．His fellow monks，unable to look after him，abandoned him．When the Buddha discovered this，he boiled some water and washed Tissa with his own hands and cleaned and dried his garments．When Tissa felt comforted the Buddha preached to him，and Tissa became an arahant．In a past birth he had been a fowler and had killed many birds，of which he sometimes first broke the bones to prevent them from flying away．One day he had given alms to an arahant．DhA．i．319 ff．,15,1
370090,en,21,putimamsa,pūtimamsa,Pūtimamsa,Pūtimamsa：<i>Pūtimamsa</i>A jackal，the mate of Venī．For their story see Pūtimamsa Jātaka．<br><br><i>Pūtimamsa Jātaka （No．437）</i>,9,1
370092,en,21,putimamsa jataka,pūtimamsa jātaka,Pūtimamsa Jātaka,Pūtimamsa Jātaka：Once，on the slopes of the Himālaya，lived a jackal called Pūtimamsa with his mate Venī．Near by dwelt a flock of wild goats．Pūtimamsa formed a device for killing the goats one by one and eating their flesh，till only a she goat，called Melamātā，was left．Wishing to devour her as well，Pūtimamsa suggested to Venī that he should pretend to be dead and that Venī should then entice Melamātā into the cave by asking her to assist in the funeral rites．But the goat was wise and observant and discovered the ruse．Venī went to her later and saying that Pūtimamsa had recovered consciousness at the very sight of her，invited her to join them in a feast to celebrate his recovery．Melamātā，agreed，saying that she would bring with her a large escort of her friends，fierce dogs，including Maliya，Pingiya，Caturakkha and Jambuka，in order that the celebration might be a great one．At this suggestion Pūtimamsa and Venī fled from their cave，taking rescue elsewhere．<br><br>The story was told to the monks in order to impress on them the necessity for keeping guard over their senses．J．iii．532ff．,16,1
370094,en,21,putimukha,pūtimukha,Pūtimukha,Pūtimukha：A peta who had been a monk in the time of Kassapa Buddha   and who had brought a dissension between two holy monks by carrying tales from   one to the other．Pv．i．3； PvA．12ff．,9,1
370121,en,21,putta sutta,putta sutta,Putta Sutta,Putta Sutta：<i>1．Putta Sutta．</i>An upāsikā should teach her only son to be like Cittagahapati，Hatthaka ālavaka，or Sāriputta and Moggallāna．S．ii．235．<br><br><i>2．Putta Sutta．</i>Five things that make parents desire a son．A．iii．44．,11,1
370122,en,21,puttabhaga vihara,puttabhāga vihāra,Puttabhāga vihāra,Puttabhāga vihāra：A vihāra in Ceylon，restored by Vohāmtissa．MhV．  xxxvi．36．,17,1
370136,en,21,puttamamsa sutt,puttamamsa sutt,Puttamamsa Sutt,Puttamamsa Sutt：The four kinds of food  material food，contact，will，and consciousness   and how they should be regarded．Material food should be eaten only to maintain existence，as parents might eat the flesh of their own son in the desert．Contact should be regarded as a cow with a sore hide   exposed always to creatures and insects who devour her．Will should be regarded as a pit of glowing coal； and consciousness as a robber，brought before the king and smitten with darts at morning，noon，and evening．S．ii．97 ff．,15,1
370152,en,21,puttatissa,puttatissa,Puttatissa,Puttatissa：An astrologer （ganaka），one of the four envoys sent by   Devānampiyatissa to the court of Asoka．Dpv．xi．29，31； cp．MT．302，where he   is called Tissa．,10,1
370208,en,21,puvagallagama,pūvagallagāma,Pūvagallagāma,Pūvagallagāma：A village on the banks of the Mahāvālukanadī．In it   was the Pūvagalla Vihāra．Ras．ii．27； v．l．Pūvapabbata．,13,1
370214,en,21,puvapabbata,pūvapabbata,Pūvapabbata,Pūvapabbata：See Pūvagalla．,11,1
370215,en,21,puvapabbatavasi tissa,pūvapabbatavāsī tissa,Pūvapabbatavāsī Tissa,Pūvapabbatavāsī Tissa：A monk of Pūvagalla Vihāra．Because in past   birth he had given a meal of peacocks&#39； flesh，he got that flesh wherever he   went．For his story see Ras．ii．27f．,21,1
370409,en,21,radha,rādha,Rādha,Rādha：<i>1．Rādha</i>A parrot，brother of Potthapāda，the Bodhisatta．See the Rādha Jātaka （1）．He is identified with Ananda．J．i．496．<br><br><i>2．Rādha</i>The Bodhisatta born as a parrot．See the Rādha Jātaka （2）．<br><br><i>3．Rādha</i>The Bodhisatta born as a parrot．See the Kālabāhu Jātaka．<br><br><i>4．Rādha Thera</i>He was a brahmin of Rājagaha who，being neglected by his children in his old age，sought ordination．The monks refused his request on the ground of his age，so he sought the Buddha who，seeing his upanissaya，asked Sāriputta to admit him．* Soon after he won arahantship．<br><br>He stayed near the Buddha，and，by reason of his skill，the Buddha declared him foremost among those who could inspire speech in others （? patibhānakeyyānam） （A．i．25； ThagA．i．253f）．<br><br>He thereby earned the name of Patibhāniya Thera （SA．ii．246）．<br><br>The Theragāthā （vss．133 4） contains two verses spoken by him in praise of concentration of the mind．<br><br>The Rādha Samyutta （S．iii．188 201； see also Rādha Sutta） contains a large number of suttas preached by the Buddha in answer to Rādha’s questions on various topics．<br><br>It is said that when the Buddha saw Rādha he felt the inclination to talk on matters dealing with subtle topics，illustrating them with various similes．SA．ii．246； this was because of Radha’s wealth of views （ditthisamudācāra） and unwavering faith （okappaniya-saddhā）； AA．i．179； also ThagA．i．254．<br><br>  * It is probably this incident which is referred to at ThagA．ii．114，where   Sāriputta is said to have ordained a poor brahmin named Rādha，but no mention   is made of any order from the Buddha．If the reference is to this same thera，  Rādha was，for some time，the attendant （pacchāsamana） of Sāriputta，and there   is a verse in Thag．（993） spoken to him by Sāriputta，who was pleased with   Rādha’s gentle manner．DhA．ii．104ff．gives more details of the ordination of   Rādha．There we are told that he went to the monastery where he performed   various duties．But the monks would not admit him into the Order，and，owing   to his disappointment，he grew thin．One day the Buddha，seeing him with his   divine eye，went to him，and hearing of his wish to join the Order，summoned   the monks and asked if any of them remembered any favour done by Rādha．  Sāriputta mentioned that he had once received a ladleful of Rādha’s own food   while begging in Rājagaha．The Buddha then suggested that Sāriputta should   listen to Rādha’s request for ordination．After ordination，Rādha grew weary   of the food of the refectory，but Sāriputta constantly admonished him and   found him most humble； later，he spoke highly of Rādha’s obedience，and the   Buddha praised him．It was on Rādha’s account that the   Alīnacitta Jātaka was preached．  AA．i．179f．agrees，more or less，with the account given above； so does   Ap．ii．485f．<br><br>In the time of Padumuttara Buddha，Rādha was a householder of Hamsavatī and held a great almsgiving in honour of the Buddha，wishing to gain pre eminence in the power of inspiring others to speak．He gave ripe mangoes to Vipassī Buddha （ThagA．i．253； AA．i．180； Ap．ii．484） and，as a result，was born in heaven．<br><br>Surādha Thera was his younger brother．Rādha was，for some time，the Buddha’s attendant．AA．i．163．,5,1
370413,en,21,radha,rādhā,Rādhā,Rādhā：One of the two chief women disciples of Paduma Buddha．  Bu．ix．22．,5,1
370416,en,21,radha jataka,rādha jātaka,Rādha Jātaka,Rādha Jātaka：<i>1．Rādha Jātaka （No．145）</i>The Bodhisatta was once born as a parrot，named Potthapāda，and his brother was Rādha．They were brought up by a brahmin of Kāsī．When the brahmin was away，his wife admitted men to the house and her husband set the birds to watch．Rādha wished to admonish her，but his brother said it was useless and they must await the brahmin’s return．Having told him what had happened，the two parrots flew away，saying they could not live there any longer．<br><br>Rādha is identified with Ananda （J．i．495f）．The introductory story is identical with that of the Indriya Jātaka （No．423）．<br><br><i>2．Rādha Jātaka （No．198）</i>The Bodhisatta was once born as a parrot，brother to Potthapāda．They were brought up by a brahmin in Benares．When the brahmin went away，he told the birds to watch his wife and report to him any misconduct．But Potthapāda，in spite of his brother’s warning，admonished the woman，who，in a rage，while pretending to fondle him，wrung his neck and threw him into the fire．When the brahmin returned，Rādha said he did not wish to share his brother’s fate，and flew away．<br><br>Potthapāda is identified with Ananda．The story was told in reference to a monk who became a backslider owing to a woman．J．ii．132ff．； cf．the Kālabāhu Jātaka．,12,1
370417,en,21,radha samyutta,rādha samyutta,Rādha Samyutta,Rādha Samyutta：The twenty third section of the Samyutta Nikāya．It   contains various suttas preached by the Buddha in answer to Rādha&#39；s questions．  S．iii．188 201．,14,1
370418,en,21,radha sutta,rādha sutta,Rādha Sutta,Rādha Sutta：<i>1．Rādha Sutta．</i>Rādha asks the Buddha if ideas of ”I” and ”mine” are completely absent in him who knows and sees，regarding the body，consciousness and external objects．The Buddha answers in the affirmative．S．iii．79．<br><br><i>2．Rādha Sutta．</i>Rādha，before becoming an arahant，goes to the Buddha and asks for a teaching in brief．The Buddha tells him to abandon desire for what is impermanent   i．e．，the eye，objects，eye-consciousness，etc．S．iv．48f．,11,1
370443,en,21,radhatheravatthu,rādhatheravatthu,Rādhatheravatthu,Rādhatheravatthu：Gives a detailed account of Rādha&#39；s admission   into the Order and Sāriputta&#39；s praise of him．DhA．ii．104ff．,16,1
370454,en,21,radhavati,rādhavatī,Rādhavatī,Rādhavatī：A city where Anomadassī Buddha preached to King   Madhurindhara．BuA．141．,9,1
370475,en,21,raga,ragā,Ragā,Ragā：One of Māra’s three daughters，who sought to tempt the Buddha．<br><br>SN．vs．835； S．i．124ff．； J．i．78； DhA．i．201； iii．196，199，etc．,4,1
370494,en,21,raga sutta,rāga sutta,Rāga Sutta,Rāga Sutta：In order to get rid of passion，cultivate the idea of   foulness； to get rid of hatred，cultivate amity； to get rid of delusion，  insight．A．iii．445．,10,1
371047,en,21,rahada sutta,rahada sutta,Rahada Sutta,Rahada Sutta：The mind is like a pool of water； no understanding is   possible unless the mind is clear．A．i．9．,12,1
371136,en,21,rahera,rahera,Rahera,Rahera：The name is frequently mentioned in the Pāli Chronicles，sometimes as a locality，sometimes as a mountain （E．g．，Mhv．xxi．5； Cv．xli．44； xliv．7），apparently situated （Mhv．Trs．176，n．2） to the north of，and not far from Anurādhapura．<br><br>It is also given as the name of a tank，repaired by Parakkamabāhu I．（Cv．lxxix．33），and also as that of an irrigation canal （dakavāra），given by Silākāla to the monks of Abhayagiri （Cv．xli．31）．<br><br>Near Raheraka was the Kolambahālaka vihāra （q．v．）．,6,1
371195,en,21,rahogata,rahogata,Rahogata,Rahogata：<i>1．Rahogata Vagga．</i>The second chapter of the Vedanā Samyutta．S．iv．216-30．<br><br><i>2．Rahogata Vagga．</i> The first chapter of the Anuruddha Samyutta．S．v．294ff．<br><br><i>1．Rahogata Sutta．</i> While in solitude a monk thinks of the three kinds of feelings，and，visiting the Buddha，questions him．The Buddha tells him that the statement “Whatsoever is experienced is joined with dukkha” is made concerning the impermanence of compounded things．The ceasing of activities is gradual，so is their mastery．S．iv．216f．<br><br><i>2．Rahogata Suttā．</i> Two Suttas．Moggallāna visits Anuruddha，as the latter is meditating in solitude in Jetavana，and asks for details as to how a monk should practice the four satipatthānas．Anuruddha explains．S．v．294ff．,8,1
371270,en,21,rahu,rāhu,Rāhu,Rāhu：An Asura chieftain （Asurinda） （cp．Mtu．iii．138，254）．The Samyutta Nikāya （S．i．49f） says that on one occasion when he seized Candimā （Moon god），and on another Suriya （Sun god），both these invoked the aid of the Buddha．The Buddha then instructed Rāhu to let them free．Rāhu immediately let them go and ran to Vepacitti，”trembling and with stiffened hair．” This incident evidently refers to the Indian myth of the eclipses，and the legend has been annexed by the Buddhists to illustrate the Buddha’s power and pity．<br><br>Elsewhere （A．ii．17） Rāhu is spoken of as the chief of those possessing personality （attabhāva）．The Commentaries （E．g．，AA．ii．474； DA．ii．487f．； MA．ii．790； SA．i．86，contains more details and differs slightly） explain that he is four thousand eight hundred leagues in height，and that the breadth of his chest is one thousand two hundred yojanas．His hands and feet are two hundred leagues long，each finger joint measuring fifty leagues，the space between the eyebrows also measuring fifty leagues．His forehead is fifty leagues broad，and his head nine hundred leagues in height．His face measures one hundred leagues，his nose three hundred，and the depth of his mouth one hundred．He is jealous of the gods of the Sun and the Moon，and stands in their paths with wide open mouth．When they fall into his mouth，the gods abandon their abodes and flee for their lives．Sometimes he caresses their abodes with his hand only，or with the lower part of his jaw，or with his tongue．Sometimes he takes them up and places them against his cheek； but he cannot stop the course of either the Sun or the Moon； if he attempts to do so，he will meet with disaster．So he journeys along with them．<br><br>The seizure of the Moon by Rāhu and the escape from him is often used as a simile （E．g．，SN．vs．465； J．i．183，274； iii．364，377； iv．330； v．453； DhA．iv．19，etc．）．Rāhu is one of the four ”stains” （upakkilesā） of the Sun and the Moon，preventing them from shining in all their glory （A．ii．53； Vin．ii．295； cp．J．iii．365）．He is further mentioned as one of the five causes of lack of rain （vassassa antarāya）．When he gathers water into his hands and spills it into the ocean，there is no rain （A．iii．243）．The idea seems to be that he gathers up the rain water which is in the sky in order to cool his body．<br><br>To bring Rāhu down from the sky is mentioned as one of the impossible tasks （J．iii．477）．<br><br>It is said （DA．i．285； MA．ii．790f ） that for a long time Rāhu did not visit the Buddha，he thought that being so tall he would fail to see the Buddha．One day，however，he decided to go，and the Buddha，aware of his intention，lay on a bed when he arrived，and，by his iddhi power，contrived to make himself so tall that Rāhu had to crane his neck to see his face．Rāhu，thereupon，confessed his folly and accepted the Buddha as his teacher．<br><br>Rāhu is mentioned （D．ii．259） as being among the Asuras who were present at the Mahāsmaya and as blessing that assembly．In this context he is called Rāhubhadda．When Rāhu steps into the ocean，the water of the deepest part reaches only to his knees （DA．ii．488）．Rāhu is also called Veroca，and Bāli’s hundred sons were called after him，he being their uncle （DA．ii．689）．The name Rāhumukha is given to a form of torture （E．g．，M．i．87； iii．164； Nid．154； Mil．197，358），in which the victim’s mouth is forced open by a stake and fire or spikes are sent through the orifice of the ear into the mouth，which becomes filled with blood （AA．i．293）．,4,1
371291,en,21,rahula,rāhula,Rāhula,Rāhula：<i>1．Rāhula Thera</i>Only son of Gotama Buddha．He was born on the day on which his father left the household life （J．i．60； AA．i．82，etc．； cf．J．i．62）．When the Buddha visited Kapilavatthu for the first time after his Enlightenment and accepted Suddhodana’s invitation，Rāhula’s mother （Rāhulamātā） sent the boy to the Buddha to ask for his inheritance （dāyajja）．The Buddha gave him no answer，and，at the conclusion of the meal，left the palace．Rāhula followed him，reiterating his request until at last the Buddha asked Sāriputta to ordain him．（According to SNA．i．340，Moggallāna taught him the kammavācā； see also J．ii．393）．When Suddhodana heard of this he protested to the Buddha，and asked as a boon that，in future，no child should be ordained without the consent of his parents，and to this the Buddha agreed （Vin．i．82f．； the story of Rāhula’s conversion is also given at DhA．i．98f）．<br><br>It is said （AA．i．145） that immediately after Rāhula’s ordination the Buddha preached to him constantly （abhinhovādavasena） many suttas for his guidance．Rāhula himself was eager to receive instruction from the Buddha and his teachers and would rise early in the morning and take a handful of sand，saying：”May I have today as many words of counsel from my teachers as there are here grains of sand!” The monks constantly spoke of Rāhula’s amenability，and one day the Buddha，aware of the subject of their talk，went amongst them and related the Tipallatthamiga Jātaka （J．i．160ff ） and the Tittira Jātaka （J．iii．64ff ） to show them that in past births，too，Rāhula had been known for his obedience．When Rāhula was seven years old，the Buddha preached to him the Ambalatthika Rāhulovāda Sutta （q．v．） as a warning that he should never lie，even in fun．Rāhula used to accompany the Buddha on his begging rounds．Sometimes he would accompany Sāriputta on his begging rounds．He was present when Sāriputta went to his （Sāriputta’s） mother’s house，where he was roundly abused by her for having left her．DhA．iv．164f）．<br><br>Rāhula noticed that he harboured carnal thoughts fascinated by his own physical beauty and that of his father，the Buddha preached to him，at the age of eighteen，the Mahā Rāhulovāda Sutta （q．v．）．Two other suttas，also called Rāhulovāda，one included in the Samyutta and the other in the Anguttara （see below），formed the topics for Rāhula’s meditation （Vipassanā）．To these Suttas Buddhaghosa （MA．i．635） adds the Sāmanera，or Kumārapañhā，and proceeds to enumerate the different purposes which the Buddha had in view in preaching these suttas； see also AA．ii．547．SNA．i．340 says，about the Rāhula Sutta （q．v．），that the Buddha constantly preached it to Rāhula．See also the Rāhula Samyutta．<br><br>Later，the Buddha，knowing that Rāhula’s mind was ripe for final attainment，went with him alone to Andhavana，and preached to him the Cūla Rāhulovāda Sutta．At the end of the discourse，Rāhula became an arahant，together with one hundred thousand crores of listening devas．SA．iii．26 says these devas were among those who，in the time of Padumuttara Buddha，had heard Rāhula’s wish to be born as the son of a future Buddha．They were subsequently born in various deva worlds，but on this day they all assembled at Andhavana in order to be present at the fulfilment of Rāhula’s wish．This scene was one of the incidents sculptured in the Relic Chamber of the Mahā Thūpa，as was also the ordination of Rāhula．Mhv．xxxi．81，83．<br><br>Afterwards，in the assembly of monks，the Buddha declared Rāhula foremost among those of his disciples who were anxious for training （sikkhākāmānam）．A．i．24； the Vinaya （iii．16） gives a story illustrating Rāhula’s extreme conscientiousness in the observance of rules．He arrived one evening at Kosambī，when the Buddha was staying there in the Badarikārāma．Rāhula was told there of a new rule which had been laid down to the effect that no novice should sleep under the same roof as a fully ordained monk．Unable to find any resting place which did not violate this rule，Rāhula spent the night in the Buddha’s jakes．When the Buddha discovered him there the next morning，he modified the rule．This incident and Rāhula’s keenness in observing rules are described again in greater detail at J．i．161f．There the Buddha is said to have found fault with Sāriputta for his neglect of Rāhula （see also Sp．iv．744）．On another occasion，finding no place in which to sleep because monks who had arrived late had taken his sleeping place，Rāhula spent the night in the open，in front of the Buddha’s cell．Māra，seeing him there，assumed the form of a huge elephant and trumpeted loudly，hoping to frighten him．But the plot failed．This was eight years after Rāhula had attained arahantship （DhA．iv．69f．）．<br><br>In the time of Padumuttara Buddha，both Rāhula and Ratthapāla were rich householders of Hamsavatī，who，realizing the vanity of riches，gave all away to the poor．One day they entertained two ascetics of great power．The ascetic to whom Rāhula ministered was in the habit of visiting the abode of the Nāga king，Pathavindhara，and had been impressed by its magnificence．Therefore，in returning thanks to Rāhula for his hospitality，he wished that his host might resemble Pathavindhara．Rāhula remembered this，and after death he was born in the Nāga world as Pathavindhara，his friend being born as Sakka．He was，however，dissatisfied with his lot，and one day when，with Virūpakkha，he was on a visit to Sakka，Sakka recognized him，and finding out that he was dissatisfied，suggested to him a remedy．Pathavindhara invited the Buddha to his abode．The Buddha，attended by Sumana and one hundred thousand arahants，came and was entertained by him．In the company of monks was Uparevata，the Buddha’s son，seated next to him，and Pathavindhara was so fascinated by him that he could not take his eyes off him．Discovering who he was，Pathavindhara expressed a wish that he，too，might be born as the son of a future Buddha．Later，in the time of Kassapa Buddha，Rāhula was born as Pathavindhara，the eldest son of King Kiki，later becoming his viceroy．His seven sisters built seven residences for the Buddha，and，at their suggestion，Pathavindhara built five hundred residences for the monks．The story of the past as given here is taken from AA．i．141ff．； part of it is given in MA．ii．722 under Ratthapāla，but the account differs in details．There the Nāga world is called Bhumindhara，and the Nāga king，Pālita．SNA．i．341 differs again and calls the king Sankha．See also ThagA．ii．30 on Ratthapāla，where no mention is made of Rāhula．The Apadāna （i．60f．） gives a different version altogether．There Rāhula gave Padumuttara Buddha a carpet （santhara），as a result of which，twenty one kappas ago，he was born as a khattiya named Vimala，in Renuvatī．There he lived in a palace，Sudassana，specially built for him by Vissakamma．<br><br>Four verses uttered by Rāhula are included in the Theragāthā （vs．295 98； Mil．413 contains several other stanzas attributed to Rāhula）．<br><br>It is said that the news of Rāhula’s birth was brought to the Bodhisatta when he was enjoying himself in his pleasances on the banks of the royal pond after being decked by Vissakamma．As soon as the news was announced，he made up his mind to renounce the world without delay，for he saw，in the birth of a son，a new bond attaching him to household life （”Rāhulajāto，bandhanam jātam”   the word rāhula meaning bond）．J．i．60； DhA．i．70．The Ap．Commentary，however，derives Rāhula from Rāhu； just as Rāhu obstructs the moon，so would the child be as obstruction to the Bodhisatta’s Renunciation．<br><br>According to the Dīgha and Samyutta Commentaries （DA．ii．549； SA．iii．172），Rāhula predeceased the Buddha and even Sāriputta，and the place of his death is given as Tāvatimsa．For twelve years he never lay on a bed．（DA．iii．736）．<br><br>In numerous Jātakas，Rāhula is mentioned as having been the Bodhisatta’s son -  e．g．，in the Uraga，Kapi （No．250），Kumbhakāra，Khandahāla，Culla Sutasoma，Daddara，Bandhanāgāra，Makkata，Makhadeva，Mahājanaka，Mahāsudassana，Vidhurapandita，Vessantara，Sīhakotthuka and Sonaka．He was also Yaññadatta，son of Mandavya （Sāriputta） and the young tortoise in the Mahāukkusa．The Apadāna （ii．551） says that in many births Uppalavannā and Rāhula were born of the same parents （ekasmim sambhave） and had similar tendencies （samānacchandamānasā）．<br><br>Rāhula was known to his friends as Rāhulabhadda （Rāhula，the Lucky）．He himself says （Thag．vs．295f ） that he deserved the title because he was twice blest in being the son of the Buddha and an arahant himself．Mention is often made in the books （DhA．i．124； MA．i．537； Mil．410 attributes this statement to Sāriputta； SNA．i．202 expands it to include others） that，though Rāhula was his own son，the Buddha showed as much love for Devadatta，Angulimāla and Dhanapāla as he did for Rāhula．<br><br>Asoka built a thūpa in honour of Rāhula，to be specially worshipped by novices．Beal，Records i．180，181．<br><br><i>2．Rāhula</i>One of the four monks who accompanied Chapata to Ceylon．These monks later became the founders of the Sīhalasangha in Burma．Later，at one of the festivals of King Narapati，Rāhula fell in love with an actress and went with her to Malayadīpa，where he taught the king the Khuddasikkhā and its Commentary．With the money given to him by the king he became a layman．Sās．65； Bode，op．cit．，23f．<br><br><i>Rāhula Samyutta</i>The eighteenth section of the Samyutta Nikāya．It consists of a series of lessons given by the Buddha to Rāhula，showing him the fleeting nature of all things （S．ii．244 56）．Buddhaghosa says （MA．ii．635f ） that these suttas were preached on various occasions，from the time Rāhula entered the Order，to the time of his attainment of arahantship．They contain mention of qualities which mature emancipation，vimuttiparipācanīyadhammā （SA．ii．159）．<br><br><i>1．Rāhula Sutta</i>The Buddha tells Rāhula that a monk should cultivate the thought that，in the four elements，either in one’s own body or in external objects，there is neither self nor what pertains to the self．A．ii．164； this same topic is discussed in greater detail in the Ambalatthika Rāhulovāda Sutta．<br><br>Buddhaghosa says （AA．ii．547） that the Buddha here declares catukotikasuññatā （emptiness in the four things   i．e．，elements）．<br><br><i>2．Rāhula Sutta</i>Rāhula visits the Buddha and asks him how to get rid of the insidious idea of ”I” and ”mine，” both with regard to one’s own body and with all external objects．The Buddha replies that one should see things as they really are，that in none of the five khandhas is there any ”I” or ”mine．” This is right insight．S．iii．135； this sutta is given at S．ii．252 as Anusaya Sutta．Buddhaghosa describes both this sutta and the next as Rāhulovāda vipassanā （AA．ii．547）．<br><br><i>3．Rāhula Sutta</i>Similar to No．2．Rāhula asks how one’s mind can be removed from such vain conceits．S．iii．136．This sutta is given at S．ii．253 as the Apagata Sutta．<br><br><i>4．Rāhula Sutta</i>The discourse which brings about the attainment of arahantship by Rāhula （S．iv．105f）．It is the same as the Cūla Rāhulovāda Sutta （q．v．）．<br><br><i>5．Rāhula Sutta</i>A series of stanzas which，according to Buddhaghosa （SNA．i．340），were frequently recited by the Buddha for the guidance of Rāhula．The Buddha reminds him that he （Rāhula） is a follower of ”the torch bearer among men．” He has left the world to put an end to sorrow．He should，therefore，associate with good friends，in good surroundings．He should be free from attachment to food or clothes．He should free his mind from all evil tendencies and fill it with thoughts of renunciation．SN．vv．335 42．Buddhaghosa says （MA．ii．532，635） that the purpose of this sutta was to emphasize the value of good association （kalyānamittūpanissaya）．,6,1
371295,en,21,rahulabhadda,rāhulabhadda,Rāhulabhadda,Rāhulabhadda：See    Rāhula．,12,1
371302,en,21,rahulamata,rāhulamātā,Rāhulamātā,Rāhulamātā：The name，generally given in the texts，of Rāhula’s mother （E．g．，Vin．i．82） and Gotama’s wife． <br><br>She is also called Bhaddakaccā，* and，in later texts，Yasodharā （BuA．，p．245； Dvy．253），Bimbādevī （J．ii．392f．； DA．ii．422） and，probably，Bimbāsundarī （J．vi．478 [12]）． <br><br>  * E．g．，Bu．xxvi．15； Mhv．ii．24 calls her Bhaddakaccānā； but see Thomas，op．  cit．，49； she is also called Subhaddakā，this being probably a variant of   Bhaddakaccānā．<br><br>  The Northern texts seem to favour the name of Yasodharā，but they call her the daughter of Dandapānī．（See also Rockhill，op．cit．，where various other names are given as well）．It is probable that the name of Gotama’s wife was Bimbā，and that Bhaddakaccā，Subhaddakā，Yosadhāri and the others，were descriptive epithets applied to her，which later became regarded as，additional names．It is also possible that in Gotama’s court there was also a Yasodharā，daughter of Dandapānī，and that there was a later confusion of names．The Commentarial explanation （E．g．，AA．i．204），that she was called Bhaddakaccānā because her body was the colour of burnished gold，is probably correct．To suggest （E．g．，Thomas，op．cit．，49） that the name bears any reference to the Kaccānagotta seems to be wrong，because the Kaccāna was a brahmin gotta and the Sākiyans were not brahmins．<br><br>Rāhulamātā was born on the same day as the Bodhisatta （J．i．54； BuA．106，228）．She married him （Gotama） at the age of sixteen （the following account is taken chiefly from J．i．58ff），and was placed at the head of forty thousand women，given to Gotama by the Sākiyans，after he had proved his manly prowess to their satisfaction．Gotama left the household life on the day of the birth of his son Rāhula （according to one account，referred to in the Jātaka Commentary，i．62，Rāhula was seven days old）．It is said that just before he left home he took a last look at his wife from the door of her room，not daring to go nearer，lest he should awake her．When the Buddha paid his first visit to Kapilavatthu after the Enlightenment，and on the second day of that visit，he begged in the street for alms．This news spread，and Rāhulamātā looked out of her window to see if it were true．She saw the Buddha，and was so struck by the glory of his personality that she uttered eight verses in its praise．These verses have been handed down under the name of Narasīhagāthā； on that day，after the Buddha had finished his meal in the palace，which he took at the invitation of Suddhodana，all the ladies of the court，with the exception of Rāhulamātā，went to pay him obeisance．She refused to go，saying that if she had any virtue in her the Buddha would come to her．The Buddha went to her with his two chief Disciples and gave orders that she should be allowed to greet him as she wished．She fell at his feet，and clasping them with her hands，put her head on them．Suddhodana related to the Buddha how，from the time he had left home，Rāhulamātā had herself abandoned all luxury and had lived in the same manner as she had heard that the Buddha lived -  wearing yellow robes，eating only once a day，etc．And the Buddha then related theCandakinnara Jātaka，to show how，in the past，too，her loyalty had been supreme．<br><br>On the seventh day of the Buddha’s visit，when he left the palace at the end of his meal，Rāhulamātā sent Rāhula to him saying，”That is your father，go and ask him for your inheritance．” Rāhula followed the Buddha，and，at the Buddha’s request，was ordained by Sāriputta．The account of this event is given in Vin．i．82； this is probably the only passage in the Pitakas where Rāhulamātā，is mentioned by name．<br><br>Later，when the Buddha allowed women to join the Order，Rāhulamātā became a nun under Mahā Pajāpatī Gotamī （AA．i．198）．<br><br>Buddhaghosa identifies （AA．i．204f） Rāhulamātā with Bhaddakaccānā who，in the Anguttara Nikāya （A．i．25），is mentioned as chief among nuns in the possession of supernormal powers （mahābhiññappattānam）．She was one of the four disciples of the Buddha who possessed such attainment，the others being Sāriputta，Moggallāna and Bakkula．She expressed her desire for this achievement in the time of Padumuttara Buddha．<br><br>In this account Bhaddakaccānā is mentioned as the daughter of the Sākyan Suppabuddha and his wife Amitā．* She joined the Order under Pajāpatī Gotamī in the company of Janapadakalyānī （Nandā），and in the Order she was known as Bhaddakaccānā Therī．Later，she developed insight and became an arahant．She could，with one effort，recall one asankheyya and one hundred thousand kappas （AA．i．205）．<br><br>  * Cf．Mhv．ii．21f．It is said （DhA．iii．44f） that Suppabuddha did not forgive   the Buddha for leaving his daughter； Devadatta was Bhaddakaccanā’s daughter，  and it has been suggested that Devadatta’s enmity against the Buddha was for   reasons similar to her father’s．<br><br>In the Therī Apadāna （Ap．ii．584ff ） an account is found of a Therī，Yasodharā by name，who is evidently to be identified with Rāhulamātā，because she speaks of herself （vvs．10，11） as the Buddha’s pajāpatī before he left the household （agāra），and says that she was the chief （pāmokkhā sabbaissarā） of ninety thousand women．<br><br>In the time of Dīpankara Buddha，when the Bodhisatta was born as Sumedha，she was a brahmin maiden，Sumittā by name，and gave eight handfuls of lotuses to Sumedha，which he，in turn，offered to the Buddha．Dīpankara，in declaring that Sumedha would ultimately become the Buddha，added that Sumittā would be his companion in several lives．The Apadāna account （vvs．1ff ） mentions how，just before her death，at the age of seventy eight，she took leave of the Buddha and performed various miracles．It also states （Ap．ii．592f ） that eighteen thousand arahants nuns，companions of Yasodharā，also died on the same day．<br><br>The Abbhantara Jātaka* mentions that Bimbādevī （who is called the chief wife of Gotama and is therefore evidently identical with Rāhulamātā） was once，after becoming a nun，ill from flatulence．When Rāhula，as was his custom，came to visit her，he was told that he could not see her，but that，when she had suffered from the same trouble at home，she had been cured by mango juice with sugar．Rāhula reported the matter to his preceptor，Sāriputta，who obtained the mango juice from Pasenadi．When Pasenadi discovered why the mango juice had been needed，he arranged that from that day it should be regularly supplied．The Jātaka relates how，in a past birth too，Sāriputta had come to Rāhulamātā’s rescue．<br><br>  * J．ii．392f．； cf．the Supatta Jātaka，  where Sāriputta，at Rāhula’s request，obtained for her from Pasenadi rice with   ghee，flavoured with red fish．This was for abdominal pain （J．ii．433）．<br><br>Numerous stories are found in the Jātaka Commentary in which Rāhulamātā is identified with one or other of the characters -  e．g．，<br><br>  the queen consort in the Abbhantara，  Sammillabhāsinī in the Ananusociya，  Samuddavijayā in the āditta，  Udayabhaddā in the Udaya，  the potter’s wife （? Bhaggavī） in the   Kumbhakāra，  the queen in the Kummāsa，  the queen consort in the Kurudhamma，  Pabhāvatī in the Kusa，  Candā，in the Khandahāla，  the queen in the Gangamāla，  the female in the two Cakkavāka   Jātakas，  Candā in the Candakinnara，  Sumanā in the Campeyya，  the woman ascetic in the Cullabodhi，  Candā in the Culla Sutasoma，  the queen in the Jayaddisa，  Sītā in the Dasaratha，  the queen in the Pānīya，  the wife in the Bandhanāgāra，  Sujātā in the Manicora，  Manoja’s mother in the Manoja，  Sīvalī in the Mahājanaka，  Subhaddā in the Mahāsudassana，  the mother deer in the Lakkhana，  Visayha’s wife in the Visayha，  Maddī in the Vessantara，  Suphassā in the Supatta，  the queen in the Susīma，  and the smith’s wife in the Sūci．,10,1
371337,en,21,rahulovada sutta,rāhulovāda sutta,Rāhulovāda Sutta,Rāhulovāda Sutta：See <br><br>  Cūla Rahulovāda，  Mahā Rāhulovāda and     Ambalatthika Rāhulovāda．The Cūla Rāhulovāda is the one generally referred to as Rāhulovāda．,16,1
371387,en,21,raja,rāja,Rāja,Rāja：<i>1．Rāja Vagga．</i> The ninth section of the Majjhima Nikāya （Suttas 81 90）．M．ii．44ff．<br><br><i>2．Rāja Vagga．</i> The fourteenth chapter of the Pañcaka Nipāta of the Anguttara Nikāya．A．iii．147 64．<br><br><i>1．Rāja Sutta．</i> Five good qualities in a king   pure descent，great wealth，strong army，wise minister，glory   which make him secure in his conquest； five similar qualities in a monk   virtuous conduct，wide and deep learning，active energy，insight，release   which bring him emancipation．A．iii．149ff．<br><br><i>2．Rāja Sutta．</i> On the eighth day of the lunar fortnight，the ministers of the Cātummahārājāno visit the earth，on the fourteenth day their sons，on the fifteenth day the kings themselves．They report what they find at the assembly of the gods in Sudhammā hall and rejoice if men have done good，sorrowing if they have done evil．A．i．142f．<br><br><i>3．Rāja Sutta．</i>Men should keep their fast，not in order to be Sakka who is not rid of passion，malice or delusion，but to be arahants．A．i．143f．<br><br><i>4．Rāja Sutta．</i> Pasenadi asks the Buddha if there is any born thing which is free from decay and death．No，answers the Buddha，not even the arahants．S．i．71．<br><br><i>5．Rāja Sutta．</i> Just as all petty princes follow in the train of a universal monarch，so do all profitable states follow earnestness．S．v．44．,4,1
371395,en,21,raja,rājā,Rājā,Rājā：A Yakkha，one of the messengers of Kuvera．D．iii．201；   DA．iii．967．,4,1
371520,en,21,rajadatta thera,rājadatta thera,Rājadatta Thera,Rājadatta Thera：An arahant．He belonged to a caravan leader’s family of Sāvatthi，and was so called because he was born through the favour of Vessavana．When he came of age he took a caravan of five hundred carts to Rājagaha．Then，having squandered all his money，he went to Veluvana，and，after hearing the Buddha preach，entered the Order and lived in a charnel field．While wandering about，he saw the mangled body of a murdered courtesan and only with a great effort saved himself from distraction of mind．Later，he induced jhāna and won arahantship．<br><br>Fourteen kappas ago he had seen a Pacceka Buddha at the foot of a tree and had given him an ambātaka （mango?） fruit （Thag．vss．315-19； ThagA．i．402f）．<br><br>He is probably identical with Ambātaka Thera．Ap．i．394．,15,1
371554,en,21,rajadhirajasiha,rājādhirājasīha,Rājādhirājasīha,Rājādhirājasīha：Brother of Kittisirirājasīha and king of Ceylon   （1780 98 A．C．）．He was a man of piety and learning，and was author of a   Singhalese poem，the Asadisajātaka．Cv．ci．1ff．,15,1
371567,en,21,rajadvara,rājadvāra,Rājadvāra,Rājadvāra：One of the gates of，Pulatthipura （Cv．lxxiii．160）．It   was probably to the south of the City．Cv．Trs．ii．39，n．4．,9,1
371573,en,21,rajagaha,rājagaha,Rājagaha,Rājagaha：A city，the capital of Magadha．There seem to have been two distinct towns； the older one，a hill fortress，more properly called Giribbaja，was very ancient and is said （VvA．p．82； but cp．D．ii．235，where seven cities are attributed to his foundation） to have been laid out by Mahāgovinda，a skilled architect．The later town，at the foot of the hills，was evidently built by Bimbisāra．<br><br>Hiouen Thsang says （Beal，ii．145） that the old capital occupied by Bimbisāra was called Kusāgra．It was afflicted by frequent fires，and Bimbisāra，on the advice of his ministers，abandoned it and built the new city on the site of the old cemetery．The building of this city was hastened on by a threatened invasion by the king of Vesāli．The city was called Rājagaha because Bimbisāra was the first person to occupy it．Both Hiouen Thsang and Fa Hsien （Giles：49） record another tradition which ascribed the foundation of the new city to Ajātasattu．<br><br>Pargiter （Ancient Ind．Historical Tradition，p．149） suggests that the old city was called Kusāgrapura，after Kusāgra，an early king of Magadha．In the Rāmāyana （i．7，32） the city is called Vasumatī．The Mahābhārata gives other names -  Bārhadrathapura （ii．24，44），Varāha，Vrsabha，Rsigiri，Caityaka （see PHAI．，p．70）． <br><br>It was also called Bimbisārapurī and Magadhapura （SNA．ii．584）．<br><br>But both names were used indiscriminately （E．g．，S．N．vs．405），though Giribbaja seems，as a name，to have been restricted to verse passages．The place was called Giribbaja （mountain stronghold） because it was surrounded by five hills -  Pandava，Gijjhakūta，Vebhāra，Isigili and Vepulla* - and Rājagaha，because it was the seat of many kings，such as Mandhātā and Mahāgovinda （SNA．ii．413）．It would appear，from the names given of the kings，that the city was a very ancient royal capital．In the Vidhurapandita Jātaka （J．vi．271），Rājagaha is called the capital of Anga．This evidently refers to a time when Anga had subjugated Magadha．<br><br>  * SNA．ii．382； it is said （M．iii．68） that these hills，with the exception of   Isigili，were once known by other names e．g．，Vankaka for Vepulla （S．ii．191）．  The Samyutta （i．206） mentions another peak near Rājagaha -  Indakūta．See   also Kālasilā．<br><br>The Commentaries （E．g．，SNA．loc．cit） explain that the city was inhabited only in the time of Buddhas andCakkavatti kings； at other times it was the abode of Yakkhas who used it as a pleasure resort in spring．The country to the north of the hills was known as Dakkhināgiri （SA．i．188）．<br><br>Rājagaha was closely associated with the Buddha’s work．He visited it soon after the Renunciation，journeying there on foot from the River Anomā，a distance of thirty leagues （J．i．66）．Bimbisāra saw him begging in the street，and，having discovered his identity and the purpose of his quest，obtained from him a promise of a visit to Rājagaha as soon as his aim should be achieved （See the Pabbajjā Sutta and its Commentary）．During the first year after the Enlightenment therefore，the Buddha went to Rājagaha fromGayā，after the conversion of the Tebhātika Jatilas．Bimbisāra and his subjects gave the Buddha a great welcome，and the king entertained him and a large following of monks in the palace．It is said that on the day of the Buddha’s entry into the royal quarters，Sakka led the procession，in the guise of a young man，singing songs of praise of the Buddha．It was during this visit that Bimbisāra gifted Veluvana to the Order and that the Buddha received Sāriputta and Moggallāna as his disciples．（Details of this visit are given in Vin．i．35ff ）．Large numbers of householders joined the Order，and people blamed the Buddha for breaking up their families．But their censure lasted for only seven days．Among those ordained were the Sattarasavaggiyā with Upāli at their head．<br><br>The Buddha spent his first vassa in Rājagaha and remained there during the winter and the following summer．The people grew tired of seeing the monks everywhere，and，on coming to know of their displeasure，the Buddha went first to Dakkhināgiri and then to Kapilavatthu （Vin．i．77ff）．<br><br>According to the Buddhavamsa Commentary （p．13），the Buddha spent also in Rājagaha the third，fourth，seventeenth and twentieth vassa．After the twentieth year of his teaching，he made Sāvatthi his headquarters，though he seems frequently to have visited and stayed at Rājagaha．It thus became the scene of several important suttas -  e．g．，the Atānātiya，Udumbarika and Kassapasīhanāda，Jīvaka，Mahāsakuladāyī，and Sakkapañha．<br><br>For other incidents in the Buddha’s life connected with Rājagaha，see Gotama．The most notable of these was the taming of Nālāgiri．<br><br>Many of the Vinaya rules were enacted at Rājagaha．Just before his death，the Buddha paid a last visit there．At that time，Ajātasattu was contemplating an attack on the Vajjians，and sent his minister，Vassakāra，to the Buddha at Gijjhakūta，to find out what his chances of success were （D．ii．72）．<br><br>After the Buddha’s death，Rājagaha was chosen by the monks，with Mahā Kassapa at their head，as the meeting place of the First Convocation．This took place at the Sattapanniguhā，and Ajātasattu extended to the undertaking his whole hearted patronage （Vin．ii．285； Sp．i．7f．； DA．i．8f．，etc．）．The king also erected at Rājagaha a cairn over the relics of the Buddha，which he had obtained as his share （D．ii．166）．According to the Mahā Vamsa，（Mhv．xxxi．21； MT．564） some time later，acting on the suggestion of Mahā Kassapa，the king gathered at Rājagaha seven donas of the Buddha’s relics which had been deposited in various places -  excepting those deposited at Rāmagāma -  and built over them a large thūpa．It was from there that Asoka obtained relics for his vihāras．<br><br>Rājagaha was one of the six chief cities of the Buddha’s time，and as such，various important trade routes passed through it．The others cities were Campā，Sāvatthi，Sāketa，Kosambī and Benares （D．ii．147）．<br><br>The road from Takkasilā to Rājagaha was one hundred and ninety two leagues long and passed through Sāvatthi，which was forty five leagues from Rājagaha．This road passed by the gates of Jetavana （MA．ii．987； SA．i．243）．The Parāyana Vagga （SN．vss．1011-3） mentions a long and circuitous route，taken by Bāvarī’s disciples in going from Patitthāna to Rājagaha，passing through Māhissati，Ujjeni，Gonaddha，Vedisā．Vanasavhaya，Kosambī，Sāketa，Sāvatthi，Setavyā，Kapilavatthu，Kusinārā，on to Rājagaha，by way of the usual places （see below）．<br><br>From Kapilavatthu to Rājagaha was sixty leagues （AA．i．115； MA．i．360）．From Rājagaha to Kusinārā was a distance of twenty five leagues （DA．ii．609），and the Mahā Parinibbāna Sutta （D．ii．72ff ） gives a list of the places at which the Buddha stopped during his last journey along that road  -Ambalatthikā，Nālandā，Pātaligāma （where he crossed the Ganges），Kotigāma，Nādikā （??），Vesāli，Bhandagāma，Hatthigāma，Ambagāma，Jambugāma，Bhoganagara，Pāvā，and the Kakuttha River，beyond which lay the Mango grove and the Sāla grove of the Mallas．<br><br>From Rājagaha to the Ganges was a distance of five leagues，and when the Buddha visited Vesāli at the invitation of the Licchavis，the kings on either side of the river vied with each other to show him honour．DhA．iii．439f．； also Mtu．i．253ff．； according to Dvy．（p．55） the Ganges had to be crossed between Rājagaha and Sāvatthi，as well，by boat，some of the boats belonging to the king of Magadha and others to the Licchavis of Vesāli．<br><br>The distance between Rājagaha and Nālandā is given as one league，and the Buddha often walked between the two （DA．i．35）．<br><br>The books mention various places besides Veluvana，with its Kalandaka-nivāpa vihāra in and around Rājagaha -  e．g．，Sītavana，Jīvaka’s Ambavana，Pipphaliguhā，Udumbarikārāma，Moranivāpa with its Paribbājakārāma，Tapodārāma，Indasālaguhā in Vediyagiri，Sattapanniguhā，Latthivana，Maddakucchi，Supatitthacetiya，Pāsānakacetiya，Sappasondikapabbhāra and the pond Sumāgadhā．<br><br>At the time of the Buddha’s death，there were eighteen large monasteries in Rājagaha （Sp．i．9）．Close to the city flowed the rivers Tapodā and Sappinī．In the city was a Potter’s Hall where travelers from far distances spent the night．E．g．，Pukkusāti （MA．ii．987）； it had also a Town Hall （J．iv．72）．The city gates were closed every evening，and after that it was impossible to enter the city．Vin．iv．116f．； the city had thirty-two main gates and sixty four smaller entrances （DA．i．150； MA．ii．795）．One of the gates of Rājagaha was called Tandulapāla （M．ii．185）．Round Rājagaha was a great peta world （MA．ii．960； SA．i．31）．<br><br>In the Buddha’s time there was constant fear of invasion by the Licchavis，and Vassakāra （q．v．） is mentioned as having strengthened its fortifications．To the north east of the city were the brahmin villages of Ambasandā （D．ii．263） and Sālindiyā （J．iii．293）； other villages are mentioned in the neighborhood，such as Kītāgiri，Upatissagāma，Kolitagāma，Andhakavinda，Sakkhara and Codanāvatthu （q．v．）．In the Buddha’s time，Rājagaha had a population of eighteen crores，nine in the city and nine outside，and the sanitary conditions were not of the best．SA．i．241； DhA．ii．43； it was because of the city’s prosperity that the Mettiya-Bhummajakas made it their headquarters （Sp．iii．614）．The city was not free from plague （DhA．i．232）．<br><br>The Treasurer of Rājagaha and Anāthapindika had married each other’s sisters，and it was while Anāthapindika （q．v．） was on a visit to Rājagaha that he first met the Buddha．<br><br>The people of Rājagaha，like those of most ancient cities，held regular festivals； one of the best known of these was the Giraggasamajjā （q．v．）．Mention is also made of troupes of players visiting the city and giving their entertainments for a week on end．（See，e．g．，the story of Uggasena）．<br><br>Soon after the death of the Buddha，Rājagaha declined both in importance and prosperity．Sisunāga transferred the capital to Vesāli，and Kālāsoka removed it again to Pātaliputta，which，even in the Buddha’s time，was regarded as a place of strategically importance．When Hiouen Thsang visited Rājagaha，he found it occupied by brahmins and in a very dilapidated condition （Beal，op．cit．，ii．167）．For a long time，however，it seems to have continued as a center of Buddhist activity，and among those mentioned as having been present at the foundation of the Mahā Thūpa were eighty thousand monks led by Indagutta．Mhv．xxix．30．,8,1
371613,en,21,rajagahasetthi,rājagahasetthi,Rājagahasetthi,Rājagahasetthi：Evidently not a proper name，but the title of the Treasurer of Rājagaha （See，e．g．，DhA．i．232）．In the time of the Buddha，the setthi was the brother in law of Anāthapindika and was a devout follower of the Buddha； he was responsible for the meeting between the Buddha and Anāthapindika （For details see Anāthapindika）．He had a slave girl named Punnā （DhA．iii．321ff ） and a slave Punna，who later became a setthi，and whose daughter，Uttarā，was given in marriage to the son of the Rājagahasetthi．This latter was an unbeliever，but was later converted and became a sotāpanna．See VvA．63ff．for details．,14,1
371630,en,21,rajagama,rājagāma,Rājagāma,Rājagāma：A town in Ceylon in the time of Parakkamabāhu IV．In it   was the Sirighanānanda parivena．Cv．xc．93．,8,1
371671,en,21,rajagiri,rājagiri,Rājagiri,Rājagiri：One of the elephants of Candakumāra （q．v．）．J．vi．135．,8,1
371679,en,21,rajagiriya,rājagiriyā,Rājagiriyā,Rājagiriyā：One of the heterodox Buddhist sects which branched off in the second century after the death of the Buddha （Dpv．v．54； Mhv．v．12）．<br><br>They formed a part of the Andhaka sect．Points of Controversy，p．104．,10,1
371746,en,21,rajakamatasambadha,rajakamatasambādha,Rajakamatasambādha,Rajakamatasambādha：A place near Pulatthipura where Lankādhinātha   Rakkha and Jivitapotthakī Sukha fought a battle against the forces of   Gajabāhu．Cv．lxx．175．,18,1
371766,en,21,rajakarama,rājakārāma,Rājakārāma,Rājakārāma：A monastery in Sāvatthi，near Jetavana，built by Pasenadi （J．ii．15）．It was to the south east of the city，corresponding to Thūpārāma in Anurādhapura．（MA．ii．1021）．It was there that the Nandakovāda Sutta was preached （M．iii．271）．This was probably the monastery built for nuns by Pasenadi，at the Buddha’s suggestion，after the assault on Uppalavannā in Andhavana，referred to in the Dhammapada Commentary （DhA．ii．52）．<br><br>The Samyutta Commentary，however，gives a different account （SA．iii．218f．； the introductory story of the Bharu Jātaka； J．ii．170，gives the same account but omits the statement that the king built a vihāra）．It states that the heretics，jealous of the Buddha and his popularity，desired to build a monastery for themselves in close proximity to Jetavana，and，in order that he might raise no objections，they presented Pasenadi with one hundred thousand．<br><br>When the Buddha discovered their intentions，owing to the great uproar they made while preparing the preliminaries of the building，he sent Ananda to the king，asking to have it stopped．But Pasenadi refused to see him or Sāriputta or Moggallāna．（It was as a punishment for this discourtesy that he lost the throne before his death．） Thereupon the Buddha went himself．Pasenadi received him and entertained him to a meal，at the end of which the Buddha preached to him the Bharu Jātaka on the evils of bribery and of creating an opportunity for virtuous people to quarrel among themselves．Pasenadi was filled with remorse； he had the heretics expelled，and，realizing that he had never built a monastery，proceeded to construct the Rājakārama．<br><br>The Samyutta Nikāya （S．v．360ff ） contains several sermons preached by the Buddha at the Rājakārāma．,10,1
371768,en,21,rajakarama vagga,rājakārāma vagga,Rājakārāma Vagga,Rājakārāma Vagga：Also called Sahassaka．The second chapter of the   Sotāpatti Samyutta．S．v．360 69．,16,1
371780,en,21,rajakatthala,rajakatthala,Rajakatthala,Rajakatthala：A village dedicated by Kittisirirājasīha to   celebrations in honour of the Tooth Relic．Cv．c．43．,12,1
371833,en,21,rajakulantaka,rājakulantaka,Rājakulantaka,Rājakulantaka：The name given to one of the suburbs （sākhānagarā） of Pulatthipura （Cv．lxxiii．153）．<br><br>Geiger （Cv．Trs．ii．18，n．3） thinks that this is identical with Sīhapura，mentioned elsewhere （Cv．lxxviii．79ff） as a suburb of Pulatthipura．,13,1
371836,en,21,rajakulavaddhana,rājakulavaddhana,Rājakulavaddhana,Rājakulavaddhana：See Sarāja-．,16,1
371898,en,21,rajamahavihara,rājamahāvihāra,Rājamahāvihāra,Rājamahāvihāra：A monastery in Ceylon，built by Kanitthatissa．  Mhv．xxxvi．16．,14,1
371909,en,21,rajamalaka,rājamālaka,Rājamālaka,Rājamālaka：A courtyard outside the precincts of the monastery   where the body of Dutthagāmanī was burnt．Mhv．xxxii．80．,10,1
371922,en,21,rajamanicula-cetiya,rājamanicūla-cetiya,Rājamanicūla-cetiya,Rājamanicūla-cetiya：A cetiya in Sagaing．Bode，op．cit．，55．,19,1
371933,en,21,rajamatika,rājamātikā,Rājamātikā,Rājamātikā：A monastery in Ceylon，dedicated by Aggabodhi V．to the   Pamsukūlins．Cv．xlviii．4．,10,1
371940,en,21,rajamatu vihara,rājamātu vihāra,Rājamātu vihāra,Rājamātu vihāra：A monastery in Anurādhapura，probably identical   with Mātuvihāra （2）．It was on the road from the Kadambanadī to the Thūpārāma．  DA．ii．572； SA．i．173．,15,1
371946,en,21,rajamittaka,rājamittaka,Rājamittaka,Rājamittaka：A village in Ceylon where Silāmeghavanna defeated   Sirināga．Cv．xliv．72．,11,1
372053,en,21,rajanarayania,rājanārāyania,Rājanārāyania,Rājanārāyania：A park in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．7．,13,1
372114,en,21,rajaniya sutta,rajanīya sutta,Rajanīya Sutta,Rajanīya Sutta：A monk who is enticed by the enticing，corrupted by   the corrupting，infatuated by the infatuating，angered by the angry and   maddened by the maddening&nbsp；&nbsp； such a one is not respected by his fellows．  A．iii．110．,14,1
372125,en,21,rajaniyasanthita sutta,rajanīyasanthita sutta,Rajanīyasanthita Sutta,Rajanīyasanthita Sutta：The khandhas have lust inherent in them．  Desire for them must be put away．S．iii．79．,22,1
372152,en,21,rajano sutta,rājāno sutta,Rājāno Sutta,Rājāno Sutta：Kings do not punish beings who practice goodness；   they punish only criminals．A．iii．208f．,12,1
372345,en,21,rajarajakalappa,rājarājakalappa,Rājarājakalappa,Rājarājakalappa：A Damila chief，ally of Kulasekhara．Cv．lxxvii．74．,15,1
372359,en,21,rajarattha,rājarattha,Rājarattha,Rājarattha：The name given to the northern part of Ceylon，with Pulatthipura as centre，as opposed to Rohana （E．g．，Cv．lxx．184f ） and Dakkhinadesa （Cv．lxxii．176-9）．Later，the name was changed to Patitthārattha （E．g．，Cv．lxxxii．26）．<br><br>Rājarattha was the scene of many conflicts between the Singhalese and the invaders who came from time to time from South India，till，in the end，it was abandoned，and the Singhalese capital moved southwards．Rājarattha was also called Rājinorattha．E．g．，Cv．lii．4．,10,1
372381,en,21,rajasala,rājasālā,Rājasālā,Rājasālā：A monastery in Ceylon，to which Aggabodhi VIII．gave the   village of Cūlavāpiyagāma．Cv．xlix．47．,8,1
372420,en,21,rajasiha,rājasīha,Rājasīha,Rājasīha：<i>1．Rājasīha I．</i>King of Ceylon （1581 93 A．C．）．He was the son of Māyādhanu．It is said that at the age of eleven he was distinguished for his bravery．He gained the throne by defeating the Portuguese．His capital was at Sītāvaka．Later，he slew his father，and，when the monks declared that it was impossible to atone for such a heinous crime，he turned against them，gave the revenues from Sumanakūta to the Saivite priests，slew the monks，and burned their sacred books．Cv．xciii．3ff．； he was held in great fear and is now worshipped as a god； Cv．Trs．ii．226，n．1．<br><br><i>2．Rājasīha II．</i>Youngest son of King Senāratua．He dispossessed his brother and became king； many stories of his prowess are related．（E．g．，Cv．xcvi．7ff）．He reigned for fifty two years （1635 87 A．C．），and his capital was at Sirivaddhanapura．He obtained wives from the royal family at Madhurā．In his time，the Dutch came to Ceylon and exacted tribute．His son was Vimaladhammasūriya．Cv．xcv．23； xcvi．3ff．； xcix．109．,8,1
372421,en,21,rajasihamahala,rājasīhamahāla,Rājasīhamahāla,Rājasīhamahāla：A village in South India．Cv．lxxvi．286．,14,1
372444,en,21,rajata rajatalena,rajata rajatalena,Rajata Rajatalena,Rajata Rajatalena：A monastery in Ceylon，built by Amandagāmanī Abhaya （Mhv．xxxv．4； but see Cv．c．238，where Dutthagāmanī is stated to have built it）．It was in Ambatthakolalena，where silver was discovered for use in the construction of the Mahā Thūpa （Mhv．Trs．188，n．1）．Kittisirirājasīha （Cv．xcix．41） visited the vihāra and paid it great honour and gave it to a sāmanera called Siddhattha （Cv．c．238）．The vihāra is now called Ridī vihāra and is near the modern Kurunegala．,17,1
372445,en,21,rajata sutta,rajata sutta,Rajata Sutta,Rajata Sutta：Few are they who abstain from taking silver，many   they who do not．S．v．471．,12,1
372484,en,21,rajataguha,rajataguhā,Rajataguhā,Rajataguhā：A cave in the Himālaya．J．ii．67．,10,1
372497,en,21,rajatakedara,rajatakedāra,Rajatakedāra,Rajatakedāra：A locality in Ceylon，mentioned in the account of the   battle between the forces of Parakkamabāhu I．and those of Mānābharana．  Cv．lxxii．257，269．,12,1
372527,en,21,rajatamayalena,rajatamayalena,Rajatamayalena,Rajatamayalena：A cave in Ambilajanapada in which lived five hundred arahants．<br><br>One day one of these was suffering from stomach trouble and ten thousand of his colleagues came by air to minister to him．<br><br>They all found room in the cave because of their iddhi power．MT．552．,14,1
372543,en,21,rajatapabbata,rajatapabbata,Rajatapabbata,Rajatapabbata：A mountain range in the Himālaya．J．i．50； ii．6，7，  92．,13,1
372713,en,21,rajavamsasankhepa,rājavamsasankhepa,Rājavamsasankhepa,Rājavamsasankhepa：A historical work by Aggadhammālankāra．Bode，  op．cit．，57．,17,1
372726,en,21,rajavasatikhanda,rājavasatikhanda,Rājavasatikhanda,Rājavasatikhanda：One of the sections of the Vidhurapandita Jātaka．  J．vi．298．,16,1
372750,en,21,rajavesibhujanga,rājavesibhujanga,Rājavesibhujanga,Rājavesibhujanga：A building attached to the palace of Parakkamabāhu I．，at Pulatthipura．<br><br>It was painted and consisted of three storeys （Cv．lxxiii．87f）．<br><br>The name was also given to one of the suburbs （sākhānagara） of Pulatthipura （Cv．lxxiii．153），in which the king built the Isipatana vihāra．Cv．lxxviii．79； but see Cv．Trs．ii．112，n．3．,16,1
372751,en,21,rajavesibhujanga silamegha,rājavesibhujanga silāmegha,Rājavesibhujanga Silāmegha,Rājavesibhujanga Silāmegha：A title conferred by Lankāpura on   Ilankiya．Cv．lxxvi．192．,26,1
372761,en,21,rajavihara,rājavihāra,Rājavihāra,Rājavihāra：A monastery in Rohana to which Silādātha assigned the   village of Gonnagāma．Cv．xlv．58．,10,1
372782,en,21,rajayatana,rājāyatana,Rājāyatana,Rājāyatana：The name of a tree，at the foot of which the Buddha received a gift of wheat and honey from the merchants Tapassu andBhallika in the eighth week after the Enlightenment （Vin．i．3f．； J．i．80； BuA．p．9．）．<br><br>A thūpa was later erected on the site of the tree．Beal，op．cit．，129．,10,1
372786,en,21,rajayatana-cetiya,rājāyatana-cetiya,Rājāyatana-cetiya,Rājāyatana-cetiya：See Rājāyatanadhātu．,17,1
372789,en,21,rajayatanadhatu,rājāyatanadhātu,Rājāyatanadhātu,Rājāyatanadhātu：Probably identical with Rājāyatana cetiya in Nāgadīpa．Aggabodhi II．built for it the Unnalomaghara vihārā （C．xlii．62）．<br><br>The cetiya was perhaps erected in honour of the Rājāyatana tree，which was brought by Samiddhisumana from Jetavana when he came with the Buddha to Ceylon （See Mhv．i．52，57f）．<br><br>It is said （DA．iii．899） that when the Buddha’s religion disappears，all the relics of the Buddha in Ceylon will gather together at the Mahācetiya，proceed from there to the Rājāyatana cetiya in Nāgadīpa，and from there，finally，to the Bodhi tree．,15,1
372877,en,21,rajina,rājinā,Rājinā,Rājinā：A town in South India，captured from Kulasekhara by   Lankāpura and Jagadvijaya．Cv．lxxvi．317ff．,6,1
372879,en,21,rajindabrahma,rājindabrahma,Rājindabrahma,Rājindabrahma：A Damila chief，ally of Kulasekhara，captured by   Lankāpura．Cv．lxxvii．77，86．,13,1
372880,en,21,rajindarajabhidheyyadipani,rājindarājābhidheyyadīpanī,Rājindarājābhidheyyadīpanī,Rājindarājābhidheyyadīpanī：A treatise （on the naming of kings） by   Ratnākara Thera of Burma eulogizing various kings．Sās，p．102； Bode，op．  cit．，52．,26,1
372885,en,21,rajini,rājinī,Rājinī,Rājinī：<i>1．Rājinī．</i>Queen of Kassapa V．She once had the whole of the Hemamālikacetiya covered with cloth．She had a son named Siddhattha．Cv．lii．67．<br><br><i>2．Rājinī．</i> A nunnery in Ceylon，built by Moggallāna I．for the Sāgalika nuns．Cv．xxxix．43．,6,1
372890,en,21,rajinidipika,rājinīdīpika,Rājinīdīpika,Rājinīdīpika：A monastery in Ceylon，presented by Aggabodhi V．to   the Dhammaruci monks．Cv．xlviii．1．,12,1
372891,en,21,rajininijjhara,rājinīnijjhara,Rājinīnijjhara,Rājinīnijjhara：A weir in a river in Dakkhinadesa，restored by   Parakkamabāhu I．Cv．lxxix．66．,14,1
372957,en,21,rajja sutta,rajja sutta,Rajja Sutta,Rajja Sutta：Once the Buddha was thinking compassionately of those suffering from the cruelty of rulers and wondering if it were possible to rule without causing suffering．Māra approaches and tries to make him absorbed in the fascination of exercising power，suggesting that if the Buddha wished he could change even the Himālaya into a mass of gold．But，says the Buddha，he has seen suffering and its source and will not，therefore，incline to sense desires．S．i．116．,11,1
373204,en,21,rajju sutta,rajju sutta,Rajju Sutta,Rajju Sutta：Gains，favors and flattery are like a cord cutting   through a man&#39；s skin right to his marrow．S．ii．238．,11,1
373249,en,21,rajjumala,rajjumālā,Rajjumālā,Rajjumālā：A slave in the village of Gayā．Her mistress disliked her and ill treated her in every way．One day，in order to escape being pulled by her hair，she had her head shaved； but her mistress then had a rope tied round her head，with which she pulled her about； hence her name．Unable to bear her life any longer，the slave went into the village near by，intending to commit suicide，but there she found the Buddha waiting for her，and he preached to her．Rajjumālā，became a sotāpanna，and then returned to her mistress，who，having heard her story，visited the Buddha and became his follower．The Buddha explained that the two women had had their positions reversed in a previous birth，and that the then slave，who was the mistress in the present birth，had vowed vengeance for the cruelty inflicted upon her．Rajjumālā was freed and was born after death in Tāvatimsa．Vv．iv．12； VvA．206ff．,9,1
373357,en,21,rajovada,rājovāda,Rājovāda,Rājovāda：<i>1．Rājovāda Jātaka （No．151）</i>Two kings，Brahmadatta of Benares （the Bodhisatta） and Mallika of Kosala，while journeying in disguise，in order to discover if anyone in their respective kingdoms could tell them of any faults which they （the kings） possessed，meet in a narrow path，and a dispute arises among the charioteers as to who should give place．It is discovered that both are of the same age and power．Each driver sings the praises of his own master，but then they discover that Mallika is good to the good and bad to the bad，while Brahmadatta is good to both the good and the bad．Mallika’s charioteer acknowledges Brahmadatta as the superior and gives place．<br><br>The story is related to Pasenadi，who comes to the Buddha after having had to decide a difficult case involving moral turpitude．He is satisfied that he has done well，and the Buddha agrees with him that to administer justice with impartiality is the way to heaven．<br><br>Mallika is identified with Ananda and his driver with Moggallāna，while Brahmadatta’s driver is Sāriputta．J．ii．1ff．<br><br><i>2．Rājovāda Jātaka （No．334）</i>Once the king of Benares，wishing to discover if he ruled justly，traveled about in disguise，and，in the course of his wanderings，came to the Himālaya，where the Bodhisatta lived as an ascetic．The ascetic gave him ripe figs，and，when asked why they were so sweet，explained that the king of the country was evidently a just ruler．The king returned to his kingdom and ruled for a while unjustly； and returning again to the hermitage，he found that the figs had become bitter．<br><br>The story was related to Pasenadi，in order to show the importance of a king ruling wisely and justly．Ananda is identified with the king of the story．J．iii．110 12； cp．Mahākapi Jātaka （No．407）．,8,1
373360,en,21,rajovada sutta,rājovāda sutta,Rājovāda Sutta,Rājovāda Sutta：Probably this name，mentioned in the introduction   to the Sumangala Jātaka （J．iii．439），is a descriptive title and not the name   of any particular sutta preached by the Buddha to Pasenadi．,14,1
373399,en,21,rajuppala,rājuppala,Rājuppala,Rājuppala：A tank in Ceylon，built by Vasabha （Mhv．xxxv．94） and   repaired by Upatissa II．Cv．xxxvii．185．,9,1
373450,en,21,rakkha,rakkha,Rakkha,Rakkha：<i>1．Rakkha</i>A general of Parakkamabāhu I．He was originally the Dandādhināyaka （? general） of Gajabāhu，but Parakkamabāhu won him over and put him in charge of the conquest of the Malaya country．He accomplished this with the help of his younger brother，after fighting many battles and subduing the chiefs of the various districts （Cv．lxx．5ff）．The king thereupon conferred on him the rank of Kesadhātu．Later，he subdued the district of Merukandara and was sent against the Mahālekha Mahinda，whom he defeated at Sarogāmatittha．He was associated with Nagaragiri Nātha in the fight against Mānābharana near Badaravallī．After this he is referred to as Adhikārī Rakkha，and the war against Mānābharana seems to have been chiefly in his charge．He was in command of the army at Mangalabegāma and Mihiranabibbila，and decisively defeated Mānābharana’s general，Buddhanāyaka at Rajatakedāra．Later，when Queen Sugalā raised a revolt in Rohana，it was Rakkha who was sent to crush it．He was by now commander in chief，and was helped in the subjugation of Rohana by the general Bhūta．They fought a battle at Lokagalla and advanced to Majjhimagāma and occupied Uddhanadvāra，where Rakkha was helped by the two Kittis，the Adhikāri and the Jīvapotthakī．From there they marched to Mahārīvara，and at Badaguna crushed Sugalā’s forces，thus gaining possession of the Sacred Bowl and the Sacred Tooth which these forces were carrying．In a last onslaught at Dematavala，Rakkha put the enemy to flight and marched on to Sappanārukokilla，where he died of an attack of dysentery．Cv．lxx．5，15，19，282，295； lxxii．2ff．，107，160，207，232，265ff．； lxxiv．41ff．55，72ff．，111ff．，136ff．<br><br><i>2．Rakkha</i>called Lankādhinātha．A general of Parakkamabāhu I．He helped Lokajitvāna to defeat Hukitti，and was later sent to Janapada to fight against Gajabāhu’s forces．He was successful，and occupied Yagālla and Talātthala．Gajabāhu tried to win him over with bribes，but Rakkha mutilated the envoys and sent the presents to Parakkamabāhu．He fought at Aligāma against Gajabāhu’s general，Sīka，and，proving victorious，held a great celebration．Later he was in charge of the successful attack on Pulatthipura，when the city was captured and Gajabāhu taken prisoner．He was then sent to Mangalabegāma against Mānābharana，and fought so fiercely that the latter was forced to flee to Rohana．Rakkha was placed in charge of the ford at Nigundivālukā．He was，however，greatly offended by the favour shown by Parakkamabāhu to his rival，the Senāpati Deva，and no longer showed himself zealous in war．An officer of Gajabāhu who was with Rakkha，noticing this，sent word to Mānābharana to come at once and take advantage of Rakkha’s lethargy．Mānābharana followed this advice and advanced against Rakkha，whom he killed in the course of a fierce battle．Cv．lxx．24，98ff．，115ff．，174，232，283，297，306； lxxii．37，75ff．<br><br><i>3．Rakkha</i>called Mahālekha．He was an officer of Parakkamabāhu I．and took part in the campaigns against Mānābharana，being stationed at Mangalabegāma，at Pillavitthi．At this place he fought a battle，which lasted for eight days，against Buddhanāyaka and Mahāmāladeva，and brought the district of Kālavāpi under his power．Cv．lxxii．161，170ff．，182，206．<br><br><i>4．Rakkha</i>called Damilādhikāri．He was an officer of Parakkamabāhu I．，and was one of those chiefly responsible for the subjugation of Rohana．He fought battles at Donivagga，Guralatthakalañcha，Pūgadandakāvāta，Bodhiāvāta，Bhinnālavanāgāma and several other places，and inflicted severe defeats on the rebel forces，dealing them a severe blow at Mahāsenagāma，where Lankāpura Rakkha was killed．This enabled him to take possession of Mahānāgahula．In order to bring the province completely under his control he had to fight further at Bakagalla Uddhavāpi，Sanghabhedakagāma，Kuravakagalla and Mahāpabbata，and he thus won full possession of Dvādasasahassaka，where he seems to have spent the rest of his days．Cv．lxxv．20，69ff．，74ff．，87 159．<br><br><i>5．Rakkha Kañcukīnāyaka</i>An officer of Parakkamabāhu I．，associated with Damilādhikārī Rakkha．He fought victorious battles at Mahāvālukagāma，Devanagara，Kammāragāma，Mahāpanālagāma，Mānakapitthi，Nīlavalā Ford and Kadalīpatta，and marching then through Mārāvaratthali，he assisted Damilādhikārī Rakkha in the capture of Mahānāgahula．Cv．lxxv．20ff．，35ff．，52ff．，116．<br><br><i>6．Rakkha Lankāpura</i>One of the leaders of the rebels in Rohana in the time of Parakkamabāhu I．He was later made their commander in chief．He advanced with his forces to Nadībhandagāma，and was killed in the battle at Mahāsenagāma，fighting against Damilādhikārī Rakkha．His place in the army was taken by his elder brother．Cv．lxxv．70，103，112，134．,6,1
373465,en,21,rakkhacetiyapabbata,rakkhacetiyapabbata,Rakkhacetiyapabbata,Rakkhacetiyapabbata：A vihāra in Ceylon，restored by Vijayabāhu I．  （Cv．lx．58）．It is probably identical with Rakkha vihāra （q．v．）．,19,1
373466,en,21,rakkhadivana,rakkhadīvāna,Rakkhadīvāna,Rakkhadīvāna：A general of Parakkamabāhu I．who defeated Nagaragiri   Gokanna at Gonagāmuka．Cv．lxx．70．,12,1
373477,en,21,rakkhaka,rakkhaka,Rakkhaka,Rakkhaka：<i>1．Rakkhaka．</i>A general of Vikkamabāhu II．，he was captured by Vīradeva．Cv．lxi．42．<br><br><i>2．Rakkhaka Ilanga．</i>A general of Dappula IV．He built a dwelling house near the Thūpārāma，which was named after the king．Cv．liii．11．<br><br><i>3．Rakkhaka Sankhanāyaka．</i> An officer of Parakkamabāhu I．，who stationed him at Hillapattakakhanda．Cv．lxxii．41．,8,1
373491,en,21,rakkhamana,rakkhamāna,Rakkhamāna,Rakkhamāna：A tank，repaired by Parakkamabāhu I．Cv．lxviii．46．,10,1
373568,en,21,rakkhanga,rakkhanga,Rakkhanga,Rakkhanga：A country （modern Arakan） from which Vimaladhammasūriya I．obtained a number of monks，headed by Nandicakka，in order to re establish the upasampadā in Ceylon （Cv．xciv．15）．Vimaladhammasūriya II．did likewise （Cv．xcvii．10； see also Cv．Trs．ii．239，n．1）； so did Vijayarājasīha （Cv．xcviii．89； see also Cv．Trs．ii．253，n．2）．The last two were helped in their enterprise by the Dutch．Kittisirirājasīha （Cv．xcix．25） is mentioned as having paid special honour to the monks from Rakkhanga．,9,1
373588,en,21,rakkhapasanakantha,rakkhapāsānakantha,Rakkhapāsānakantha,Rakkhapāsānakantha：A place in Rājarattha．It was the limit of the   Cola territory in Ceylon in the time of Mahinda V．（Cv．lv．22）．It was   evidently a frontier Post．Cv．lvii．67．,18,1
373611,en,21,rakkhasa,rakkhasa,Rakkhasa,Rakkhasa：A minister of Sena I．He built a dwelling house，called   after him，in the Abhayuttara vihāra．Cv．l．84．,8,1
373615,en,21,rakkhasa,rakkhasā,Rakkhasā,Rakkhasā：A class of demons，chiefly nocturnal and harmful．<br><br>They usually have their haunt in the water and devour men when bathing there．<br><br>Some of them live in the sea．E．g．，Thag．v．931； SN．vs．310； J．i．127； vi．469； DhA．i．367； iii．74； Mhv．xii．45，etc．,8,1
373619,en,21,rakkhasadvara,rakkhasadvāra,Rakkhasadvāra,Rakkhasadvāra：One of the gates of Pulatthipura．Cv．lxxiii．161．,13,1
373712,en,21,rakkhita,rakkhita,Rakkhita,Rakkhita：<i>1．Rakkhita Thera．</i>He was born in a noble Sākyan family of Vedehanigama （? Devadaha） and was one of the five hundred youths given by the Sākyan and Koliyan chiefs to provide an escort to the Buddha，as an acknowledgement of his having prevented war between them．When the Buddha preached the Kunāla Jātaka，Rakkhita，realizing the dangers of sensuality，developed insight，and later became an arahant．<br><br>In the time of Padumuttara Buddha he heard the Buddha preach and praised his eructation （Thag．79； ThagA．i．173）．He is evidently identical with Sobhita Thera of the Apadāna．Ap．i．163f．<br><br><i>2．Rakkhita Thera．</i>He was sent to the  Vanavāsa country to convert it at the end of the Third Council．Floating in the air amid the people，he preached the Anamatagga Samyutta．Sixty thousand people embraced the new religion and thirty seven thousand joined the Order，five hundred vihāras being founded．Mhv．xii．4，31ff．； Dpv．viii．7； Sp．i．63，66．<br><br><i>3．Rakkhita．</i> See Mahārakkhita in the Somanassa Jātaka．<br><br><i>4．Rakkhita．</i> The Bodhisatta born as an ascetic．See Mahāmangala Jātaka．<br><br><i>5．Rakkhita．</i> Son of Lokitā and Moggallāna and brother of Kitti （afterwards Vijayabāhu I．）．Cv．lvii．42．<br><br><i>6．Rakkhita Thera．</i>See Buddharakkhita．,8,1
373717,en,21,rakkhita vanasanda,rakkhita vanasanda,Rakkhita vanasanda,Rakkhita vanasanda：A forest tract near the village of Pārileyya．<br><br>There the Buddha retired and lived at the foot of the Bhaddasāla，when unable to settle the dispute among the Kosambī monks．<br><br>The elephant Pārileyya lived there and waited upon the Buddha （Vin．i．352f．； Ud．iv．5； DhA．i．47； iv．26； UdA．250）．<br><br>It is said （DhA．i．49），that the place derived its name from the fact that Pārileyya looked after the Buddha，guarding him throughout the night，wandering about the forest till dawn，a stick in his trunk，in order to ward off danger．,18,1
373772,en,21,rakkhitatala,rakkhitatala,Rakkhitatala,Rakkhitatala：A locality in the Himālaya．It was there that the   arahants met and discussed as to what they should do to solve the questions   put by Milinda．Mil．p．6．,12,1
373832,en,21,ralaggama,ralaggāma,Ralaggāma,Ralaggāma：A monastery in Ceylon，built by King Mahānāma．  Cv．xxxvii．212．,9,1
373849,en,21,rama,rāma,Rāma,Rāma：<i>1．Rāma．</i>A brahmin，skilled in physiognomy．He was one of the eight consulted by Suddhodana regarding his son，the future Buddha．J．i．56； Mil．236．<br><br><i>2．Rāma．</i>King of Benares．He suffered from a virulent skin disease，and，leaving his kingdom to his eldest son，went into the forest，where he was cured by eating medicinal herbs．In the forest he met and married Piyā，the eldest daughter of Okkāka．She suffered from the same complaint，and was cured by him．They lived in the forest with their thirty two children．A forester recognized Rāma in the forest，and，on his return to the city，told the news to the king．The king went to the forest with his retinue and begged his father to return to the kingdom．He refused to do so，and，at his own suggestion，a city was built for him in the forest which was called Koliya or Vyagghapajja．Rāma thus became the ancestor of the Koliyans．<br><br>DA．i．260ff．； SNA．355f．； cf．Mtu．i．355，where he is called Kola．<br><br><i>3．Rāma．</i>A brahmin，father of the Buddha’s teacher，Uddaka Rāmaputta．J．i．66； M．i．165．<br><br><i>4．Rāma．</i>The Bodhisatta born as the eldest son of Dasaratha，king of Benares．He is also called Rāmapandita．He married his sister Sītā，and her devotion to him became proverbial （E．g．，J．iv．559，560； Cv．lxxiii．137）． <br><br>For Rāma’s story see the Dasaratha Jātaka．Certain ruling princes of Ceylon claimed descent from Rāma -  e．g．，Jagatipāla （q．v．）．Rāma’s fight with Rāvana and the incidents recounted in the Rāmāyana are mentioned only in the later Pāli Chronicles，such as the Cūlavamsa．Cv．lxiv．42； lxviii．20； lxxv．59； lxxxiii．46，69，88．<br><br><i>5．Rāma．</i>A Sākyan prince，brother of Bhaddakaccānā．He came to Ceylon，where he founded the settlement of Rāmagona．Mhv．ix．9； Dpv．x．4ff．<br><br><i>6．Rāma．</i> Called Mātuposaka Rāma．He was an Inhabitant of Benares and greatly loved his parents．He once went on business to Kumbhavatī，in the country of Dandakī，and there，when the country was being destroyed owing to the wickedness of the king，Rāma thought of the goodness of his parents．The devas were moved by the power of this thought and conveyed him safely to his mother （J．v．29）．He was one of the three survivors of the disaster which overtook Dandakī’s kingdom．MA．ii．602．<br><br><i>7．Rāma．</i> One of the palaces of Kondañña Buddha in his last lay life．BuA．107； but see Bu．iii．26．<br><br><i>8．Rāma．</i> One of the generals of Gajabāhu．Rāma was once defeated by the general Deva （Cv．lxx．137，142），but later won a victory at the Mahārakkha ford．Rāma received the title of Nīlagiri，which was evidently the name of his district．Cv．lxxii．12； Cv．Trs．i．299，n．1； 320，n．2．<br><br><i>9．Rāma．</i>The second of the future Buddhas．Anāgatavamsa，p．40．<br><br><i>10．Rāma．</i>See Ramma．,4,1
373855,en,21,rama,rāmā,Rāmā,Rāmā：<i>1．Rāmā．</i>One of the two chief women disciples of Paduma Buddha．J．i．36； Bu．ix．22，calls her Rādhā．<br><br><i>2．Rāmā．</i> One of the two chief women disciples of Sumedha Buddha．J．i．38； Bu．xii．24．,4,1
373859,en,21,ramagama,rāmagāma,Rāmagāma,Rāmagāma：A Koliyan village on the banks of the Ganges．<br><br>Its inhabitants claimed and obtained a share of the Buddha’s relics，over which they erected a thūpa （D．ii．167； Bu．xxviii．3； Dvy．380）．<br><br>This thūpa was later destroyed by floods，and the urn，with the relics，was washed into the sea．There the Nāgas，led by their king，Mahākāla，received it and took it to their abode in Mañjerika where a thūpa was built over them，with a temple attached，and great honour was paid to them． <br><br>When Dutthagāmani built the Mahā Thūpa and asked for relics to be enshrined therein，Mahinda sent Sonuttara to the Nāga world to obtain these relics，the Buddha having ordained that they should ultimately be enshrined in the Mahā Thūpa．But Mahākāla was not willing to part with them，and Sonuttara had to use his iddhi power to obtain them．A few of the relics were later returned to the Nāgas for their worship．For details see Mhv．xxxi．18ff．,8,1
373865,en,21,ramagona,rāmagona,Rāmagona,Rāmagona：A settlement in Ceylon，founded by Rāma，brother of   Bhaddakaccānā．Mhv．ix．9．,8,1
373866,en,21,ramagonaka vihara,rāmagonaka vihāra,Rāmagonaka vihāra,Rāmagonaka vihāra：A monastery in Ceylon，built by Kanitthatissa．  Mhv．xxxvi．14．,17,1
373872,en,21,ramakula,rāmakula,Rāmakula,Rāmakula：An elephant used by Parakkamabāhu I．in his youth．  Cv．lxvii．33．,8,1
373896,en,21,ramana,ramanā,Ramanā,Ramanā：The Pāli name for the inhabitants of Rāmañña．Cv．lxxvi．66．,6,1
373921,en,21,ramaneyyaka thera,rāmaneyyaka thera,Rāmaneyyaka Thera,Rāmaneyyaka Thera：<i>Rāmaneyyaka Thera</i>An arahant．He belonged to a wealthy family of Sāvatthi，and left the world impressed by the presentation of Jetavana．Dwelling in the forest，he practiced meditation，and，because of his attainments and charm，he was called Rāmaneyyaka．Once Māra tried to frighten him，but without success．The verse he uttered on that occasion is included in the Theragāthā （Thag．vs．49）．<br><br>In the time of Sikhī Buddha，he had offered him flowers．Twenty nine kappas ago he was king under the name of Sumedhayasa （v．l．Sumeghaghana） （ThagA．i．120f）．He is probably identical with Minelapupphiya of the Apadāna．Ap．i．203f．<br><br><i>Rāmaneyyaka Sutta</i>Sakka visits the Buddha at Jetavana and asks him what it is which，by situation，is enjoyable．The Buddha replies that whatever place is occupied by the arahants that is the most enjoyable．S．i．232； cp．DhA．ii．195； the verse here ascribed to the Buddha is，in the Thag．（vs．991） attributed to Sāriputta．Both there and in DhA．（see above） the verse is uttered in reference to Sāriputta’s brother，Revata．,17,1
373957,en,21,ramaniya vihara,ramanīya vihāra,Ramanīya vihāra,Ramanīya vihāra：A monastery in Amarapura in Burma．Sās．132，143．,15,1
373962,en,21,ramaniyakutika thera,ramanīyakutika thera,Ramanīyakutika Thera,Ramanīyakutika Thera：An arahant．He was a nobleman of Vesāli and left the world after hearing the Buddha preach the Ratana Sutta．After ordination，he dwelt in a pleasant hut in a beautiful forest，where he won arahantship．One day some women tried to tempt him，but in vain （Thag．58； ThagA．i．122f．）．<br><br>His first desire to attain liberation was made in the time of Padumuttara Buddha．Later he gave a beautiful seat to Atthadassī Buddha and offered him flowers in homage．One hundred and seventy kappas ago he was a king named Sandimā （Sannibbāpaka）．He is probably identical with Asanūpatthāyaka of the Apadāna．Ap．i．144．,20,1
373967,en,21,ramaniyavihari thera,ramanīyavihārī thera,Ramanīyavihārī Thera,Ramanīyavihārī Thera：An arahant．He was the son of a banker of Rājagaha and lived a dissolute life，till one day，on witnessing the arrest of an adulterer，he was very agitated and joined the Order．As a monk，too，he lived in luxury，in a well furnished room hence his name．Later，seized with remorse，he wandered out of his cell．On the way he saw a carter refresh a weary bull and then re-yoke him．Determined to take up his duties as a monk，he sought Upāli，and，with his help，attained arahantship．In the past he had offered koranda flowers to Vipassī Buddlha （Thag．vs．45； ThagA．i．115f）．<br><br>He is probably identical with Korandapupphiya Thera of the Apadāna．Fifty seven kappas ago he was a king named Vītamala．Ap．i．206．,20,1
373969,en,21,ramanna,rāmañña,Rāmañña,Rāmañña：The Pāli name for Burma，referring particularly to the maritime provinces．<br><br>After the conversion of Rāmañña to Buddhism，there was a constant intercourse between that country and Ceylon （So says also Cv．lxxvi．10f）．Vijayabāhu I．sent an embassy to Anuruddha，king of Rāmañña，and obtained from him learned and pious monks to re establish the Sangha in Ceylon （Cv．lxviii．8； lx．5ff．； but see Cv．Trs．i．n．4）．<br><br>The kings of Rāmañña seem to have been in the habit of giving a special maintenance to Singhalese envoys sent to their country．The chief trade between the two countries was in elephants； the king of Rāmañña made a gift of an elephant to every vessel bringing gifts from foreign lands．In the time of Parakkamabāhu I．，relations were strained between the two countries as a result of insults paid by the king of Rāmañña，and Parakkamabāhu sent a punitive expedition under the Damilādhikārin，ādicca．This expedition started from Pallavanka，and some of the forces landed at Kusumī in Rāmañña and the others at Papphālama．It is said that in a battle fought at Ukkama，the Singhalese forces killed the Rāmañña king．Thereafter，through the intervention of the monks，peace was restored between the two countries，and the Ramanas，as the people of Rāmañña were called，sent a yearly tribute to the king of Ceylon．For details of this expedition see Cv．lxxvi．10ff．； also Cv．Trs．ii．69，n．3．,7,1
374002,en,21,ramaputta,rāmaputta,Rāmaputta,Rāmaputta：See Uddaka   Rāmaputta．,9,1
374029,en,21,ramayana,rāmāyana,Rāmāyana,Rāmāyana：Reference to this Epic Poem does not occur in the Pitaka or in the early books．<br><br>Even in the Commentaries reference thereto is rare （E．g．，DA．i．76； MA．i．163，as Sītāharana），and then it is only condemned as ”purposeless talk” （niratthakakathā）．<br><br>Only in the later Chronicles，such as the Cūlavamasa （E．g．Cv．lxiv．42），is the work actually mentioned by name．See also Rāma （5）．,8,1
374139,en,21,ramma,ramma,Ramma,Ramma：<i>1．Ramma．</i>One of the chief lay patrons of Sobhita Buddha．Bu．vii．23； but see Sobhita．<br><br><i>2．Ramma．</i>Son of Paduma Buddha in his last lay life．He joined the Order and later became an arahant．Eighty crores of beings realized the Truth when the Buddha preached to him．Bu．ix．5，18； BuA．147．<br><br><i>3．Ramma．</i> One of the chief lay patrons of Vessabhū Buddha．Bu．xxii．25．<br><br><i>4．Ramma，Rammaka．</i> The name of Benares，at the time recorded in the Yuvañjaya Jātaka．J．iv．119ff．<br><br><i>5．Ramma，Rammavatī．</i> The city of birth of Dīpankara Buddha．It was while Dīpankara was on a visit to this city that Sumedha met him and was declared by him to be a Bodhisatta．At that time the Buddha was living in a monastery called Sudassana mahāvihāra．J．i．11，13，29； iv．119； DhA．i．69； Bu．ii．207； BuA．65 calls it Rammavatī．<br><br><i>6．Ramma．</i>A nine storied palace occupied by Gotama Buddha in his last lay life．BuA．230； Bu．（xxvi．14） calls it Rāma．,5,1
374144,en,21,ramma,rammā,Rammā,Rammā：One of the chief lay women supporters of Siddhattha Buddha．  Bu．xvii．20．,5,1
374154,en,21,rammaka,rammaka,Rammaka,Rammaka：<i>1．Rammaka．</i>A brahmin whose hermitage was in Sāvatthi，near the Pubbakotthaka．It was a great resort of the monks，and there the Buddha preached the Ariyapariyesana Sutta．M．i．160．<br><br><i>2．Rammaka．</i>A city where，sixty thousand kappas ago，Mahā Kassapa reigned as King Ubbiddha．Ap．i．34．<br><br><i>3．Rammaka．</i> See Ramma （4）．,7,1
374175,en,21,rammavati,rammavatī,Rammavatī,Rammavatī：<i>1．Rammavatī．</i> The birthplace of Kondañña Buddha （J．i．30； Bu．iii．25）．There Bodhiupatthāyaka Thera was born as Muraja．Ap．i．194．<br><br><i>2．Rammavatī．</i>A city in the time of Revata Buddha，where lived Atideva （q．v．）．Bu．A．134．<br><br><i>3．Rammavatī．</i> See also Ramma （5）．,9,1
374227,en,21,ramsimuni,ramsimuni,Ramsimuni,Ramsimuni：The sixth future Buddha．Anāgat，p．40．,9,1
374241,en,21,ramsisannaka thera,ramsisaññaka thera,Ramsisaññaka Thera,Ramsisaññaka Thera：<i>1．Ramsisaññaka Thera．</i> An arahant．He was an ascetic in Himavā，and seeing Vipassī Buddha radiating light，be paid him homage．Ap．i．129．<br><br><i>2．Ramsisaññaka．</i>An arahant Thera．Ninety two kappas ago he was an ascetic，and seeing Phussa Buddha in trance，was overjoyed at the sight．Ap．i．130．<br><br><i>3．Ramsisaññaka．</i>An arahant Thera．Thirty thousand kappas ago he saw a Buddha seated on a rock suffusing all the place with his aura，and was gladdened by the sight．Fifty seven kappas ago he was a king named Sujāta．Ap．i．210．,18,1
374268,en,21,ranamaddava,ranamaddava,Ranamaddava,Ranamaddava：The state horse of Elāra．It was stolen by Velusumana．  But see Vaha．Ras．ii．62．,11,1
374322,en,21,randhakandaka,randhakandaka,Randhakandaka,Randhakandaka：A tank in Ceylon，built by Bhātikatissa．  Mhv．xxxvi．4．,13,1
374837,en,21,rasavahini,rasavāhinī,Rasavāhinī,Rasavāhinī：A collection of stories in Pāli，by Vedeha，a monk of the Vanavāsī fraternity in Ceylon．The work probably belongs to the early part of the fourteenth century，and seems to be a revision of an old Pāli translation made from an original Singhalese compilation by Ratthapāla Thera of the Mahāvihāra． <br><br>The present text consists of one hundred and three stories，forty relating to incidents occurring in Jambudīpa and the rest to Ceylon．There exists a glossary on the work called the Rasavāhinīganthi （P．L．C．210； Svd．1264）．v．l．Madhurarasavāhinī．,10,1
374960,en,21,rasimalaka,rāsimālaka,Rāsimālaka,Rāsimālaka：A holy spot on the west of the Mahāmeghavana．Mbv．137,10,1
375154,en,21,ratamavali,ratamāvalī,Ratamāvalī,Ratamāvalī：One of the five daughters of Vijayabāhu I．and Tilokasundarī （Cv．lix．31）．Soothsayers predicted that she alone，of these daughters，would bear a son and would thus become the king’s favourite child．Later she married Mānābharana，by whom she had two daughters Mittā and Pabhāvatī   and a son who later became famous as Parakkamabāhu I．（Cv．lix．34ff．，44； lxii．3，12ff ）．<br><br>After her husband’s death，she lived with her children in Mahānāgahula，protected by her husband’s brother，Sirivallabha （Cv．lxiii．4）．Later，she went and lived at the court of his elder brother，Kittisirimegha （Cv．lxvii．75ff）．She died at Khīragāma and was cremated there．<br><br>Parakkamabāhu erected the Ratanāvali cetiya in her memory．Cv．lxxix．71．,10,1
375173,en,21,ratana paritta,ratana paritta,Ratana Paritta,Ratana Paritta：See Ratana Sutta   （1）．,14,1
375174,en,21,ratana sutta,ratana sutta,Ratana Sutta,Ratana Sutta：<i>1．Ratana Sutta</i>One of the suttas of the Khuddakapātha．It is also included in the Sutta Nipāta （vss．222-38）； see also Gangārohana Sutta．It was preached at Vesāli，on the occasion of the Buddha’s visit there at the invitation of the Licchavis，who begged him to rid the city of the various dangers which had fallen upon it．<br><br>According to the Commentaries （SNA．i．278ff．； DhA．iii．436ff．； KhpA．164f），the Buddha first taught the sutta to Ananda and asked him to go round the city，accompanied by the Licchavi princes，reciting the sutta and sprinkling water from the Buddha’s bowl．Immediately all the evil spirits fled from the city and the people recovered from their diseases．They then gathered at the Mote hall with various offerings and thither they conducted the Buddha．In the assembly were present not only all the inhabitants of Vesāli，but also the devas of two deva worlds，with Sakka at their head．The Buddha preached the Ratana Sutta to this great crowd．Another account，quoted by Buddhaghosa （DhA．iii．165），says that in the assembly the Buddha preached only the first five stanzas，the rest having been earlier recited by Ananda．Because this sutta was first preached to ward off the evil from Vesāli，it became the most famous of Buddhist Ward runes （Parittā）<br><br>The sutta consists of seventeen verses：the first two contain a request to the devas to receive the homage and offerings of men and protect them in their danger； then follow twelve verses，descriptive of the virtues of the Buddha，the Dhamma and the Sangha．It ends with three verses purporting （DhA．iii．195） to have been spoken by Sakka on behalf of all the devas，expressing their adoration of the Buddha，his Dhamma and his Sangha．<br><br>It is also said （DhA．iii．196） that during this visit the Buddha stayed at Vesāli for two weeks，preaching the sutta on seven consecutive days； on each day eighty four thousand beings realized the Truth．The Sutta seems also to have been known as the Gangārohana Sutta （Cv．xxxvii．191）．<br><br>When Ceylon was troubled by famine and plague in the reign of Upatissa II．，the king had the sutta preached by monks while walking in the streets of the city．All troubles vanished，and he decreed that his successors should do likewise in times of need （Cv．xxxvii．195f）．Sena II．had the whole sutta inscribed on a golden plate and held a great festival in its honour （Cv．li．79）．<br><br>The sutta is given in the Mahāvastu （i．290ff），where it is described as Svastyanagāthā．<br><br><i>2．Ratana Sutta</i>The Dīgha Commentary （DA．i．250） refers the reader to a Ratana Sutta of the Bojjhanga Samyutta for details of the seven gems of a Cakkavatti．The reference is evidently to the Chakkavatti Sutta．S．v．98．,12,1
375176,en,21,ratana vagga,ratana vagga,Ratana Vagga,Ratana Vagga：The ninth section of the Pācittiya of the Vinaya   Pitaka．,12,1
375201,en,21,ratanacankama,ratanacankama,Ratanacankama,Ratanacankama：A shrine erected near the Animisa cetiya close to the Bodhi tree，to mark the spot on which the Buddha spent the third week after the Enlightenment，walking to and fro in the Jewelled Walk （Ratanacankama）．J．i．78； BuA．8，241．,13,1
375207,en,21,ratanacankamana khanda,ratanacankamana khanda,Ratanacankamana khanda,Ratanacankamana khanda：The Introductory Chapter of the Buddha   Vamsa．,22,1
375236,en,21,ratanadatha,ratanadātha,Ratanadātha,Ratanadātha：Nephew （sister&#39；s son） of Dāthopatissa II．He was the   king&#39；s Mahādipāda．Cv．xliv．136．,11,1
375245,en,21,ratanadoni,ratanadoni,Ratanadoni,Ratanadoni：A village in Ceylon，given by Kittisirirājasīha for the   maintenance of the Dutiyasela vihāra．The village had originally belonged to   the vihāra but had been taken away．1 Cv．c．232．,10,1
375250,en,21,ratanagama,ratanagāma,Ratanagāma,Ratanagāma：A village in Ceylon given by Aggabodhi I．as a maintenance village to the Unnavalli vihāra．Cv．xlii．18； it is probably identical with the modern Ratnapura； see Cv．Trs．i．67，n．4．,10,1
375257,en,21,ratanagghi,ratanagghi,Ratanagghi,Ratanagghi：One of the three palaces occupied by Revata Buddha in   his last lay life．Bu．vi．17．,10,1
375267,en,21,ratanaghara cetiya,ratanaghara cetiya,Ratanaghara cetiya,Ratanaghara cetiya：A shrine erected on the site of the Jewelled Hall （Ratanaghara），which was created by the gods to the north west of the Bodhi tree．<br><br>There the Buddha sat during the fourth week after the Enlightenment，revolving in his mind the Abhidhamma Pitaka．J．i．78； BuA．8，241．,18,1
375288,en,21,ratanakara,ratanākara,Ratanākara,Ratanākara：A district in the Dakkhinadesa of Ceylon．Cv．lxix．31；   for its identification see Cv．Trs．i．286，n．3．,10,1
375323,en,21,ratanamalaka,ratanamālaka,Ratanamālaka,Ratanamālaka：A platform in Gandhamādana，at the foot of the Mañjūsa tree，where Pacceka Buddhas assemble on special occasions such as the uposatha （SNA．i．52）．<br><br>It seems also to have been called Sabbaratnamāla．E．g．，SNA．i．66．,12,1
375426,en,21,ratanapasada,ratanapāsāda,Ratanapāsāda,Ratanapāsāda：A building in the Abhayagiri vihāra，erected by King Kanitthatissa for Mahānāga Thera （Mhv．xxxvi．8； for its identification see Cv．Trs．i．123，n．2）．<br><br>Mahinda II．evidently rebuilt it at a cost of three hundred thousand kahāpanas，and installed in it a Buddha image worth sixty thousand．At the dedication festival，the king offered his whole kingdom to the image （Cv．xlviii．135f）．Mahinda III．gave the revenue from the Getthumba Canal for the repairs of the pasāda （Cv．xlix．41）．<br><br>In the reign of Sena I．the Pānidīyas，who invaded Ceylon，plundered the pāsāda and removed the jewels from the eyes of the image （Cv．l．43）．Sena II．found the image itself removed from its pedestal and taken to Madhurā，and，after his victory over the Pānndiyas，he had it restored （Cv．li．22，49）．When the people rose in rebellion against Udaya III．，he took refuge in the Ratanapāsāda with his colleagues，but the people surrounded the building and they were forced to flee （Cv．liii．17）．,12,1
375446,en,21,ratanapura,ratanapura,Ratanapura,Ratanapura：The Pāli name for Ava．Bode，op．cit．，29．,10,1
375491,en,21,ratanasirinana thera,ratanasiriñāna thera,Ratanasiriñāna Thera,Ratanasiriñāna Thera：Author of the Saddatthacintā （q．v．）．  Svd．1246．,20,1
375643,en,21,ratanavali cetiya,ratanāvali cetiya,Ratanāvali cetiya,Ratanāvali cetiya：<i>1．Ratanāvali cetiya．</i>Another name for the Mahā Thūpa （q．v．）．<br><br><i>2．Ratanāvali cetiya．</i> A thūpa in Pulatthipura．It was probably built by Parakkamabāhu I．and restored and crowned with a golden finial by Kittinissanka．Cv．lxxx．20； also Cv．Trs．ii．128，n．1； 107，n．3．<br><br><i>3．Ratanāvali cetiya．</i> A thūpa erected in Khīragāma by Parakkamabāhu I．on the site of his mother’s pyre．Cv．lxxix．71； Cv．Trs．ii．122，n．7．,17,1
375648,en,21,ratanavaluka,ratanavāluka,Ratanavāluka,Ratanavāluka：Another name for the Mahā Thūpa．Cp．  Ratanāvalicetiya．,12,1
375808,en,21,rathakara,rathakāra,Rathakāra,Rathakāra，Rathakārī：One of the seven great lakes （Mahāsarā）   in the Himālaya．,9,1
375811,en,21,rathakara vagga,rathakāra vagga,Rathakāra Vagga,Rathakāra Vagga：The second chapter of the Tika Nipāta of the   Anguttara Nikāya．A．i．106 118．,15,1
375843,en,21,rathalatthi jataka,rathalatthi jātaka,Rathalatthi Jātaka,Rathalatthi Jātaka：The chaplain of the king of Benares，while on his way to his village estate，came upon a caravan in a narrow road，and，becoming impatient，threw his goad at the driver of the first cart．The goad，however，struck the yoke of his own chariot，and，rebounding，hit him on the forehead，where a lump appeared．He turned back in a rage and complained to the king，who，without any enquiry，confiscated the property of the caravan owner．But the Bodhisatta，who was the king’s chief judge，had the order reversed．<br><br>The story was told in reference to the chaplain of the king of Kosala，who was guilty of a similar offence，but，in this case，the king had the case examined by his judges and the chaplain was proclaimed guilty （J．iii．104ff）．The stanzas of the Jātaka are quoted elsewhere．E．g．，at J．iv．30，451； vi．375．,18,1
375883,en,21,rathapasana-vana,rathapāsāna-vana,Rathapāsāna-vana,Rathapāsāna-vana：A forest tract near Villagāma．Ras．ii．147．,16,1
375986,en,21,rathavanka,rathavanka,Rathavanka,Rathavanka：See Ravivatta．,10,1
375998,en,21,rathavati,rathavatī,Rathavatī,Rathavatī：A kinnarī，the handmaiden of the hermit   Vaccha．,9,1
376008,en,21,rathavinita sutta,rathavinīta sutta,Rathavinīta Sutta,Rathavinīta Sutta：The twenty fourth sutta of the Majjhima Nikāya．Sāriputta visits Punna Mantāniputta in Andhavana and asks him why he lives the higher life．To attain absolute Nibbāna，answers Punna，and，on being questioned further as to the nature of Nibbāna，he explains that Nibbāna is the goal and can only be attained by passing through various successive stages   purity of life，purity of heart，purity of view，purity through dispelling doubts，purity through full insight into paths，right and wrong，into the path to be followed，and the purity which arises from insight．It may be compared to a journey of Pasenadi from Sāvatthi to Sāketa，by means of relays of seven carriages．<br><br>It is said in the introduction to the sutta that Sāriputta had been awaiting the opportunity of a discussion with Punna ever since he heard the monks at Veluvana in Rājagaha speak of him to the Buddha in terms of the highest praise．But this opportunity did not arise until later，when Punna visited Sāvatthi．Punna was unaware of the identity of Sāriputta until the end of his discourse （M．i．145 51）．<br><br>The Mahāvamsa Tīkā mentions （MT．552f ） that once Ambapāsānavāsī Cittagutta preached this sutta to a very large assembly of monks and nuns at the Lohapāsāda in Anurādhapura，and in his exposition of the sutta included a short account of the relies enshrined in the Mahā Thūpa．<br><br>It has been suggested by Dr．Neumann that the upatisapasina mentioned in Asoka’s Bhabru Edict，refers to this sutta．But see Rhys Davids，J．R．A．S．1893，and Mukherji，Asoka，118f．，n．8．,17,1
376114,en,21,rati,ratī,Ratī,Ratī：One of the daughters of Māra．,4,1
376197,en,21,rativaddhana,rativaddhana,Rativaddhana,Rativaddhana：<i>1．Rativaddhana．</i>One of the three palaces of Vessabhū Buddha in his last lay life．BuA．205； the Bu．（xxii．19） calls it Vaddhana．<br><br><i>2．Rativaddhana．</i> A palace of Kakusandha Buddha in his last lay life．BuA．209； but BuA．（xxiii．16） calls it Vaddhana．<br><br><i>3．Rativaddhana．</i> A palace of King Sabbadatta in the city of Ramma （Benares）．J．iv．122．<br><br><i>4．Rativaddhana．</i>A palace in Mithilā．It was the special residence provided for Rujā by her father Angati．J．iv．231，232．<br><br><i>5．Rativaddhana．</i> A pleasure park of Asoka．The king led Moggaliputtatissa there on his arrival from Ahogangapabbata，and，at the king’s request，the Elder caused a partial earthquake．Mhv．v．257ff．,12,1
376209,en,21,rato sutta,rato sutta,Rato Sutta,Rato Sutta：A monk who keeps guard over the door of his faculties，is moderate in eating and given to watchfulness，dwells in happiness in this life and has strong help in the destruction of the āsavas．The sutta gives details of these faculties．S．iv．175ff．,10,1
376232,en,21,rattabeduma,rattabeduma,Rattabeduma,Rattabeduma：A place in the Malaya country of Ceylon，mentioned in   the account of the campaigns of Parakkamabāhu I．Cv．lxx．15．,11,1
376303,en,21,rattakara,rattakara,Rattakara,Rattakara：A district in the Dakkhinadesa of Ceylon．Cv．lxviii．23；   lxix．6．,9,1
376311,en,21,rattakkhi,rattakkhi,Rattakkhi,Rattakkhi：A Yakkha who worried Ceylon in the time of Sirisanghabodhi．All those who saw him or heard of him developed a fever （jararoga） accompanied by redness of the eyes and died of the disease，the Yakkha devouring their bodies．<br><br>The king heard of this，and，by the power of his goodness，compelled the Yakkha to come to him，and persuaded him to abandon his evil influence．In return，the king promised to have offerings （bali） placed for the Yakkha at the entrance to every village．Mhv．xxxvi．82ff．； Attanagaluvamsa，p．16．,9,1
376344,en,21,rattamala kandaka,rattamāla kandaka,Rattamāla kandaka,Rattamāla kandaka：A tank in Ceylon，built by King Mahāsena．  Mhv．xxxvii．48； Mhv．Trs．271，n．7．,17,1
376348,en,21,rattamalagiri,rattamālagiri,Rattamālagiri,Rattamālagiri：A mountain in Ceylon．Sena Ilanga，general of   Kassapa IV．，built there a monastery for ascetics．Cv．lii．20．,13,1
376442,en,21,rattapani,rattapāni,Rattapāni,Rattapāni：The name of a dyer； perhaps a class name．M．i．385．,9,1
376618,en,21,ratthapala,ratthapāla,Ratthapāla,Ratthapāla：<i>1．Ratthapāla Thera</i>Chief of those who had left the world through faith （saddhāpabbajitānam） （A．i．24）．He was born at Thullakotthita in the Kuru country as the son of a very wealthy councillor and was called by his family name of Ratthapāla．Given to the family because it retrieved the fortunes of a disrupted kingdom，says the Commentary．He lived in great luxury，and，in due course，married a suitable wife．When the Buddha visited Thullakotthita，Ratthapāla went to hear him preach and decided to leave the world．His parents would not，however，give their consent till he threatened to starve himself to death．Realizing then that he was in earnest，they agreed to let him go on condition that he would visit them after his ordination．Ratthapāla accompanied the Buddha to Sāvatthi，and there，dwelling alone，he attained arahantship within a short time （But MA．ii．725 says he took twelve years，during which time he never slept on a bed，DA．iii．236）．Then，with the Buddha’s permission，he returned to Thullakotthita and dwelt in the deer park of the Kuru king．The day after his arrival，while begging for alms，he came to his father’s house．His father was in the entrance hall having his hair combed，but，failing to recognize his son，he started to abuse him，taking him for an ordinary monk，one of those who had robbed him of his son．Just at that moment the slave girl of the house was about to throw away some stale rice，which Ratthapāla begged of her．The girl recognized his voice，gave him the rice and told his parents who he was．When his father came to look for his son，he found him eating stale rice as though it were ambrosia．（This eating of stale rice made of him an aggaariyavamsika，Sp．i．208； MA．ii．726）．Having already finished eating，when invited to enter the house，he would not do so，but on the next day he went again，and his father tried to tempt him by making a display of the immense wealth which would be his should he return to the lay life，while his former wives，beautifully clothed，asked him about the nymphs，for whose sake he led the homeless life．”For the sake of no nymphs，Sisters，” he said，and they fell fainting under the shock of being addressed as ”Sisters．” Growing impatient at the conduct of his family，he asked for his meal，ate it，preached to them （Buddhaghosa says that according to the Commentators of India，parasamuddavāsītherānām，he preached standing； the stanzas so preached are given in M．i．64f．and again in Thag．769-75） on the impermanence of all things，the futility of wealth，the snare of beauty，etc．，and returned to Migācīra．Through the air，says the Commentary （ThagA．ii．34； MA．ii．730），because his father put bolts on the house and tried to keep him there．He also sent men to remove his yellow robes and clothe him in white．<br><br>There the Kuru king，who was feasting there，and had often heard of Ratthapāla’s fame，visited him．Their conversation is recorded in the Ratthapāla Sutta．Ratthapāla then returned to the Buddha．Ratthapāla’s story is given in M．ii．54ff．； MA．ii．722； ThagA．ii．30ff．； AA．i．144ff．，cp．Avadas．ii．118ff．； Mtu．iii．41，n．1．<br><br>In a previous birth，before the appearance of Padumuttara Buddha，Ratthapāla was one of two rich householders of Hamsavatī，both of whom spent their wealth in good deeds．They once waited on two companies of ascetics from Himavā； the ascetics left，but their leaders remained，and the two householders looked after them till they died．After death，one of them （Ratthapāla） was reborn as Sakka，while the other was born as the Nāga king Pālita （v．l．Pathavindhara），who，in this Buddha age，became Rāhula．At Sakka’s request，Pālita gave alms to Padumuttara and wished to be like the Buddha’s son，Uparevata．Sakka himself entertained the Buddha and his monks for seven days and wished to resemble the monk Ratthapāla，whom Padumuttara Buddha had declared to be foremost among those who had joined the Order through faith．Padumuttara declared that the wish of both would be fulfilled in the time of Gotama Buddha．<br><br>MA．ii．722； ThagA．ii．30 differs in many details； it makes no mention of Pālita，and says that in Padumuttara’s time，too，the householder’s name was Ratthapāla．The name of the monk，disciple of Padumuttara，whose example incited the householder to wish for similar honour，is not given．This account adds （see also AA．i．143f．） that in the time of Phussa Buddha （q．v．） he was one of those in charge of the almsgiving held in the Buddha’s honour by his three step brothers．Bimbisāra and Visākha were his colleagues （AA．i．165）．The Ap．i．63f is again different．It says that in Padumuttara’s time the householder gave the Buddha an elephant with all its trappings，and then，buying it back，built with the money a sanghā-rāma containing fifty four thousand rooms．As a result he was king of the gods fifty times and Cakkavatti fifty eight times．AA．i．141 gives the story at greater length，some of the minor details varying．<br><br>Ratthapāla is mentioned （E．g．，SNA．i．232； at AA．ii．596 Yasa’s name is added ） with Sona-setthiputta as one who enjoyed great luxury as a householder．He is an example （DA．ii．642； SA．iii．201； VibhA．306； DhA．iv．195） of one who attained to the higher knowledge through resolution （chandam dhuram katvā）．The Vinayapitaka （Vin．iii．148； Ratthapāla is here called a kulaputta．The incident probably refers to his lay life） contains a stanza quoted by the Buddha，in which Ratthapāla’s father enquires of his son why the latter never asked him for anything．”Because begging is a degrading thing，” says Ratthapāla．<br><br><i>2．Ratthapāla．</i> A monk in the time of Padumuttara Buddha．He was declared foremost among those who left the world through faith．But see Ratthapāla，（1）．<br><br><i>3．Ratthapāla．</i>The name of the family into which Ratthapāla （1） was born．See Ratthapāla （1）．<br><br><i>4．Ratthapāla Thera．</i>A monk of Ceylon，author of the Madhura-Rasavāhinī （q．v．）．<br><br><i>Rattapāla Sutta</i>The eighty second sutta of the Majjhima Nikāya．It contains an account of Ratthapāla’s admission into the Order，his visits to his parents after attaining arahantship，and his conversation with the Kuru king in the latter’s Deer Park．This last conversation forms the chief theme．The king asks Ratthapāla why he has left his home when he suffers neither from old age，failing health，poverty，nor death of kinsfolk．Ratthapāla answers that his reason for leaving it was his conviction of the truth of the four propositions enunciated by the Buddha   that the world （1） is in a state of continual flux and change； （2） there is no protector or preserver； （3） in it，we own nothing，but must leave all behind us； （4） it lacks and bankers，being enslaved by craving．These four propositions are referred to as Cattāro dhammuddesā （MA．i．361）．<br><br>He explains the meaning of these statements to the satisfaction of the king and summarizes his statements in a series of stanzas．M．ii．54 74．The stanzas included in the sutta are found in Thag．769 75 （those preached to Ratthapāla’s father），and 776 93．<br><br>The Ratthapāla，Sutta （VibhA．267； MA．i．225； what this means is not quite clear； this sutta makes no mention of kammatthāna； another sutta of the same name is probably meant．） is mentioned as an example of a discourse in which the rūpa-kammatthāna is given first，leading on through vedanā to the arūpa-kammatthāna．<br><br><i>Ratthapāla gajjita</i>An unorthodox Buddhist work，whose views were rejected by the Theravādins as beings contrary to the teachings of the Buddha （abuddhavacana）．E．g．，Sp．iv．742； SA．ii．150．,10,1
376669,en,21,ratthasara,ratthasāra,Ratthasāra,Ratthasāra：A monk of Ava．He wrote metrical versions of various   Jātakas and recited them，for which reason he was censured by his colleagues．&nbsp；   Sās，p．99； Bode，op．cit．，44．,10,1
376854,en,21,rattipupphiya thera,rattipupphiya thera,Rattipupphiya Thera,Rattipupphiya Thera：An arahant．In the time of Vipassī Buddha he was a hunter，and，seeing the Buddha in the forest，he offered him some flowers which bloom by night （rattikam puppham）．<br><br>Eight kappas ago he was a king named Suppasanna．Ap．i．188．,19,1
376901,en,21,rattivihara,rattivihāra,Rattivihāra,Rattivihāra：A locality in Ceylon； it was once the encampment of   King Sanghathissa．Cv．xliv．5．,11,1
376911,en,21,rattiya sutta,rattiya sutta,Rattiya Sutta,Rattiya Sutta：A monk who desires much，is fretful and discontented   with his requisites，has no faith or virtue，is indolent，forgetful，and   lacking in insight&nbsp；&nbsp； such a one falls away in goodness &quot；come day，come night．&quot；   A．iii．434．,13,1
377012,en,21,ravavattisala,ravavattisālā,Ravavattisālā,Ravavattisālā：A hall in Anurādhapura，built on the spot where the   people started wailing when the body of Dutthagāmanī was laid on the funeral   pyre．v．l．Rathavanka．Mhv．xxxii．79； MT．601．,13,1
377026,en,21,ravideva,ravideva,Ravideva,Ravideva：A Singhalese chief．He fought with the Colas against   Vijayabāhu I．，but，later，appears to have joined Vijayabāhu．Cv．lviii．16，65；   Cv．Trs．i．203，n．3．,8,1
377108,en,21,remunasela,remunasela,Remunasela,Remunasela：A rock in the Hiraññamalaya in Ceylon．Kitti   （afterwards Vijayabāhu I．） once occupied a stronghold there．Cv．lvii．62．,10,1
377120,en,21,renu,renu,Renu,Renu：<i>1．Renu．</i>Son and successor of King Disampati．On the death of his father Renu，with the advice and co operation of his chief steward （Mahāgovinda） Jotipāla，who was also his great friend，divided his kingdom into seven parts and shared it with his friends -  Sattabhu，Brahmadatta，Vessabhu，Bharata，and the two Dhataratthas．<br><br>The seven divisions of the kingdom were called Kalinga，Assaka，Avanti，Sovīra，Videha，Anga and Kāsi； their capitals were，respectively，Dantapura，Potana，Māhissatī，Roruka，Mithilā，Campā and Bārānasī．<br><br>Renu himself occupied the central kingdom．A ii．228 36； Renu probably reigned in Benares，though the account given in the Mahāgovinda Sutta does not make it clear which was his kingdom； see Dial．ii．270 n．； also Mtu．iii．197 209； and Renu （2）．<br><br><i>2．Renu．</i>Son of Disampati，king of Benares （Dpv．iii．40； MT．130）．He is probably identical with Renu （1）．<br><br><i>3．Renu．</i>King of Uttarapañcāla，the capital of the Kurus．He was the father of Somanassa．For details see theSomanassa Jātaka．J．iv．444ff．<br><br><i>4．Renu．</i>A king of forty five kappas ago，a previous birth of Vajjiputta （Renupūjaka） Thera．ThagA．i．143=Ap．i．146．,4,1
377132,en,21,renupujaka thera,renupūjaka thera,Renupūjaka Thera,Renupūjaka Thera：An arahant．Ninety one kappas ago he saw Vipassī Buddha and offered him the pollen （renu） of nāga flowers．<br><br>Forty-five kappas ago he was a king named Renu （Ap．i．146）．<br><br>He is evidently identical with Vajjiputta Thera．ThagA．i．143．,16,1
377143,en,21,renuvati,renuvatī,Renuvatī,Renuvatī：A city，capital of the Cakkavatti Vimala （q．v．）．,8,1
377153,en,21,rerupallika,rerupallika,Rerupallika,Rerupallika：A district in the Malayarattha of Ceylon，mentioned in   the account of the campaigns of Gajabāhu．Cv．lxx．25．,11,1
377165,en,21,revata,revata,Revata,Revata：<i>1．Revata．</i> The fifth of the twenty four Buddhas． <br><br>He was born in Sudhaññaka （Sudhaññavatī），his father being the khattiya Vipula and his mother Vipulā．For six thousand years he lived in the household and then renounced the world，travelling in a chariot，leaving his wife Sudassanā and their son Varuna．The three palaces occupied by him in his lay life were Sudassana，Ratanagghi and āvela．He practiced austerities for seven months and attained Enlightenment under a Nāga tree，having been given milk rice by Sādhudevī and grass for his seat by the ājīvaka Varunindhara．His first sermon was preached at Varunārāma． <br><br>The Bodhisatta was a brahmin of Rammavatī，named Atideva，who，seeing the Buddha，spoke his praises in one thousand verses．Among the Buddha’s converts was King Arindama of Uttaranagara．The Buddha’s chief disciples were Varuna and Brahmadeva among monks and Bhaddā and Subhaddā among nuns．His constant attendant was Sambhava．His chief lay patrons were Paduma and Kuñjara，and Sirimā and Yasavatī．His body was eighty hands in height，and his aura spread uninterruptedly to a distance of one yojana．He died in the Mahāsāra pleasance at the age of sixty thousand，and his relics were scattered．Bu．vi．1ff．； BuA．131ff．； J．i．30，35，44．<br><br><i>2．Revata．</i>A monk，the personal attendant of Siddhattha Buddha．Bu．xvii．18； J．i．40．<br><br><i>3．Revata </i>（called <i>Khadiravaniya</i>）．An arahant Thera．An eminent disciple of the Buddha，declared by him foremost among forest dwellers （araññakānam） （A．i．24）．He was the youngest brother of Sāriputta，and a marriage was arranged for him by his mother who was miserable at seeing her children desert her one after another to join the Order，and wished to keep the youngest at home．He was only seven years old，and，on the wedding day，the relations of both bride and bridegroom showered blessings on the couple and said to the bride：”May you live as long as your grandmother．” Revata asked to see the grandmother，and was shown a woman of one hundred and twenty，decrepit，and showing all the signs of advanced old age．Realizing that his wife would probably share the same fate，he left the bridal procession on some pretext on the way home，and ran away to a place where some monks lived．Sāriputta，foreseeing this，had instructed the monks to ordain his brother without reference to his parents，and，when Revata revealed his identity，the monks at once admitted him into the Order．<br><br>When Sāriputta heard this，he wished to visit his brother，but was persuaded by the Buddha to wait．Revata，after waiting a long time for the visit from Sāriputta，obtained from his teachers a formula of meditation and himself set out to see the Buddha．On the way he stopped at a khadiravana （acacia forest） during the rainy season and there won arahantship．<br><br>At the end of the rains the Buddha，accompanied by Sāriputta and Ananda，with five hundred other monks，started out to visit Revata．<br><br>There were two routes leading to the khadiravana，of which the shorter was thirty leagues long，straight，but infested with evil spirits．This the Buddha chose because Sīvalī Thera was in the company of monks，and the Buddha knew that the deities of the forest would provide the monks with all they needed because of Sīvalī’s presence．When Revata knew that the Buddha was approaching，he created，by his magic power，splendid dwellings for him and his monks．The Buddha spent two months in the forest and then returned to the Pubbārāma in Sāvatthi．There he found that Visākhā had heard contradictory accounts of the dwelling erected by Revata for the monks who had accompanied the Buddha．He dispelled Visākhā’s doubts and spoke of Revata’s powers．DhA．ii．188ff．； it was on this occasion that the Buddha related the story of Sivalī’s past； see also DhA．iv．186f． <br><br>One of the stanzas （No．212），of the Muni Sutta was also preached to the monks，according to Buddhaghosa （SNA．i．261f．），in connection with Revata．This was immediately after the Buddha’s talk to Visākhā，mentioned above．The story of Revata’s ordination is also given at AA．i．126ff．，with some variations in detail．The account given in ThagA．i．108ff．is much shorter； no mention is made of the Buddha’s visit to the khadiravana．Here it is said that，after winning arahantship，Revata went to Sāvatthi to greet the Buddha and Sāriputta．<br><br>Some time after，Revata returned to his native village and brought away with him his three nephews，sons of his three sisters，Cālā，Upacālā and Sisūpacālā．Sāriputta heard of this and went to see Revata．Revata knowing that he was coming，exhorted his nephews to be particularly heedful，and Sāriputta expressed his pleasure at their behaviour．ThagA．i．110； his admonitory verse is given at Thag．vs．43； two verses uttered by Sāriputta in praise of Revata are given at Thag．vss．991-2．<br><br>The ThagA．i．551f  mentions another incident which took place during Revata’s old age．He was in the habit of visiting the Buddha and Sāriputta from time to time after returning to his home in the khadiravana．Once，during a visit to Sāvatthi，he stayed in a forest near the city．The police，on the track of some thieves，came upon him，and，finding him near the booty which the thieves had dropped in their flight，arrested him and brought him before the king．When the king questioned him，the Elder spoke a series of verses （Thag．646 58； Mrs．Rhys Davids speaks of Revata as a teacher of the Jain doctrine of ahimsā，Gotama the Man，p．116），demonstrating the impossibility of his committing such an act，and also by way of teaching the king the Dhamma．It is said （ThagA．l．555） that at the conclusion of the stanzas he sat cross legged in the sky until his body burnt itself out．<br><br>Revata loved solitude，and，on one occasion （DhA．iii．325f），a lay disciple named Atula，hearing that he was in Sāvatthi，went with five hundred others to hear him preach．But Revata said that he delighted in solitude and refused to address them，and Atula went away complaining．<br><br>Revata’s delight in solitude was sometimes misunderstood．For instance，the Elder Sanunñjani went about continually sweeping，and，seeing Revata sitting cross legged，thought him an idler．Revata read his thoughts and admonished him．<br><br>In the time of Padumuttara Buddha，Revata was a boatman at Payāga on the Ganges，and once took the Buddha and his thousand followers across the river in a boat decked with canopies，flowers，etc．On that occasion he heard the Buddha declare one of the monks highest among forest dwellers，and wished for a similar honour for himself under a future Buddha （ThagA．i．108； A．A．i．126）．Later，he was born in deva worlds．Fifty eight kappas ago he was a king named Tārana，and a kappa later another king named Campaka．Ap．i．51f．<br><br><i>4．Revata．</i>The DhpA．iv．176f  mentions a novice Revata，with three others -  Sankicca，Pandita and Sopāka -  all four of whom became arahants at the age of seven．The Revata referred to is，very probably，the Revata （3） above．For their story see Pañcachiddageha．<br><br><i>5．Revata．</i> See Kankhā Revata．<br><br><i>6．Revata．</i> Called <i>Soreyya Revata</i>．He was one of the Elders who took a prominent part in the Second Council．<br><br>He lived in Soreyya，and，on discovering （by means of his divine ear） that the orthodox monks，led by Sambhūta Sānavāsī and   Yasa Kākandakaputta，were anxious to consult him，Revata left Soreyya，and，travelling through Sankassa，Kannakujja，Udumbara and Aggalapura，reached Sahajāti．There the monks met him and consulted him regarding the ”Ten Points．”  <br><br>He enquired into these，and，after condemning them as wrong，decided to end the dispute．The Vajjiputtakas，too，had tried to win Revata over to their side，but on failing to do so，persuaded Revata’s pupil，Uttara，to accept robes，etc．，from them，and speak to his teacher on their behalf．Uttara did this，but was dismissed by Revata as an unworthy pupil．<br><br>Revata suggested that the dispute should be settled in Vesāli，and the monks having agreed，he visited Sabbakāmī -  who was the oldest monk then living and a pupil of Ananda （according to Mhv．iv．57，60，Revata，himself was a pupil of Ananda and had seen the Buddha； cp．Dpv．iv．49） -  during the night，and talked to him on matters of doctrine．During the conversation，Sānavāsī arrived and questioned Sabbakāmī regarding the Ten Points，but the latter refused to express an opinion in private．On Revata’s suggestion a jury of eight，four from either side，was appointed to go into the question．Revata himself was a member of this jury，and he it was who questioned Sabbakāmī during the meeting，held in Vālikārāma，regarding the Ten Points．All the Ten Points were declared to be wrong，and，at the end of the questions，seven hundred monks -  chosen from one hundred and twelve thousand，at the head of whom was Revata -  held a recital of the Dhamma，which recital therefore came to be called Sattasatī （”Seven Hundred”）．This recital，according to the Mhv．，lasted for eight months．<br><br>Vin．ii．299ff．The Mhv．iv．1ff gives an account of this Council，which account differs in numerous details．In both accounts it is Revata who takes the most prominent part in settling the dispute．The Mhv．introduces Kālāsoka as the patron of the Second Council； cp．Dpv．iv．46ff．； v．15ff．； Sp．i．33f．； it would appear from the Dpv．account that the heretics refused to accept the decision of Revata’s Council and separated off，to the number of ten thousand，forming a new body called the Mahāsanghikas．<br><br><i>7．Revata．</i>An Elder of Ceylon．He was a Majjhimabhānaka，and，once，going to Revata （8） who lived in the Malaya country of Ceylon，he asked him for a subject of meditation．The latter knowing that the former was a Majjhimabānake spoke to him of the difficulties facing such a one in meditation．The other at once agreed not to recite the Majjhima until his meditations should prove fruitful．He was given a topic of meditation，and attained arahantship nineteen years later．But when，at the end of that time，he again started to recite the Majjhima，he was never in doubt as to a single consonant．Vsm．i．95．<br><br><i>8．Revata．</i> An Elder of Ceylon，living in the Malaya country of Ceylon．See Revata （7）．<br><br><i>9．Revata．</i> Teacher of Buddhaghosa．He was very proficient in the Vedas，and，when Buddhaghosa visited him in his vihāra and recited the Vedas，he was able to speak with contempt of Buddhaghosa’s knowledge．Buddhaghosa then became his pupil，and was later sent by him to Ceylon to translate the Singhalese Commentaries into Pāli．Cv．xxxvii．218ff．<br><br><i>10．Revata．</i> See Mahāyasa．P．L．C．180，199，221．,6,1
377168,en,21,revata,revatā,Revatā,Revatā：A nun of Ceylon，a well known teacher of the Vinaya．She   was a daughter of Somanadeva．Dpv．xviii．29．,6,1
377181,en,21,revati,revatī,Revatī,Revatī：<i>1．Revatī．</i>Wife of Nandiya．Her story is given in DhA．iii．290ff．and also at VvA．220ff，also referred to in PvA．257．According to the VvA．version，Nandiya was born after death inTāvatimsa，but Revatī，on the death of her husband，stopped the gift of alms which he had instituted，abused the monks，and was cast alive into hell．<br><br><i>2．Revatī．</i> An upāsikā，probably of Nālaka．She was a patron of Sāriputta，and，on his death，she brought three vases filled with golden flowers to be offered at the pyre．Sakka came，with his great retinue，to do honour to the Elder，and in the crush caused by his arrival Revatī was trampled to death．She was immediately reborn with a body three gāvutas in height inTāvatimsa，and，on discovering the cause of her happiness，she appeared with her followers before the people and declared her homage to Sāriputta．SA．iii．177f．<br><br><i>3．Revatī．</i>Another name，according to the Dīpavamsa （xxi．40f．； cp．Mhv．xxxv．14f），for Sīvalī，daughter of King āmandagāmani Abhaya．She was the sister of Cūlābhaya and succeeded him for a period of four months，when she was dethroned by Ilanāga．,6,1
377185,en,21,revati vimana,revatī vimāna,Revatī Vimāna,Revatī Vimāna：See Revatī （1）,13,1
377383,en,21,rocani,rocanī,Rocanī,Rocanī：Wife of Kakusandha Buddha in his last lay life （BuA．210；   DA．ii．422）．Elsewhere （Bu．xxiii．17） she is called Virocamānā．,6,1
377664,en,21,roga sutta,roga sutta,Roga Sutta,Roga Sutta：There are those beings in the world who can be free of bodily disease for varying periods，but only those who have destroyed the āsavas are free from mental disease，even for one moment．A．ii．142f．,10,1
377833,en,21,roguva,roguva,Roguva,Roguva：See Roruva．,6,1
377835,en,21,rohaka,rohaka,Rohaka,Rohaka：A householder of Kimbila； he was the husband of Bhaddā   （VvA．109）．See Bhaddā （4）．,6,1
377845,en,21,rohana,rohana,Rohana,Rohana：<i>1．Rohana．</i>Grandfather of Migāra Rohaneyya （q．v．）．AA．ii．697．<br><br><i>2．Rohana．</i> A brahmin，grandson of Pekkhuniya．He was a friend of the Licchavi Sālha，and a visit paid by both of them to Nandaka is recorded in the Anguttara Nikāya．A．i．193f．<br><br><i>3．Rohana．</i> A Sākiyan prince，one of the brothers of Bhaddakaccānā．He went over to Ceylon and there founded a settlement which was named after him．Mhv．ix．10； Dpv．x．6．<br><br><i>4．Rohana．</i> One of the three main provinces of early Ceylon comprising the south eastern part of the island，the Mahāvālukanadī forming its northern boundary．It was probably colonized by Rohana （3）．The capital of the province was Mahāgāma．When the northern parts of the island were in the hands of foreigners or usurpers，the Singhalese court，its nobles and loyalists，often sought refuge in Rohana．It seems，for the most part，to have been very little controlled from the capital，and many rebellions against the ruler of the capital originated in Rohana．See Dutthagāmani and Vijayabāhu； also，e．g．，Mhv．xxiii．13； xxxiii．37； xxxv．27f．，67，125； Cv．xxxviii．12，39； xli．89ff．； xliv．54； xlviii．59，etc．<br><br>In times of persecution and scarcity the Buddhist monks found patronage and shelter among the inhabitants of Rohana （E．g．，Mhv．xxxvii．6）．Even till about 600 A．C．，Rohana was regarded as a separate kingdom，holding，or at least claiming to hold，an independent position beside Anurādhapura （See，e．g．，Cv．xlv．41）．<br><br><i>5．Rohana．</i> See Rohanta．<br><br><i>6．Rohana Thera．</i>When Assagutta summoned the heads of the Order to a conference regarding the heresy of Milinda，Rohana was lost in meditation，and a messenger had to be sent to fetch him．As punishment for this，he was charged with the task of persuading Nāgasena to join the Order．To achieve this purpose，Rohana had to visit the house of Nāgasena’s father，Sonuttara，during seven years and ten months，without ever receiving even a kind word，till，at last，one day Sonuttara was pleased with his kindness and courtesy and gave him food daily at the house．When Nāgasena grew up and learnt the Vedas，Rohana engaged him in discussion，as a result of which Nāgasena joined the Order under Rohana，who，as his first preceptor，taught him the Abhidhamma．One day，Nāgasena thought lightly of his teacher，and Rohana，reading his thoughts，chided him．Nāgasena begged his forgiveness，but Rohana said he would forgive him only if he succeeded in refuting Milinda’s heretical views．Mil．7ff．<br><br><i>7．Rohana．</i>Headman of the village of Kitti and father of Theraputtābhaya．Rohana was a supporter of Mahāsumma Thera，and，having heard him preach at the Kotapabbata vihāra，he became a sotāpanna and joined the Order，later attaining arahantship．Mhv．xxiii．55ff．,6,1
377848,en,21,rohana,rohanā,Rohanā,Rohanā：The name of a tribe．Ap．ii．359．,6,1
377849,en,21,rohana vihara,rohana vihāra,Rohana vihāra,Rohana vihāra：A monastery in Rohana，built by Silādātha for the   incumbent of the Pāsānadīpa vihāra．Cv．xlv．54．,13,1
377852,en,21,rohanagutta,rohanagutta,Rohanagutta,Rohanagutta：See Mahā Rohaniagutta．,11,1
377874,en,21,rohanta,rohanta,Rohanta,Rohanta：<i>Rohanta 1．</i>A lake in Himavā．J．iv．413．<br><br><i>Rohanta 2．</i>The Bodhisatta born as king of deer．See the Rohantamiga Jātaka．,7,1
377875,en,21,rohantamiga jataka,rohantāmiga jātaka,Rohantāmiga Jātaka,Rohantāmiga Jātaka：The Bodhisatta was once born as Rohanta，a golden deer，king over eighty thousand deer，near Lake Rohanta．He had a brother，Cittamiga，and a sister Sutanā．One day Khemā，wife of the king of Benares，dreamed that a golden deer preached to her and begged the king to make the dream come true．The king offered great rewards，and a hunter，who was aware of Rohanta’s existence，undertook to bring him to the court．He set a trap in the ford where the deer drank and Rohanta was caught in it．When Rohanta gave the alarm，all the deer fled except Cittamiga and Sutanā．They told the hunter that they would die with their brother rather than leave him，and the hunter，touched by their devotion，set Rohanta free．When Rohanta discovered why he had been caught，he offered to go to Benares，but was dissuaded by the hunter owing to the risks he would run．Rohanta then taught the Law to the hunter and sent him back with a golden hair from his body．The hunter related the story to the king and queen and preached to them the Law．Then rejecting the rewards they offered him，he became an ascetic in the Himālaya．<br><br>The story was related in reference to Ananda’s attempt to throw himself before the elephant Dhanapāla，who was sent to kill the Buddha．Ananda is identified with Cittamiga，Channa with the hunter，Sāriputta with the king and Uppalavannā with Sutanā．J．iv．413ff．； some of the verses of this Jātaka are found also in the Tesakuda Jātaka （J．v．123f．）．,18,1
377886,en,21,rohi,rohī,Rohī,Rohī：See Rohinī （5）．,4,1
377897,en,21,rohineyya,rohineyya,Rohineyya,Rohineyya：<i>1．Rohineyya．</i>See Migāra Rohineyya．<br><br><i>2．Rohineyya．</i> Minister of King Vāsudeva and brother of Ghatarpandita．It was he who brought to the king the news of Ghata’s feigned insanity （J．iv．84； PvA．94； for details see the Ghata Jātaka）．He is identified with Ananda．J．iv．89．,9,1
377910,en,21,rohini,rohinī,Rohinī,Rohinī：<i>1．Rohinī Therī．</i> She was the daughter of a prosperous brahmin of Vesāli．When the Buddha visited Vesāli，she heard him preach and became a sotāpanna，taught the Doctrine to her parents，and，with their permission，entered the Order，where she became an arahant．<br><br>Ninety one kappas ago she saw Vipassī Buddha begging in Bandhumatī，and，filling his bowl with meal cakes，paid him homage （ThagA．214f）．<br><br>The Therīgithā （vss．271-90） contains a set of verses spoken by her in exaltation，when，after becoming an arahant，she recalled to mind the discussion she had had with her father while she was yet a sotāpanna．<br><br>It is said （ThigA．219f） that the last stanza of the series was spoken by her father，who later himself joined the Order and became an arahant．<br><br><i>2．Rohinī．</i> Sister of Anuruddha Thera．When he visited his family at Kapilavatthu，she refused to see him because she was suffering from a skin eruption．But Anuruddha sent for her，and when she came，her face covered with a cloth，he advised her to erect an assembly hall for the monks．She consented to do this，sold her jewels，and erected a hall of two stories，the building of which was supervised by Anuruddha．At the dedication ceremony she entertained the Buddha and the monks．At the conclusion of the meal the Buddha sent for her．She was reluctant to go to him owing to her disease，but was persuaded，and he told her the story of her past．<br><br>Long ago she had been the chief consort of the king of Benares，and being jealous of a dancing girl whom the king loved，she contrived to get powdered scabs on the girl’s body，clothes and bed．The girl developed boils and her skin was ruined．<br><br>At the conclusion of the Buddha’s sermon，Rohinī’s disease vanished and her body took on a golden color，while she herself was established in the First Fruit of the Path．After death，Rohinī was born in Tāvatimsa，at the meeting point of the boundaries of four deities．Because of her beauty，each deity claimed her as his，and they referred their quarrel to Sakka．Sakka，too，became enamored of her，and when he confessed his desire，they agreed to let hint take her，and she became his special favourite．DhA．iii．295ff．<br><br><i>3．Rohīnī．</i> A small river dividing the Sākyan and Koliyan countries．A dam was constructed across the river，and the people on the two sides used the water to cultivate their fields．Once，in the month of Jetthamūla，there was a drought，and a violent quarrel arose between the two peoples for the use of the water．A battle was imminent，when the Buddha，seeing what was about to happen，appeared in the air between the opposing forces in the middle of the river and convinced them of the folly of killing each other for the sake of a little water．It is said that he preached on this occasion the Attadanda Sutta and the Phandana，the Latukika and the Vattaka Jātakas．<br><br>To show their gratitude to the Buddha for his timely intervention，the Sākyans and the Koliyans gave two hundred and fifty young men from each tribe to be ordained under him．SNA．i．358； cp．J．v．412； DhA．iii．254ff．The accounts differ in details； the Jātaka account，which is the longest，mentions other Jātakas：Daddabha and Rukkhadhamma．DA．ii．672f．and SA．i．53ff substitute Pathavudriyana for Daddabha．But see under these Jātakas．<br><br>The Rohinī is identified with a small stream which joins the Rapti at Goruckpore．It is now called the Rowai or Rohwaini．For details see Cunningham，Arch．Survey of India xii．190ff．<br><br>Dhammapāla says （ThagA．i．501） that the Rohinī flows from north to south and that Rājagaha lies to the south east of it．<br><br><i>4．Rohinī．</i> An asterism （MA．ii．783； SNA．ii．456）．The planting of the Bodhi tree in Ceylon was performed under this constellation．Mhv．ix．47 ．<br><br><i>5．Rohinī．</i> A city which was the birthplace of Paccaya Thera．v．l．Rohī．ThagA．i．341．<br><br><i>6．Rohinī．</i>A slave woman of Anāthapindika．See the Rohinī Jātaka．<br><br><i>7．Rohinī．</i>See Rohīta．<br><br><i>Rohinī Jātaka </i>（No．45）．Once the Bodhisatta was the Lord High Treasurer of Benares and he had a slave woman named Rohinī．One day，when Rohinī was pounding rice，her mother lay down near her and flies settled on her and stung her．When she asked her daughter to drive them away，the latter lifted her pestle and hit her with it，thinking thus to kill the flies．But instead of the flies she killed her mother．<br><br>The story was related to Anāthapindika in reference to a slave girl of his also named Rohinī，who killed her mother in the same way．The mother and daughter are the same in both stories．J．i．248f．,6,1
377917,en,21,rohinikhattiyakanna vatthu,rohinīkhattiyakaññā vatthu,Rohinīkhattiyakaññā Vatthu,Rohinīkhattiyakaññā Vatthu：The story of Rohinī，sister of   Anuruddha．See Rohinī （2）．,26,1
377936,en,21,rohita,rohita,Rohita,Rohita：<i>1．Rohita．</i>Fourteen thousand kappas ago there were thirteen kings of this name，all previous births of Sīha （or Candanapūjaka） Thera （ThagA．i．182； Ap．i．165）．v．l．Rohinī．<br><br><i>2．Rohita．</i> See Rohitassa （1）．,6,1
377959,en,21,rohitassa,rohitassa,Rohitassa,Rohitassa：<i>1．Rohitassa</i>．A devaputta．He once visited the Buddha at Jetavana and asked if one could，by travelling，reach the end of the world where there would be no birth，old age，death，etc．The Buddha said that such was not possible．The devaputta then confessed that he had，in a previous life，been a sage called Rohitassa，a Bhojaputta of great psychic powers，able in one stride to cross from the western ocean to the eastern．The Commentary （SA．i．92） adds that he would wash in the Anotatta Lake and go to eat in Uttarakuru．With such a stride，he had travelled for one hundred years，and yet failed to reach the world’s end，where there was no birth，old age，death，etc．That was true，agreed the Buddha； in this fathom long body is the world，its origin，its making and end，likewise the practice which leads to such end．S．i．61f．； repeated at A．ii．47f．<br><br><i>2．Rohitassa．</i> A sage，described as Bhojaputta．See Rohitassa （I）．,9,1
377961,en,21,rohitassa,rohitassā,Rohitassā,Rohitassā：The legendary inhabitants of Rājagaha，in the time of Konāgamana Buddha．<br><br>At that time，Mount Vipula was called Vankaka．<br><br>The life of a Rohitassa was thirty thousand years．<br><br>The people took three days to climb Vipula and three to descend it．S．ii．191．,9,1
377962,en,21,rohitassa vagga,rohitassa vagga,Rohitassa Vagga,Rohitassa Vagga：<i>Rohitassa Vagga</i>．The fifth chapter of the Catukka Nipāta of the Anguttara Nikāya．A．ii．44 54．<br><br><i>1．Rohitassa Sutta</i> （also called Rohita Sutta）．A conversation between the Buddha and Rohitassa （1）．S．i．61f．； A．ii．47f．<br><br><i>2．Rohitassa Sutta．</i> The Buddha tells the monks of his conversation with Rohitassa．A．ii．49f．,15,1
377969,en,21,roja,roja,Roja,Roja：<i>1．Roja．</i>A Malla，inhabitant of Kusinārā．When the Buddha andAnanda visited Kusinārā，the Malla chieftains decreed that whoever failed to pay homage to the Buddha would be fined five hundred coins．Roja was Ananda’s friend，and Ananda was pleased when he arrived to pay homage to the Buddha，but when Roja said that he did so only out of regard for his kinsmen’s decree，Ananda was bitterly disappointed and asked the Buddha to discover some means by which Roja could be made to become his follower．The Buddha agreed to do this，and by means of the power of his compassion，Roja was induced to visit him again．The Buddha preached to Roja，who asked，as a boon，that the monks should accept hospitality only from him．This request was refused by the Buddha，who said that Roja must take his turn with others in showing hospitality to him and his monks．Finding that he had long to wait for his turn，Roja made enquiries，and，discovering that the monks had no supply of green vegetables （dāka） or pastry （pittakhādaniya），he consulted Ananda，and，with the Buddha’s sanction，offered these things to the Buddha and his monks （Vin．i．247ff）． <br><br>It is said （J．ii．231f） that Roja once invited Ananda to his house，and，after entertaining him lavishly，tried to induce him to leave the Order by offering him half his wealth．But Ananda refused this offer，explaining to him the miseries involved in household life．Later，Ananda repeated this conversation to the Buddha，who related the Vacchanakha Jātaka to show that Roja and Ananda had been friends in a past life too．<br><br>Once Roja forced on Ananda a linen cloth （khomapilotikā）； Ananda had need of it，and accepted it with the Buddha’s permission （Vin．i．296）．<br><br><i>2．Roja．</i>A primeval king，son of Mahāsammata，and，therefore，an ancestor of the Sākyans．Roja’s son was Vararoja．J．ii．311； iii．454； SNA．i．353； Dpv．iii．4； Mhv．ii．2； MT．124； cp．Mtu．i．384 where he is called Rava．<br><br><i>3．Roja．</i>A city in India，the capital of Naradeva and six of his descendants （MT．128； Dpv．iii．27 calls it Rojanā．The KMv．calls it Thūna）．v．l．Roma，Jāna．,4,1
377971,en,21,roja,rojā,Rojā,Rojā：A class of devas，present at the preaching of the Mahāsamaya   Sutta．D．ii．260．,4,1
377989,en,21,rolika,rolika,Rolika,Rolika：See Heligāma．,6,1
377990,en,21,roliya-janapada,roliya-janapada,Roliya-janapada,Roliya-janapada：A district in Ceylon，forty four leagues from   Mahāgāma．In it was the Mātula Vihāra．Ras．ii．51，52,15,1
377997,en,21,roma,roma,Roma,Roma：There were four kings of this name sixty thousand kappas ago，  all previous births of Sataramsika Thera．Ap．i．104．,4,1
378015,en,21,romaka jataka,romaka jātaka,Romaka Jātaka,Romaka Jātaka：v．l．Pārāpata．The Bodhisatta was once born its king of a flock of pigeons．For a long time they visited regularly a good ascetic in a cave near by，until，one day，he left and his place was taken by a sham ascetic．The pigeons continued their visits，till one day the villagers served the ascetic with a dish of pigeon’s flesh，and he，liking the flavour，conceived the desire to kill the pigeons．The Bodhisatta，suspecting his intentions，warned his followers and charged the ascetic with hypocrisy．J．ii．382 4； cp．Godha Jātaka （No．325）．,13,1
378019,en,21,romamukkharattha,romamukkharattha,Romamukkharattha,Romamukkharattha：A country mentioned in the Mahāvamsa Commentary   as a place rich in coral； it was from there that Bhātikābhaya （q．v．） obtained   the coral for the net which he threw over the Mahā Thūpa．MT．630．,16,1
378061,en,21,romasa,romasa,Romasa,Romasa：<i>1．Romasa．</i>A mountain in Himavā．Ap．i．232，453； ThagA．i．399．<br><br><i>2．Romasa．</i> A Pacceka Buddha of ninety four kappas ago．Ap．i．238，281．<br><br><i>3．Romasa．</i>A Dānava （? Asura） of ninety four kappas ago，a previous birth of Ambapindiya Thera．Ap．i．247．<br><br><i>4．Romasa．</i>A king of seventy four kappas ago，a previous birth of Cankolapupphiya Thera．Ap．i．215．,6,1
378232,en,21,roruka,roruka,Roruka,Roruka：<i>1．Roruka．</i> A city，capital of the Sovīras，established by Jotipāla，chaplain ofRenu．<br><br>Its king was Bharata．（D．ii．235； cp．Mta．iii．208； see also Dvy．544ff ）．<br><br>In the ādītta Jātaka （J．iii．470） it is called Roruva．<br><br><i>2．Roruka．</i>Capital of King Serī．SA．i．90．,6,1
378241,en,21,roruva,roruva,Roruva,Roruva：<i>1．Roruva．</i> See Roruka （1）．<br><br><i>2．Roruva．</i> A Niraya．Beings were presumably born there as a result of<br><br>  casting aspersions on the Dhamma （S．i．30）  miserliness （e．g．，J．iii．299）  adultery （J．vi．237）Sometimes （J．v．266） two Roruvas are mentioned which the scholiast （J．v．271） explains as being Jālaroruva and Dhūmaroruva； in the first beings have red hot flames blown into their bodies，and in the second，noxious gases （khāradhūma）．<br><br>Buddhaghosa says （SA．i．64） that Jālaroruva is another name for Avīci，and that the Niraya is so called because beings shout while being burnt there （aggimhi jalante punappunam ravanti）．,6,1
378389,en,21,rucagatti,rucagattī,Rucagattī,Rucagattī：Wife of Konāgamana Buddha in his last lay life．  DA．ii．422； but Bu．xxiv．19 calls her Rucigattā．,9,1
378401,en,21,rucakavitthi,rucakavitthi,Rucakavitthi,Rucakavitthi：A village in Ceylon； near it was a large monastery．  Ras．ii．148，151,12,1
378406,en,21,rucananda,rucānandā,Rucānandā,Rucānandā：A nun in the time of Kakusandha Buddha．She came to   Ceylon at the Buddha&#39；s wish with five hundred other nuns，bringing a branch of   the Bodhi tree．Mhv．xv．78； Dpv．xvii．16，51ff．,9,1
378502,en,21,ruci,ruci,Ruci,Ruci：<i>1．Ruci．</i>A king of the Mahāsammata dynasty．He was the son of Angīrasa and the father of Suruci．Mhv．ii．4； cf．Dpv．iii．7．<br><br><i>2．Ruci．</i>A king of thirty eight kappas ago； a previous birth of Sucintita Thera．Ap．i．134．<br><br><i>3．Ruci．</i>A palace occupied by Vessabhū Buddha when he was yet a layman．Bu．xxii．19．<br><br><i>4．Ruci．</i>One of the three palaces of Kakusandha Buddha before he left the world．Bu．xxiii．16．<br><br><i>5．Ruci．</i>See Suruci．,4,1
378510,en,21,ruci,rucī,Rucī,Rucī：<i>1．Rucī．</i> One of the chief lay women supporters of Paduma Buddha．Bu．ix．23．<br><br><i>2．Rucī．</i> An upāsikā，held up as an example to others （A．iv．347； AA．ii．791）．v．l．Rūpī．,4,1
378519,en,21,rucidevi,rucidevī,Rucidevī,Rucidevī：Wife of Kondañña Buddha in his last lay life．Bu．iii．26．,8,1
378522,en,21,rucigatta,rucigattā,Rucigattā,Rucigattā：The wife of Konāgamana Buddha （Bu．xxiv．19）．v．l．  Rucagattī．,9,1
378544,en,21,rucinanda,rucinandā,Rucinandā,Rucinandā：A setthi&#39；s daughter of Ujjeni，who gave a meal of   milk-rice to Padumuttara Buddha just before his Enlightenment．BuA．158．,9,1
378559,en,21,rucira,rucirā,Rucirā,Rucirā：A class of devas present at the preaching of the Mahāsamaya   Sutta．D．ii．260．,6,1
378711,en,21,rudradamaka,rudradāmaka,Rudradāmaka,Rudradāmaka：Mentioned in connection with different kinds of coins．  Sp．ii．297．,11,1
378737,en,21,ruhaka,ruhaka,Ruhaka,Ruhaka：&nbsp； Chaplain of the king of Benares．See the Ruhaka Jātaka．,6,1
378741,en,21,ruhaka vagga,ruhaka vagga,Ruhaka Vagga,Ruhaka Vagga：The fifth section of the Duka Nipāta of the Jātaka．  J．ii．113 38．,12,1
378865,en,21,ruja,rujā,Rujā,Rujā：The daughter of Angati，king ofMithilā．<br><br>Her story is given in the Mahā Nāradakassapa Jātaka．<br><br>She is identified with Ananda．J．vi．255．,4,1
378944,en,21,rukkha,rukkha,Rukkha,Rukkha：An officer of Kassapa IV．He built a vihāra in Savāraka   which he handed over to the Mahāvihāra．He also laid down rules for the   guidance of the monks （Cv．lii．31）．v．l．Rakkha．,6,1
378951,en,21,rukkha sutta,rukkha sutta,Rukkha Sutta,Rukkha Sutta：<i>1．Rukkha Sutta．</i> Of those who sit at the foot of trees，he who does so because he desires seclusion and his needs are few，is the best．A．iii．219．<br><br><i>2．Rukkha Sutta．</i> On four kinds of trees and four corresponding kinds of men．Some men are evil and their company is evil，some are good and their company is evil，etc．A．ii．109．<br><br><i>3．Rukkha Sutta．</i> Just as a tree，which leans towards the east，falls to the cast when cut down，so does a monk who cultivates the Eightfold Path incline to Nibbāna．S．v．47．<br><br><i>4．Rukkha Sutta．</i> Mighty trees，grown from tiny seeds，overspread other trees and kill them； so are householders destroyed by their lusts．There are five hindrances （nīvarana） that overspread the heart； the seven bojjhangas are not like them．S．v．96f．,12,1
378952,en,21,rukkha vagga,rukkha vagga,Rukkha Vagga,Rukkha Vagga：The sixth chapter of the Nidāna Samyutta．S．ii．80 94．,12,1
379013,en,21,rukkhadhamma jataka,rukkhadhamma jātaka,Rukkhadhamma Jātaka,Rukkhadhamma Jātaka：The Bodhisatta was once a tree-sprite in a sāla grove．A new king Vessavana was appointed by Sakka，and the king gave orders to the tree sprites to choose their abodes．The Bodhisatta advised his kinsmen to choose trees near his own．Some did not follow his advice and dwelt in the lonely trees．A tempest came and uprooted the lonely trees，leaving the trees in the grove unscathed．<br><br>This story was one of those related by the Buddha to the Sākiyans and Koliyans，who fought for the waters of the Rohinī．He wished to show them the value of concord （J．i．327ff）．<br><br>For another Jātaka，not found in the Jātaka Commentary，but quoted in the Anguttara Nikāya and sometimes （E．g．，ThagA．i．397） referred to as the Rukkhadhamma Jātaka，see Suppatittha．,19,1
379336,en,21,rukkhopama sutta,rukkhopama sutta,Rukkhopama Sutta,Rukkhopama Sutta：This sutta is included in a list of suttas （E．g．，  VibliA．267） dealing with arūpa-kammatthāna．No such title has so far been   traced．The name probably refers to one of the above Rukkha Suttas．,16,1
379556,en,21,rupa sutta,rūpa suttā,Rūpa Suttā,Rūpa Suttā：<i>1．Rūpa Sutta．</i>Two of a group of suttas preached to Rāhula，to show him that all things are fleeting，unhappy and changeable．S．ii．245，251．<br><br><i>2．Rūpa Sutta．</i>He who realizes the impermanence of the body and the other khandhas becomes a sotāpanna．S．iii．225．<br><br><i>3．Rūpa Sutta．</i>The cessation of suffering，disease，decay and death，is identical with the cessation of the five sense objects   forms，sounds，etc．S．iii．229．<br><br><i>4．Rūpa Sutta．</i>Desire and lust，which arise from forms，sounds，etc．，are corruption of the heart； the getting rid of them leads to higher knowledge．S．iii．232．,10,1
379557,en,21,rupa vagga,rūpa vagga,Rūpa Vagga,Rūpa Vagga：The first chapter of the Eka Nipāta of the Anguttara   Nikāya．A．i．1，2．,10,1
379610,en,21,rupabhedapakasini,rūpabhedapakāsinī,Rūpabhedapakāsinī,Rūpabhedapakāsinī：A little grammatical treatise by a Burmese monk   called Jambudhaja．Bode，op．cit．，55．,17,1
379680,en,21,rupadevi,rūpadevī,Rūpadevī,Rūpadevī：<i>  Rūpadevī</i>    A pious woman of Devaputta． <br><br>  Because of alms given in the time of Vipassī Buddha，she got food whenever she   desired． <br><br>  One day Mahā Sangharakkhita，who visited her house，revealed to her the reason   for this and she became a sotāpanna．Ras．i．24f,8,1
379813,en,21,rupajirana sutta,rūpajīrana sutta,Rūpajīrana Sutta,Rūpajīrana Sutta：A name given in the Sutta Sangaha （No．40） to the   Na jirati Sutta （q．v．）．,16,1
380012,en,21,rupamala,rūpamālā,Rūpamālā,Rūpamālā：A short treatise on the declension of Pāli nouns，with   numerous paradigms and examples； written by Saranankara of Ceylon in order to   facilitate the study of Pāli．P．L．C．281．,8,1
380043,en,21,rupananda,rūpanandā,Rūpanandā,Rūpanandā：Called Janapadakalyāni Rūpanandā （DhA．iii．113ff）．<br><br>She is evidently identical with Janapadakalyānī Nandā （At AA．i．198 she is actually identified with her，but see Sundarī Nandā），and is described as a sister （? step sister） of the Buddha．<br><br>The person referred to as her husband （bhattā） is probablyNanda，the Buddha’s step brother； strictly speaking，he joined the Order without having married her，though the wedding had been announced and all preparations were being made．,9,1
380268,en,21,ruparamma vihara,rūpāramma vihāra,Rūpāramma vihāra,Rūpāramma vihāra：A monastery in Ceylon built by Mahāsena   （Mhv．xxxvii．43； MT．684）．v．l．Thūpārāma．,16,1
380299,en,21,ruparupa-vibhanga,rūpārūpa-vibhānga,Rūpārūpa-Vibhānga,Rūpārūpa-Vibhānga：An Abhidhamma treatise by  Buddhadatta Thera．P．L．C．，108．,17,1
380581,en,21,rupasari,rūpasārī,Rūpasārī,Rūpasārī：Mother of Sāriputta，who was called after her，his personal name being Upatissa．（SNA．i．326； DhA．i．73，etc．； in Sanskrit texts （e．g．，Dvy．395） Sāriputta is called Sāradvatīputra）．<br><br>Her husband was the brahmim Vanganta （DhA．ii．84），and she became the mother of seven children，all of whom became arahants - Sāriputta，Upasena，Mahācunda，Revata Khadiravaniya，Cālā，Upacālā and Sisūpacālā （DhA．ii．188； SA．iii．172）．<br><br>Both she and her husband were unbelievers，and she was very sad when，one after another，her children，giving up wealth worth eighty crores，joined the Order．She wished to keep at least the youngest of the boys，Revata，for herself，and had him married at the age of seven，but her plot miscarried （See Revata）．This embittered her against the monks，and，though she gave them alms when they came to the house，she blamed them for having enticed her children away．<br><br>Once when Sāriputta visited her with five hundred monks，among whom was Rāhula，she invited them in and gave them food，but did not fail to abuse her son，calling him ”eater of leavings” （ucchitthakhādaka） （DhA．iv．164f）．She outlived Sāriputta，who visited her just before his death，at Nālakagāma，in the house where he was born．There she provided lodging for him and his five hundred companions．Sāriputta fell ill of a violent attack of dysentery on the night of his arrival，and she saw various gods，including even Mahā Brahmā，come to wait on him．Learning their identity from Mahā Cunda，she was amazed and went to see Sāriputta to have Mahā Cunda’s words confirmed．Sāriputta told her how Mahā Brahmā was a follower of the Buddha and talked to her about the marvellous virtues of his teacher．At the end of his talk，she became a sotāpanna．Sāriputta died the next day at dawn，and she made elaborate arrangements for his cremation （SA．iii．172ff．； for details see Sāriputta）．<br><br>She seems to have also been called <i>Surūpasārī</i>．E．g．，ThigA．162．,8,1
380598,en,21,rupasiddhi,rūpasiddhi,Rūpasiddhi,Rūpasiddhi：A Pāli grammar by Buddhappiya （or Dīpankara） Thera （q．v．）．<br><br>It is based on Kaccāyana’s grammar，in its general outlines，and its full name is Pada rūpasiddhi．<br><br>There is a tīkā on it ascribed to Buddhappiya himself．P．L．C．，p．220f．,10,1
380803,en,21,rupavati,rūpavatī,Rūpavatī,Rūpavatī：<i>1．Rūpavatī．</i>Daughter of Vijayabāhu I．and Tilokasundarī．She had four sisters，and a brother called Vikkamabāhu （Cv．lix．31）．She died young and unmarried （Cv．lix．45）．<br><br><i>2．Rūpavatī．</i>Queen of Parakkamabāhu I．She was a descendant of King Kittisirimegha．She is mentioned as having erected a ”golden thūpa in Pulatthipura．Cv．lxxiii．137，142ff．The thūpa has been identified with the modern．Pabulu Vehera （Arch．Survey of Ceylon，vi．1014，p．6）．,8,1
380805,en,21,rupavaticetiya,rūpavatīcetiya,Rūpavatīcetiya,Rūpavatīcetiya：A thūpa in Pulatthipura，built by Parakkamabāhu I．  Cv．lxxviii．51； see also Cv．Trs．ii．107，n．3．The thūpa is probably the modern   Kiri Vehera．,14,1
380943,en,21,rupi,rūpī,Rūpī,Rūpī：An eminent lay woman disciple of the Buddha （A．iv．347； cf．  AA．ii．791）．v．l．Rucī．,4,1
381215,en,21,ruru,ruru,Ruru,Ruru：Once，in Benares，there lived Mahādhanaka，son of a rich man．His parents had taught him nothing，and after their death he squandered all their wealth and fell into debt．Unable to escape his creditors，he summoned them and took them to the banks of the Ganges，promising to show them buried treasure．Arrived there，he jumped into the river．He lamented aloud as he was being carried away by the stream．The Bodhisatta was then a golden hued deer living on the banks of the river，and，hearing the man’s wailing of anguish，he swam into the stream and saved him．After having ministered to him，the deer set him on the road to Benares and asked him to tell no one of the existence of the Bodhisatta．<br><br>The day the man reached Benares，proclamation was being made that the Queen Consort，Khemā，having dreamed of a golden deer preaching to her，longed for the dream to come true．Mahādhanaka offered to take the king to such a deer and a hunt was organized．When the Bodhisatta saw the king with his retinue，he went up to the king and told him the story of Mahādhanaka．The king denounced the traitor and gave the Bodhisatta a boon that henceforth all creatures should be free from danger．Afterwards the Bodhisatta was taken to the city，where he saw the queen．Flocks of deer，now free from fear，devoured men’s crops； but the king would not go against his promise and the Bodhisatta begged his herds to desist from doing damage．<br><br>The story was told in reference to Devadatta’s ingratitude and wickedness．Devadatta was Mahādhanaka and Ananda the king．J．iv．255 63； the story is included in the Jātakamālā （No．26）．,4,1
381332,en,21,sa-adhana vagga,sa-ādhāna vagga,Sa-ādhāna Vagga,Sa-ādhāna Vagga：The sixth chapter of the Atthaka Nipāta of the   Anguttara Nikāya．A．iv．274 93．,15,1
381356,en,21,sabala,sabala,Sabala,Sabala：A dog of the   Lokantaraniraya．It has iron teeth which it uses on the victims of that   Niraya．J．vi．247．,6,1
381360,en,21,sabala,sabalā,Sabalā,Sabalā：An eminent Therī of Jambudīpa，expert in the Vinaya．  Dpv．xviii．10．,6,1
381368,en,21,sabara,sabara,Sabara,Sabara：See Sapara．,6,1
381394,en,21,sabbabhibhu,sabbābhibhū,Sabbābhibhū,Sabbābhibhū：A Pacceka Buddha．Ap．i．299．,11,1
381415,en,21,sabbadassi,sabbadassī,Sabbadassī,Sabbadassī：One of the two chief disciples of   Piyadassī Buddha   （Bu．xiv．20； J．i．39）．He was the son of the chaplain of Sumangalanagara and   the friend of Pālita．BuA．176．,10,1
381417,en,21,sabbadatha,sabbadātha,Sabbadātha,Sabbadātha：Devadatta born as a jackal．See the Sabbadātha Jātaka．,10,1
381418,en,21,sabbadatha jataka,sabbadātha jātaka,Sabbadātha Jātaka,Sabbadātha Jātaka：The Bodhisatta was once chaplain to the king of Benares and knew a spell called Pathavījaya （subduing the world）．One day he retired to a lonely place and was reciting the spell．A jackal，hiding in a hole near by，overheard it and learned it by heart．When the Bodhisatta had finished his recital，the jackal appeared before him，and saying：”Ho，brahmin，I have learnt your spell，” ran away．The Bodhisatta chased him，but in vain．As a result of learning the spell，the jackal subdued all the creatures of the forest and became their king，under the name of Sabbadātha．On the back of two elephants stood a lion and on the lion’s back sat Sabbadātha，with his consort．<br><br>Filled with pride，the jackal wished to capture Benares，and went with his army and besieged the city．The king was alarmed，but the Bodhisatta reassured him，and，having learnt from Sabbadātha that he proposed to capture the city by making the lions roar，gave orders to the inhabitants to stop their ears with flour．Then he mounted the watch tower and challenged Sabbadātha to carry out his threat．This Sabbadātha did，and even the lions on which he rode joined in the roar．The elephants were so terrified that，in their fright，they dropped Babbadātha，who was trampled to death．The carcases of the animals which died in the tumult covered twelve leagues．<br><br>The story was related in reference to Devadatta’s attempts to injure the Buddha，which only resulted in working harm upon himself．<br><br>The jackal is identified with Devadatta and the king with Ananda （J．ii．242 6）．<br><br>The story is referred to in the Milinda-Pañha （Mil．P．202），and there the Bodhisatta’s name is given as Vidhura．,17,1
381419,en,21,sabbadayaka thera,sabbadāyaka thera,Sabbadāyaka Thera,Sabbadāyaka Thera：An arahant．He is evidently identical with   Yasa Thera．Ap．i．333f．,17,1
381432,en,21,sabbadinna,sabbadinna,Sabbadinna,Sabbadinna：One of the attendants of King Milinda．Mil．pp．29，56．,10,1
381437,en,21,sabbagahana,sabbagahana,Sabbagahana,Sabbagahana：A king of one hundred kappas ago，a previous birth of   Anulomādyaka （Mettaji） Thera．v．l．Sappagahana，Sabbosana．Ap．i．173：  ThagA．i．195．,11,1
381438,en,21,sabbagandhiya thera,sabbagandhiya thera,Sabbagandhiya Thera,Sabbagandhiya Thera：An arahant．Ninety one kappas ago he offered   flowers and incense to Vipassī Buddha and gave him a garment of koseyya cloth．  Fifteen kappas ago he was a king，named Sucela．Ap．i．248f．,19,1
381441,en,21,sabbagiri-vihara,sabbagiri-vihāra,Sabbagiri-vihāra,Sabbagiri-vihāra：See Pipphali vihāra．,16,1
381449,en,21,sabbaka,sabbaka,Sabbaka,Sabbaka：An arahant Thera．He belonged to a brahmin family of Sāvatthi，and，after hearing the Buddha preach，entered the Order．He lived in Lonagiri vihāra （v．l．Lena vihāra），on the banks of the Ajakaranī，practising meditation，and，in due course，won arahantship．He visited Sāvatthi to worship the Buddha，and stayed there a few days，entertained by his kinsfolk．When he wished to return to his dwelling they begged him to stay and be supported by them，but he refused because he loved retirement．The verses he spoke on this occasion are given in Thag．vs．307 10．<br><br>Thirty one kappas ago he was a Nāga king of great power who，having seen the Pacceka Buddha Sambhavaka，wrapt in samādhi，under the open sky，remained beside him holding a lotus over his head （ThagA．i．399f）．<br><br>He is probably to be identified with Padumapūjaka of the Apadāna．Ap．i．279 f ； cf．Ap．ii．453f．（Padumudhāriya）．,7,1
381454,en,21,sabbakama,sabbakāma,Sabbakāma,Sabbakāma：<i>1．Sabbakāma．</i> One of the chief disciples of Sumedha Buddha．J．i．38； Bu．xii．23．<br><br><i>2．Sabbakāma （v．l．Sabbakāmī）．</i> An arahant Thera．He was born in a noble family of Vesāli，shortly before the Buddha’s death．When he came of age he gave away his possessions to his kinsfolk and joined the Order under Ananda．In the course of his studies，he returned to Vesāli with his teacher and visited his family．His former wife，afflicted，thin，in sad array and in tears，greeted him and stood by．Seeing her thus，he was overwhelmed with love and pity and felt carnal desire．When he realized this，he was filled with anguish and hurried to the charnel field，there to meditate on foulness．He developed insight and became an arahant．Later，his father in law brought his wife to the vihāra，beautifully dressed，and accompanied by a great retinue，hoping to make him return，but the Thera convinced them that he had rid himself of all such desires．See Thag．vss．453 8．<br><br>Sabbakāma lived on to one hundred and twenty years of age，and was consulted by Yasa，Soreyya Revata，and others，in connection with the Vajjiputta heresy．He was，at that time，the oldest Thera in the world．He sat on the committee appointed to examine the points in dispute and decided against the Vajjaputtakas，giving his reasons point by point．For details see Vin．ii．303ff．； also Dpv．iv．49； v．22； Mhv．iv．48，576； Sp．i．34．<br><br>The Theragāthā Commentary adds （ThagA．i．467） that，before his death，Sabbakāmā requested the Brahmā Tissa （afterwards Moggaliputta Tissa） to see that the heresies，which were to arise in the time ofAsoka，were put down．Sabbakāma’s resolve to dispel heresy was made in the time of Padumuttara Buddha．Ibid．，465f．,9,1
381456,en,21,sabbakama,sabbakāmā,Sabbakāmā,Sabbakāmā：Wife of Sikhī Buddha before his renunciation．Their son   was Atula．Bu．xxi．17； DA．ii．422．,9,1
381465,en,21,sabbakami,sabbakāmī,Sabbakāmī,Sabbakāmī：See Sabbakāma （2）．,9,1
381479,en,21,sabbakittika thera,sabbakittika thera,Sabbakittika Thera,Sabbakittika Thera：An arahant．He is evidently identical with   Adhimutta Thera （q．v．）．Ap．i．224．,18,1
381482,en,21,sabbalahusa sutta,sabbalahusa sutta,Sabbalahusa Sutta,Sabbalahusa Sutta：The minimum evil effects of violating each of   the Five Precepts （against murder，etc．）．A．iv．247．,17,1
381485,en,21,sabbaloka sutta,sabbaloka sutta,Sabbaloka Sutta,Sabbaloka Sutta：Another name for the Anabhirati Sutta （q．v．）．,15,1
381507,en,21,sabbamitta,sabbamitta,Sabbamitta,Sabbamitta：<i>1．Sabbamitta Thera．</i> He belonged to a brahmin family of Sāvatthi，and entered the Order after seeing the Buddha’s acceptance of Jetavana．He dwelt in the forest，meditating．Once，on his way to Sāvatthi to worship the Buddha，he saw a fawn caught in a trapper’s net．The doe，though not in the net，remained near，out of love for her young，yet not daring to approach the snare．The Thera was much moved by the thought of all the suffering which was caused by love．Farther on he saw bandits wrapping in straw a man whom they had caught and were preparing to set on fire．The Thera was filled with anguish，and，developing insight，won arahantship．He uttered，in his anguish，the two verses included in Thag．149 50．He preached to the bandits and they joined the Order under him．<br><br>In the time of Tissa Buddha，he was a hunter who lived on game．One day，the Buddha，out of compassion for him，left three of his footprints outside his hut．The hunter saw them，and，owing to good deeds done in the past，recognized them as the Buddha’s，and offered to them koranda flowers．After death he was born in Tāvatimsa （ThagA．i．269f）．His Apadāna verses are given in two places under the name of Korandapupphiya （q．v．）．Ap．ii．383，434； cf．Sugandha Thera．<br><br><i>2．Sabbamitta．</i> An eminent teacher belonging to the udicca brāhmanakula．He was extremely learned，and was the second teacher employed by Suddhodana to teach the Buddha in his youth．Mil．p．236．<br><br><i>3．Sabbamitta</i>．The constant attendant of Kassapa Buddha．D．ii．7； Bu．xxv．39； J．i．43．<br><br><i>4．Sabbamitta．</i>A king of Sāvatthi．See the Kumbha Jātaka （No．512）．He is identified with Ananda．J．v．20．,10,1
381510,en,21,sabbanama,sabbanāmā,Sabbanāmā,Sabbanāmā：See Saccanāmā．,9,1
381513,en,21,sabbananda thera,sabbananda thera,Sabbananda Thera,Sabbananda Thera：A disciple of Kassapa Buddha，who was left behind   in Ceylon （then known as Mandadīpa） with one thousand monks，when the Buddha   had visited the Island．Mhv．xv．158； Dpv．xv．60，64； xvii．25； Sp．i．87．,16,1
381526,en,21,sabbanjaha,sabbañjaha,Sabbañjaha,Sabbañjaha：One of the sons of Kālasoka （q．v．）．,10,1
381567,en,21,sabbaphaladayaka thera,sabbaphaladāyaka thera,Sabbaphaladāyaka Thera,Sabbaphaladāyaka Thera：An arahant．He is evidently identical with   Suppiya Thera （q．v．）．Ap．ii．452f．,22,1
381575,en,21,sabbaratanamalaka,sabbaratanamālaka,Sabbaratanamālaka,Sabbaratanamālaka：See Ratanamālaka．,17,1
381585,en,21,sabbasamharaka panha,sabbasamhāraka pañha,Sabbasamhāraka pañha,Sabbasamhāraka pañha：Evidently another name for the Ganthipañha of   the Mahāummagga Jātaka．（See   J．vi．336f）．It is elsewhere （J．i．424） referred to as a special Jātaka （No．  110）．,20,1
381601,en,21,sabbasava sutta,sabbāsava sutta,Sabbāsava Sutta,Sabbāsava Sutta：The second sutta of the Majjhima Nikāya．It was   preached at Jetavana，and describes how the cankers （āsavā） can be destroyed．  Extirpation of the āsavas comes only to those who know and see things as they   really are．āsavas can be got rid of in many ways：by scrutiny，restraint，  use，endurance，avoidance，removal and culture．The sutta describes these   various ways．M．i．6ff．,15,1
381670,en,21,sabbattha abhivassi,sabbattha abhivassī,Sabbattha abhivassī,Sabbattha abhivassī：Thirty eight kappas ago there were sixteen   kings of this name，previous births of Kutidāyaka Thera．Ap．i．229．,19,1
381690,en,21,sabbatthivadi,sabbatthivādī,Sabbatthivādī,Sabbatthivādī：A group of heretical monks （Sarvāstivādins），an offshoot of the Mahimsāsakas．The Kassapiyā were a branch of the same （Mhv．v．8f； Dpv．v．47）．They held that everything is，exists，is constantly existing，because it is，was，or will be，matter and mind，and these continually exist （Kvu．i．6，7）； that penetration of truth is won little by little （Kvu．ii．9）．They agreed with the Uttarāpathakas that conscious flux may amount to samādhi （Kvu．xi．6），and with the Vajjiputtiyas that an arahant may fall away．Kvu．i．2； see J．R．A．S．1892，1ff．，597； 1894，534； J．P．T．S．1905，67f．,13,1
381750,en,21,sabbhi sutta,sabbhi sutta,Sabbhi Sutta,Sabbhi Sutta：A conversation between the Buddha and a group of   Satullapakāyika Devas．The Buddha impresses on them the necessity of making   companions of good men．S．i．16f．,12,1
381759,en,21,sabbosadha,sabbosadha,Sabbosadha,Sabbosadha：A king of eight kappas ago，a previous birth of   Tikicchaka Thera．Ap．i．190．,10,1
381760,en,21,sabbosama,sabbosama,Sabbosama,Sabbosama：See Sabbagahana．,9,1
381768,en,21,sabbupasama,sabbūpasama,Sabbūpasama,Sabbūpasama：See Najjūpasama．,11,1
381795,en,21,sabhagata sutta,sabhāgata sutta,Sabhāgata Sutta,Sabhāgata Sutta：The Devas delight in taking to those who are   possessed of unwavering loyalty to the Buddha，the Dhamma and the Sangha，and   who possess virtues dear to the Ariyans．S．v．394．,15,1
381822,en,21,sabhasammata,sabhāsammata,Sabhāsammata,Sabhāsammata：Thirteen kappas ago there were five kings of this   name，previous births of Pañcahatthiya Thera．Ap．i．193．,12,1
381823,en,21,sabhattadesabhoga,sabhattadesabhoga,Sabhattadesabhoga,Sabhattadesabhoga：A monastic building，erected by Aggabodhi VI．，  in the Abhayuttara vihāra．Cv．xlviii．64．,17,1
381861,en,21,sabhiya,sabhiya,Sabhiya,Sabhiya：<i>1．Sabhiya </i>（Sambhiya）．The constant attendant ofPhussa Buddha．J．i．41； Bu．xix．19．<br><br><i>2．Sabhiya Thera．</i> His mother was a nobleman’s daughter whose parents had committed her to the charge of a Paribbājaka，that she might learn various doctrines and usages．The Paribbājaka seduced her，and，when she was with child，the fraternity abandoned her．Her child was born in the open （sabhāyam），while she was wandering about alone   hence his name．When Sabhiya grew up he，in his turn，became a Paribbājaka and was famous as a dialectician．He had a hermitage by the city gate，where he gave lessons to the sons of noblemen and others．He devised twenty questions，which he put before recluses and brahmins，but none could answer them．These questions had been handed on to him by his mother who had developed insight and had been reborn in a Brahma world．（But see Sabhiya Sutta 1）．Then，as related in theSabhiya Sutta 1，Sabhiya visited the Buddha in Veluvana and，at the end of the discussion，entered the Order，where，developing insight，he won arahantship．<br><br>In the time of Kakusandha Buddha he was a householder and gave the Buddha a pair of sandals．After Kassapa Buddha’s death he，with six others，joined the Order and lived in the forest．Failing to develop jhāna，they went to the top of a mountain，determined to reach some attainment or to die of starvation．The eldest became an arahant，the next became an anāgāmī and was reborn in theSuddhāvasā．The remaining five died without achieving their aim．These five were，in this age，Pukkusāti，Sabhiya，Bāhiya，Kumārakassapa andDabbamallaputta．ThagA．i．381f．； SNA．ii．419ff．； Ap．ii．473； DhA．ii．212．<br><br>Sabhiya is mentioned as an example of a pandita Paribbājaka （SA．ii．188）．A series of verses spoken by him，in admonishing monks who sided withDevadatta，are given in theTheragāthā （vs．275 8； see also Mtu．iii．389ff．）．<br><br>Yasadatta （q．v．） was Sabhiya’s companion．<br><br><i>3．Sabhiya．</i>A Paribbājaka，perhaps identical with Sabhiya （2）．The Samyutta （S．iv．401f ） records a discussion which took place at Ñātikā between him andVacchagotta on various questions，such as the existence of the Buddha after death，etc．In this Sutta，Sabhiya is addressed as <i>Kaccāna</i>，and he says that he had then been three years in the Order．It is probably this same Paribbājaka who is mentioned as Abhiya Kaccāna in the Anuruddha Sutta．M．iii．148f．<br><br><i>1．Sabhiya Sutta．</i>The sixth sutta of theMahāvagga of theSutta Nipāta （SN．，pp．91f）．A devatā，who in a previous life had been a relation of Sabhiya （see Sabhiya 1），asks him a series of questions and exhorts him to join the Order of any recluse who can answer them satisfactorily．Sabhiya wanders about asking his questions of several well known teachers； failing to find satisfaction，he visits the Buddha in Veluvana at Rājagaha and is given permission to ask anything he wishes，theBuddha promising to solve his difficulties．Then follows a series of questions answered by the Buddha．Sabhiya，in the end，asks permission to join the Buddha’s Order．This permission is given，and after the usual probationary period of four months，he becomes an arahant．<br><br>According to the Theragāthā Commentary （ThagA．i．382），quoted also in the Sutta Nipāta Commentary，the questions were formulated by Sabhiya’s mother，who，feeling revulsion for her womanhood，developed the jhānas and was reborn in a Brahma world．But the Sutta Nipāta Commentary itself （SNA．ii．421） says that they were taught to Sabhiya by an anāgāmī Brahmā，who had been a fellow celibate of Sabhiya in the time of Kassapa Buddha’s dispensation．The Sutta is also called Sabhiya pucchā，and is given （E．g．，DA．i．155） as an example of the Buddha’s sabbaññupavārana，his willingness to answer any question whatever without restriction．<br><br>It is said （ThagA．i．427） that Yasadatta，Sabhiya’s companion，was present at the discussion with the Buddha and listened eagerly hoping for a chance of criticism．But the Buddha read his thoughts and admonished him at the end of the sutta．<br><br>The questions contained in the sutta had been asked and answered in the time of Kassapa Buddha，too，but，while the questions remained，the answers disappeared．VibhA．，p．432．<br><br><i>2．Sabhiya Sutta．</i> Records the discussion between Sabhiya Kaccāna （Sabhiya 2） and Vacchagotta．S．iv．401f．,7,1
381883,en,21,sabhuti thera,sabhūti thera,Sabhūti Thera,Sabhūti Thera：He was the son of Sumanasetthī and the younger brother of Anāthapindika．On the day of the dedication of Jetavana，he heard the Buddha preach and left the world．After ordination he mastered the two categories （of Vinaya rules），and，after obtaining a subject for meditation，lived in the forest．There he developed insight，and attained arahantship on the basis of mettā-jhāna．Teaching the Dhamma without distinction or limitation，he was declared chief of those who lived remote and in peace （aranavihārinam aggo），and of those who were worthy of gifts （dakkhineyyānam） （A．i．24； cf．Ud．vi．7，where the Buddha commends his proficiency in meditation）．It is said that when he went begging for alms he would develop mettā-jhāna at each door，hence every gift made to him was of the highest merit．In the course of his travels he came to Rājagaha，and Bimbisāra promised to build him a dwelling-place．But the king forgot his promise，and Subhūti meditated in the open air．There was no rain，and，discovering the cause，the king had a leaf hut built for him．As soon as Subhūti entered the hut and seated himself cross legged on the bed of hay，rain began to fall．<br><br>In the time of Padumuttara Buddha he belonged to a rich family and was called Nanda．Later he left the world and lived the hermit’s life，at the head of forty four thousand others．The Buddha visited Nanda’s hermitage and accepted from him a gift of fruit and flowers．He asked one of his monks，proficient in mettā and eminent in receiving gifts，to preach the anumodanā．At the end of the sermon all the other hermits became arahants，but Nanda’s attention was fixed on the majesty of the preaching monk，and he did not reach any attainment．Later，discovering the qualities in which the preacher had attained eminence，Nanda resolved that he too would reach similar eminence．AA．i．124f．； ThagA．i．17ff．； UdA．348f； see also Ap．i．67f．，where Nanda is called Kosiya．<br><br>Verses attributed to him are included in the Theragāthā （vs．1） and also in the Milinda-Pañha （pp．356，391）．See also Subhūti Sutta．,13,1
381905,en,21,sabrahmaka sutta,sabrahmaka sutta,Sabrahmaka Sutta,Sabrahmaka Sutta：See Sabrahmakāni （8）．It is given also in the   Sutta Sangaha （No．25） and the Itivuttaka （p．109f．）,16,1
381906,en,21,sabrahmakani sutta,sabrahmakāni sutta,Sabrahmakāni Sutta,Sabrahmakāni Sutta：Families in which parents are honoured and   worshipped are like those in which Brahmā resides，or kindly teachers，or   Devas，or those worthy of offerings．A．ii．70．,18,1
381920,en,21,sacakkhu,sacakkhu,Sacakkhu,Sacakkhu：Five kappas ago there were twelve kings of this name，  previous births of Ekadhammasavanīya （or Maggasaññaka） Thera．ThagA．i．152；   Ap．i．151．,8,1
381942,en,21,sacca,sacca,Sacca,Sacca：A Pacceka Buddha．M．iii．70； ApA．i．107．,5,1
381947,en,21,sacca,saccā,Saccā,Saccā：A Licchavi maiden，daughter of aNigantha and a Niganthī．<br><br>She was sister to Saccaka．She was a great disputant，and，one day she and her sisters，Patācarā，Lolā andAvavādakā，engaged in a dispute withSāriputta．Having been defeated，she joined the Order and became an arahant．J．iii．1f．,5,1
381948,en,21,sacca katha,sacca kathā,Sacca kathā,Sacca kathā：The second chapter of the Yuganandha Vagga of the   Pathisambhidā-Magga．Pa．ii．104-15．,11,1
381950,en,21,sacca samyutta,sacca samyutta,Sacca Samyutta,Sacca Samyutta：The last section of the Samyutta Nikāya   （S．v．414-78）．It was preached by Mahinda to Anulā and her companions，and they   became sotāpannas．Mhv．xiv．58．,14,1
381952,en,21,sacca sutta,sacca sutta,Sacca Sutta,Sacca Sutta：<i>1．Sacca Sutta．</i>The Buddha visits the Paribbājakārāma on the Sappinikā，and tells the Paribbājakas that，in his view，the brahmin truths are as follows：all living things should be inviolate，all sense delights are impermanent，painful，void of self； so with all becomings，”I have no part in anything anywhere，and herein，for me，there is no attachment to anything．” A．ii．176f．<br><br><i>2．Sacca Sutta．</i>The Buddha teaches Truth and the path thereto．S．iv．269．,11,1
381953,en,21,saccabaddha,saccabaddha,Saccabaddha,Saccabaddha：A mountain between Sāvatthi and Sunāparanta．The Buddha stopped there on his way to see Punna in Sunāparanta，and preached to the hermit who lived on the mountain，and who also was called Saccabaddha．At the end of the sermon the hermit became an arahant．From Saccabaddha the Buddha went to Sunāparanta．On the way back toSāvatthi he stopped at the riverNammadā，and from there he proceeded to Saccabaddha，where he left his footprint on the hard stone as clear as on kneaded clay．From Saccabaddha he returned to Jetavana．（SA．iii．17f．； MA．ii．1017f）．<br><br>There is in Siam a sacred mountain called Saccabandhava，which holds a footprint of the Buddha，said to have appeared there miraculously．Perhaps it is to be identified with the above．King Dhammika of Siam sent a model of this footprint，together with other gifts，to Kittisiri rājasīha，king of Ceylon．Cv．c．253； Cv．Trs．ii．295，n．2．,11,1
381958,en,21,saccaka,saccaka,Saccaka,Saccaka：A Nigantha who had two interviews with the Buddha，as recorded in the Cūla Saccaka Sutta and Mahā Saccaka Sutta．He is addressed as Aggivessana，that being his gotta name （the Agnivesyāyanas）． <br><br>Buddhaghosa says （MA．i．450； cf．J．iii．1，where Sivāvatikā is called Avavādakā） that both his parents were Niganthas，skilled debaters，who married at the suggestion of the Licchavis，because they were unable to defeat each other in argument．The Licchavis provided for their maintenance．Four daughters were born to them：Saccā，Lolā，Patācārā and Sivāvatikā．These engaged in a discussion with Sāriputta，and were defeated by him．Having then entered the Order，they became arahants．Saccaka was their brother and was the youngest of them．He was a teacher of the Licchavis and lived at Vesāli．<br><br>When Saccaka was defeated by the Buddha as stated in the Cūla-Saccaka Sutta，one of the Licchavis，Dummukha，compared him to a crab in a pool，its claws being smashed one after the other and unable to return to the pool．Saccaka，owned defeat，and begged the Buddha to take a meal at his house．The Buddha agreed，and Saccaka became his follower （M．i．234f）．<br><br>It is said （MA．i．469f） that，in a later birth，long after the Buddha’s death，Saccaka was born in Ceylon as the Thera Kāla Buddharakkhita and attained arahantship．<br><br>Saccaka，is identified with Senaka of the Mahā Ummagga Jātaka．J．vi．478．,7,1
381959,en,21,saccaka sutta,saccaka sutta,Saccaka Sutta,Saccaka Sutta：See Cūla Saccaka and Mahā Saccaka Suttas．,13,1
381962,en,21,saccakali,saccakāli,Saccakāli,Saccakāli：A younger brother of Sumedha Buddha．The Buddha preached   to him his first sermon，and he became an arahant．BuA．164．,9,1
381963,en,21,saccakama,saccakāmā,Saccakāmā,Saccakāmā：See Sabbakāmā．,9,1
381980,en,21,saccanama,saccanāmā,Saccanāmā,Saccanāmā：One of the two chief women disciples of Dhammadassī   Buddha．v．l．Sabbanāmā．Bu．xvi．19； J．i．39．,9,1
381982,en,21,saccankira jataka,saccankira jātaka,Saccankira Jātaka,Saccankira Jātaka：The king of Benares had a son called Dutthakumāra，who was hated by everyone．One day，when he was bathing in the river，a storm came on，and he ordered his servants to take him into the middle of the river and there bathe him．The servants thereupon flung him into the water and reported to the king that he was lost．As he was swept along on the stream，he caught hold of a tree trunk，and on to this tree trunk there came to cling，also，a snake，a rat，and a parrot，who had all lost their dwelling places in the storm．The Bodhisatta，who was an ascetic living on the bank of the river，rescued Duttha and his companions and looked after them．When they bade him farewell，the snake said that he had forty crores hidden in a certain spot，and the ascetic had only to ask for these and they were hits．The rat had thirty crores，also at the ascetic’s disposal； the parrot promised the ascetic wagonloads of rice； and Duttha promised to provide him with the four requisites．In his heart，however，he hated the ascetic for an imaginary slight，and vowed vengeance．<br><br>After Duttha became king，the ascetic wished to test the faith of his former guests．He went to the snake and called out his name，and the snake at once appeared，offering his treasure．The rat and the parrot did likewise，but Duttha，riding in a procession and seeing him from afar，gave orders that the ascetic should be beaten and put to death．On his way to the place of execution the ascetic kept on repeating：”They knew the world who framed this proverb true：a log pays better salvage than some men!” When asked what these words meant，he related the whole story．<br><br>The enraged citizens，seizing Duttha，put him to death and made the ascetic king．Later，he brought the snake，the rat，and the parrot to the palace and looked after them．<br><br>The story was told in reference to Devadatta’s attempts to kill the Buddha．Devadatta is identified with Duttha，the snake with Sāriputta，the rat with Moggallāna，and the parrot with Ananda．J．i．322 7．,17,1
382012,en,21,saccasandha,saccasandha,Saccasandha,Saccasandha：See Janasandha．,11,1
382015,en,21,saccasankhepa,saccasankhepa,Saccasankhepa,Saccasankhepa：A short treatise of five chapters on Abhidhamma topics．<br><br>It was written by Culladhammapāla．（Gv．60，71，75； SaS．89； Svd．1220）．<br><br>The Saddhamma-Sangaha （p．64） attributes it to Dhammapala’s teacher，Ananda．Vācissara and Sumangala wrote tīkās on it，the first being older than the second．P．L．C．203f．,13,1
382016,en,21,saccasannaka thera,saccasaññaka thera,Saccasaññaka Thera,Saccasaññaka Thera：An arahant．Twenty nine kappas ago he heard   Vessabhū Buddha preach，and was reborn in the deva world．Twenty six kappas   ago he was King Ekaphusita （v．l．Ekapaññita）．Ap．i．209．,18,1
382018,en,21,saccatapavi,saccatapāvī,Saccatapāvī,Saccatapāvī：A white robed nun （setasamanī） who lived in a hut in a cemetery near Benares and abstained from four out of every five meals She was held in high esteem．On a certain festival day，some goldsmiths were seated in a tent making merry．One of them，becoming sick through drink，vomited，saying：“Praise be to Saccatapāvī．” One of the others called him a fool，saying that all women were alike，and accepted a wager of one thousand that he would seduce Saccatapāvī．The next day he disguised himself as an ascetic and stood near her hut，worshipping the sun．Saccatapāvī saw him and worshipped him，but he neither looked at her nor spoke．On the fourth day he greeted her，and on the sixth day，as she stood near him，they talked of the penances they practiced，and the ascetic professed that his were far more severe than hers．But he confessed that he had found no spiritual calm； neither had she and they agreed that it would be better to return to and enjoy the lay life．He brought her to the city and having lain with her and made her drunk，he handed her over to his friends．<br><br>This story was related by Kunāla （q．v．），who said that he was the goldsmith of the story．J．iv．424，427f．,11,1
382029,en,21,saccavibhanga sutta,saccavibhanga sutta,Saccavibhanga Sutta,Saccavibhanga Sutta：The Buddha addresses the monks in the Migadāya at Isipatana and tells them how he had first preached the Four Noble Truths there．He exhorts them to follow Sāriputta and Moggallāna，and then retires to his cell．<br><br>Sāriputta takes up the discourse and gives a detailed explanation of the Truths．M．iii．248 52． <br><br>This sutta is incorporated in the concluding portion of the Mahāsatipatthāna Sutta．,19,1
382083,en,21,sacchikatabba sutta,sacchikātabba sutta,Sacchikātabba Sutta,Sacchikātabba Sutta：One should realize the．All as impermanent   woeful，void of iself．S．iv．29．,19,1
382100,en,21,sacchikiriya sutta,sacchikiriyā sutta,Sacchikiriyā Sutta,Sacchikiriyā Sutta：The eight releases must be realized by one&#39；s   own person； former life by recollections； the death and rebirth of beings by   sight； and the destruction of the āsavas by wisdom．A．ii．182．,18,1
382140,en,21,sacitta sutta,sacitta sutta,Sacitta Sutta,Sacitta Sutta：Like a man or woman fond of self adornment，  examining the reflection of the face to see if it is clean，even so should a   monk examine himself，and，finding evil qualities in himself，should strive to   get rid of them as earnestly as though his head were on fire．A．v．92f,13,1
382141,en,21,sacitta vagga,sacitta vagga,Sacitta Vagga,Sacitta Vagga：The sixth chapter of the Dasaka Nipāta of the   Anguttara Nikāya．A．v．92 112．,13,1
382176,en,21,sadamatta,sadāmattā,Sadāmattā,Sadāmattā：A class of Devas，present at the preaching of the   Mahāsamaya Sutta．D．ii．260．,9,1
382267,en,21,saddabindu,saddabindu,Saddabindu,Saddabindu：A grammatical work by Kyocvā of Pagan．A Commentary on   it，called Līnatthavisodhanī，is ascribed to Ñānavilāsa of Pagan．There is   also a tīkā called Saddabinduvinicchaya by Sirisaddhammakitti Mahāphussadeva．  Gv．64，73； Sās．76； Bode，25 and n．4．,10,1
382316,en,21,saddakarika,saddakārikā,Saddakārikā,Saddakārikā：A Pāli work，probably grammatical，by Sabbagunākara．  Svd．1245．,11,1
382334,en,21,saddaniti,saddanīti,Saddanīti,Saddanīti：A very important grammatical work by Aggavamsa of Pagan．  A few years after its completion in 1154，Uttarajīva visited the Mahāvihāra in   Ceylon，and took with him，as a gift，a copy of the Saddanīti，which was   received with enthusiastic admiration．Gv．63，72； Svd．1238； Bode，16，17．,9,1
382352,en,21,saddasannaka thera,saddasaññaka thera,Saddasaññaka Thera,Saddasaññaka Thera：<i>1．Saddasaññaka Thera．</i> An arahant．Ninety two kappas ago he heard Phussa Buddha preach in Himavā．Ap．i．131．<br><br><i>2．Saddasaññaka Thera．</i> An arahant．Ninety four kappas ago he saw an eclipse and heard the great tumult which announced the arrival of a Buddha in the world．With devoted heart he thought of the Buddha，though he did not see him．Ap．i．245．<br><br><i>3．Saddasaññaka Thera．</i> An arahant．Ninety four kappas ago he heard Siddhattha Buddha preach，and listened to him with wrapt attention．Ap．i．256．<br><br><i>4．Saddasaññaka Thera．</i>An arahant．Thirty one kappas ago he was a hunter，and，while wandering in the forest，listened to a sermon by Sikhī Buddha．Ap．i．282．,18,1
382353,en,21,saddasaratthajalini,saddasāratthajālinī,Saddasāratthajālinī,Saddasāratthajālinī：An important grammar by Nāgita （Khantakakhipa） of Sagu．It was written under the patronage of Kittisīhasūra．<br><br>There is a Commentary on it，called Sāramañjūsā，and a tīkā by Vepullabuddhi．Bode，27 and n．5，28； Ov．64，74； Svd．1249．,19,1
382364,en,21,saddatthacinta,saddatthacintā,Saddatthacintā,Saddatthacintā，Saddatthabhedacintā：A grammatical work by   Saddhammasiri．Gv．62，72； Svd．1246．Bode．，op cit．，20，22．There are several   Commentaries on it，the best known being the Mahātīkā by Abhaya of Pagan．  There exist also a nissaya and a dipanī on the work．,14,1
382394,en,21,saddha,saddha,Saddha,Saddha：See Sandha．,6,1
382407,en,21,saddha,saddhā,Saddhā,Saddhā：<i>1．Saddhā．</i>An upāsikā of Sāvatthi．Thinking that to allow a monk to have intercourse with her would be the highest gift，she accosted a monk and offered herself．The offer was，however，refused．Vin．iii．39．<br><br><i>2．Saddhā．</i> One of Sakka’s daughters．See the Sudhābhojana Jātaka．<br><br><i>1．Saddhā Sutta．</i> A group of Satullapakāyika Devas visit the Buddha and one of them speaks in praise of saddhā．S．i．25．<br><br><i>2．Saddhā Sutta．</i> On the five advantages resulting from faith．A．iii．42．<br><br><i>3．Saddhā Sutta．</i> The perfect monk is he who has faith，virtue learning，is master of the dhamma，enters into the jhānas，etc．A．iv．314．<br><br><i>4．Saddhā Sutta．</i> Eight qualities which make a monk perfect．A．iv．315．<br><br><i>5．Saddhā Sutta．</i> Ten qualities which give perfection to a monk．A．v．10f．<br><br><i>6．Saddhā （or Apana） Sutta．</i>The Buddha，staying at Apana，asks Sāriputta if a monk who is utterly devoted to the Tathāgata，and has perfect faith in him，can have any doubt or wavering as to the Tathāgata or his teaching Sāriputta answers in the negative and proceeds to explain．S．v．225f．,6,1
382412,en,21,saddha tissa,saddhā tissa,Saddhā Tissa,Saddhā Tissa：1．King of Ceylon （77 59 B．C．）．He was the brother of Dutthagāmanī and was about a year younger．When he was ten，at the ceremony of initiation，he was forced to make a vow that he would never fight against his brother； but when his father，Kākavannatissa，died，he seized the throne in the absence of Dutthagāmanī．Up to that time he had been in charge of the Dīghavāpi district．Dutthagāmanī now made war upon him，but was defeated at Cūlanganiyapitthi．Later the tide turned，and Tissa had to flee to a monastery．Dutthagāmanī surrounded the monastery，but some young monks carried Tissa out on a bed，covered up like a dead body．Gāmanī discovered the ruse，but refrained from action．Through the intervention of Godhagatta Tissa Thera，the brothers were reconciled，and，thereafter，seem to have been devoted to one another．<br><br>After Gāmanī’s conquest of Anurādhapura，Tissa seems to have returned as governor of Dīghavāpi．When Gāmanī lay dying，Tissa was sent for to complete the work of the Mahā Thūpa，that the king might see it before his death．This he got done by means of temporary structures，cunningly devised．He was enjoined to retain unimpaired all the services on behalf of the religion inaugurated by his brother，and，when the latter died，he was succeeded by Tissa，who ruled for eighteen years．He rebuilt the Lohapāsāda after it was burnt down，and erected many vihāras - Dakkhināgiri，Kallakālena，Kalambaka，Pettangavālika，Velangavitthika，Dubbalavāpitissaka，Dūratissaka，Mātuvihāraka and Dīghavāpi．He built a vihāra to every yojana on the road from Anurādhapura to Dīghavāpi．He had two sons，Lañjatissa and Thūlathana．<br><br>Tissa was reborn after death in Tusita，and will be the second Chief Disciple of Metteyya Buddha．Mhv．xxii．73，83； xxiv2ff．； xxxii．83； xxxiii．4 17； Dpv．xx 2，4ff．<br><br>He was a very pious king，entirely devoted to the cause of religion．Various stories are mentioned about him in the Commentaries （See，e．g．，Kālabuddharakkhita）．He once walked five leagues to Mangana to pay his respects to Kujjatissa （q．v．） （AA．i．384f）．On another occasion，he gave snipe to a novice from Kanthaka sālaparivena who would，however，accept only very little．Pleased with his moderation，the king paid him great honour （AA．i．264）．He seems to have been specialty fond of the monks of Cetiyagiri （See VibhA．473）．He was，apparently，also known as Dhammika Tissa．Dhammika Tissa once distributed one hundred cartloads of sugar （gula） among twelve thousand monks．A seven year old novice was sent by a monk who had just come to Cetiyagiri from Anurādhapura to fetch for him some sugar，about the size of a kapittha fruit．The attendant offered to give him a plateful，but the novice refused to take so much．The king heard the conversation，and，pleased with the novice，sent a further four hundred cartloads of sugar to be given to the Order （E．g．，SA．iii．48）．See also the story of Kukkutagiri．<br><br><i>2．Saddhātissa</i>．-A minister．He once gave to Pindapatikatissa Thera of Sudassanapadhanasala a bowl of food which he had bought for 8 kahapanas．The monk became an arahant before eating it．The deity of the king’s parasol applauded and king Saddhātissa having sent for him gave him the district of Vaddhamanananagara．Later he shared with 30，000 monks water brought to him by the devas during a drought．The king hearing of this gave him Antaraganga．Sometime afterwards he became a sotāpanna，gladdened by the sight of 12，000 monks walking round Ambatthala cetiya clad in robes given by him．Ras．ii．9f．,12,1
382445,en,21,saddhamma vagga,saddhamma vagga,Saddhamma Vagga,Saddhamma Vagga：The sixteenth chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．174 85．,15,1
382446,en,21,saddhammacakkasami,saddhammacakkasāmī,Saddhammacakkasāmī,Saddhammacakkasāmī：An eminent monk sent by Bayin Naung of Burma to   purify the religion in Laos in 1578 A．C．Sās．51； Bode，47．,18,1
382447,en,21,saddhammacari,saddhammacārī,Saddhammacārī,Saddhammacārī：A monk of Ceylon，who was quoted as their authority   by the Ekamsikas of Burma．Bode，OP．cit．，66； Sās．119．,13,1
382451,en,21,saddhammaguru,saddhammaguru,Saddhammaguru,Saddhammaguru：An author of Pagan．The Sāsanavamsa calls him the   author of the Saddavutti．Sās．p．90．,13,1
382453,en,21,saddhammajotipala,saddhammajotipāla,Saddhammajotipāla,Saddhammajotipāla：Pupil of Uttarajīva of Pagan．He went to Ceylon with his teacher，received the higher ordination there，and lived in the Mahāvihāra for some years．Among his works are the Kaccāyana suttaniddesa，the Sankhepavannanā，the Sīmālankāra，the Vinayagūlhatthadīpanī，the Nāmācāradīpanī （on ethics），the Ganthisāra （an anthology of texts），and the Mātukatthadīpanī and Patthānaganānaya （both on Abhidhamma topics）．<br><br>On Chapata’s return to Burma，he brought four companions from Ceylon   Rāhula，Ananda，Sīvalī and Tāmalinda -  and，with their help，he founded the Sīhalasangha in Pagan，followers of the Mahāvihāra tradition．King Narapatisithu gave them his patronage，but extended it to other sects as well，and the Sīhalasangha，therefore，remained only as one sect among several in Burma．Chapata lived in the twelfth century．Gv．64，74； Sās．65，74； Svd．1247 f，； Bode，17，18，19．,17,1
382454,en,21,saddhammakitti thera,saddhammakitti thera,Saddhammakitti Thera,Saddhammakitti Thera：A pupil of Arjyavamsa．He lived in Ketumatī   （Taungo） and wrote the famous Ekakkharakosa，and，probably，the   Sirivicittālankāra．Bode，45 and n．3．,20,1
382455,en,21,saddhammalankara,saddhammālankāra,Saddhammālankāra,Saddhammālankāra：An author of Hamsavatī，probably of the sixteenth   century．He wrote the Patthānasāradīpanī on the Abhidhamma．Sās．48； Bode，47．,16,1
382456,en,21,saddhammanana,saddhāmmañāna,Saddhāmmañāna,Saddhāmmañāna：A scholar of Pagan of the early fourteenth century．  He wrote the Vibhatyattha，the Chāndosāratthavikāsinī （or Vuttodayapañcikā） on   the Vuttodaya，and translated the Sanskrit grammar Kātantra into Pāli．Bode，  26．,13,1
382457,en,21,saddhammanandi,saddhammanandi,Saddhammanandi,Saddhammanandi：A nun of Anurādhapura，expert in the Vinaya．  Dpv．xviii．14．,14,1
382458,en,21,saddhammanasini,saddhammanāsinī,Saddhammanāsinī,Saddhammanāsinī：A tīkā on Kaccāyana’s grammar，by Siridhammavilāsa   of Pagan．Bode，26．,15,1
382459,en,21,saddhammaniyama sutta,saddhammaniyāma suttā,Saddhammaniyāma Suttā,Saddhammaniyāma Suttā：Three suttas on five things which make a   main enter the right way，in right things．A．iii．174ff．,21,1
382460,en,21,saddhammapajjotika,saddhammapajjotikā,Saddhammapajjotikā,Saddhammapajjotikā：See Saddhammathitikā．,18,1
382461,en,21,saddhammapala,saddhammapāla,Saddhammapāla,Saddhammapāla：An author of Pagan，probably of the fourteenth   century．He wrote the Saddavutti．Bode，29．,13,1
382462,en,21,saddhammapatirupaka sutta,saddhammapatirūpaka sutta,Saddhammapatirūpaka Sutta,Saddhammapatirūpaka Sutta：The Buddha explains to Mahā Kassapa how   it comes about in the sāsana that there are more precepts and less members of   the Order becoming arahants．Then a counterfeit doctrine arises and the true   doctrine disappears．S．ii．223f．,25,1
382463,en,21,saddhammappakasini,saddhammappakāsinī,Saddhammappakāsinī,Saddhammappakāsinī：A Commentary on the Pathisambhidā-Magga by Mahā   nāma of Ceylon．Gv．61．,18,1
382467,en,21,saddhammasammosa sutta,saddhammasammosa suttā,Saddhammasammosa Suttā,Saddhammasammosa Suttā：Three suttas on three groups of five things   which lead to the confounding and the disappearance of the dhamma．  A．iii．176ff．,22,1
382470,en,21,saddhammasiri,saddhammasiri,Saddhammasiri,Saddhammasiri：A monk of Pagan，probably of the twelfth century，  author of Saddatthabhedacintā．Gv．63，73； Bode，22．,13,1
382476,en,21,saddhammatthitika,saddhammatthitikā,Saddhammatthitikā,Saddhammatthitikā：A Commentary on the Niddesa，written at the   request of Deva Thera by Upasena of Ceylon （Gv．61； Sās．69； P．L．C．117）．The   Sāsanavamsa （p．69） calls it Saddhammapajjotikā，and it is probably known by   that name in Ceylon．,17,1
382477,en,21,saddhammavilasa,saddhammavilāsa,Saddhammavilāsa,Saddhammavilāsa：A monk of Pagan，probably of the twelfth century；   he was the author of the Sammohavīnāsinī．Bode，27．,15,1
382478,en,21,saddhammika vagga,saddhammika vagga,Saddhammika Vagga,Saddhammika Vagga：The eighth section of the Pācittiya．  Vin．iv．141-57．,17,1
382480,en,21,saddhammopayana,saddhammopāyana,Saddhammopāyana,Saddhammopāyana：A treatise in verse，in nineteen chapters，dealing   with various topics，such as the difficulties of being born as a human，etc．，  by an author named Abhayagiri Kavicakravarti Ananda，probably of the   thirteenth century．A Commentary exists on it，called the   Saddhammopāyanaviggaha．P．L．C．212．,15,1
382496,en,21,saddhasumana,saddhāsumanā,Saddhāsumanā,Saddhāsumanā：See Sumanā,12,1
382497,en,21,saddhasumanatissa,saddhāsumanatissa,Saddhāsumanatissa,Saddhāsumanatissa：A monk of Ceylon．He joined the Order after   gaining his parent&#39；s （SadS．85f） consent with great，difficulty．Once，when on   pilgrimage to Nāgadīpa，he saw an assembly of monks，and，moved by the sight，  sat，under a tree and developed arahantship．,17,1
382523,en,21,saddhidha sutta,saddhīdha sutta,Saddhīdha Sutta,Saddhīdha Sutta：A name given in the Sutta Sangaha （No．39） to the   Itivuttaka Sutta （q．v．）．,15,1
382550,en,21,saddhiya sutta,saddhiya sutta,Saddhiya Sutta,Saddhiya Sutta：<i>1．Saddhiya Sutta．</i>As long as monks are full of faith，conscientious，afraid of blame，great listeners，great in energy，mindful and wise -  so long may growth be expected，not decline．A．iv．23．<br><br><i>2．Saddhiya Sutta．</i> Seven things -  such as faith，conscientiousness，fear of blame，etc．-  which cause，not decline，but growth．A．iv．23．,14,1
382684,en,21,sadhika sutta,sādhika suttā,Sādhika Suttā,Sādhika Suttā：Three suttas on the advantages of reciting the   Pātimokkha rules twice a month．A．i．231f．,13,1
382686,en,21,sadhina,sādhīna,Sādhīna,Sādhīna：<i>1．Sādhīna．</i> The Bodhisatta，born as king ofMithilā．See theSādhīna Jātaka．<br><br><i>2．Sādhīna．</i> The last of the dynasty of king Purindada．He reigned in Vajira （Vajiravutti） while his descendants，twenty two in number，ruled in Madhurā．Dpv．iii．21； MT．128．,7,1
382688,en,21,sadhina jataka,sādhīna jātaka,Sādhīna Jātaka,Sādhīna Jātaka：The Bodhisatta was once born as Sādhīna，king of Mithilā．He built six alms halls and spent daily six hundred thousand pieces on alms．He lived a good life，and his subjects followed his example．In the assembly of the Devas his praises were spoken，and various Devas wished to see him．So Sakka sent Mātalī，with his chariot，to fetch Sādhīna to Tāvatimsa．When he arrived，Sakka gave him half his kingdom and his luxuries．For seven hundred years，in human reckoning，Sādhīna ruled in heaven，and then he became dissatisfied and returned to his royal park on earth．The park keeper brought news of his arrival to Nārada，the reigning king，seventh in direct descent from Sādhīna．Nārada arrived，paid homage to Sādhīna，and offered him the kingdom．But Sātdhīna refused it，saying that all he wished was to distribute alms for seven days．Nārada arranged a vast largesse for distribution．For seven days Sādhīna gave alms，and on the seventh day he died and was born in Tāvatimsa．The story was related to lay disciples to show them the importance of keeping the fast day．<br><br>Ananda is identified with Nārada and Anuruddha with Sakka （J．iv．355 60）．<br><br>Sādhīna was one of the four human beings who went to Tāvatimsa while in their human body．Mil．115，271； MA．ii．738．,14,1
382689,en,21,sadhini,sādhinī,Sādhinī,Sādhinī：Mother of Sodhana and of Kapila，who，in a later birth，became Kapilamaccha．<br><br>She and her daughter，Tāpanā，became nuns，but because they followed Kapila’s example and abused and reviled good monks，they were born，after death，in Niraya．DhA．iv．37，42； SNA．i．305．,7,1
382727,en,21,sadhu sutta,sādhu sutta,Sādhu Sutta,Sādhu Sutta：Six devas of the Satullapakāya visit the Buddha at   Jetavana and each utters a stanza in praise of generosity．The Buddha then   utters a verse，in which he exalts practice of the Dhamma above gifts．  S．i．20f．,11,1
382728,en,21,sadhu vagga,sādhu vagga,Sādhu Vagga,Sādhu Vagga：The fourteenth （A．v．240 4） and eighteenth （A．v．273 7）   chapters of the Dasaka Nipāta of the Anguttara Nikāya．,11,1
382731,en,21,sadhudevi,sādhudevī,Sādhudevī,Sādhudevī：A setthi&#39；s daughter，who gave milk rice to Revata Buddha   just before his Enlightenment．BuA．p．132．,9,1
382732,en,21,sadhujanavilasini,sādhujanavilāsinī,Sādhujanavilāsinī,Sādhujanavilāsinī：A tīkā on，the Dīgha Nikāya by Ñānābhivamsa of   Burma．Sās．134； Bode，op．cit．，78．,17,1
382764,en,21,sadhusila jataka,sādhusīla jātaka,Sādhusīla Jātaka,Sādhusīla Jātaka：The Bodhisatta was once a famous brahmin teacher．A certain brahmin had four daughters who were wooed by four suitors   one handsome，another advanced in years，another of noble family，and the last virtuous．Unable to decide between them，the brahmin sought the teacher’s advice and gave all his four daughters to the virtuous man．<br><br>The story was related to a brahmin of Sāvatthi who consulted the Buddha in a similar case．The two brahmins were identical．J．i．137f．,16,1
382770,en,21,sadhuvadi,sādhuvādī,Sādhuvādī,Sādhuvādī：A celestial musician．Vv．ii．1； VvA．324； but see VvA．374．,9,1
382780,en,21,sadinacchedana,sadinacchedana,Sadinacchedana,Sadinacchedana：A Cakkavatti of eighty seven kappas ago； a previous   birth of Mānava （Sammukhāthavika） Thera．v．l．Sarītacchedana．Ap．i．159；   ThagA．i．163．,14,1
382812,en,21,sadiyaggamavapi,sādīyaggāmavāpi,Sādīyaggāmavāpi,Sādīyaggāmavāpi：A tank，repaired by Parakkamabāhu I．Cv．lxviii．44．,15,1
382897,en,21,sagala,sāgala,Sāgala,Sāgala：A city in India，capital of King Milinda （Mil．pp．1，3，etc．）．<br><br>In various Jātakas -  e．g．，<br><br>  the Kālingabodhi （J．iv．230）   and   the Kusa （J．v．283），and also in the scholiast   of     the Mahāummagga （J．vi．471，  473） -    Sāgala is mentioned as the capital of the Madda kings．It was also evidently called Sākala．（E．g．，Mahābhārata 14，32； tatah Sākalam abhyetvā Mādrānām putabhedanam）．<br><br>Sāgala was the birthplace of Khemā Therī，（ThigA．127； Ap．ii．546； AA．i．187） of Bhaddā Kāpilānī，（ThigA．68； Ap．ii．583； AA．i．99） and of Queen Anojā （DhA．ii．116）．<br><br>It is said （DhA．iii．281f．； cp．the story of Anitthigandha，a Pacceka Buddha，given in SNA．i．69） that when Aritthigandhakumāra refused to marry any woman unless she resembled a golden image possessed by him，the messengers sent by his parents found a girl in Sāgala who possessed the necessary requirements，but she was delicate，and died on her way from Sāgala to Sāvatthi．<br><br>It is perhaps the same city which is mentioned in the Vinaya （Vin．iii．67） as the residence ofDalhika．<br><br>Sāgala is identified with the modern Sialkot in the Paijab （Law，Geog．53）．,6,1
382901,en,21,sagalika,sāgalikā,Sāgalikā,Sāgalikā：One of the heterodox sects which branched off from the Theravāda in Ceylon （Mhv．v．13）．<br><br>They formed a part of the Dhammarucikas，and separated from that body three hundred and forty one years after the establishment of Buddhism in Ceylon．They lived at first in the Dakkhina vihāra，but later went to the Jetavana vihāra，built by Mahāsena．They made certain alterations in the Ubhatovibhanga （MT．175，176； Cf．Sās．p．24； see also Mhv．xxxvii．32 ff．，and MT．680）．<br><br>According to the Singhalese Nikāyasangrahaya （Quoted in Geiger’s Dīpavamsa and Mahāvamsa，p．90），the Sāgalikas took their name from their leader，Sāgala Thera，and their separation took place seven hundred and ninety five years after the Buddha’s death，in the reign of King Gothābhaya．Moggallāna I．gave the vihāras of Dalha and Dāthākondañña，on Sīhagiri，to the Dhammarucikas and the Sāgalikas，while he also gave the Rājinī nunnery for the use of the nuns of the Sāgalika sect （Cv．xxxix．41，43）．Aggabodhi II．gave the Veluvana vihāra，which he had built，to the Sāgalikas （Cv．xlii．43）．Kassapa IV．built for them the Kassapasenavihāra．Cv．lii．17．,8,1
382917,en,21,sagara,sagara,Sagara,Sagara：A mythical king of the line of Okkāka．He had sixty   thousand sons，who ruled in as many towns in Jambudīpa．Cv．lxxxvii．34； the   legend of Sagara and his sons is given in the Mahābhārata （iii．106ff．）．,6,1
382923,en,21,sagara,sāgara,Sāgara,Sāgara：<i>1．Sāgara．</i> The personal attendant of Sumedha Buddha．J．i．38； Bu．xii．23．<br><br><i>2．Sāgara．</i>A khattiya，father of Atthadassī Buddha and husband of Sudassanā．He lived in Sobhana （Bu．xv．14； J．i．39）．The Apadāna （Ap．i．153； cf．ThagA．i．153） mentions a monk，named Sāgara，a disciple of Atthadassī Buddha，who continued to live after the Buddha’s death．The two may have been identical．<br><br><i>3．Sāgara．</i>See Gunasāgara．<br><br><i>4．Sāgara．</i>A king of long ago，mentioned in a list of persons，who，though they held great almsgivings，could not attain beyond the Kāmāvacara worlds （J．vi．99）．It is probably the same king that is mentioned in the Bhūridatta Jātaka （J．vi．203） as having become a mahesakkha deva after death．<br><br><i>5．Sāgara．</i> Elder son of Mahāsāgara，king of Uttaramadhurā．Upasāgara was his younger brother．Sāgara was killed by the Andhakavenhuputtā．The story is given in the Ghata Jātaka．J．iv．79f．<br><br><i>6．Sāgara．</i> A king of the line of Mahāsammata．He was the son of Mucalinda and father of Sāgaradeva．Dpv．iii．6； Mhv．ii．3．<br><br><i>7．Sāgara．</i> One of the eminent monks present at the Foundation Ceremony of the Mahā Thūpa．Dpv．xix．8； MT．525．,6,1
382934,en,21,sagara brahmadatta,sāgara brahmadatta,Sāgara Brahmadatta,Sāgara Brahmadatta：The son of Brahmadatta and a Nāga maiden．For   his story see the Bhūridatta Jātaka．,18,1
382935,en,21,sagaradeva,sagaradeva,Sagaradeva,Sagaradeva：A king who dug the ocean （DA．i．91； MA．ii．689）．<br><br>The reference is evidently to Sagara （q．v．），who，through anger，caused the earth to be excavated，and the earth came thus to have the ocean as her bosom．<br><br>From this the ocean has come to be called Sāgara． Mahābhārata xii．29．,10,1
382936,en,21,sagaradeva,sāgaradeva,Sāgaradeva,Sāgaradeva：A king descended from Mahāsammata．His father was   Sāgara and his son Bharata．Dpv．iii．6； Mhv．ii．4．,10,1
382939,en,21,sagaramati,sāgaramatī,Sāgaramatī,Sāgaramatī：Another name for Sāriputta Thera of Ceylon （q．v．）．,10,1
382960,en,21,sagata,sāgata,Sāgata,Sāgata：<i>1．Sāgata Thera．</i>He was the personal attendant of the Buddha at he time when Sona Kolvisa visitedBimbisāra，with overseers of the eighty thousand townships of Bimbisāra’s kingdom．Sāgata was endowed with supernatural power，and the overseers，who went to visit the Buddha atGijjhakūta，were very impressed by his iddhi，so much so that even while the Buddha was preaching they could not take their eyes off him．The king thereupon asked Sāgata to show them a greater marvel，and Sāgata，having shown in the open sky wonders of various kinds，fell at the Buddha’s feet and declared the Buddha his teacher （Vin．i．179 f）．<br><br>Later，when the Buddha went to stay in Bhaddavatikā，having heard men warn the Buddha of the proximity of a Nāga of great power in the Jatila hermitage at Ambatittha，Sāgata went there and lived in the Nāga’s abode．The Nāga showed great resentment，but Sāgata overpowered him with his iddhi and then returned to Bhaddavatikā．From there he went with the Buddha to Kosambī，where the lay disciples，hearing of his wondrous feat，paid him great honour．When they asked what they could do for his comfort，he remained silent，but the Chabbaggīyā suggested that they should provide him with white spirits （kāpotikā）．<br><br>The next day，when Sāgata went for alms，he was invited to various houses，where the inmates plied him with intoxicating drinks．So deep were his potations that on his way out of the town he fell prostrate at the gateway．The monks carried him，and at the monastery they laid him down with his head at the Buddha’s feet，but he turned round so that his feet lay towards the Buddha．The Buddha pointed out his condition to the monks，using it as an example of the evil effects of liquor； and he made this the occasion for the passing of a rule against the use of alcohol．Vin．iv．108f．； the story：is also given as the introduction to the Surāpāna Jātaka （J．i．360 ff．） which，too，was preached on this occasion； cf．AA．i．178f．<br><br>It is said （AA．i．179） that on the next day，when Sāgata came to himself and realized the enormity of his offence，he sought the Buddha and，having begged his forgiveness，developed insight，attaining arahantship．The Buddha later declared him foremost among those skilled in the contemplation of the heat element （tejodhātukusalānam） （A．i．25）．<br><br>It is curious that no verses are ascribed to Sāgata in the Theragāthā．The Apadāna （Ap．i．83f） contains a set of verses said to have been spoken by him．In the time of Padumuttara Buddha he was Sobhita，a brahmin．The Buddha came to his hermitage with his disciples，and Sāgata spoke verses in praise of the Buddha，who declared his future destiny．The Commentary adds that he was called Sāgata because he was greatly welcome （sāgata） to his parents．<br><br><i>2．Sāgata．</i> The personal attendant of Dīpankara Buddha．J．i．29； Bu．ii．213； BuA．104； Mbv．5．,6,1
382971,en,21,sagathapunnabhisanda vagga,sagāthapuññābhisanda vagga,Sagāthapuññābhisanda Vagga,Sagāthapuññābhisanda Vagga：The fifth chapter of the Sotāpatti   Samyutta．S．v．399 404．,26,1
382980,en,21,sagga,sagga,Sagga,Sagga：A minstrel of Tamba，king of Benares．See the  Sussondī Jātaka．,5,1
383033,en,21,sagiri,sāgiri,Sāgiri,Sāgiri：A monastery near Punnasālakotthaka．It was the residence of   Bahulamassutissa．Ras．ii．128．,6,1
383084,en,21,sahabhu,sahabhū,Sahabhū,Sahabhū：A class of Devas present at the preaching of the   Mahāsamaya Sutta．D．ii．260； DA．ii．690．,7,1
383099,en,21,sahadeva,sahadeva,Sahadeva,Sahadeva：<i>1．Sahadeva Thera．</i> An arahant．He accompanied the Thera Majjhima to the region of Himavā．Sp．i．68； Dpv．viii．10； MT．317．<br><br><i>2．Sahadeva．</i> Son of the Pandu King．He was the youngest of five brothers，all husbands of Kanhā，the others being Ajjuna，Nakula，Bhīmasena and Yudhitthira．J．v．424，426．,8,1
383100,en,21,sahadhamma,sahadhammā,Sahadhammā,Sahadhammā：A class of Devas，present at the preaching of the   Mahāsamaya Sutta．D．ii．260； DA．ii．690．,10,1
383139,en,21,sahajati,sahajāti,Sahajāti,Sahajāti：A township where Yasa Kākandakaputta met Soreyya Revata，whom he wished to consult regarding the Ten Points raised by the Vajjiputtakas．Revata had gone there from Soreyya，and Yasa followed him，passing through Sankassa，Kannakujja，Udumbara and Aggalapura．Sahajāti was on the river （Ganges?），and the Vajjiputtakas went there from Vesāli by boat．Vin．ii．299f．，301； Mhv．iv．23 8<br><br>In the Anguttara Nikāya （A．iii．355； v．41，157），Sahajāti is described as a nigama of the Cetis，and Mahā Cunda is mentioned as having stayed there and preached three sermons． <br><br>According to the Samyutta，Gavampati also lived there at one time．S．v．436； the text says Sahañcanika，but for a correct reading see KS．v．369，n．3．,8,1
383152,en,21,sahaka thera,sahaka thera,Sahaka Thera,Sahaka Thera：He was a member of the Order in the time of Kassapa   Buddha，and，having developed the first jhāna，was born after death，in the   Brahma-world，where he is known as Sahampati．SA．i．155； SNA．i．476．,12,1
383154,en,21,sahakapati,sahakapati,Sahakapati,Sahakapati：See Sahampati．,10,1
383163,en,21,sahali,sahalī,Sahalī,Sahalī：A class of Devas，present at the preaching of the   Mahāsamaya Sutta．D．ii．259； DA．ii．690．,6,1
383175,en,21,sahampati,sahampati,Sahampati,Sahampati：A Mahābrahmā．<br><br>When the Buddha was at the Ajapālanigrodha，hesitating as to whether or not he should preach the Dhamma，Sahampati appeared before him and begged of him to open to the world the doors of Immortality．The Buddha agreed to this urgent request （Vin．i．5f．；S．i．137f），and accepted from Sahampati the assurance that all the Buddhas of the past had also had no other teacher than the Dhamma discovered by them．S．i．139； see also S．v．167f．，185，232，where he gives the same assurance to the Buddha regarding the four satipatthānas and the five indriyas； A．ii．10f．<br><br>Buddhaghosa （E．g．，SA．i．155） explains that the Buddha was reluctant to preach，not on account of indolence，but because he wished Sahampati to make him this request．For，thought the Buddha，the world honours Brahmā greatly，and when people realized that Brahmā himself had begged of the Buddha to spread his teaching，they would pay more attention to it．Sahampati was，at this time，the most senior of the Brahmās （jettha-Mahābrahmā） （DA．ii．467）．<br><br>Sahampati once saw that the brahminee，mother of Brahmadeva Thera，habitually made offerings to Brahmā．Out of compassion for her，Sahampati appeared before her and exhorted her to give her offerings to Brahmadeva instead （S．i．140f）．On another occasion，when Kokāliya died and was born in Padumaniraya，Sahampati appeared before the Buddha and announced the fact to him （SN．p．125； cp．S．i．151； A．v．172）．<br><br>The Samyutta （S．i．154f） contains a series of verses spoken by Sahampati atAndhakavinda，when the Buddha sat out in the open during the night and rain fell drop by drop．The verses are in praise of the life and practices of the monks and of the results thereof．Sahampati again visited the Buddha，simultaneously with Sakka，and as they stood leaning against a doorpost of the Buddha’s cell，Sakka uttered a verse in praise of the Buddha．Sahampati then added another verse，exhorting the Buddha to preach the Doctrine，as there were those who would understand （S．i．233）．A verse spoken by him immediately after the Buddha’s death is included in the books （D．ii．157； S．i．158）．<br><br>During the time of Kassapa Buddha，Sahampati was a monk，named Sahaka，who，having practised the five indriyas （saddhā，etc．），was reborn in the Brahma world．Thereafter he was called Sahampati （S．v．233）．The Commentaries say （SNA．ii．476； SA．i．155） that he was an Anāgāmī Brahmā born in the Suddhāvāsā，there to pass a whole kappa，because he had developed the first Jhāna as a monk．The Buddhavamsa Commentary （BuA．p．11； see also p．29） says that，strictly speaking，his name should be ”Sahakapati．” When the Buddha attained Enlightenment，Sahampati held over the Buddha’s head a white parasol three yojanas in diameter．BuA．239； this incident was sculptured in the Relic Chamber of the Mahā Thūpa （Mhv．xxx．74）； cp．J．iv．266．<br><br>Once he offered to the Buddha a chain of jewels （ratanadāma） as large as Sineru （KhA．171； Sp．i．115； Vsm．201）．On the day that Alindakavāsi Mahāphussadeva attained arahantship，Sahampati came to wait upon him （VibhA．352）．<br><br>It has been suggested （VT．i．86，n．1） that Brahmā Sahampati is very probably connected with Brahmi Svayambhū of brahmanical literature．,9,1
383189,en,21,sahancanika,sahañcanika,Sahañcanika,Sahañcanika：Evidently a wrong reading for  Sahajāti．,11,1
383190,en,21,sahannagara,sahannagara,Sahannagara,Sahannagara：A village in Ceylon，given by Jetthatissa III．to the   Mayettikassapavāsa vihāra．Cv．xliv．100．,11,1
383227,en,21,sahasamalla,sāhasamalla,Sāhasamalla,Sāhasamalla：A king of Ceylon who belonged to the Okkāka dynasty and reigned for only two years，till he was deposed by Ayasmanta．Cv．lxxx．32； but see Cv．Trs．ii．130，n．1； the date of his accession （August 23rd，1200） is said to be the only absolutely certain date in the history of Ceylon．,11,1
383254,en,21,sahassa sutta,sahassa sutta,Sahassa Sutta,Sahassa Sutta：<i>1．Sahassa Sutta．</i>Anuruddha explains to the monks，in answer to their question，how it was by cultivating the satipatthānas that he came to comprehend the thousand fold world system．S．v．203．<br><br><i>2．Sahassa Sutta．</i> One thousand nuns once visited the Buddha in the Royal Park （Rājakārāma） at Sāvatthi．He taught them that those possessed of unwavering loyalty to the Buddha，the Dhamma，and the Sangha，and cultivate the virtues dear to the Ariyans，they are assured of Enlightenment．J．v．360．,13,1
383255,en,21,sahassa vagga,sahassa vagga,Sahassa Vagga,Sahassa Vagga：The eighth chapter of the Dhammapada．,13,1
383275,en,21,sahassakkha,sahassakkha,Sahassakkha,Sahassakkha：A name of Sakka．,11,1
383287,en,21,sahassanetta,sahassanetta,Sahassanetta,Sahassanetta：A name for Sakka．,12,1
383295,en,21,sahassara,sahassāra,Sahassāra,Sahassāra：A king of eleven kappas ago，a previous birth of   Sumanāveliya Thera．Ap．i．247．,9,1
383297,en,21,sahassaraja,sahassarāja,Sahassarāja,Sahassarāja：<i>1．Sahassarāja．</i> One hundred and sixty five kappas ago，there were three kings of this name，previous births of Udakapūjaka （Kutivihāriya） Thera．Ap．i．143； ThagA．i．129．<br><br><i>2．Sahassarāja．</i> Eleven kappas ago there were eight kings of this name，previous births of Dhammacakkika Thera．Ap．i．90．,11,1
383303,en,21,sahassaratha,sahassaratha,Sahassaratha,Sahassaratha：Fifteen kappas ago there were seven kings of this   name，previous births of Kumudamāliya Thera．Ap．i．187．,12,1
383307,en,21,sahassatittha,sahassatittha,Sahassatittha,Sahassatittha：A ford in the Mahāvāluka gangā，to the south of Pulatthipura．Vijayabāhu IV．，at the instigation of his father，Parakkamabāhu II．，arranged that the whole community of monks in Ceylon should assemble there and perform the ceremony of admitting new members into the Order （Cv．lxxxvii．71； for identification see Cv．Trs．ii．182，n．4）．In this he was assisted by his brother，Vīrabāhu，and the Chronicles （E．g．，Cv．lxxxix．47ff） give great details of the preparations for the ceremony，which lasted for a fortnight．At the conclusion，Vijayabāhu conferred various ranks on the most eminent monks．,13,1
383311,en,21,sahassavatthu atthakatha,sahassavatthu atthakathā,Sahassavatthu atthakathā,Sahassavatthu atthakathā，Sahassavatthuppakarana：A book mentioned   in the Mahāvamsa Tīkā as being one of its sources （E．g．，p．451，452，607）．It   was evidently a collection of legends and folk tales，and probably，formed the   basis of the Rasavāhinī and the Singhalese Saddhamālankāraya．P．L．C．224f．,24,1
383315,en,21,sahassayaga sutta,sahassayāga sutta,Sahassayāga Sutta,Sahassayāga Sutta：Evidently a name given to one of the Satullapakāyika Suttas （S．i．19），in which the Buddha praises the worth of a small but righteous gift as being far greater than large gifts made un-righteously．<br><br>A stanza from this sutta is quoted in the Bilārikosiya Jātaka （J．iv．66） and in the Mahāvamsa Tīkā．MT．596．,17,1
383405,en,21,sahaya sutta,sahāya sutta,Sahāya Sutta,Sahāya Sutta：The Buddha speaks in praise of two monks，comrades of   Mahā Kappina．They have achieved the goal for which clansmen leave home．  S．ii．285．,12,1
383491,en,21,sahodaragama,sahodaragāma,Sahodaragāma,Sahodaragāma：A village in Rohana where Rakkha，general of   Parakkamabāhu I．，fought a battle．Cv．lxxiv．78．,12,1
383595,en,21,sajiva sutta,sājīva sutta,Sājīva Sutta,Sājīva Sutta：Five qualities which make a monk an example to his fellows：<br><br>  the achievement of virtue，  concentration，  insight，  emancipation and   the knowledge thereof；   also the ability to explain questions on these matters．A．iii．81．,12,1
383615,en,21,sajja,sajjā,Sajjā,Sajjā：One of the four daughters of   Vessavana．（VvA．371）．See Latā．,5,1
383634,en,21,sajjanela,sajjanela,Sajjanela,Sajjanela：A Koliyan village，the residence of Suppavāsā Koliya dhītā，mother of Sīvalī．<br><br>The Buddha is said to have stayed there．<br><br>A．ii．62．,9,1
383667,en,21,sajjha sutta,sajjha sutta,Sajjha Sutta,Sajjha Sutta：Contains the story of Sajjha’s visit to the Buddha．  A．iv．371．,12,1
383679,en,21,sajjhaya sutta,sajjhāya sutta,Sajjhāya Sutta,Sajjhāya Sutta：See Dhamma Sutta （4）．,14,1
383784,en,21,saka,sakā,Sakā,Sakā：A tribe，mentioned in a list．The name probably refers to the   Scythians．Mil．327，331．,4,1
383828,en,21,sakacittaniya thera,sakacittaniya thera,Sakacittaniya Thera,Sakacittaniya Thera：An arahant．Ninety one kappas ago，in the time   of Sikhī Buddha，he made a thūpa of bamboos in the name of the Buddha and   offered flowers to it．Eighty kappas ago he was a king．Ap．i．111f．,19,1
383894,en,21,sakalika sutta,sakalikā sutta,Sakalikā Sutta,Sakalikā Sutta：1．Sakalikā Sutta．Seven hundred devas of the Satullapa group visit the Buddha at Maddakucchi as he lay grievously hurt by a stone splinter．They express their admiration，in various ways，of the Buddha’s mindfulness and self possession and blame his enemy （Devadatta） for trying to injure so marvellous a being．S．i．27f．<br><br>2．Sakalikā Sutta．Māra approaches the Buddha at Maddakucchi as he lay there in great pain，and tries to grieve him by saying that he is idle and full of brooding thoughts．The Buddha denies the charge．S．i．110．,14,1
383998,en,21,sakata,sakata,Sakata,Sakata：A Yakkha who，with five thousand others，guarded the fifth   door of Jotīya&#39；s palace．v．l．Kasakanda．DhA．iv．209．,6,1
384049,en,21,sakavatthu vihara,sākavatthu vihāra,Sākavatthu vihāra,Sākavatthu vihāra：A monastery in Ceylon，founded by Dāthopatissa   I．Cv．xliv．135．,17,1
384057,en,21,saketa,sāketa,Sāketa,Sāketa：The Atthasālinī （DhSA．267） mentions that once the Elder Tipitaka Mahādhammarakkhita，in talking of consciousness，referred to the Saketapañha． <br><br>It is said that in Sāketa the monks raised the query，”When by one volition kamma is put forth，is there one conception only，or different conceptions?” Unable to decide，they consulted the Abhidhamma Elders，who declared that just as from one mango only one sprout puts forth，so by one volition there is only one conception，and for different volitions，different conceptions．,6,1
384058,en,21,saketa,sāketa,Sāketa,Sāketa：A town in Kosala．It was regarded in the Buddha’s time as one of the six great cities of India，the others beingCampā，Rājagaha，Sāvatthi，Kosambī and Benares （D．ii．146）．It was probably the older capital of Kosala，and is mentioned as such in theNandiyamiga Jātaka．J．iii．270； cf．Mtu．i．348，349，350，where it is called the capital of King Sujāta of the Sākiyan race．See also the Kumbha Jātaka （J．ii．13），where Sāketa is mentioned as one of the places into which alcohol was introduced quite soon after its discovery by Sura andVaruna．According to theMahānārada Kassapa Jātaka （J．vi．228），it was the birthplace of Bijaka，aeons ago．In this context it is called Sāketā．According to a tradition，recorded in the Mahāvastu，Sāketa was the city from which Sākiyan princes were exiled when they founded Kapilavatthu．E．J．Thomas accepts this view （op．cit．，16f．）．<br><br>The Dhammapada Commentary （DhA．i．386），however，states that the city was founded in the Buddha’s time by Dhanañjaya，father of Visākhā，when，at the special invitation of Pasenadi，he went fromRājagaha to live in Kosala．On the way to Sāvatthi with Pasenadi，Dhañanjaya pitched his camp for the night，and learning from the king that the site of the camp was in Kosalan territory and seven leagues from Sāvatthi，Dhanañjaya obtained the king’s permission to found a city there．And because the site was first inhabited in the evening （sāyam），the city came to be called Sāketa．The Divyāvadāna （211） has another explanation of the name，in connection with the coronation of Mandhātā （Svayam āgatam svayam āgatam Sāketa Sāketam iti sañjnā samvrttā）．<br><br>The reference is probably to a new settlement established by Dhanañjaya in the old city．<br><br>We also learn from the Visuddhimagga （p．390； but see below） that the distance from Sāketa to Sāvatthi was seven leagues （yojanas），and there we are told that when the Buddha，at the invitation of Cūla Subhaddā，went from Sāvatthi to Sāketa，he resolved that the citizens of the two cities should be able to see each other．In the older books （E．g．，Vin．i．253） however，the distance is given as six leagues．The town lay on the direct route between Sāvatthi andPatitthāna，and is mentioned （SN．vss．1011 1013） as the first stopping place out of Sāvatthi．The distance between the two places could be covered in one day，with seven relays of horses （M．i．149），but the books contain several references （E．g．，Vin．i．88，89，270； iii．212； iv．63，120） to the dangers of the journey when undertaken on foot．The road was infested with robbers，and the king had to maintain soldiers to protect travellers．<br><br>Midway between Sāketa and Sāvatthi was Toranavatthu，and it is said （S．iv．374 ff） that，when Pasenadi went from the capital to Sāketa，he spent a night in Toranavatthu，where be visitedKhemā Therī who lived there．Between Sāketa and Sāvatthi was a broad river which could be crossed only by boat （Vin．iv．65，228）．Near Sāketa was the Añjanavana，where the Buddha sometimes stayed during his visits to Sāketa and where he had several discussions -  e．g．，with Kakudha （S．i．54），Mendasira （q．v．），andKundaliya （S．v．73； see alsoKālaka Sutta and Jarā Sutta and Sāketa Sutta）．<br><br>On other occasions he stayed at the Kālakārāma （A．ii．24） gifted to the Order by Kālaka （q．v．），and the Tikantakivana （A．iii．169），both of which were evidently near the city．<br><br>Mention is also made （E．g．，S．v．174，298 f．； for Sāriputta，see also Vin．i．289） of Sāriputta，Moggallāna andAnuruddha staying together inSāketa； Bhaddākāpilāni （Vin．iv．292） also stayed there，so didAnanda．Once when Ananda was staying in the Migadāya in the Anjanavana，a nun，described as Jatilagāhikā （probably a follower of the Jatilas），visited him and questioned him regarding concentration．A．iv．427．<br><br>Among others who lived in Sāketa were Jambugāmikaputta，Gavampati，Mendasira，Uttara，Madhuvāsettha and his sonMahānāga，and Visākhā．Bhūta Thera was born in a suburb of Sāketa．<br><br>Buddhaghosa says （SNA．ii．532 f．； cf．DhA．iii．317f．and Saketa Jātaka） that there lived at Sāketa a brahmin and his wife who，in five hundred lives，had been the parents of the Buddha．When the Buddha visited Sāketa they met him，and，owing to their fondness for him，came to be called Buddhapitā and Buddhamātā，their family being called Buddhakula．<br><br>According to some accounts （E．g．，AA．ii．482； but seeCūla-Subhaddā），Anāthapindika’s daughter，Cūla-Subhaddā，was married to the son of Kālaka，a setthi of Sāketa．Kālaka was a follower of the Niganthas，but he allowed Subhaddā to invite the Buddha to a meal．She did this by scattering eight handfuls of jasmine-flowers into the air from her balcony．The Buddha read her thoughts，and went to Sāketa the next day with five hundred arahants．At Sakka’s request，Vessavana （Vissakamma?） provided gabled chambers in which the Buddha and his monks travelled by air to Sāketa．At the end of the meal，the Buddha preached to Kālakasetthi，who became a sotāpanna，and gave the Kālakārāma for the use of the monks．<br><br>The Vinaya （Vin．i．270f） mentions another setthi of Sāketa．His wife had suffered for seven years from a disease of the head，and even skilled physicians failed to cure her．Jīvaka，on his way to Rājagaha，after finishing his studies in Takkasilā，visited Sāketa，heard of her illness，and offered to cure her．At first the setthi was sceptic，but in the end allowed Jīvaka to attend on his wife．Jīvaka cured her by the administration of ghee through the nose，and，as reward，received sixteen thousand kahāpanas from her and her various kinsmen．<br><br>Sāketa，is supposed to be identical with Ayojjhā （CAGI．405），but as both cities are mentioned in the Buddha’s time，they are probably distinct．Rhys Davids thinks that possibly they adjoined each other ”like London and Westminster” （Bud．India，p．39．See also Sāketa Sutta，Sāketa Jātaka，Sāketapañha）．The site of Sāketa has been identified with the ruins of Sujān Kot，on the Sai River，in the Unao district of the modern province of Oudh．The river referred to is probably the Sarayū，which flows into the Gharghara，a tributary of the Ganges．,6,1
384060,en,21,saketa jataka,sāketa jātaka,Sāketa Jātaka,Sāketa Jātaka：<i>1．Sāketa Jātaka （No．68）．</i>Once，when the Buddha visitedSāketa，an old brahmin met him at the gate and fell at his feet，calling him his son，and took him home to see his ”mother” -  the brahmin’s wife -  and his ”brothers and sisters” -  the brahmin’s family．There the Buddha and his monks were entertained to a meal，at the end of which the Buddha preached the Jarā Sutta．Both the brahmin and his wife became Sakadāgāmins．<br><br>When the Buddha returned to Añjanavana，the monks asked him what the brahmin had meant by calling him his son．The Buddha told them how the brahmin had been his father in five hundred successive past births，his uncle in a like number，and his grandfather in another five hundred．The brahmin’s wife had similarly been his mother，his aunt，and his grandmother．J．i．308f； cf．DhA．iii．317f．； SNA．ii．532f．<br><br><i>2．Sāketa Jātaka （No．237）．</i>The story of the present is the same as in Jātaka （1） above．When the Buddha returned to the monastery he was asked how the brahmin had recognized him．He explained how’ in those who have loved in previous lives，love springs afresh，like lotus in the pond．J．i．234f,13,1
384061,en,21,saketa tissa thera,sāketa tissa thera,Sāketa Tissa Thera,Sāketa Tissa Thera：He was not fond of learning，saying that he had no time for it．When asked by the others，”Have you time for death?” he left them and went to Kanikāravālikasamudda vihāra．There，during the rainy season，he was very helpful to the monks，both young and old，and at the end of the vassa，on the full moon day，he preached a sermon which greatly agitated his listeners．AA．i．44； cf．DA．iii．1061．,18,1
384062,en,21,saketabrahmana vatthu,sāketabrāhmana vatthu,Sāketabrāhmana Vatthu,Sāketabrāhmana Vatthu：The story of the brahmin of Sāketa who   called himself the Buddha&#39；s father．See the Sāketa Jātaka．DhA．iii．317f．,21,1
384063,en,21,saketaka,sāketaka,Sāketaka,Sāketaka：An inhabitant of Sāketa．Mil．p．331．,8,1
384082,en,21,sakha sutta,sakhā sutta,Sakhā Sutta,Sakhā Sutta：<i>1．Sakhā Sutta．</i>Seven qualities which make a man a desirable friend：<br><br>  he gives what is hard to give，  does what is hard to do，  bears what is hard to bear，  confesses his own secrets，  keeps others’ secrets，  does not forsake one in time of need，  and does not despise one in time of one’s ruin．A．iv．31．<i>2．Sakhā Sutta．</i> Seven things which make a person a desirable friend：<br><br>  he is genial，  pleasant，  grave，  cultured，  eloquent，  gentle，  profound in speech，  and urges one on at the proper time．A．iv．32．,11,1
384116,en,21,sakhapattagama,sākhāpattagāma,Sākhāpattagāma,Sākhāpattagāma：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxiv．166； see Cv．Trs．ii．36，n．5．,14,1
384203,en,21,sakimsammajjaka thera,sakimsammajjaka thera,Sakimsammajjaka Thera,Sakimsammajjaka Thera：An arahant．He saw the Pātali bodhi of   Vipassī Buddha and swept around it and paid it honour．On the way home he was   killed by a python．Ap．i．378f．,21,1
384228,en,21,sakiya,sākiyā,Sākiyā,Sākiyā：See Sakyā．,6,1
384231,en,21,sakiyavamsa vihara,sākiyavamsa vihāra,Sākiyavamsa vihāra,Sākiyavamsa vihāra：A monastery in Ceylon．Maliyadeva Thera once   preached there the Cha Cakka Sutta，and sixty monks，hearing him，became   arahants．MA．ii．1024．,18,1
384246,en,21,sakka,sakka,Sakka,Sakka：<i>1．Sakka</i>Almost always spoken of as “devānam indo，” chief （or king） of the devas．<br><br>The Samyutta Nikāya （S．i．229； DhA．i．264） contains a list of his names：<br><br> he is called Maghavā，because as a human being，in a former birth，he  was a brahmin named Magha．（But see Magha； cf．Sanskrit Maghavant as an  epithet of Indra）． As such he bestowed gifts from time to time，hence his name Purindada  （Cf．Indra’s epithet Purandara，destroyer of cities） （generous giver in  former births or giver in towns）． Because he gives generously and thoroughly （sakkaccam） he is known as  Sakka．Sakra occurs many times in the Vedas as an adjective，qualifying gods  （chiefly Indra），and is explained as meaning “able，capable．” It is， however，not found as a name in pre Buddhist times．Because he gives away dwelling places （āvasatham） he is called Vāsava  （But see Vāsava）． Because in one moment he can think of one thousand matters，he is called  Sahassakkha （also Sahassanetta）． Because he married the Asura maiden Sujā，he is called Sujampati．For  the romantic story of Sakka’s marriage，see Sujā．Thus Sujā’s father，Vepacitti，became Sakka’s father in law． Several quaint stories are related about father  and son in law．The two  sometimes quarrelled and at others lived together in peace （SA．i．265）．Because he governs the devas of Tāvatimsa  he is called Devānam Indo （See Inda）． Elsewhere （E．g．，D．ii．270； M．i．252） Sakka is addressed as  Kosiya． He is also spoken of as Yakkha．M．i．252； cf．S．i．206 （Sakkanāmako  Yakkho）； at S．i．47 Māghadevaputta （Sakka） is called Vatrabhū，slayer of  Vrtra （SA．i．83）；  Sakka is also，in the Jātakas，called Gandhabbarāja （J．vi．260） and  Mahinda （J．v．397，411）．Sakka rules over Tāvatimsa devaloka，the lowest heaven but one of the lower plane．His palace isVejayanta and his chariot bears the same name．Though king of the Tāvatimsa devas，he is no absolute monarch．He is imagined rather in the likeness of a chieftain of a Kosala clan．The devas meet and deliberate in the Sudhammā sabhā and Sakka consults with them rather than issues them commands．On such occasions，the Four Regent Devas are present in the assembly with their followers of the Cātummahārājika world （See，e．g．，D．ii．207f．，220f）．Among the Tāvatimsa devas，Sakka is more or less primus inter pares，yet lie surpasses his companions in ten things：length of life，beauty，happiness，renown，power； and in the degree of his five sense experiences：sight，hearing，smelling，taste and touch．A．iv．242； these are also attributed to the rulers of the other deva worlds．<br><br>In the Samyutta Nikāya （S．i．228，229，231； cf．Mil．90； for details of these see Magha） the Buddha gives seven rules of conduct，which rules Sakka carried out as a human being，thus attaining to his celestial sovereignty．When the devas fight the Asuras they do so under the banner and orders of Sakka．For details of Sakka’s conquest of the Asuras see Asura．The Asuras called him Jara Sakka （J．i．202）．Pajāpati，Vamna and Isāna are also mentioned as having been associated with him in supreme command （S．i．219）．<br><br>In the Samyutta Nikāya a whole Samyutta - one of the shortest，consisting of twenty five short suttas -  is devoted to Sakka．<br><br>   In the first and second suttas Sakka praises energy （viriya）；   in the third he denounces timidity；   in the fourth he shows forbearance to his enemy； （*16）  in the fifth lie advocates the conquest of anger by kindness；   in the sixth kindness to animals；   in the seventh he denounces trickery，even towards enemies；   and in the ninth he preaches courtesy and honour towards the wise．    In the eleventh are described the seven life long habits which   raised him to his present eminent position；  twelve and thirteen repeat this and explain his titles．  In the fourteenth Sakka explains how new gods，who outshine the old   ones，do so because they have observed the Buddha’s teaching．  In the fifteenth he describes as the most beautiful spot that where   arahants dwell；   in the sixteenth he praises gifts to the Order （*17）；   in the seventeenth he praises the Buddha，but is told by Sahampati   that he has selected the wrong attributes for praise．  In eighteen to twenty he says that whereas brahmins and nobles on   earth and the gods of the Cātummahārājika world and of Tāvatimsa worship   him，he himself worships good men and arahants．  Numbers twenty one，twenty two，twenty four and twenty five are   against anger，and twenty three is against deceit．  *16 The enemy，in this case，is his father-in law，Vepacitta．Sakka had a   reputation for great forbearance．In sutta 22 a Yakkha is said to have come   and to have sat on his throne，to anger him．But Sakka showed him great honour   and the Yakkha vanished．The Commentary adds （S．A．i．272） that it was no   Yakkha，but a Rūpāvacara Brahmā，named Kodhabhakkha，who had come to test   Sakka’s patience．<br><br>  *17 The story connected with this sutta is that of Sakka，seeing the people   of Anga and Magadha make preparations for a great sacrifice to Mahā Brahmā，  feels pity for them and comes among them in the guise of Brahmā，advising them   to take their offerings to the Buddha and seek his counsel （SA．i．270）．<br><br>These and other passages show that Sakka was considered by the early Buddhists as a god of high character，kindly and just，but not perfect，and not very intelligent．His imperfections are numerous：in spite of his very great age，（*18） he is still subject to death and rebirth （A．i．144）； as an example of this，it is mentioned that Sunetta had thirty five times been reborn as Sakka （A．iv．105），a statement confirmed by the Buddha （A．iv．89）．Sakka is not free from the three deadly evils -  lust，ill will，Stupidity （*22）； nor is he free from anxiety．He is timid，given to panic，to fright，to running away．（*23）<br><br>  *18 At J．ii．312，Sakka’s life is given as lasting thirty million and sixty   times one hundred thousand years．<br><br>  *22 A．i．144．The story of Rohini shows that Sakka was very susceptible to   the charms of beauty．He evidently liked other people to enjoy life and sent a   heavenly dancer to amuse Mahāpanāda when nobody on earth could accomplish that   feat （SNA．ii．400）．On another occasion，as Sakka was rejoicing in his triumph   over the Asuras，he saw a crane on a hill top who wished to be able to eat   fish without going down into the stream．Sakka immediately sent the stream in   full flood，to the hill top （J．iii．252）．<br><br>  *23 He is mentioned in the Jātakas as frightened of ascetics who practised   severe penances，lest they should unseat him from his throne，e．g．，J．ii．394；   also the stories of Visayha，Lomasakassapa，Kanha，Akitti，Mahā Kañcana and   Isisinga．<br><br> <br><br>In the Sakkapañha Sutta，Sakka is said to have visited the Buddha at Vediyagiri in Ambasandā and to have asked him a series of questions．He sends Pañcasikha with his vinā to play and sing to the Buddha and to obtain permission for him （Sakka） to visit him and question him．It was Sakka who had given the Beluvapanduvīnā to Pañcasikha （SNA．ii．394）．<br><br>The Buddha says to himself that Sakka，for a long time past，has led a pure life，and gives him permission to question him on any subject．It is stated in the course of the sutta （D．ii．270） that it was not the first time that Sakka had approached the Buddha for the same purpose．He had gone to him at the Salaghara in Sāvatthi，but found him in meditation，with Bhuñjatī，wife of Vessavana，waiting on him．He therefore left with a request to Bhuñjatī to greet the Buddha in his name．He also declares （D．ii．286） that he has become a sotāpanna and has earned for himself the right to be reborn eventually in the Akanitthā world，whence he will pass entirely away．<br><br>The Commentary says that Sakka was constantly seeing the Buddha and was the most zealous of the devas in the discharge of his duties to the sāsana．DA．iii．697．In the sutta Sakka admits （D．ii．284） that he visited other brahmins and recluses as well．They were pleased to see him，and boasted that they had nothing to teach him； but he had to teach them what he knew．But this visit to the Buddha at Vediyagiri had a special object．Sakka saw sips that his life was drawing to an end and was frightened by this knowledge．He therefore went to the Buddha to seek his help．It adds （DA．iii．732； cp．DhA．iii．270） that，as Sakka sat listening to the Buddha，he died in his old life and was reborn a new and young Sakka； only Sakka himself and the Buddha was aware of what had happened．The Commentary continues （DA．iii．740） that Sakka became an ”uddham sota，” treading the path of Anāgāmīs．As such he will live in Avihā for one thousand kappas，in Atappa for two thousand，in Sudassanā for four thousand，and will end in the Akanittha world，after having enjoyed life in the Brahmaworlds for thirty one thousand kappas．<br><br>An account of another interview which Sakka had with the Buddha is given in the Cūlatanhāsankhaya Sutta （q．v．）．There the question arises regarding the extirpation of cravings．Sakka accepts the Buddha’s answer and leaves him．Anxious to discover whether Sakka has understood the Buddha’s teaching，Moggallāna visits Sakka and questions him．Sakka evades the questions and shows Moggallāna the glories of his Vejayanta palace．Moggallāna then frightens him by a display of iddhi-power，and Sakka repeats to him，word for word，the Buddha’s answer．Moggallāna departs satisfied，and Sakka tells his handmaidens that Moggallāna is a ”fellow of his” in the higher life，meaning，probably，that he himself is a sotāpanna and therefore a kinsman of the arahant．<br><br>In a passage in the Samyutta （S．i．201） Sakka is represented as descending from heaven to make an enquiry about Nibbāna，and in another （S．iv．269f．），as listening，in heaven，to Moggallāna’s exposition of the simplest duties of a good layman．On another occasion，at Vessavana’s suggestion，Sakka visited Uttara Thera on the Sankheyyaka Mountain and listened to a sermon by him （A．iv．163f．）．See also Sakka Sutta （2） and （3）．<br><br>The later books contain a good deal of additional information regarding Sakka．His city extends for one thousand leagues，and its golden streets are sixty leagues long； his palace Vejayanta is one thousand leagues high； the Sudhammā hall covers five hundred leagues，his throne of yellow marble （Pandukambalasilāsana） is sixty leagues in extent，his white umbrella with its golden wreath is five leagues in circumference，and he himself is accompanied by a glorious array of twenty five million nymphs （J．v．386）．Other features of his heaven are the Pāricchattaka tree，the Nandā pokkharanī and the Cittalatāvana （DA．iii．716； See also Tāvatimsa）．His body is three gavutas in height （DhA．iii．269）； his chief conveyance is the marvellous elephant Erāvana （q．v．），but he goes to war in the Velayanta ratha （q．v．）．Reference is often made to his throne，the Pandukambalasilāsana （q．v．），composed of yellow stone．It grows hot when Sakka’s life draws towards its end； or his merit is exhausted； or when some mighty being prays； or，again，through the efficacy of virtue in recluses or brahmins or other beings，full of potency．J．iv．8； when the Buddha，however，sat on it，he was able to conceal it in his robe （DhA．iii．218）．<br><br>Sakka’s devotion to the Buddha and his religion is proverbial．When the Bodhisatta cut off his hair and threw it into the sky，Sakka took it and deposited it in the Cūlāmani cetiya （J．i．65）．He was present near the Bodhi tree，blowing his Vijayuttara sankha （q．v．），when Māra arrived to prevent the Buddha from reaching Enlightenment （J．i．72）．When the Buddha accepted Bimbisāra’s invitation to dine in his palace，Sakka，in the guise of a young man，preceded the Buddha and his monks along the street to the palace，singing the Buddha’s praises （Vin．i．38）．When the Buddha performed his Yamaka pātihārīya at the foot of the Gandamba，it was Sakka who built for him a pavilion，and gave orders to the gods of the Wind and the Sun to uproot the pavilions of the heretics and cause them great discomfort （DhA．iii．206，208）．When the Buddha returned to Sankassa from Tāvatimsa，whither he went after performing the Twin Miracle，Sakka created three ladders -  of gold，of silver，and of jewels respectively -  for the Buddha and his retinue （DhA．iii．225）．<br><br>Sakka was present at Vesāli when the Buddha visited that city in order to rid it of its plagues．His presence drove away the evil spirits，and the Buddha’s task was thus made easier （DhA．iii．441）．When the Buddha and his monks wished to journey one hundred leagues，to visit Culla Subhaddā at Uggapura，Sakka，with the aid of Vissakamma，provided them with pavilions （kūtāgāra） in which they might travel by air （DhA．iii．470）．Once，when the ponds in Jetavana were quite dry，the Buddha wished to bathe and Sakka immediately caused rain to fall and the ponds were filled （J．i．330）．In Sakka’s aspect as Vajirapāni （q．v．） he protected the Buddha from the insults of those who came to question him．See also the story of Ciñcā mānavikā，when Sakka protected the Buddha from her charges．Sakka also regarded it as his business to protect the Buddha’s followers，as is shown by the manner in which he came to the rescue of the four seven year old novices -  Sankicca，Pandita，Sopāka and Revata -  when they were made to go hungry by a brahmin and his wife （DhA．iv．176f．）．<br><br>During the Buddha’s last illness，Sakka ministered to him，performing the most menial tasks，such as carrying the vessel of excrement．DhA．iv．269f．He did the same for other holy men -  e．g．，Sāriputta．Sakka also waited on the Buddha when he was in Gayāsīsa for the conversion of the Tebhātikajatilas （Vin．i．28f．）； see also the story of Jambuka （DhA．ii．59）．The Udāna （iii．7） contains a story of Sakka assuming the guise of a poor weaver and Sujā that of his wife，in order to give alms to Mahā Kassapa who had just risen from a trance．They succeeded in their ruse，to the great joy of Sakka （cp．DhA．i．424f）．On other occasions - e．g．，in the case of Mahāduggata   Sakka helped poor men to gain merit by providing them with the means for giving alms to the Buddha （DhA．ii．135ff．）．<br><br>He was present at the Buddha’s death，and uttered，in verse，a simple lament，very different from the studied verses ascribed to Brahmā．（D．ii．157； on the importance of this verse，however，see Dial．ii．176，n．1）．At the distribution，by Dona，of the Buddha’s relics，Sakka saw Dona hide the Buddha’s right tooth in his turban．Realizing that Dona was incapable of rendering adequate honour to the relic，Sakka took the relic and deposited it in the Cūlāmanicetiya （DA．ii．609）．And when Ajātasattu was making arrangements to deposit his share of the relics，Sakka gave orders to Vissakamma to set up a vālasanghātayanta for their protection （DA．ii．613）．<br><br>Sakka did all in his power to help followers of the Buddha in their strivings for the attainment of the goal，as in the case of Panditasāmanera，when he sent the Four Regent Gods to drive away the birds，made the Moon deity shroud the moon，and himself stood guard at the door of Pandita’s cell，lest he should be disturbed．（DhA．ii．143； cf．the story of Sukha DhA．iii．96f．）．Often，when a monk achieved his ambition，Sakka was there to express his joy and do him honour．See，e．g．，the story of Mahāphussa （SNA．i．55f．）．<br><br>He was ready to help，not only monks and nuns，but also eminent laymen，such as Jotika for whom he built a palace of wondrous splendour，and provided it with every luxury （DhA．iv．207f）．Sakka was always ready to come to the rescue of the good when in distress -  e．g．，in the case of Cakkhupāla when he became blind； Sakka led him by the hand and took him to Sāvatthi．DhA．i．14f．Many instances are found in the Jātaka where Sakka rescued the good in distress -  e．g．，Dhammaddhaja，Guttila，Kaccāni，the Kinnarī Candā，Sambulā，Kusa，Mahājanaka’s mother，Candakumāra’s mother，Candā，and Mahosadha．<br><br>He loved to test the goodness of men，as in the case of the leper Suppabuddha，to see if their faith was genuine．DhA．ii．34f．； see also the story of the courtesan in the Kurudhamma Jātaka （J．ii．380）．<br><br>The Jātaka contains several stories of his helping holy men by providing them with hermitages，etc．-  e．g．，Kuddāla pandita，Hatthipāla，Ayoghara，Jotipāla （Sarabhanga），Sutasoma，Dukūlaka，Pārikā and Vessantara．Sometimes，when he found that ascetics were not diligently practising their duties，he would frighten them -  e．g．，in the Vighāsa and Somadatta Jātakas．The Anguttara Nikāya （iii．370f ） contains a story of Sakka punishing a deva called Supatittha，who lived in a banyan tree，because he failed to keep the rukkhadhamma．<br><br>Sakka appears as the guardian of moral law in the world．When wickedness is rampant among men，or kings become unrighteous，he appears among them to frighten them so that they may do good instead evil．He is on the side of the good against the wicked，and often helps them to realize their goal．Instances of this are seen in the Ambacora，Ayakūta，Udaya，Kaccāni，Kāma，Kāmanīta，Kumbha，Kelisīla，Kharaputta，Culladhanuggaha，Dhajavihetha，Bilārikosiya，Manīcora，Mahākanha，Vaka，Sarabhanga，Sarabhamiga and Sudhābhojana Jātakas．Sakka patronised good men； some of the more eminent he invited to his heaven，sending his charioteer Matali to fetch them，and he showed them all honour -  e．g．，Guttila，Mandhātā，Sādhina，and Nimi； others he rewarded suitably -  see，e．g．，the Uraga Jātaka．<br><br>The lesser gods consulted Sakka in their difficulties and problems e．g．，in the case of the deity of Anāthapindika’s fourth gateway，who incurred the displeasure of Anāthapindika by advising him to refrain from too much generosity towards the Buddha and his monks （J．i．229）．Sakka has also to deal with disputes arising among the devas themselves （DA．iii．705）．On several occasions Sakka helped the Bodhisatta in the practice of his Perfections   e．g．，as King Sivi，Temiya，Nimi and Vessantara，also in his birth as a hare； in this last story，the Sasa Jātaka （q．v．），Sakka paints the picture of a hare in the moon to commemorate the Bodhisatta’s sacrifice．<br><br>Sakka sometimes answers the prayers of good and barren women and gives them sons -  e．g．，Sumedhā，Sīlavatī，Candādevī．Mention is also made of other boons granted by Sakka to various persons．Thus in the Mahāsuka Jātaka he visited the parrot who clung to the dead stump of a tree through gratitude，and granted him the boon that the tree should once more become fruitful （J．iii．493）．He granted four boons to Kanha，that he might be calm，bear no malice or hatred against his neighbour，feel no greed for others’ glory，and no lust towards his neighbour （J．iv．10）．To Akitti he granted several boons，the last of which was that he should have no more visits from Sakka! （J．iv．240f）．When Sivi became blind，Sakka gave him two eyes； these were not natural eyes，but the eyes of Truth，Absolute and Perfect （saccapāramitā cakkhunī）．Sakka confesses that he has not the power of restoring sight； it was the virtue of Sivi himself which had that power （J．iv．410f）．When Sīlavatī wished for a boon，Sakka，took her to heaven，where he kept her for seven days； then he granted that she should have two sons，one wise and ugly and the other a fool and handsome．He also presented her with a piece of kusa grass，a heavenly robe，a piece of sandalwood，the flower of the Pāricchattaka tree and a Kokanda lute．All this passed into the possession of Kusa，and，later，Sakka gave him the Verocana jewel （J．v．280f．，310）．He gave Phusatī，mother of Vessantara，ten boons （J．vi．481f） and to Vessantara himself he gave eight （J．vi．572）．<br><br>In the Sarabhanga Jātaka （J．v．392） mention is made of four daughters of Sakka -  āsā，Saddhā，Hirī and Sirī．His wife，Sujā，accompanied him everywhere on his travels （E．g．，J．iii．491），even into the world of men，because that was the boon she had asked for on her marriage to him （DhA．i．279）．Vessavana was Sakka’s special friend （MA．i．476f），and when one Vessavana died，it was Sakka’s duty to appoint a successor （J．i．328）．Matāli （q．v．） is Sakka’s charioteer and constant companion．Vissakamma （q．v．） is his ”handy man．” Sakka has twenty five million handmaids and five hundred dove-footed nymphs （kakutapādiniyo），famed for their beauty．It was the sight of these which tempted the Buddha’s step brother，Nanda，to give up thoughts of Janapadakalyānī Nandā （J．ii．93）．Sakka’s special weapon is the Vajirāvudha and his special drum the ālambara （q．v．）．<br><br>His voice is sweet，like the tintinnabulation of golden bells （SA．i．273）．<br><br>It is Sakka’s special duty to protect the religion of the Buddha in Ceylon．As the Buddha lay dying，he enjoined on Sakka the task of looking after Vijaya and his successors．This duty Sakka，in turn，entrusted to the god Uppalavanna （Mhv．vii．1ff）．Sakka informed Mahinda of the right moment for his visit to Ceylon （Mhv．xiii．15）．When Devānampiyatissa wished for relics to place in the Thūpārāma Thūpa，Sumana sāmanera visited Sakka and obtained from him the right collar bone of the Buddha，which Sakka had placed in the Culāmani cetiya （Mhv．xvii．9ff）．Again，when Dutthagāmanī was in need of building materials for the Mahā Thūpa，it was Sakka who supplied them （Mhv．xxviii．6ff）．On the occasion of the enshrining of the relics in the Mahā Thūpa，Sakka gave orders to Vissakamma to decorate the whole of Ceylon．He also provided the throne and casket of gold for the relics brought from the Nāgā world by Sonuttara and was himself present at the festival，blowing his conch shell．（Mhv．xxxi．34，75，78）<br><br>Other Cakkavālas have also their Sakka （aññehi Cakkavālehi Sakkā āgacchanti； J．i．203．），and in one place （J．i．204） mention is made of many thousands of Sakkas．<br><br>It is evident from the foregoing account that，as Rhys Davids suggests （Dial．ii．297f），Sakka and Indra are independent conceptions．None of the personal characteristics of Sakka resemble those of Indra．Some epithets are identical but are evidently borrowed，though they are differently explained．The conception of the popular god which appealed to a more barbarous age and to the clans fighting their way into a new country，seems to have been softened and refined in order to meet the ideals of a more cultured and peaceful civilization．The old name no longer fitted the new god，and，as time went on，Sakka came to be regarded as an entirely separate god．<br><br><i>2．Sakka．</i>A Yakkha．See Sakka Sutta （1）．<br><br><i>3．Sakka．</i>Another form of Sākya．E．g．，A．iv．195； v．334．,5,1
384258,en,21,sakka,sakkā,Sakkā,Sakkā：See Sakyā．,5,1
384264,en,21,sakka sutta,sakkā sutta,Sakkā Sutta,Sakkā Sutta：<i>1．Sakkā Sutta．</i>Mahānāma visits the Buddha atNigrodhārāma，where he was convalescing，and questions him regarding knowledge and concentration．Ananda，wishing to save the Buddha’s strength，takes Mahānāma aside and talks to him of sīla，samādhi and paññā，both of the learner （sekha） and of the adept （asekha）．A．i．219f．<br><br><i>2．Sakkā Sutta．</i> A large number of Sākiyans visit the Buddha at Nigrodhārāma，and he impresses on them the very great advantage of keeping the fast day well．A．v．83．,11,1
384282,en,21,sakkadattiya,sakkadattiya,Sakkadattiya,Sakkadattiya：This word，occurring several times in the Jātaka，is   evidently not a name but an adjective，meaning &quot；provided by Sakka．&quot； E．g．，  J．iii．463； iv．489； vi．21，etc．,12,1
384285,en,21,sakkaganga,sakkaganga,Sakkaganga,Sakkaganga：A river in Ceylon．Ras．ii．184．,10,1
384288,en,21,sakkanamassa sutta,sakkanamassa sutta,Sakkanamassa Sutta,Sakkanamassa Sutta：<i>1．Sakkanamassa Sutta．</i>The Buddha tells the monks of how Sakka once ordered Mātali to fetch his chariot that he might visit his gardens．The chariot，was brought，and before entering it，Sakka clasped his hands and did obeisance to the several quarters．On being asked by Mātali as to whom he so honoured，Sakka answered that he worshipped all monks and laymen who led the virtuous life．S．i．234．<br><br><i>2．Sakkanamassa Sutta．</i>Similar to （1）．The honour was paid to the Buddha．S．i．235．<br><br><i>3．Sakkanamassa Sutta．</i> Similar to （1）．The honour was paid to the Order of monks．S．i．236．,18,1
384289,en,21,sakkapabba,sakkapabba,Sakkapabba,Sakkapabba：A section of the Vessantara Jātaka，dealing with the   story of Sakka obtaining from Vessantara his queen Maddī as handmaiden and his   restoration of her to Vessantara．J．vi．573．,10,1
384291,en,21,sakkapanha sutta,sakkapañha sutta,Sakkapañha Sutta,Sakkapañha Sutta：The twenty first of the Dīgha Nikāya （D．ii．263 89）． Sakka visits the Buddha at theIndasālaguhā in Vediyagiri，and，having obtained leave from the Buddha through Pañcasikha，asks a series of fourteen questions on the causes of <br><br>  malice and avarice，  favour and disfavour，  of desire，  of mental preoccupation，  obsession （papañca），  happiness （somanassa），  sorrow （domanassa），  equanimity，  good behaviour of body and speech （as enjoined in the Pātimokkha），  right pursuit （pariyesanā），  control of the sense faculties，  the presence of divers persuasions （aneka-dhātu），and    failure in attaining the right ideal．For details of this visit see Sakka．A summary of the Sutta is given at DA．iii．738．<br><br>The Sutta also contains the story of the Sākiyan maiden Gopikā．Sakka is greatly pleased with the Buddha’s answers，and，together with eighty thousand devas，becomes a sotāpanna．<br><br>In order to show his gratitude to Pañcasikha，he obtains for him as his wife，Timbarūs daughter，Bhaddā Suriyavaccasā．<br><br>The sutta is quoted by name at S．iii．13． <br><br>Buddhaghosa says that the sutta comes under the Vedalla division．DA．i．24； also Gv．67．,16,1
384301,en,21,sakkara,sakkāra,Sakkāra,Sakkāra：See Sakkhara．,7,1
384344,en,21,sakkasenapati,sakkasenāpati,Sakkasenāpati,Sakkasenāpati：An office granted by Kassapa V．to his son，who was   entrusted with the care of the Dhammapotthaka （?） Kassapa&#39；s wife was Devā．The   prince was later sent to India to help the Pandu king aggainst the king of   Cola．There he died of the upasagga plague．Cv．lii．52，62，72ff．,13,1
384352,en,21,sakkata,sakkata,Sakkata,Sakkata：A Yakkha who，with five hundred others，stood guard over   the fifth gates of Jotiya&#39；s palace．v．l．Kasakanda．DhA．iv．209．,7,1
384388,en,21,sakkatva sutta,sakkatvā sutta,Sakkatvā Sutta,Sakkatvā Sutta：Sāriputta，seated in seclusion and pondering as to   whom a monk should respect and rely on，finds，in answer，that a monk should   respect and revere the Buddha，the Dhamma and the Sangha，and should rely on   goodwill．He visits the Buddha and consults him，and the Buddha tells him that   his conclusions are correct．A．iv．120f．,14,1
384400,en,21,sakkaya sutta,sakkāya sutta,Sakkāya Sutta,Sakkāya Sutta：<i>1．Sakkāya Sutta．</i>The Buddha teaches the monks about sakkāya，its arising，its cessation，and the way thereto．S．iii．159．<br><br><i>2．Sakkāya Sutta．</i> It is by the realization of impermanence in all things that sakkāya ditthi can be abandoned．S．iv．147．<br><br><i>3．Sakkāya Sutta．</i> Sāriputta tells Jambukhādaka that sakkāya is the five factors of grasping； the Noble Eightfold Path leads to its comprehension．S．iv．259．,13,1
384420,en,21,sakkhara,sakkhara,Sakkhara,Sakkhara：v．l．Sakkara．<br><br>A township of the Sākiyans where theBuddha once stayed withAnanda （S．v．2）．<br><br>It was not far from Rājagaha and was the residence of Macchariya Kosiya （DhA．i．367； J．i．345）．<br><br>It was forty five yojanas from Jetavana．J．i．348．,8,1
384435,en,21,sakkharalayaganga,sakkharālayagangā,Sakkharālayagangā,Sakkharālayagangā：A river in Ceylon，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxii．29； see Cv．Trs．i．322，n．1．,17,1
384442,en,21,sakkharasobbha,sakkharasobbha,Sakkharasobbha,Sakkharasobbha：A port in Rohana where Ilanāga landed on his return   from India to Ceylon．Mhv．xxxv．28．,14,1
384465,en,21,sakkhi sutta,sakkhi sutta,Sakkhi Sutta,Sakkhi Sutta：A monk who does not know，for a fact，what things   partake of failure，of stability，distinction and penetration，and is not   strenuous，zealous，or helpful such a one is incapable （abhabba） of any   achievement．A．iii．426．,12,1
384504,en,21,sakkunda,sākkunda,Sākkunda,Sākkunda：A grove near the Sakkharālayagangā．It is mentioned in   the account of the campaigns of Parakkamabāhu I．Cv．lxxii．29．,8,1
384519,en,21,sakkupatthana vatthu,sakkupatthāna vatthu,Sakkupatthāna Vatthu,Sakkupatthāna Vatthu：The story of Sakka ministering to the Buddha   in his last illness．DhA．iii．269f．,20,1
384527,en,21,sakula,sakulā,Sakulā,Sakulā：<i>1．Sakulā Therī．</i>She belonged to a brahmin family ofSāvatthi and became a believer on seeing theBuddha accept Jetavana．Later，she heard an arahant monk preach，and，being agitated in mind，joined the Order．Having developed insight，she won arahantship．Afterwards the Buddha declared her foremost among nuns in dibbacakkhu （A．i．25）．<br><br>In the time of Padumuttara Buddha she was Nandā，daughter of King Ananda，and，therefore，half sister of the Buddha．One day she heard the Buddha declare a nun chief among possessors of the ”heavenly eye” and herself wished for similar honour．In the time of Kassapa Buddha she was a brahminee and later became a Paribbājikā．One day she offered alms at the Buddha’s thūpa and kept a lamp burning there all night．She was then reborn in Tāvatimsa．Thig．vss．98 101； ThigA．91f．； Ap．ii．569f．； AA．i．199f．<br><br><i>2．Sakulā．</i> Sister of Somā．They were both wives of Pasenadi and followers of the Buddha．Once，when Pasenadi was staying at Ujjuñña，he went to see the Buddha，and carried to him the greetings of the two queens．M．ii．125f．； MA．ii．757．,6,1
384528,en,21,sakula,sākulā,Sākulā,Sākulā：A tribe mentioned in a nominal list．Ap．ii．358．,6,1
384533,en,21,sakuludayi,sakuludāyī,Sakuludāyī,Sakuludāyī：A famous Paribbājaka．The Mahā-Sakuladāyī and the Culla Sakuladāyī Suttas record two conversations between him and the Buddha in the Paribbājakārāma at Moranīvāpa in Rājagaha．<br><br>He is also said to have been present when the Buddha visited the Paribbājakārāma on the Sappinī River and talked to the Paribbājakas there （A．ii．29，176）．In these contexts he is said to have been in the company of Annabhāra （Anugāra） and Varadhara，evidently themselves eminent Paribbājakas．<br><br>Sakuladāyī’s teacher was Vekhanassa．MA．ii．716．,10,1
384547,en,21,sakuna jataka,sakuna jātaka,Sakuna Jātaka,Sakuna Jātaka：The，Bodhisatta was once a bird，leader of a large flock．He lived in a tree，and noticing one day that two of the boughs were grinding one against the other and producing smoke，he warned his flock of the risk of fire and left for elsewhere．The wiser birds followed him，but some remained behind and were burnt to death．<br><br>The story was related to a monk whose cell was burnt down．He told the villagers of this，and they continually promised to build him a new one，but failed to do so．As a result the monk lived in discomfort and his meditations were fruitless．When he reported this，the Buddha blamed him for not going elsewhere．J．i．215f．,13,1
384558,en,21,sakunagghi jataka,sakunagghi jātaka,Sakunagghi Jātaka,Sakunagghi Jātaka：The Bodhisatta was once a quail and was seized one day by a falcon．The quail lamented，saying that if he had remained in the feeding ground of his own people he would not have suffered thus．The falcon，hearing this，let him go，saying that he could catch him，no matter where he was．The quail flew back and perched on an immense clod，whence he called to the falcon．The falcon swooped down，but the quail just turned over，and the falcon was dashed to pieces against the clod．J．ii．58f．<br><br>The Jātaka was related on the occasion of the preaching of the Sakunovāda Sutta （q．v．）．,17,1
384559,en,21,sakunagghi sutta,sakunagghi sutta,Sakunagghi Sutta,Sakunagghi Sutta：See Sakunovāda Sutta．,16,1
384593,en,21,sakunovada sutta,sakunovāda sutta,Sakunovāda Sutta,Sakunovāda Sutta：A monk must keep to his own pasture ground，his own native beat （pettikavisaya） -  viz．，the four satipatthānas．Objects，sounds，etc．，are passion fraught，inciting to lust．S．v．146f．<br><br>The introduction of the sutta contains theSakunagghi Jātaka （q．v．）．The name given in the uddāna of the Samyutta is the Sakunagghi Sutta．,16,1
384619,en,21,sakya,sākyā,Sākyā,Sākyā：See Sakyā．,5,1
384626,en,21,sakyamuni,sakyamuni,Sakyamuni,Sakyamuni：An epithet of the Buddha．See Bu．xxvi．9； Mil．115．,9,1
384632,en,21,sakyaputtiya,sakyaputtiyā,Sakyaputtiyā,Sakyaputtiyā：The name given to the monks of the Buddha&#39；s Order，as   followers of Sakyamuni．E．g．，Ud．iv．8； D．iii．84．,12,1
384646,en,21,sala,sāla,Sāla,Sāla：Brother of Paduma Buddha and，later，his Chief Disciple．The   people of Usabhavatī gave him a special kathina robe，in the making of which   the Buddha himself assisted．Bu．ix．21； BuA．147f．,4,1
384656,en,21,sala,sālā,Sālā,Sālā：<i>1．Sālā．</i> A brahmin village of Kosala，its inhabitants were called Sāleyyakā．The Apannaka Sutta and the Saleyyaka Sutta were preached there M．i．285，400．See also Sālā Sutta （below）．<br><br><i>2．Sālā．</i> One of the two chief women disciples of Phussa Buddha．BuA．194； but see Phussa．<br><br><i>1．Sālā Sutta．</i> The Buddha，while staying at Sālā，addresses the monks，teaching them the necessity of the preaching the four satipatthānas by novices，sekhas and arahants．S．v．144f．<br><br><i>2．Sālā Sutta．</i>Preached at Sālā．Just as the lion is the chief of animals，so is insight chief of the bodhipakkhiyā dhammā （a list of which is given in the sutta）．S．v．227； on the title of the sutta，see KS．v．202，n．3．,4,1
384661,en,21,sala vagga,sala vagga,Sala Vagga,Sala Vagga：The tenth chapter of the Salāyatana Sutta．S．iv．70 85．,10,1
384678,en,21,salaggama,sālaggāma,Sālaggāma,Sālaggāma：A village in Ceylon given by Aggabodhi ]III．to the Mayettikassapāvāsa vihāra （Cv．xliv．121）．A river flowed through the village，and over the river Devappatirāja built a bridge of forty staves （Cv．lxxxvi．41）．Later，Parakkamabāhu IV．gave the village to Kāyasatti Thera of the Vijayabāhu pariventa．Cv．xc．92； see Cv．Trs．ii．209，n．2．,9,1
384691,en,21,salaka,sālaka,Sālaka,Sālaka：A monkey．See the Sālaka Jātaka．,6,1
384694,en,21,salaka jataka,sālaka jātaka,Sālaka Jātaka,Sālaka Jātaka：A snake charmer had a monkey called Sālaka，whom he trained to play with a snake； by this means the man earned his living．During a feast he entrusted the monkey to his friend，the Bodhisatta born as a merchant，and when he returned seven days later he beat the monkey and took him away．When the man wais asleep the monkey broke away and refused to be enticed back by the man．<br><br>The story was related in reference to an Elder who ill treated a novice ordained by him．Several times the novice returned to the lay life，but came back at the Elder’s request，but in the end he refused to be persuaded．The novice was the monkey．J．ii．266f．,13,1
384749,en,21,salakusumiya thera,sālakusumiya thera,Sālakusumiya Thera,Sālakusumiya Thera：An arahant．One hundred thousand kappas ago he   offered a Sāla flower to the thūpa of a Buddha．Ap．ii．407．,18,1
384754,en,21,salalagara,salalāgāra,Salalāgāra,Salalāgāra：<i>Salalāgāra，Salalaghara．</i>A building in Jetavana．Once when Sakka went to visit the Buddha he found him in the Salalāgāra，wrapt in samādhi，with Bhuñjatī waiting on him．Sakka therefore left a message with her （D．ii．270）．Buddhaghosa （DA．ii．705） defines it as salalamayagandhakuti．Elsewhere，where （SA．iii．205） he says it was a hut of salala trees （salalarukkhamaya） or a hut with a salala tree at its door．In the Commentary to the Mahāpadāna Sutta （DA．ii．407） the Salalaghara is spoken of as one of the four chief buildings，（mahāgehāni） of Jetavana．It was built by Pasenadi at a cost of one hundred thousand．Anuruddha is also mentioned as having stayed there．S．v．300．<br><br><i>Salalāgāra Sutta．</i> Anuruddha，addressing the monks at the Salalāgāra，tells them that it is as difficult，to make a，monk who has developed the four satipatthānas return to the lower life，as to make the Ganges flow westward．S．v．300f．,10,1
384755,en,21,salalaghara,salalaghara,Salalaghara,Salalaghara：See Salalāgāra．,11,1
384756,en,21,salalamaliya thera,salalamāliya thera,Salalamāliya Thera,Salalamāliya Thera：An arahant．Evidently identical with Samiddhi   Thera （q．v．）．Ap．i．206．,18,1
384757,en,21,salalamandapiya thera,salalamandapiya thera,Salalamandapiya Thera,Salalamandapiya Thera：An arahant．Evidently identical with Kimbila   Thera （q．v．）．Ap．i．333．,21,1
384758,en,21,salalapupphiya thera,salalapupphiya thera,Salalapupphiya Thera,Salalapupphiya Thera：<i>1．Salalapupphiya Thera．</i> An arahant．Ninety one kappas ago he was a kinnara on the Candabhāgā，and，seeing Vipassī Buddha，offered him a salala flower．Ap．i．233．<br><br><i>2．Salalapupphiya Thera．</i>The story is identical with that in （1）．Ap．i．289．,20,1
384761,en,21,salalavati,salalavatī,Salalavatī,Salalavatī：<i>Salalavatī 1．</i> A．river，forming the boundary on the south east side ofMajjhimadesa．<br><br>Vin．i．197； DA．i．173； J．i．49．<br><br><i>Salalavatī 2．</i>A canal branching off from the Kīlakaruyyāna sluice of the Parakamasamudda．Cv．lxxix．43．,10,1
384765,en,21,salamandapiya thera,sālamandapiya thera,Sālamandapiya Thera,Sālamandapiya Thera：An arahant （Ap．i．431f）．He is evidently   identical with Tissa Thera （see Tissa 12）．ThagA．i．272f．,19,1
384770,en,21,salapadapasobbha,sālapādapasobbha,Sālapādapasobbha,Sālapādapasobbha：A swamp over which Devappatirāja built a bridge   of one hundred and fifty cubits．Cv．lxxxvi．42．,16,1
384774,en,21,salapupphadayaka thera,sālapupphadāyaka thera,Sālapupphadāyaka Thera,Sālapupphadāyaka Thera：An arahant （Ap．i．169）．He is evidently   identical with Ajjuna Thera ThagA．i．186．,22,1
384775,en,21,salapupphika theri,salapupphikā therī,Salapupphikā Therī,Salapupphikā Therī：An arahant．Evidently identical with Sāmā   （q．v．）．Ap．ii．524．,18,1
384776,en,21,salapupphiya thera,sālapupphiya thera,Sālapupphiya Thera,Sālapupphiya Thera：An arahant．He was a confectioner of Arunavatī in the time of Siddhattha Buddha，to whom he gave a sāla flower．<br><br>Fourteen kappas ago he was a king named Amitañjala．Ap．i．218f．,18,1
384805,en,21,salavana vihara,sālavāna vihāra,Sālavāna vihāra,Sālavāna vihāra：<i>1．Sālavāna vihāra．</i> One of the eighteen vihāras built by King Dhātusena．Cv．xxxviii．49．<br><br><i>2．Sālavāna vihāra．</i>A monastery built by Aggabodhi，son of Mahātissa and Sanghasivā．Cv．xlv．45．,15,1
384807,en,21,salavati,sālavati,Sālavati,Sālavati：<i>1．Sālavati．</i> A city； in it was the Kesārāma where Dhammadassī Buddha died．BuA．185．<br><br><i>2．Sālavatī．</i> A courtesan of Rājagaha．She was the mother of Jīvaka Komārabhacca （Vin．i．268f） and of his sister Sirimā．SNA．i．244； see also AA．i．216，where Abhayarājakumāra is called Jīvaka’s father．,8,1
384825,en,21,salayatana samyutta,salāyatana samyutta,Salāyatana Samyutta,Salāyatana Samyutta：The thirty fifth division of the Samyutta   Nikāya．S．iv．1 204．,19,1
384826,en,21,salayatana vibhanga sutta,salāyatana vibhanga sutta,Salāyatana Vibhanga Sutta,Salāyatana Vibhanga Sutta：A series of definitions of the <br><br>  six internal senses，  six external sense objects，  six groups of consciousness，  six groups of contacts，  eighteen mental researches，  thirty six tracks for creatures，  six satisfactions to the banished，  three bases of mindfulness，and   the supreme trainer of the human heart．M．iii．215-22．,25,1
384836,en,21,saleyyaka,sāleyyakā,Sāleyyakā,Sāleyyakā：The inhabitants of Sālā．M．i．285．,9,1
384837,en,21,saleyyaka sutta,sāleyyaka sutta,Sāleyyaka Sutta,Sāleyyaka Sutta：The inhabitants of Sālā ask theBuddha why some are born after death in places of woe and others in places of joy．<br><br>The Buddha explains that it is due to their deeds，good or bad．<br><br>M．i．285ff．,15,1
384839,en,21,salha,sālha,Sālha,Sālha：<i>1．Sālha，</i>called <i>Migāranattā</i>．He once visited Nandaka Thera with Pekkhuniya’s grandson，Rohana．See the Sālha Sutta （A．i．193 f）．He built a vihāra for the nuns and Sundarīnandā was appointed to supervise the work．As a result，Sālha and Sundarīnandā saw each other frequently and fell in love．Wishing to seduce her，Sālha invited a party of nuns to his house and set apart seats for those nuns who were older than Nandā in one part，and for those younger in another，so that Nandā would be alone．But she，guessing the reason for the invitation，did not go，and，instead，sent an attendant nun to Sālha’s house for her alms，excusing herself on the plea that she was taken ill．Salha，hearing of this，set a servant to look after the other nuns and ran off to the monastery．Nandā，on her bed，was waiting for him，and he seduced her （Vin．iv．211f）．<br><br>Buddhaghosa explains （Sp．iv．900） that Sālha was called Migāranattā because he was the grandson of Migaramātā，（Visākhā）．<br><br><i>2．Sālha．</i> A Licchavi，who once visited the Buddha at theKūtāgārasālā （A．ii．200）．See Salha Sutta （2）．<br><br><i>3．Sālha．</i>A monk of Ñātikā．The Buddha declared that he died an arahant．D．ii．191； S．v．356．<br><br><i>4．Sālha．</i> An eminent monk who took a prominent part in the Second Council．He lived in Sahajāti，and，on hearing of the heresy of the Vajjiputtakas，retired into solitude in order to decide whether he thought their contentions right．There an inhabitant of the Suddhāvāsā informed him that the Vajjiputtakas were wrong．He was one of the four appointed on behalf of the Pācinakas （Vajjiputtakas） on the committee which discussed the dispute．He was a pupil of Ananda．Vin．ii．302ff．； Mhv．iv．4f ，48，57； Dpv．iv．49； v．22； Sp．i．34．<br><br><i>1．Sālha Sutta．</i> Records a conversation between Nandaka Thera，Sālha Migāranatti （see 1），and Rohana Pekkhuniyanattā．A．i．193f．<br><br><i>2．Sālha Sutta．</i> The Licchavis，Sālha and Abhaya，visit the Buddha at the Kūtāgārasālā and question him regarding the way that is made by purity of morals and that made by self mortification．The Buddha answers the question with many similes．The last part of the sutta describes a fighting man who is a ”long distance shooter，” one who shoots by lightning，and a smasher of large objects，and the corresponding classes of the Ariyan disciples．A．ii．200f．,5,1
384845,en,21,sali,sāli,Sāli,Sāli：Only son of Dutthagāmanī．He renounced the throne and married Asokamālā，a Candāla girl （Mv．xxxiii．1f）．<br><br>In his previous birth he had been a smith，named Tissa，in Mundagangā，and his wife was Nāgā （Sumanā）．The couple gave a meal with pork to eight arahants，（for their names see MT．606） led by Dhammadinna Thera of Talangatissapabbata．It is said that on the day of birth the whole of Ceylon was filled with paddy，hence his name．<br><br>Sāli was very pious，and all the revenues given to him by his father he gave away in charity．He kept the fast days in the Issarasamana-vihāra and built the Sālipabbata vihāra （MT．606）．<br><br>He will be the son of Metteyya Buddha in his next birth．MT．xxxii．83．See also Ras．ii．114f．,4,1
384858,en,21,saligama,sāligāma,Sāligāma,Sāligāma：A carpenter&#39；s village near the west gate of Anurādhapura．  It was the birthplace of Asokamālā．MT．606，607．,8,1
384859,en,21,saligiri,sāligiri,Sāligiri,Sāligiri：A village，given by Parakkamabāhu IV．for the maintenance   of the Parakkamabāhupāsāda．Cv．xc．97； for identification see Cv．Trs．ii．209，n．  6．,8,1
384877,en,21,salikedara jataka,sālikedāra jātaka,Sālikedāra Jātaka,Sālikedāra Jātaka：Once，when King Magadha was reigning in Rājagaha，the Bodhisatta was a parrot and looked after his aged parents．When the fields of the brahmin Kosiyagotta，of Sālindiya in Magadha，were ripe，the parrot went there with his flock，and，having fed himself，took some corn for his parents．The watchman of the fields reported this to Kosiyagotta，and，on his instructions，a snare was set and the Bodhisatta caught．When he raised the alarm，the other parrots fled．The Bodhisatta explained to Kosiyagotta why he carried the corn away - to feed his parents，his young ones，and those who were in need，thus，as it were，paying a debt，giving a loan，and setting up a store of merit．The brahmin was very pleased，and gave permission to the Bodhisatta to take the corn of all his thousand acres； but the Bodhisatta accepted only eight （J．iv．276 82）．<br><br>For the introductory story see the Sāma Jātaka． <br><br>Channa，is identified with the watchman and Ananda with Kosiyagotta．,17,1
384903,en,21,salindiya,sālindiya,Sālindiya,Sālindiya：A brahmin village of Magadha to the north east of Rājagaha．<br><br>It was the residence of the brahmin Kosiyagotta．<br><br>J．iv．276； cf．J．iii．293．,9,1
384905,en,21,salipabbata vihara,sālipabbata vihāra,Sālipabbata vihāra,Sālipabbata vihāra：<i>1．Sālipabbata vihāra．</i> A monastery，built by Prince Sāli from the revenues which he obtained when living in the west of Anurādhapura．MT．607．<br><br><i>2．Sālipabbata vihāra．</i> A monastery built by King Mahallaka Nāga in Nāgadīpa．Mhv．xxxv．124．,18,1
384907,en,21,salipota,sālipota,Sālipota,Sālipota：A park laid out by Parakkamabāhu I．Cv．lxxix．10．,8,1
384911,en,21,salissara,sālissara,Sālissara,Sālissara：A sage； the chief disciple of the Bodhisatta in his birth as Sarabhanga．<br><br>For his story see the Sarabhanga Jātaka and Indriya Jātaka （No．423） ．<br><br>He is identified with Sāriputta．<br><br>J．iii．469； v．151．,9,1
384917,en,21,salittaka jataka,sālittaka jātaka,Sālittaka Jātaka,Sālittaka Jātaka：The king of Benares once had a very talkative chaplain．Outside the city gate was a cripple，who lived under a banyan tree，so clever that he could cut the leaves of the tree into various shapes by throwing stones at them．The king，seeing him，engaged his services to cure his chaplain．The cripple obtained a peashooter filled with dry goat’s dung，and，sitting behind a curtain with a hole in it，he shot pellets of dung into the mouth of the chaplain as he talked away ceaselessly．When half a peck had thus been shot，the king revealed the plot to the chaplain and advised an emetic．The chaplain realized his folly and did not offend again．The cripple was given four villages，bringing in four thousand a year．<br><br>The story was told in reference to a novice on the banks of the Aciravatī who，challenged by his companions，shot a pebble through the eye of a swan in flight，the pebble emerging through the other eye．<br><br>The novice is identified with the cripple and Ananda，with the king．The Bodhisatta was one of the king’s courtiers．See also Sunetta （3）．J．i．418f．； cf．DhA．ii．69f．； Pv．iv．16； PvA．282f．,16,1
384925,en,21,saliya,sāliya,Sāliya,Sāliya：<i>1．Sāliya．</i> One of the ministers of Vattagāmanī （Mhv．xxxiii．90）．He built the Sāliyārāma．<br><br><i>2．Sāliya．</i>An ox．See the Gandatindu Jātaka．<br><br><i>3．Sāliya</i>．See Sāli．,6,1
384927,en,21,saliya,sāliyā,Sāliyā,Sāliyā：One of the chief women supporters of Dhammadassī Buddha．  Bu．xvi．20．,6,1
384929,en,21,saliya jataka,sāliya jātaka,Sāliya Jātaka,Sāliya Jātaka：Once a village doctor saw a snake lying in the fork of a tree and asked the Bodhisatta，who was then a village boy，to get it for him，telling him that it was a hedgehog．The boy climbed the tree and seized the animal by its neck，but，on discovering that it was a snake，threw it away．The snake fell on the doctor and bit him so severely that he died．<br><br>The story was told in reference to Devadatta’s attempts to kill the Buddha （J．iii．202f）．Elsewhere （DhA．iii．31f），however，the story is told in reference to the hunter Koka （q．v．），with whom the doctor is identified．,13,1
384940,en,21,salla sutta,salla sutta,Salla Sutta,Salla Sutta：<i>1．Salla Sutta．</i> The eighth sutta of the Mahāvagga of the Sutta Nipāta．Death is inevitable，lamenting is therefore useless （SN．vss．574 93）．The sutta was preached in order to console a devout patron of the Buddha who，when his son died，starved for seven days （SNA．ii．457）．The sutta is described （E．g．，AA．i．326） as pālivasena gandhīro．<br><br><i>2．Salla Sutta．</i>See Sālā Sutta．<br><br><i>3．Salla Sutta．-</i>A sutta quoted in the Sutta Sangaha （No．82） from the Itivuttaka （p．46） on the three varieties of feeling．,11,1
385039,en,21,sallattena sutta,sallattena sutta,Sallattena Sutta,Sallattena Sutta：The noble disciple weeps not，nor grieves，when   afflicted with pain，because，though hurt physically，mentally he is free．He   is like a man pierced with only a single barb．v．l．Sallena Sutta．S．iv．207f．,16,1
385053,en,21,sallekha sutta,sallekha sutta,Sallekha Sutta,Sallekha Sutta：The eighth sutta of the Majjhima Nikāya．Mahā Cunda visits the Buddha at Jetavana and asks him how to get rid of the various false views current about self and the universe．The Buddha answers that it is by right comprehension of the fact that there is no ”mine，” ”I” or ”self．” He then goes on to explain how false views can be expunged，how the will ma y be developed，and how emancipation can be found （M．i．40ff）．<br><br>The Sallekha Sutta is given （DA．i．178； MA．i．275） as an example of a discourse where brahmacariya is defined as methunavirati．It is also sometimes （E．g．，SA．ii．169） described as pālivasena gambhīro．,14,1
385064,en,21,sallena sutta,sallena sutta,Sallena Sutta,Sallena Sutta：See Sallattena Sutta．,13,1
385129,en,21,saluka,sālūka,Sālūka,Sālūka：A pig．See the Sālūka Jātaka．,6,1
385133,en,21,saluka jataka,sālūka jātaka,Sālūka Jātaka,Sālūka Jātaka：The Bodhisatta．was once an ox named Mahālohita and his brother was Cullalohita．They both belonged to a village family，and when the girl of the family grew up and was married，a pig，called Sālūka，was fattened for the feast．Cullalohita，saw this and coveted the food which was being given to the pig，but when he complained to his brother，it was explained to him that the pig’s lot was an unhappy one．<br><br>The introductory story is given in the Culla Nāradakassapa Jātaka．Sālūka is identified with the love sick monk of that story，and Cullalohita with Ananda．J．ii．419f．,13,1
385186,en,21,sama,sāma,Sāma,Sāma：<i>1．Sāma．</i> The king of Benares （J．ii．98） in the Giridanta Jātaka．<br><br><i>2．Sāma．</i> One of the hounds of the Lokantaraniraya．J．vi．247．<br><br><i>3．Sāma．</i> The Bodhisatta born as a hunter’s son．He was also called Suvannasāma．For his story see the Sāma Jātaka．He is given as an example of one who was conceived by umbilical attrition．E．g．，Mil．123．<br><br><i>4．Sāma．</i> The Milinda，refers to a Jātaka story where Devadatta was a man named Sāma，and the Bodhisatta a king of deer，named Ruru．The reference is evidently to the Rurumiga Jātaka，but there the man is called Mahādhanaka． J．iv．255 ff．； but see Cyp．ii．6．,4,1
385196,en,21,sama,sāmā,Sāmā,Sāmā：<i>1．Sāmā．</i> The chief woman disciple of Kakusandha Buddha．Bu．xxiii．21； J．i．42．<br><br><i>2．Sāmā．</i> One of the chief lay women disciples of Konāgamana Buddha．Bu．xxiv．24．<br><br><i>3．Sāmā．</i> A courtesan of Benares； for her story see the Kanavera Jātaka．J．iii．59ff．<br><br><i>4．Sāmā Therī．</i>She belonged to an eminent family of Kosambī，and when her friend Sāmāvatī died she left the world in distress of mind．Unable to subdue her grief，she could not grasp the Ariyan way．One day，while listening to Ananda’s preaching，she won insight，and，on the seventh day from then became an arahant．Thig．vs．37 8； ThigA．44．<br><br><i>5．Sāmā Therī．</i>She belonged to a family of Kosambī and left the world in distress on the loss of her friend，Sāmāvatī．For twenty five years she was unable to gain self mastery，till，in her old age，she heard a sermon and won arahantship．<br><br>Ninety one kappas ago she was a kinnarī on the banks of the Candabhāga．One day，while amusing herself in company of her friends，she saw Vipassī Buddha and worshipped him with salala flowers （Thig．39 41； ThigA．45f）．She is evidently identical with Salalapupphikā of the Apadāna．Ap．ii．524．<br><br><i>6．Sāmā．</i> The original name of Sāmāvatī．,4,1
385200,en,21,sama jataka,sāma jātaka,Sāma Jātaka,Sāma Jātaka：Once two hunters，chiefs of villages，made a pact that if their children happened to be of different sexes，they should marry each other．One had a boy called Dukūlaka，because he was born in a wrapping of fine cloth； the other had a daughter called Pārikā，because she was born beyond the river．When they grew up the parents married them，but，because they had both come from the Brahma world，they agreed not to consummate the marriage．With their parents’ consent they became ascetics，and lived in a hermitage provided for them by Sakka on the banks of the Migasammatā．Sakka waited on them，and perceiving great danger in store for them，persuaded them to have a son．The conception took place by Dukūlaka touching Pārikā’s navel at the proper time．When the son was born they called him Sāma，and，because he was of golden colour，he came to be called Suvannasāma．He was the Bodhisatta．<br><br>One day，after Sāma was grown up，his parents，returning from collecting roots and fruits in the forest，took shelter under a tree on an anthill．The water which dripped from their bodies angered a snake living in the anthill，and his venomous breath blinded them both．When it grew late Sāma went in search of them and brought them home．From then onwards he looked after them．<br><br>Piliyakkha，king of Benares，while out hunting one day，leaving his mother in charge of the kingdom，saw Sāma drawing water，and，lest he should escape，shot at him with his arrow．The king took him for some supernatural being，seeing that the deer，quite fearless，drank of the water while Sāma was filling his jar．<br><br>When Piliyakkha heard who Sāma was and of how he was the mainstay of his parents，he was filled with grief．Sāma fell down fainting from the poisoned arrow，and the king thought him dead．A goddess，Bahusodarī，who had been Sāma’s mother seven births earlier，lived in Gandhamādana and kept constant watch over him．This day she had gone to an assembly of the gods and had forgotten him for a while，but she suddenly became aware of the danger into which he had fallen．She stood in the air near Piliyakkha，unseen by him，and ordered him to go and warn Sāma’s parents．He did as he was commanded，and，having revealed his identity，gradually informed them of Sāma’s fate and his own part in it．But neither Dukūlaka nor Pārikā spoke to him one word of resentment．They merely asked to be taken to where Sāma’s body lay．Arrived there，Pārikā made a solemn Act of Truth （saccakiriyā），and the poison left Sāma’s body，making him well．<br><br>Bahusodarī did likewise in Gandhamādana，and Sāma’s parents regained their sight．Then Sāma preached to the marvelling king，telling him how even the gods took care of those who cherished their parents．<br><br>The story was told in reference to a young man of Sāvatthi．Having heard the Buddha preach，he obtained his parents’ leave with great difficulty and joined the Order．Five years he lived in the monastery，and，failing to attain insight，he returned to the forest and strove for twelve years more．His parents grew old，and as there was no one to look after them，their retainers robbed them of their goods．Their son，hearing of this from a monk who visited him in the forest，at once left his hermitage and returned to Sāvatthi．There he tended his parents，giving them food and clothing which he acquired by begging，often starving himself that they might eat．Other monks blamed him for supporting lay folk，and the matter was reported to the Buddha．But the Buddha，hearing his story，praised him and preached to him the Mātuposaka Sutta （q．v．）．<br><br>Dukūlaka is identified with Kassapa，Pārikā with Bhaddā Kāpilānī，Piliyakkha with Ananda，Sakka with Anuruddha，and Bahusodarī with Uppalavannā （J．vi．68 95； the story is referred to at Mil．198f．； J．iv．90，etc．； see also Mtu．ii．212 ff）．<br><br>The Sālikedāra Jātaka was preached in reference to the same monk．,11,1
385301,en,21,samacitta,samacitta,Samacitta,Samacitta：A large number of Devas of Tranquil Mind （Samacittā） come to the Buddha at Jetavana and ask him if he will visit Sāriputta，who is preaching at the Migāramātupāsāda on the person who is fettered both inwardly and outwardly．The Buddha agrees in silence and appears at the Migāramātupāsāda．Sāriputta greets the Buddha and salutes him．The Buddha relates to him the visit of the Devas and tells him that a large number of them can stand in a space not greater than the point of a gimlet，and that，too，without crowding each other．This is because they have trained themselves to be tranquil in the senses and in the mind．Such tranquillity leads to tranquillity also of body，speech，and thought．Followers of other schools do not know this teaching （A．i．64f）．<br><br>In the discourse of Sāriputta，（A．i．62f） referred to by the Devas，the Elder explains that the monk who keeps the Pātimokkha restraints is proficient in the practice of right conduct，seeing danger in the slightest faults such a one is reborn among the Devas and is therefore a ”Returner．” Thus he is fettered inwardly to the self．Others there are who are born in Deva worlds and there become anāgāmīs．These are fettered outwardly．Yet others are proficient in revulsion，in the ending of sensuality，of any existence and become anāgāmīs．<br><br>It is said （AA．i．320； cf．SNA．，p．174； Mil．p．20） that at the conclusion of this sutta，as at the conclusion of the Mahāsamaya，Mangala，and Cūla Rāhulovāda Suttas，one hundred thousand crores attained arahantship．<br><br>The sutta was preached by Mahinda on the evening of his arrival in Ceylon．After his interview with Devānampiyatissa，Mahinda asked Sumana sāmanera to announce the preaching of the Dhamma．This announcement was heard throughout the Island，and gradually the news of it spread to Brahmā’s heaven．There was then an assembly of Devas，just as on the occasion of Sāriputta’s preaching of the sutta．Mhv．xiv．34ff．,9,1
385306,en,21,samacitta vagga,samacitta vagga,Samacitta Vagga,Samacitta Vagga：The fourth chapter of the Duka Nipāta of the   Anguttara Nikāya．A．i．61 9．,15,1
385346,en,21,samadapaka thera,samādapaka thera,Samādapaka Thera,Samādapaka Thera：An arahant．Ninety one kappas ago he was leader   of a guild in Bandhumatī，and he and his colleagues built a court yard （mālā）   for Vipassī Buddha and his monks．Fifty nine kappas ago he was a king，named   āveyya．Ap．i．185．,16,1
385354,en,21,samadapetabba sutta,samādapetabba sutta,Samādapetabba Sutta,Samādapetabba Sutta：The Buddha tells Ananda of three particulars   regarding which advice should be given to one&#39；s loved ones&nbsp；&nbsp； on unwavering   loyalty to the Buddha，the Dhamma，and the Sangha．The results of such loyalty   are unchanging．A．i．222．,19,1
385386,en,21,samadevi,sāmadevi,Sāmadevi,Sāmadevi：A favourite of King Bhātika of Ceylon．On one occasion a large number of men were charged before the king with having eaten beef．He inflicted a fine，but，as they were unable to pay，he appointed them as scavengers to the palace．One of them had a beautiful daughter，Sāmadevī，whom the king liked and installed in his harem．Owing to her，her kinsmen，too，lived happily．VibhA．440．,8,1
385417,en,21,samadhi samyutta,samādhi samyutta,Samādhi Samyutta,Samādhi Samyutta：Another name for the Jhāna Samyutta．S．iii．263   79．,16,1
385418,en,21,samadhi sutta,samādhi sutta,Samādhi Sutta,Samādhi Sutta：<i>1．Samādhi Sutta．</i> One who is concentrated is one who knows as it really is the arising of the body and the passing away thereof； the same with feeling，perception，activities and consciousness．S．iii．13； cf．S．v．414； on this sutta see Sylvain Levi，JA．1908，xii．102．<br><br><i>2．Samādhi Sutta．</i> On the six forms of concentration．S．iv．362．<br><br><i>3．Samādhi Sutta．</i>On four ways of developing concentration．A．ii．44f．<br><br><i>4．Samādhi Sutta．</i> On four kinds of people in the world：those who gain mental calm but not higher wisdom，those who gain higher wisdom but not mental calm，those who gain neither，those who gain both．A．ii．92．<br><br><i>5．Samādhi Sutta．</i> The same as （3），but this sutta adds that those who have gained neither one nor both should strive energetically to obtain them．A．ii．93．<br><br><i>6．Samādhi Sutta．</i> The same as （3），but adds a description as to how mental calm and insight can be united．A．ii．94．<br><br><i>7．Samādhi Sutta．</i> On the fivefold knowledge which arises in those that are wise and mindful and have developed infinite concentration．A．iii．24．<br><br><i>8．Samādhi Sutta．</i> On five qualities that obstruct right concentration   sights，sounds，etc．A．iii．137．<br><br><i>9．Samādhi Sutta．</i> The Buddha explains how a monk who has won such concentration as to be unaware of earth，water，etc．，yet contrives to have perception．A．v．7 f．； cf．A．v．353f．<br><br><i>10．Samādhi Sutta．</i> Ananda asks the same question，as in sutta （8），of Sāriputta，and the latter explains it from his own experience in Andhavana．A．v．8f．,13,1
385419,en,21,samadhi vagga,samādhi vagga,Samādhi Vagga,Samādhi Vagga：The first chapter of the Sacca Samyutta．S．v．414 20．,13,1
385482,en,21,samadhisamapatti sutta,samādhisamāpatti sutta,Samādhisamāpatti Sutta,Samādhisamāpatti Sutta：Of the four persons who practise   meditation，he who is skilled both in concentration and in the fruits thereof   is the best，just as the straining is of ghee are the best part of milk．  S．iii．263．,22,1
385565,en,21,samagalla,sāmagalla,Sāmagalla,Sāmagalla：A village in Ceylon （Mhv．xxxiii．52 f）．At the time of   the compilation of the Mahāvamsa Tīkā （MT．616），it was called Moragalla．Its   full name was Mātuvelanga Sāmagalla．It was in the Malaya country，and   Vattagāmanī Abhaya lived there during a part of his exile in the house of   Tanasīva．,9,1
385574,en,21,samagama,sāmagāma,Sāmagāma,Sāmagāma：<i>Sāmagāma．</i>A Sākiyan village where the Sāmagāma Sutta （below） was preached （M．ii．243）．There was a lotus pond in the village （A．iii．309）．<br><br>The Vedhaññā probably lived there，because，according to thePāsādika Sutta （D．iii．117），the Buddha was in the mango grove of the Vedhañña Sākiyans when the news，as given in the Sāmagāma Sutta，of Nigantha Nātaputta’s death，was brought to him． <br><br>According to Buddhaghosa （MA．ii．829） the village was called Sāmagāma，Sāmakānam ussanattā．<br><br><i>1．Sāmagāma Sutta．</i> While the Buddha is at Sāmagāma，news is brought to Ananda by Cunda Samanuddesa of the death of Nigantha Nātaputta at Pāvā，and of the division of his followers into two factions engaged in fighting each other．Amanda gives the news to the Buddha，who asks if there be any difference of opinion among monks regarding the Buddha’s teaching．”No，” answers Ananda，but adds that such differences may arise after the Buddha’s death．The Buddha says that quarrels regarding rigours of regimen or of the Vinaya are of little concern．It is quarrels regarding the Path or the course of training that are really important．He then explains the six causes from which disputes grow，the four adjudications （adhikarana） regarding disputes，and the seven settlements of adjudication -  by giving a summary verdict in the presence of the parties，a verdict of innocence，of past insanity； confession may be admitted； a chapter’s decision may be taken； there is also specific wickedness and there is covering up．Then there are six things which lead to conciliations：acts of love，words of love，sharing equally whatever gifts one receives，strict practice of virtue without flaw or blemish，and the holding of noble views which make for salvation （M．ii．243 51； cf．thePāsadika Sutta）．<br><br>Buddhaghosa adds （MA．ii．840） that，while in theKosambiya Sutta the Sotāpattimagga is called sammāditthi，in this sutta，Sotāpattiphala itself is so called．<br><br><i>2  Sāmagāma Sutta．</i> The Buddha was once staying near the lotus pond at Sāmagāma and late at night is visited by a deva．After saluting the Buddha，he states that there are three things which lead to a monk’s failure： <br><br>  delight in worldly activity  delight in talk  delight in sleepSo saying，he departs．The next day the Buddha relates to the monks the Deva’s statement and adds three other things which lead to failure：<br><br>  delight in company  evil speaking  friendship with bad men．A．iii．309f．,8,1
385692,en,21,samajivi sutta,samajīvī sutta,Samajīvī Sutta,Samajīvī Sutta：The Buddha visits the house of Nakulapitā，while staying in the Bhesakalāvana onSumsumāragiri．<br><br>Both Nakulapitā and his wife declare their faithfulness to each other and their desire to be husband and wife in subsequent births．<br><br>That，says the Buddha，is possible if they are matched in faith，virtue，generosity and wisdom．A．ii．61f．,14,1
385786,en,21,samala,samālā,Samālā,Samālā：One of the two chief women disciples of Vessabhū Buddha．  Bu．xxii．24； J．i．42．,6,1
385805,en,21,samalankata,samalankata,Samalankata,Samalankata：A king of seventy kappas ago，a previous birth of   Supāricariya Thera．Ap．i．181．,11,1
385851,en,21,samana,samana,Samana,Samana：One of the chief lay supporters of Kakusandha Buddha．  Bu．xxiii．22．,6,1
385853,en,21,samana,samanā,Samanā,Samanā，Samanī：The eldest of the seven daughters of King Kikī．She   was Khemā in the present age．J．vi．481； Ap．ii．546； ThigA．18，etc．,6,1
385865,en,21,samana,samānā,Samānā,Samānā：A class of Devas present at the preaching of the Mahāsamaya   Sutta．D．ii．260．,6,1
385866,en,21,samana sutta,samana sutta,Samana Sutta,Samana Sutta：<i>1．Samana Sutta．</i> A monk has three pursuits：training in the higher morality，higher thought and higher insight．He must follow these pursuits with keenness； otherwise his presence in the Order will be like that of an ass in a herd of cattle．A．i．229．<br><br><i>2．Samana Sutta．</i>On the four kinds of monk to be found in the Order：sotāpannas，sakadāgāmins，anāgāmins and arahants．These are not to be found among the followers of contrary teachings．A．ii．238．<br><br><i>3．Samana Sutta．</i> On the different names by which a Tathāgata is known．A．iv．340．,12,1
385867,en,21,samana vagga,samana vagga,Samana Vagga,Samana Vagga：The ninth chapter of the Tika Nipāta of the   Anguttara．A．i．229 39．,12,1
385875,en,21,samanabrahmana sutta,samanabrāhmana sutta,Samanabrāhmana Sutta,Samanabrāhmana Sutta：<i>1．Samanabrāhmana Sutta．</i> Recluses and brahmins who know decay-and death，its uprising，its cessation and the way thereto they are held in honour； not so the others．S．ii．14f．<br><br><i>2．Samanabrāhmana Sutta．</i> Similar to （1）．They know not only decay and death but likewise all the factors of this entire mass of Ill； such realize，in this very life，the goal of recluseship．S．ii．45f．<br><br><i>3．Samanabrāhmana Suttā．</i> A group of suttas similar to the above； the good recluses and brahmins know about decay and death，birth，becoming，grasping，craving，feeling，contact，sense，name and form，consciousness and activities．S．ii．129f．<br><br><i>4．Samanabrāhmana Sutta．</i> Honoured recluses and brahmins are those who know the satisfaction，the danger and the escape regarding gains，favours and flattery．S．ii．236f．<br><br><i>5．Samanabrāhmana Sutta．</i> Real recluses and brahmins are those who understand the arising，destruction，satisfaction，danger and escape from the three kinds of feeling．S．iv．234f．<br><br><i>6．Samanabrāhmana Sutta．</i> Recluses and brahmins who have understood fully the five controlling powers （indriyāni） are worthy of honour．S．v．195．<br><br><i>7．Samanabrāhmana Sutta．</i> Similar to （6），regarding the six sense faculties．S．v．206．<br><br><i>8．Samanabrāhmana Sutta．</i> Same as （6），but the controlling powers are different case，etc．S．v．208．<br><br><i>9．Samanabrāhmana Sutta．</i> The results of the development of the four iddhi-pādas by recluses and brahmins．S．v．273f．<br><br><i>10．Samanabrāhmana Sutta．</i> Recluses and brahmins who have gained，are gaining，and will gain，the highest wisdom，do so through understanding of the Four Noble Truths．S．v．416f．,20,1
385876,en,21,samanabrahmana vagga,samanabrāhmana vagga,Samanabrāhmana Vagga,Samanabrāhmana Vagga：The eighth chapter of the Nidāna Samyutta．  S．ii．129．,20,1
385887,en,21,samanagama,samanagāma,Samanagāma,Samanagāma：A village in Ceylon．Ras．ii．11．,10,1
385893,en,21,samanagutta,samanaguttā,Samanaguttā,Samanaguttā：The second of the seven daughters of Kikī，king of   Benares．She was Uppalavannā in the present age．Ap．ii．546； cf．J．vi．481．,11,1
385894,en,21,samanaguttaka,samanaguttaka,Samanaguttaka,Samanaguttaka：A bandit，employed by the heretics to kill   Moggallāna Thera．See the Sarabhanga   Jātaka．J．v．126．,13,1
385922,en,21,samanakolanna,samanakolañña,Samanakolañña,Samanakolañña：A king of Kālinga．<br><br>He was a Cakka-vatti，but when he was riding his elephant through the air，he could not pass over the spot where the bodhi tree was （Mil．p．256）．<br><br>The reference is evidently to the story in theKālingabodhi Jātaka，but there the king’s name is not given．J．iv．232f．,13,1
385934,en,21,samanamandika sutta,samanamandikā sutta,Samanamandikā Sutta,Samanamandikā Sutta：Pañcakanga，on his way to theBuddha，visits the ParibbājakaUggāhamāna at theSamayappavādaka in the Tindukācīra in theMallikārāma．<br><br>Uggāhamāna tells him that，in his view，the triumphant recluse is he who does no evil，says and thinks no evil，and earns his living in no evil way．Pañcakanga reports this to the Buddha，who says that，according to Uggāhamāna，a tiny babe on its back would be such a recluse! No，says the Buddha，the triumphant recluse is one who is an adept in the Noble Eightfold Path and in utter knowledge and in utter deliverance，and he goes on to describe such a recluse in detail．<br><br>v．l．Samanamundikā．M．ii．22 9．,19,1
385988,en,21,samanasanna vagga,samanasaññā vagga,Samanasaññā Vagga,Samanasaññā Vagga：The eleventh chapter of the Dasaka Nipāta of the   Anguttara Nikāya．A．v．210ff．,17,1
386024,en,21,samancakani,sāmañcakāni,Sāmañcakāni,Sāmañcakāni：See Sāmandakāni．,11,1
386035,en,21,samandaka,sāmandaka,Sāmandaka,Sāmandaka：A Paribbājaka，mentioned （S．iv．261f） as having visited Sāriputta at Ukkācelā （Ukkāvelā） and questioned him regarding Nibbāna，and again （A．v．121f） at Nālakagāma，where he questioned him regarding weal and woe．<br><br>He is，perhaps，to be identified with Sāmaññakāni．,9,1
386057,en,21,samanera sutta,sāmanera sutta,Sāmanera Sutta,Sāmanera Sutta，Sāmaneriya Sutta：On two novices，a man and a   woman，who were born as petas because of their evil deeds in the time of   Kassapa Buddha．Moggallāna saw them as he descended Gijjhakūta．S．ii．261．,14,1
386092,en,21,samangi,samangī,Samangī,Samangī：The wife of Sobhita Buddha before his renunciation   （Bu．vii．18）．The Buddhavamsa Commentary calls her Makhiladevī．BuA．137．,7,1
386115,en,21,samanilaphala sutta,sāmañilaphala sutta,Sāmañilaphala Sutta,Sāmañilaphala Sutta：The second sutta of the Dīgha Nikāya．Ajātasattu，accompanied by Jīvaka，visits the Buddha at Jīvaka’sAmbavana and questions him on the fruits of recluse ship，wherefore men join the Buddha’s Order．The Buddha answers and includes in his answer his justification for the foundation of the Order，for the enunciation of the Vinaya，and the practical rules by which life in the Order is regulated．<br><br>The sutta also contains a list of ordinary occupations followed by people in the Buddha’s day，which forms interesting reading．<br><br>In the introductory story，Ajātasattu explains that he has already put the question to the founders of six other Orders： <br><br>  Pūrana Kassapa，  Makkhali Gosāla，    Ajita Kesakambala，    Pakudha Kaccāyana，    Nigantha Nātaputta     Sañjaya Belatthiputta． But these teachers，instead of answering his questions，give a general statement of their theories．<br><br>The summaries given here of their teachings are of great interest，because they form some sort of evidence，at least，as to the speculations favoured by them．By means of a counter question，the Buddha finds from Ajātasattu that even if a servant of his joined the Order，he would receive the king’s honour and respect．Then the Buddha proceeds to show，step by step，the fruits higher and nobler，which await the samana，immediate in their effect，culminating in the six fold abhiññā of the arahant．The king is greatly impressed，takes refuge in the Buddha，and expresses his remorse for having killed his father．The Buddha utters no word of blame，but after the departure of the king，he informs the monks that if Ajātasattu had not been guilty of patricide he would have realized the first fruit of the Path （D．i．47 86）．<br><br>The Commentary adds （DA．i．238） that as a result of hearing this discourse，Ajātasattu would，in the future，become a Pacceka Buddha named Viditavisesa．From this moment，Ajātasattu was one of the Buddha’s most devoted followers．It is said that，after his father’s death，Ajātasattu could never sleep at night until he had heard the Buddha，after which he enjoyed peaceful sleep．,19,1
386146,en,21,samanna sutta,sāmañña sutta,Sāmañña Sutta,Sāmañña Sutta：Few are they who reverence recluses，many they who   do not．S．v．468．,13,1
386185,en,21,samannakani thera,sāmaññakāni thera,Sāmaññakāni Thera,Sāmaññakāni Thera：He was the son of a Paribbājaka and entered the Order after seeing the Buddha perform the Twin Miracle； he later attained arahantship through jhāna．There was a Paribbājaka，named Kātiyāna，whom he had known as a layman，and Kātiyāna，having become destitute after the Buddha’s appearance in the world，asked Sāmaññakāni what he could do to get happiness in this world and the next．His friend answered that he should follow the Noble Eightfold Path （Thag．vs．35； ThagA．i．98f）．We are told （ThagA．i．450） that Kātiyāna later joined the Order and became an arahant．<br><br>Sāmaññakāni is evidently identical with Mañcadāyaka （Pecchadāyaka） of the Apadāna （Ap．i．455）．Ninety one kappas ago he gave a bed to Vipassī Buddha．Perhaps he is also identical with Sāmandakāni （q．v．）．,17,1
386254,en,21,samantabhadda,samantabhadda,Samantabhadda,Samantabhadda：Five kappas ago there were thirteen kings of this   name，previous births of Uttiya （Padapūjaka） Thera．v．l．Samantagandha．  ThagA．i．125； Ap．i．142．,13,1
386257,en,21,samantabhadraka,samantabhadraka,Samantabhadraka,Samantabhadraka：The name of a book．Probably a wrong reading．See   SNA．i．21，25．,15,1
386262,en,21,samantacchadana,samantacchadana,Samantacchadana,Samantacchadana：A king of fifty five kappas ago，a previous birth   of Ummāpupphiya Thera．Ap．i．258．,15,1
386263,en,21,samantadharana,samantadharana,Samantadharana,Samantadharana：A king of eighty seven kappas ago，a former birth   of Pupphadhāraka Thera．Ap．i．244．,14,1
386266,en,21,samantagandha,samantagandha,Samantagandha,Samantagandha：Five kappas ago there were thirteen kings of this   name，previous births of Padapūjaka Thera．v．l．Samantabhadda．Ap．i．142．,13,1
386269,en,21,samantagiri,samantagiri,Samantagiri,Samantagiri：See Samantakūta below．,11,1
386276,en,21,samantakuta,samantakūta,Samantakūta,Samantakūta：A mountain peak in Ceylon．It was the residence of the Deva Mahāsumana （Mhv．i．33） and when the Buddha visited the Island for the third time，he left on the mountain the mark of his footprint （Mhv．i．77； cf．Nammadā，and Saccabaddha）．Owing to this，the mountain became a sacred place of pilgrimage．In later times many kings of Ceylon paid the shrine great honour．Vijayabāhu I．gifted the village of Gilīmalaya for the feeding of pilgrims，and set up rest-houses for them on the different routes，for the maintenance of which he provided．（Cv．ix．64f）<br><br>Kittinissanka made a special pilgrimage to Sumanakūta and mentioned it in his inscriptions （Cv．lxxx．24； Cv．Trs．ii．128，n．4）．Parakkamabāhu II．did likewise，and also gave ten gāvutas of rich land for the shrine on the top of the peak （Cv．lxxxv．118）．He further gave orders to his pious minister，Devappatirāja，to make the roads leading to the mountain easy of access．The minister repaired the roads，and built bridges at Bodhitala over the Khajjotanadī，at Ullapanaggāma，and at Ambaggāma．He constructed rest houses at suitable spots，and placed stepping stones on the way to the summit．Then the king himself visited the peak and held a great festival there lasting for three days （Cv．lxxxvi．9，18 ff）．Vijayabāhu IV．，too，made a pilgrimage to the sacred mountain （Cv．lxxxviii．48）．<br><br>King Vīravikkama also went there and lit a lamp，fifteen cubits in girth and five cubits high （Cv．xcii．17）．Rājasūha I．，in his desire to take revenge on the Buddhist monks，handed the shrine over to Hindu priests （Cv．xciii．12），but Vimaladhammasūriya II．restored to it all honours and held a great festival，lasting for seven days，at the peak （Cv．xcvii．16f）．His son，Narindasīha，made two pilgrimages there （Cv．xcvii．31），while Vijayarājasīha had a feast of lamps celebrated there （Cv．xcviii．84）．Kittisirirājasīha had a mandapa built round the footprint surmounted by a parasol，and assigned the revenues from the village of Kuttāpiti to the monks who looked after the shrine （Cv．c．221）．<br><br>The districts round Samantakūta were，in early times，the habitation of the Pulindas．It was believed （Mhv．vii．67） that，when Vijaya forsook Kuvenī，her children fled thither and that their descendants were the Pulindas．In later times，too，mention is made （E．g．，Cv．lxi．70） of the fact that the people dwelling in the neighbourhood of Samantakūtta refused to pay taxes to the king．From very early times the mountain was the dwelling of numerous monks．Thus，in the time of Dutthagāmanī，there were nine hundred monks there，under Malayamahādeva Thera （Mhv．xxxii．49）．The Damila Dīghajantu offered a red robe to the ākāsacetiya in Samantagiri vihāra，and，as a result，won heaven，because he remembered the gift at the moment of his death （AA．i．376； MA．ii．955）．The rivers Mahāvāluka and Kalyāni rise in Sumanakūta．,11,1
386277,en,21,samantakutavannana,samantakūtavannanā,Samantakūtavannanā,Samantakūtavannanā：A Pāli poem，of about eight hundred verses，  written in the thirteenth century by Vedeha Thera，at the request of Rāhula，a   monk．It contains a description of Samantakūta and the stories connected with   it．P．L．C．223f．,18,1
386278,en,21,samantamalla,samantamalla,Samantamalla,Samantamalla：A Malaya chief in the time of Parakkamabāhu I．  Cv．lxx．26，28．,12,1
386280,en,21,samantanemi,samantanemi,Samantanemi,Samantanemi：Seventy three kappas ago there were thirteen kings of   this name，previous births of Asanabodhiya Thera．Ap．i．111．,11,1
386281,en,21,samantaodana,samantāodana,Samantāodana,Samantāodana：See Odana ??．,12,1
386287,en,21,samantapasadika,samantapāsādikā,Samantapāsādikā,Samantapāsādikā：A Commentary on the Vinaya Pitaka written by Buddhaghosa Thera （Gv．59）．<br><br>It was written at the request of Buddhasiri and was based on the Mahāpaccariya and the Kurundī Atthakathā．<br><br>See also Sāratthadīpanī．Sp．i．2．； the reason for the name is given at Sp．i．201．,15,1
386298,en,21,samantavaruna,samantavaruna,Samantavaruna,Samantavaruna：Twenty seven kappas ago there were four kings of   this name，previous births of ādhāradāyaka Thera．Ap．i．207．,13,1
386390,en,21,samanupassana sutta,samanupassanā sutta,Samanupassanā Sutta,Samanupassanā Sutta：On how thoughts of self lead to ignorance and   to varying views．S．iii．46．,19,1
386404,en,21,samanupatthaka,samanupatthāka,Samanupatthāka,Samanupatthāka：Twenty three kappas ago there were four kings of   this name，previous births of Buddhūpatthāyaka Thera．Ap．i．242．,14,1
386513,en,21,samapatti vagga,samāpatti vagga,Samāpatti Vagga,Samāpatti Vagga：The fifteenth chapter of the Duka Nipāta of the   Anguttara Nikāya．A．i．94f．,15,1
386742,en,21,samasisakatha,samasīsakathā,Samasīsakathā,Samasīsakathā：The seventh chapter of the Paññāvagga of the   Patisambhidā-Magga．Ps．ii．230 32．,13,1
386780,en,21,samata,samata,Samata,Samata：See Samanga 1 above．,6,1
386812,en,21,samatha sutta,samatha sutta,Samatha Sutta,Samatha Sutta：A monk should practise introspection as to whether   he has won insight of the higher and insight into the dhamma，and also peace   of heart．Then he must put forth special effort to acquire what he has not   won，and he must obtain his requisites in such a way that unprofitable states   wane in him and profitable states increase．A．v．98ff．,13,1
386818,en,21,samathakkhandhaka,samathakkhandhaka,Samathakkhandhaka,Samathakkhandhaka：The fourth section of the Cullavagga of the   Vinaya．Vin．ii．73 104．,17,1
386922,en,21,samatta,samatta,Samatta,Samatta：<i>1．Samatta．</i>One hundred and fifteen kappas ago there were eight kings of this name，previous births of Nandiya Thera．ThagA．i．82．<br><br><i>2．Samatta．</i>See Pamatta．<br><br><i>1．Samatta Sutta．</i>Sāriputta tells Anuruddha that it is by cultivating the four satipatthānas that one becomes an adept （asekha）．S．v．175．<br><br><i>2．Samatta Sutta．</i> It is by practising the four iddhi-pāda that recluses and brahmins can perfectly practise iddhi power．S．v．256．,7,1
386985,en,21,samavasa sutta,samavāsa suttā,Samavāsa Suttā,Samavāsa Suttā：Two Suttas one preached to some householders on the road between Madhurā and Verañjā，the other to the monks -  on four ways of living together：<br><br>  a vile man with a vile woman，  a vile man with a devī，  a deva with a vile woman，  a deva with a devī．A．ii．57ff．,14,1
386992,en,21,samavati,sāmāvatī,Sāmāvatī,Sāmāvatī：One of the three chief consorts of King Udena． <br><br>She was the daughter of the setthi Bhaddavatiya of Bhaddavatī，who was a friend of Ghosaka of Kosambī．When plague broke out in Bhaddavatī，she and her parents fled to Kosambī，and there obtained food from the alms hall provided by Ghosaka．On the first day Sāmāvatī asked for three portions，on the second two，on the third only one．For her father had died after the meal on the first day，her mother on the second．When，on the third day，she asked for only one portion，Mitta who was distributing alms，teased her，saying：”Today you know the capacity of your belly．” She asked what he meant，and when he explained his words，she told him what had happened．Mitta pitied her and adopted her as his daughter．<br><br>One day，when she arrived at the refectory，she found a great uproar going on，people rushing everywhere to get alms．She asked to be allowed to bring order into this chaos，and had a fence erected round the refectory with separate doors for entrance and exit．This put an end to the disturbances．Ghosaka，hearing no noise in the refectory as before，inquired the reason，and，finding out what Sāmāvatī had done，adopted her as his own child．Sāmāvatī’s original name was Sāmā，but after building the fence （vati） round the refectory she was called Sāmāvatī．<br><br>On a festival day Udena saw Sāmāvatī going to the river to bathe，and，falling in love with her，asked Ghosaka to send her to the palace．But Ghosaka refused，and the king turned him and his wife out of doors and sealed up his house．When Sāmāvatī discovered this，she made Ghosaka send her to the palace，and Udena made her his chief consort．Some time afterwards Udena took Māgandiyā also as consort．<br><br>When the Buddha visited Kosambī at the request ofGhosaka，Kukkuta and Pāvāriya，Khujjutarā，the servant woman of Sāmāvatī，heard him preach and became a Sotāpanna．She had been on her way to the gardener，Sumana，to buy flowers for Sāmāvatī，with the eight pieces of money given to her daily by the king for this purpose．On Sumana’s invitation，she had gone to hear the Buddha at his house．On other days she had spent only half the money on flowers，appropriating the rest for herself； but this day，having become a Sotāpanna，she bought flowers with the whole amount and took them to Sāmāvatī，to whom she confessed her story．At Sāmāvatī’s request，Khujjuttarā repeated to her and her companions the sermon she had heard from the Buddha．After this，she visited the Buddha daily，repeating his sermon to Sāmāvatī and her friends．Having learnt that the Buddha passed along the street in which the palace stood，Sāmāvatī had holes made in the walls so that she and her friends might see the Buddha and do obeisance to him．Māgandiyā heard of this during a visit to Sāmāvatī’s quarters，and，because of her hatred for the Buddha，she determined to have Sāmāvatī punished．For details see Māgandiyā．<br><br>At first her plots miscarried，and Udena，convinced of Sāmāvatī’s goodness，gave her a boon，and she chose that the Buddha be invited to visit the palace daily and to preach to her and her friends．But the Buddha sent Ananda instead，and they provided him with food every day and listened to the Law．One day they presented him with five hundred robes given to them by the king，who，at first，was very angry； but on hearing from Ananda that nothing given to the monks was lost，he gave another five hundred robes himself．<br><br>In the end，Māgandiyā’s plot succeeded，and Sāmāvatī and her companions were burned to death in their own house．Udena was in his park，and，on his arrival，he found them all dead．When the Buddha was asked，he said that sonic of the women had attained to the First Fruit of the Path，others to the second，yet others to the third．It is said that in a previous birth Sāmāvatī and her friends had belonged to the harem of the king of Benares．One day they went bathing with the king，and，feeling cold when they came out of the water，they set fire to a tangle of grass，near by．When the grass burned down，they found a Pacceka Buddha seated in the tangle，and fearing that they had burnt him to death，they pulled more grass，which they placed round his body，and，after pouring oil on it，set fire to it so that all traces of their crime might be destroyed．The Pacceka Buddha was in samādhi and nothing could therefore harm him，but it was this act which brought retribution to Sāmāvatī and her companions．<br><br>The story of Sāmāvatī is included in the story cycle of Udena．For details see especially DhA．i．187 91，205 225； the story also appears，with certain variations in detail，in AA．i．232 4，236ff．，and is given very briefly in UdA．382f．，omitting the account of the reason for Sāmāvatī’s death which is given at length in an explanation of an Udāna （Ud．vii．10） dealing with the incident．Cf．Dvy．575f．According to the Visuddhi Magga （p．380f），Māgandiyā’s desire to kill Sāmāvatī arose from her desire to be herself chief queen．<br><br>The two Therī’s named Sāmā were friends of Sāmāvatī，and were so filled with grief over her death that they left home and joined the Order．<br><br>Sāmāvatī is reckoned among the moist eminent of the lay women who were followers of the Buddha，and was declared by him foremost among those who lived in kindliness （aggam mettāvihārinam） （A．i．26； cf．iv．348）．<br><br>Her iddhi，in warding off the arrow shot at her by Udena，is often referred to．E．g．BuA．24； ItA．23； PSA．498； AA．ii．791．,8,1
387074,en,21,samaya sutta,samaya sutta,Samaya Sutta,Samaya Sutta：<i>1．Samaya Sutta．</i> On the wrong and right times for striving．A．iii．65．<br><br><i>2．Samaya Sutta．</i>On six occasions when one should visit a monk．A．iii．317．<br><br><i>3．Samaya Sutta．</i> Mahā Kaccāna repeats sutta （2） in order to settle a dispute which arose among the monks．A．iii．320．<br><br><i>4．Samaya Sutta．</i>The introductory part of the Mahāsamaya Sutta （q．v．），included in the Samyutta．S．i．26f．,12,1
387078,en,21,samayappavadaka,samayappavādaka,Samayappavādaka,Samayappavādaka：A descriptive epithet of the Mallikārāma in Sāvatthi．<br><br>It was so called because teachers of diverse views used to meet there and state their opinions （attano attano samayam pavadanti）．<br><br>MA．ii．710； DA．ii．365．,15,1
387094,en,21,samayavimutti sutta,samayavimutti sutta,Samayavimutti Sutta,Samayavimutti Sutta：Five things that lead to the falling away of a   monk who is temporarily released．A．iii．173．,19,1
387193,en,21,sambahula,sambahula,Sambahula,Sambahula：<i>Sambahula．</i> A chief of Amaranagara，where he and his brother，Sumitta，ruled．He heard Siddhattha Buddha preach at Amaruyyāna and became an arahant （BuA．186）．He is probably identical with Sambala （1）．<br><br><i>1．Sambahula Sutta．</i> Māra，in the guise of a brahmin，with top knot and antelope skin，aged and bent，visits a number of monks at Silāvatī and asks them to enjoy pleasures because they are yet young．They should not abandon the things of this life in order to run after matters involving time．Natural desires，they reply，are matters involving time，full of sorrow and despair，not the doctrine practised by them which is immediate in its results．<br><br>The brahmin retires discomfited，and when the matter is reported to the Buddha，he identifies him with Māra．S．i．117f．<br><br><i>2．Sambahula Sutta．</i> A deity in a Kosalan forest tract laments when the monks，who have been living there，depart on tour．Another deity comforts him saying that monks are free and own no home．S．i．199．<br><br><i>3．Sambahula Sutta．</i> A deity in a Kosalan forest tract sees a company of monks vain，noisy，heedless and unintelligent．He draws near and admonishes them．S．i．203．,9,1
387211,en,21,sambala,sambala,Sambala,Sambala：<i>1．Sambala．</i> One of the chief disciples of Siddhattha Buddha．v．l．Samphala and Sambahula．J．i．40； Bu．xvii．48．<br><br><i>2．Sambala．</i> One of the chief lay patrons of Tissa Buddha．Bu．xviii．23．<br><br><i>3．Sambala．</i> One of the monks who accompanied Mahinda to Ceylon （Mhv．xii．7； Dpv．xii．12，38； Sp．i．62）．Sirimeghavanna had an image made of him for purposes of worship．Cv．xxxvii．87．,7,1
387222,en,21,sambandhacinta,sambandhacintā,Sambandhacintā,Sambandhacintā：A work of the twelfth century by Sangharakkhita．It   is a grammatical treatise dealing with the Pāli verb and its use in syntax，  together with a description of the six kārakas used with the verb in the   sentence （P．L．C．199）．Abhaya Thera of Pagan wrote a tīkā on it．Bode，op．  cit．，22．,14,1
387223,en,21,sambandhamalini,sambandhamālinī,Sambandhamālinī,Sambandhamālinī：A grammatical work by an author of Pagan．Bode，  op．cit．，29．,15,1
387250,en,21,sambara,sambara,Sambara,Sambara：A chief of the Asuras．In the ”Isayo Samuddakā Sutta” （S．i．227） （q．v．） we are told that，because Sambara refused the request of the sages for a guarantee of safety，they cursed him，and his mind was deranged． <br><br>Buddhaghosa adds （SA．i．266） that，on account of this mental derangement，he came to be called Vepacitti （s．v．）．Elsewhere （S．i．239），however，it is said that once Sakka asked Vepacitti to teach him Sambara’s magic art （Sambarimāyā）．Vepacitti consulted the Asuras and then warned Sakka against learning it because，through his art，Sambara had fallen into purgatory，where he had been suffering for a century．Buddhaghosa，in this context （SA．i．272），calls Sambara an Asurinda，a juggler （māyāvī） who，having practised his māyā，has roasted for the past century in purgatory．<br><br>Mrs．Rhys Davis （KS．i．306 n） thinks there was a rank of Sambara resembling that of Sakka，and that each succeeding Sambara learnt the magic art．See also Samvara．,7,1
387252,en,21,sambara sutta,sambara sutta,Sambara Sutta,Sambara Sutta：See &quot；Isayo   Samuddakā Sutta．&quot；,13,1
387368,en,21,sambhava,sambhava,Sambhava,Sambhava：<i>1．Sambhava．</i>One of the two chief disciples of Sikhī Buddha．D．ii．4； J．i．41； Bu．xxi．20； S．i．155．<br><br><i>2．Sambhava．</i>The constant attendant of Revata Buddha．J．i．35； Bu．vi．21．<br><br><i>3．Sambhava．</i> The constant attendant of Tissa Buddha．J．i．40，but see Samanga．<br><br><i>4．Sambhava．</i> A Pacceka Buddha of thirty one kappas ago．Sappaka Thera，in a previous birth，was a Nāga and held a lotus over him．ThagA．i．399．<br><br><i>5．Sambhava．</i> The Bodhisatta，born as the son of Vidhura and brother of Sañjaya and Bhadrakāra．See the Sambhava Jātaka．,8,1
387372,en,21,sambhava jataka,sambhava jātaka,Sambhava Jātaka,Sambhava Jātaka：Dhanañjaya Koravya，king of Indapatta，asks a question of his chaplain Sucīrata on dhammayāga （the Service of Truth）．Sucīrata confesses ignorance，and declares that none but Vidhura，chaplain of the king of Benares，could find the answer．At once the king sends him with an escort and a present and a tablet of gold on which the answer may be written．Sucīrata visits other sages on the way，and finally Vidhura，who had been his school mate．When the question is asked，Vidhura refers it to his son Bhadrakāra，who，however，is busy with an intrigue with a woman and cannot give attention to the matter．He sends Sucīrata to his younger brother，Sañjaya，but he，too，is occupied，and sends him on to his brother Sambhava （the Bodhisatta），a boy of seven．Sucīrata finds him playing in the street，but when he is asked the question，he answers it with all the fluent mastery of a Buddha．All Benares，including the king，hears the answer and stays to listen．Sambhava is paid great honour and receives many presents．Sucīrata notes the answer on the golden tablet and brings it to Dhañanjaya．<br><br>The story is related in reference to the Buddha’s great wisdom．Dhanañjaya is identified with Ananda，Sucīrata with Anuruddha，Vidhura with Kassapa，Bhadrakāra with Moggallāna and Sañjaya with Sariputta．J．v．57 67．,15,1
387466,en,21,sambhiya,sambhiya,Sambhiya,Sambhiya：See Sabhiya （1）．,8,1
387511,en,21,sambhuta,sambhūta,Sambhūta,Sambhūta：<i>1．Sambhūta．</i>A candāla，brother of Citta．He was the Bodhisatta’s sister’s son．See the Citta Sambhūta Jātaka．Sambhūta is identified with Ananda．J．iv．401．<br><br><i>2．Sambhūta Thera．</i> A brahmin of Rājagaha who，with his friends，Bhūmija，Jeyyasena and Abirādhana，entered the Order．Because he stayed continuously in the Sītavana，meditating on the nature of the body，he came to be called ”Sītavaniya．” In due course he won arahantship，and the verses，declaring his aññā，are included in the Theragāthā （Thag．vs．6）．<br><br>It is said （ThagA．i．46） that when Sambhūta was meditating，Vessavana passing that way，saw him and worshipped him，and left two Yakkhas to keep guard and to tell Sambhūta of his visit．When the Thera had finished his meditations，the Yakkhas gave him Vessavana’s message offering him protection．But he refused their protection saying that the mindfulness taught by the Buddha was sufficient guard．On his return journey，Vessavana again visited him，and，realizing from the appearance of the Elder that he had achieved his goal，went to the Buddha at Sāvatthi and announced to him Sambhūta’s attainment．<br><br>Sambhūta had been a householder in the time of Atthadassī Buddha，and conveyed the Buddha and a large company across a river．He is probably identical with Taraniya Thera of the Apadāna．Ap．i．204f．； see also VibhA．306 and SA．iii．201，where Sambhūta is given as an example of one who developed lokuttaradhamma by developing the heart （cittam dhuram katvā）．<br><br><i>3．Sambhūta Thera．</i>He belonged to a family of clansmen and joined the Order under Ananda，after the Buddha’s death，attaining arahantship in due course． <br><br>He lived in the bliss of emancipation，till one century after the Buddha’s death，and，when the Vajjiputtaka heresy arose，his help was sought by Yasa Kākandakaputta． <br><br>At that time he lived on Ahogangapabbata and was called <i>Sānavāsī</i> because he wore a hempen robe． <br><br>At the assembly of the arahants held on Ahogangapabbata，Sambhūta suggested that they should seek the support of Soreyya Revata．Together they went to Sabbakāmī，and Sambhūta questioned him regarding the ”Ten Points．”  <br><br>Sambhūta was one of the monks appointed to the committee to discuss the points raised，and when they were declared heretical，he joined in the holding of the Second Council．Vin．ii．298 f．，303ff．； ThagA．i．390 f．； Mhv．iv．18，57； Dpv．iv．49； v．22； Sp．i．34f．<br><br>A series of verses uttered by Sambhūta，moved by righteous emotion at the proposed perversion of the Dhamma and Vinaya by the Vajjiputtakas，is included in the Theragāthā （Thag．vss．291 4）．<br><br>In the past，during a period when there were no Buddhas in the world，Sambhūta was a kinnara on the banks of the Candabhāgā，and seeing a Pacceka Buddha，he worshipped him and offered him ajjuna flowers． <br><br>He is evidently identical with Ajjunapupphiya of the Apadāna．Ap．i．450．,8,1
387523,en,21,sambodha vagga,sambodha vagga,Sambodha Vagga,Sambodha Vagga：The first chapter of the Navaka Nipāta of the   Anguttara Nikāya．A．iv．351 466．,14,1
387531,en,21,sambodhena sutta,sambodhena sutta,Sambodhena Sutta,Sambodhena Sutta：The Buddha explains how it was only after his   Enlightenment that he could understand the satisfaction and the misery and the   way of escape from the eye，ear，etc．S．iv．6f．,16,1
387550,en,21,sambodhi sutta,sambodhi sutta,Sambodhi Sutta,Sambodhi Sutta：Conditions that should be developed in order to get   awakening&nbsp；&nbsp； good friends，virtue，helpful talk，strenuous purpose，wisdom．  A．iv．251f．,14,1
387551,en,21,sambodhi vagga,sambodhi vagga,Sambodhi Vagga,Sambodhi Vagga：The eleventh chapter of the Tika Nipāta of the   Anguttara Nikāya．A．i．258 65．,14,1
387570,en,21,sambojjhanga sutta,sambojjhanga sutta,Sambojjhanga Sutta,Sambojjhanga Sutta：A definition of the seven bojjhangas．S．iv．367．,18,1
387581,en,21,sambuddha sutta,sambuddha sutta,Sambuddha Sutta,Sambuddha Sutta：On the difference between the Tathāgata who is a   fully enlightened one and a monk who is freed by insight．S．iii．65 f．,15,1
387608,en,21,sambula,sambulā,Sambulā,Sambulā：Queen of Sotthisena．See the  Sambula Jātaka．,7,1
387609,en,21,sambula jataka,sambula jātaka,Sambula Jātaka,Sambula Jātaka：Sambulā was the wife of Sotthisena，king of Benares，whose father was the Bodhisatta．Sambulā was very beautiful，but when Sotthisena，being seized with leprosy，left his kingdom and went into the forest，she went with him and tended him with great devotion．One day，after fetching food from the forest，she went to bathe，and was drying herself，when she was seized by a Yakkha who threatened to carry her away． <br><br>By her power Sakka’s throne was heated，and Sakka，coming with his thunderbolt，frightened the Yakkha and put him in chains．It was late when Sambulā returned home，and Sotthisena，wishing to test her love，refused to believe her story． <br><br>She then performed an Act of Truth，declaring that she was faithful and sprinkled water on Sotthisena．He was completely healed，and together they went to Benares，where Sotthisena’s father was still king．He made Sotthisena king and became an ascetic．Sotthisena gave himself up to pleasure and neglected Sambulā．The ascetic，returning，found her thin and miserable and，learning the reason，admonished Sotthisena．<br><br>The story was related in reference to Mallikā’s great devotion to her husband．She is identified with Sambulā and Pasenadi with Sotthisena．J．v．88 98．,14,1
387610,en,21,sambula kaccana thera,sambula kaccāna thera,Sambula Kaccāna Thera,Sambula Kaccāna Thera：He belonged to a family of the Kaccānas in Magadha，and，having entered the Order，lived in a cave，called Bheravā，near the Himālaya，engaged in meditation．One day there arose a great and unseasonable storm； the clouds massed up in the sky amid thunder and forked lightning．All creatures cried out in fear and trembling．But Sambula，heedless of the noise and cooled by the storm，composed his mind，developed insight and became an arahant．Then，filled with joy，he uttered a poem （Thag．vss．189 90）．<br><br>Ninety four kappas ago he had seen a Pacceka Buddha，named Sataramsi，just risen from samādhi and had given him a palm fruit （ThagA．i．313 f）．<br><br>He is evidently identical with Tālaphaliya of the Apadāna．Ap．i．447．,21,1
387890,en,21,samidatta thera,sāmidatta thera,Sāmidatta Thera,Sāmidatta Thera：He belonged to a brahmin family of Sāvatthi，and used to go to the vihāra to hear the Buddha preach．One day the Buddha preached for his special benefit，and，very much moved，he joined the Order．But because of his immaturity of knowledge，he continued some time without application．Later he was impressed by another sermon of the Buddha，and became devoted and intent，attaining arahantship soon afterwards （Thag．vs．90．ThagA．i．189）．<br><br>He is evidently identical with Adhichattiya （or Chattādhichattiya） of the Apadāna （Ap．i．170）．In the past he erected a parasol over the cetiya of Atthadassī Buddha．,15,1
387898,en,21,samiddha,samiddha,Samiddha,Samiddha：1．Samiddha．King of Ceylon （Varadīpa） in the time of Konāgamana Buddha．His capital was Vaddhamāna．Mhv．xv．117； Dpv．xv．48； xvii．7； Sp．i．86．<br><br>2．Samiddha．Brother of Jayanta，king of Ceylon （Mandadīpa）．It was war between the brothers that brought Kassapa Buddha to Ceylon．MT．356．,8,1
387908,en,21,samiddhi,samiddhi,Samiddhi,Samiddhi：<i>1．Samiddhi Thera．</i> He belonged to a householder’s family of Rājagaha．From the time of his birth his family prospered，and he himself was happy and good，hence his name．He was present at the meeting between the Buddha andBimbisāra，and was so impressed thereby that he joined the Order．Once，while he was at the Tapodārāma musing on his good fortune as a monk，Māra tried to terrify him．Samiddhi told the Buddha of this，but the Buddha asked him to stay on where he was．He obeyed，and soon afterwards won arahantship．He then declared his aññā in a verse （Thag．vs．46），and Māra retired discomfited．This episode is also given at S．i．119 f，but the place mentioned is not the Tapodārāma，but Silāvati．<br><br>In the past he met Siddhattha Buddha，to whom he gave some flowers with stalks，which he picked with the help of his bow and arrow．Fifty-one kappas ago he was a king named Jutindhara （ThagA．i．117f）．He is probably identical with Salalamāliya of the Apadāna （Ap．i．206）．<br><br>Once when Samiddhi was drying himself after bathing in the Tapodā，a Deva approached and questioned him on the Bhaddekaratta Sutta．Samiddhi confessed ignorance，and the Deva asked him to learn it from the Buddha．This he did from a brief sermon preached to him by the Buddha，which Mahā Kaccāna later enlarged into the Mahā Kaccāna-Bhaddekaratta Sutta （M．133）． <br><br>A conversation between Potaliputta and Samiddhi，three years after the latter had joined the Order，led to the preaching of the Mahākammavibhanga Sutta （M．136）．In the sutta the Buddha speaks of Samiddhi as moghapurisa，and Samiddhi is also teased by Potaliputta for pretending to expound the Dhamma after being only three years in the Order． <br><br>According to the Anguttara Commentary （AA．ii．799），Samiddhi was a pupil （saddhivihārika） of Sāriputta，and the Anguttara （A．iv．385f ） contains a record of a lesson given by Sāriputta to Samiddhi regarding sankappavitakkas． <br><br>See also the Samīddhi Jātaka and the Samīddhi Sutta （2）．<br><br><i>2．Samiddhi．</i> See Samiddhisumana．<br><br><i>3．Samiddhi．</i>A brahmin of Sāvatthi，father of Punnamāsa Thera．ThagA．i．53．<br><br><i>4．Samiddhi．</i> A brahmin of Nālaka，father of Mahāgavaccha Thera．ThagA．i．57．,8,1
387913,en,21,samiddhi jataka,samiddhi jātaka,Samiddhi Jātaka,Samiddhi Jātaka：The Bodhisatta was once a young ascetic in the Himālaya，and on one occasion，after wrestling all night with his spirit he bathed at sunrise and stood in one garment to dry his body in the sun．A nymph，seeing him，tried in vain to tempt him．<br><br>The story was told in reference to Samiddhi Thera，who had a similar experience on the banks of the Tapodā．Seeing his youth and beauty，a nymph reminded him that he was yet young，asceticism could be practised in old age．Samiddhi replied that no one knew if he would live to see old age．The nymph vanished．J．ii．56 8．,15,1
387914,en,21,samiddhi sutta,samiddhi sutta,Samiddhi Sutta,Samiddhi Sutta：<i>1．Samiddhi Sutta．</i> The story of a nymph who tried to tempt Samiddhi Thera．The story is similar to the introductory story of the Samiddhi Jātaka，but the discussion between Samiddhi and the devatā is given at greater length．When Samiddhi told her of his aim in leading the religious life，she wished to know more of the Buddha’s teaching，and asked him to find an opportunity for her to see the Buddha．This Samiddhi did，and the Buddha preached to her．S．i．8 ff．<br><br><i>2．Samiddhi Sutta．</i> Describes the unsuccessful attempt of Māra to frighten Samiddhi Thera．Māra made a tremendous noise near him，and Samiddhi sought the Buddha’s advice．The Buddha explained to him that the noise was made by Māra，and the next time he came Samiddhi challenged him to do his worst．S．i．119 f．<br><br><i>3．Samiddhi Sutta．</i> Preached at the Kalandakanivāpa in Veluvana，in answer to Samiddhi’s question as to what Māra is and what are his distinguishing qualities．S．iv．38f．<br><br><i>4．Samiddhi Sutta．</i> Records a lesson given by Sāriputta to Samiddhi on sankappavitakkā （purposive thoughts）．A．iv．385 f．,14,1
387922,en,21,samiddhisummana,samiddhisummana,Samiddhisummana,Samiddhisummana：A Deva who lived in the rājāyatana tree standing at the gate of Jetavana．He accompanied the Buddha on his second visit to Ceylon．In his last birth he had been a man in Nāgadīpa，and seeing some Pacceka Buddhas eating their meal，had provided them with rājāyatana branches with which to clean their bowls．The rājāyatana-tree was held as parasol over the Buddha’s head on his journey to Ceylon and was left behind in Kalyāni for the Nāgas to worship．Mhv．i．52ff．,15,1
387985,en,21,samindavisaya,sāmindavisaya,Sāmindavisaya,Sāmindavisaya：The Pāli name for Siam．There was very close relationship between Ceylon and Siam from the middle ages．For details see J．R．A．S．（Ceylon） xxxii．190ff．<br><br>When Buddhism fell on evil days in Ceylon，the kings of that Island turned to Siam for help in the restoration of the Faith．Kittisirirājāsīha obtained copies of the Mahāvamsa from Siam and completed the chronicle down to his day （Cv．xcix．78f）．With the help of the Olandā （Dutch），he sent an embassy to Ayojjhā -  capital of Dhammika，king of Siam -  asking that a chapter of monks might be sent to Ceylon．Ten monks were sent，with Upāli and Ariyamuni at their head，together with many books and other gifts．The monks took up their residence in the Pupphārāma in Sirivaddhanapura （Kandy），and，under the king’s patronage，the ceremony of ordination was held on the 2296th year after the Buddha’s death，on the full moon day of Ashālha．<br><br>Some time later，Dhammika again sent a chapter led by Visuddhācariya and Varañānamuni．As a token of his gratitude，Kittisirirājasīha sent to Dhammika a model of the Buddha’s Tooth Relic in Kandy，together with various other gifts．Dhammika returned his courtesy by sending various books not to be found in Ceylon，a replica of the Buddha’s footprint found on the Saccabaddha Mountain，etc．Cv．c．63ff．，136 ff．,13,1
388067,en,21,samirukkhatittha,samīrukkhatittha,Samīrukkhatittha,Samīrukkhatittha：A ford in the Mahāvālukagangā．Cv．lxxii．9，33．,16,1
388077,en,21,samisantosuyyana,sāmisantosuyyāna,Sāmisantosuyyāna,Sāmisantosuyyāna：A Park laid out by Parakkamabāhu I．Cv．lxxix．12．,16,1
388091,en,21,samita,samita,Samita,Samita：A king of fourteen kappas ago，a previous birth of   Buddhasaññaka （Meghiya） Thera．Ap．i．152； ThagA．i．150．,6,1
388106,en,21,samitanandana,samitanandana,Samitanandana,Samitanandana：A king of fifty kappas ago，a previous birth of   Yūthikapupphiya Thera．Ap．i．202．,13,1
388134,en,21,samiti,samīti,Samīti,Samīti：A waggon builder of Sāvatthi．In the Angana Sutta （q．v．），Moggallāna tells Sāriputta how he once saw Samīti shaping a felloe； by his side，Panduputta was watching，wishing that Samiti might shape the felloe without crook，twist，or blemish．When Samīti did this，Panduputta sang with joy，saying that Samīti had read his thoughts．M．i．31f．,6,1
388135,en,21,samitigutta thera,samitigutta thera,Samitigutta Thera,Samitigutta Thera：He belonged to a brahmin family of Sāvatthi and entered the Order after hearing the Buddha preach．He attained to entire purity of conduct，but，because of some action in his former life，was attacked by leprosy，and his limbs gradually decayed．He therefore lived in the infirmary．One day Sāriputta，while visiting the sick，saw him and gave him an exercise on contemplation of feeling．Practising this，Samitigutta developed insight and became an arahant．Then he remembered his past action and uttered a verse （Thag．vs．81）．<br><br>In the past he was a householder and offered jasmine flowers to Vipassī Buddha．In another birth he saw a Pacceka Buddha and insulted him，calling him a ”leprous starveling” and spitting in his presence．For this he suffered long in hell，and was reborn on earth in the time of Kassapa Buddha．He became a Paribbājaka，and，losing his temper with a follower of the Buddha，cursed him   ”May you become a leper．” He also soiled the bath powders placed by people at bathing places； hence his affliction in the present age （ThagA．i．175 f）．<br><br>He is evidently identical with Jātipūjaka of the Apadāna．Ap．i．154．,17,1
388281,en,21,sammaditthi sutta,sammāditthi sutta,Sammāditthi Sutta,Sammāditthi Sutta：Sāriputta explains to the monks atJetavana what is right view．<br><br>It is the comprehension of right and wrong and other sources．<br><br>The monk who has it understands sustenance，its origin and cessation，and the way thereto； also Ill，its origin，etc．； decay and death，birth，existence，attachment，craving，feeling，contact，the six sense spheres，name and form，consciousness，the sankhāras，ignorance，the āsavas -  the origin of these，their cessation and the way thereto．M．i．46-55．,17,1
388419,en,21,sammaparibbajaniya sutta,sammāparibbājaniya sutta,Sammāparibbājaniya Sutta,Sammāparibbājaniya Sutta：Also called Mahāsamaya Sutta，because it was preached on the day of the Mahāsamaya．The sutta was preached by the Buddha in reply to a question asked at the Mahāsamaya concourse，by the created （nimmita） Buddha （SNA．i．352）．It was the last of the suttas preached on that occasion，and was intended for those devas who were rāgacaritas．At the end of the discourse one thousand crores attained to arahantship （SNA．361，367）．<br><br>The sutta is a dissertation on the right path for a Bhikkhu．He has no belief in omens，dreams，etc．，subdues his passion，puts away slander，anger，avarice etc．，and is liberated from bonds．He is free from attachments，is not opposed to anyone，has no pride，and longs for nibbāna．SN．vss．359-75．,24,1
388440,en,21,sammappadhana samyutta,sammappadhāna samyutta,Sammappadhāna Samyutta,Sammappadhāna Samyutta：The forty ninth section of the Samyutta   Nikāya．S．v．244 8．,22,1
388441,en,21,sammappadhana vagga,sammappadhāna vagga,Sammappadhāna Vagga,Sammappadhāna Vagga：The eighth chapter of the Navaka Nipāta of the   Anguttara Nikiya．A．iv．462f．,19,1
388452,en,21,sammasa sutta,sammasā sutta,Sammasā Sutta,Sammasā Sutta：A detailed description of the &quot；inward handling．&quot；   S．ii．107f．,13,1
388465,en,21,sammasambuddha sutta,sammāsambuddha sutta,Sammāsambuddha Sutta,Sammāsambuddha Sutta：It is by knowledge of the Four Ariyan Truths   that a Tathāgata becomes a fully Awakened One．S．v．433．,20,1
388510,en,21,sammata,sammata,Sammata,Sammata：See Sammitā．,7,1
388589,en,21,sammillabhasini,sammillabhāsinī,Sammillabhāsinī,Sammillabhāsinī：The name of Rāhulamātā in the  Ananusociya Jātaka．,15,1
388641,en,21,sammiti,sammitī,Sammitī,Sammitī：A division of the Vajjiputtakā （Dpv．v．46； Mhv．v．7； Mbv．p．96）．They held that there is no higher life practised among Devas，that the convert gives up corruption piecemeal，and that the putthujjana renounces，passion and hate （Kvu．i．1，3，4，5）．They also held various views in common with other schismatic schools，such as the Andhakas，Pubbaseliyas，etc．In Tibetan sources they are called Sammatiyā，and are described as disciples of a teacher named Sammata．Rockhill，op．cit．，184．,7,1
388645,en,21,sammoda-kumara,sammoda-kumāra,Sammoda-kumāra,Sammoda-kumāra：See Pakkha．,14,1
388655,en,21,sammodamana jataka,sammodamāna jātaka,Sammodamāna Jātaka,Sammodamāna Jātaka：The Bodhisatta was once a quail．There was a fowler who enticed quails by imitating their cry and then throwing a net over them．The Bodhisatta suggested that when the fowler did this，they should all fly away with the net．This they did，and，day after day，the fowler returned empty handed till his wife grew angry．One day，two of the quails started quarrelling，and the Bodhisatta，hearing their wrangling，decided to go elsewhere with his following．When the fowler came again and spread his net，the two quails started quarrelling，and he was able to capture them．<br><br>This was one of the，stories related at the time of the quarrel （Cumbatakalaha） between the Sākyans and the Koliyans （J．i．208 10）．See also the introductory story of the Kunāla Jātaka．Elsewhere the story is called the Vattaka Jātaka．E．g．，J．v．414．,18,1
388691,en,21,sammohavinasini,sammohavināsinī,Sammohavināsinī,Sammohavināsinī：A tīkā on the Kaccāyanasāra，by Saddhammavilāsa of   Pagan．Bode，op．cit．，37．,15,1
388693,en,21,sammohavinodani,sammohavinodanī,Sammohavinodanī,Sammohavinodanī：A Commentary on the Vibhangapakarana by   Buddhaghosa．Sad．p．58．,15,1
388748,en,21,sammukhathavika,sammukhāthavika,Sammukhāthavika,Sammukhāthavika：<i>1．Sammukhāthavika．</i>A king of ninety kappas ago，a former birth of Mānava Thera．ThagA．i．163．<br><br><i>2．Sammukhāthavika Thera．</i> An arahant．Evidently identical with Mānava Thera．He was king several times，under the name of Sammukhāthavika，Pathavidundubhi，Obhāsamata，Saritacchadana，Agginibbāpana，Vātasama，Gatipacchedana，Ratanapajjala，Padavikkamana and Vilokana．Ap．i．158 f．； ThagA．i．163 f．,15,1
388774,en,21,sammunjani thera,sammuñjanī thera,Sammuñjanī Thera,Sammuñjanī Thera：So called because he was always sweeping．One day he saw Revata in his cell and thought him an idler．Revata read his thoughts，and，wishing to admonish him，asked him to return after a bath．When Sammuñjanī did so，Revata preached to him on the duties of a monk．Sammuñjanī became an arahant，and all the rooms remained unswept．The monks，reported this to the Buddha，who，however，declared him free from blame，since there was no need for him to continue sweeping．DhA．iii．168 f．,16,1
388898,en,21,samogadha,samogadha,Samogadha,Samogadha：A king of fifty five kappas ago，a previous birth of   Taraniya Thera．Ap．i．238．,9,1
388994,en,21,samotthata,samotthata,Samotthata,Samotthata：Seven kappas ago there were seven kings of this name，  all previous births of Sanghupatthāka Thera．Ap．i．191．,10,1
389012,en,21,sampada sutta,sampadā sutta,Sampadā Sutta,Sampadā Sutta：<i>1．Sampadā Sutta．</i> The three attainments and the three growths -  faith，virtue，insight．A．i．287．<br><br><i>2．Sampadā Sutta．</i> The five attainments -  faith，virtue，learning，charity，insight．A．iii．53．<br><br><i>3．Sampadā Sutta．</i> The five attainments -  virtue，concentration，insight，emancipation，knowledge and vision of insight．A．iii．119．<br><br><i>4．Sampadā Sutta．</i> The five losses -  of kin，wealth，health，virtue，right view．Their opposites are five profits．A．iii．147．<br><br><i>5．Sampadā Sutta．</i> The eight attainments -  alertness，wariness，good company，even life，faith，virtue，charity，wisdom．A．iv．322．,13,1
389491,en,21,sampasadaka thera,sampasādaka thera,Sampasādaka Thera,Sampasādaka Thera：An arahant．Ninety four kappas ago，when in danger of his life，he saw Siddhattha Buddha and asked for his protection．<br><br>The Buddha exhorted him to put his faith in the Order．He died soon afterwards and was reborn in Tusita．Ap．i．250．,17,1
389506,en,21,sampasadaniya sutta,sampasādanīya sutta,Sampasādanīya Sutta,Sampasādanīya Sutta：The twenty eighth sutta of the Dīgha Nikāya．The Buddha is staying at thePāvārika ambavana inNālandā．Sāriputta worships him and declares that there has been，is，and will be，no one greater than the Buddha，or wiser，as regards sambodhi．He admits，in answer to the Buddha，that he knows nothing either of past Buddhas or of future ones，and that he is unable to comprehend the Buddha’s mind with his own．But he knows the lineage of the Norm （Dhammanvaya），and is able to deduce therefore the qualities of past and future Buddhas． <br><br>He then proceeds to recount the qualities and attainments in which the Buddha is unsurpassed and unsurpassable．The Buddha agrees that Sāriputta’s statement are in agreement with the Dhamma．Mahā Udāyī，who is present，declares his amazement that the Buddha，though possessed of such marvellous qualities，should yet be so serene and resigned．The Sutta ends with an exhortation by the Buddha that Sāriputta should often discourse on this topic to men and women that their doubts may be set at rest．<br><br>D．iii．99 116．,19,1
389814,en,21,samphala,samphala,Samphala,Samphala：See Sambala．,8,1
389867,en,21,samphusita,samphusita,Samphusita,Samphusita：A king of three kappas ago，a previous birth of   Tambapupphiya Thera．Ap．i．176．,10,1
390000,en,21,sampunnamukha,sampunnamukha,Sampunnamukha,Sampunnamukha：See Punnamukha．,13,1
390186,en,21,samsaramocaka,samsāramocakā,Samsāramocakā,Samsāramocakā：A class of micchādittkikas．E．g．，PvA．67．,13,1
390201,en,21,samsaraphala,samsāraphala,Samsāraphala,Samsāraphala：A park in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．10．,12,1
390260,en,21,samsaya,samsaya,Samsaya,Samsaya：A divine musician or a musical instrument．VvA．93，372．,7,1
390475,en,21,samuccaya khandha,samuccaya khandha,Samuccaya khandha,Samuccaya khandha：The third chapter of the Culla Vagga of the   Vinaya Pitaka．Vin．ii．38 72．,17,1
390643,en,21,samudaya sutta,samudaya sutta,Samudaya Sutta,Samudaya Sutta：The puthujjanas do not know the arising and going   out of body，feelings，etc．S．iii．82，174．,14,1
390645,en,21,samudayadhamma,samudayadhamma,Samudayadhamma,Samudayadhamma：<i>1．Samudayadhamma Sutta．</i> Ignorance means ignorance that the nature of the body，feeling，etc．，is to come to be and then pass away．S．iii．170．<br><br><i>2．Samudayadhamma Sutta．</i> The same as Sutta （1），but the explanation is given by Sāriputta to Mahākotthita．S．iii．171．<br><br><i>3．Samudayadhamma Sutta．</i> The Buddha teaches the monks about arising and the ending of the four satipatthānas．S．v．184．,14,1
390672,en,21,samudda jataka,samudda jātaka,Samudda Jātaka,Samudda Jātaka：The Bodhisatta was once a sea spirit，and heard a water crow flying about，trying to check shoals of fish and flocks of birds，saying，”Don’t drink too much sea water，be careful of emptying the sea．” The sea spirit，seeing his greediness，assumed a terrible shape and frightened him away．<br><br>The story was related in reference to the great greediness of Upananda the Sākyan （q．v．）．He is identified with the water crow．J．ii．441f．,14,1
390673,en,21,samudda sutta,samudda sutta,Samudda Sutta,Samudda Sutta：<i>1．Samudda Sutta．</i>Two or three drops of water，if taken from the sea，are infinitesimal compared with what is left．S．ii．136 f．<br><br><i>2．Samudda Sutta．</i> In the discipline of the Ariyans it is sight，sounds，etc．，which constitute the ocean．The world is，for the most part，plunged therein．S．iv．157．<br><br><i>3．Samudda Sutta．</i> The same as sutta （1）．For the person who has understanding the dukkha which he has destroyed is infinitesimal compared with what remains in the world．S．v．463．,13,1
390674,en,21,samudda vagga,samudda vagga,Samudda Vagga,Samudda Vagga：The sixteenth chapter of the Salāyatana Samyutta．  S．iv．157 72．,13,1
390675,en,21,samudda vihara,samudda vihāra,Samudda vihāra,Samudda vihāra：A vihāra built by Mahādāthika Mahānāga   （Mhv．xxxiv．90），but a monk，called Mahānāga，is said to have lived in the   Samudda vihāra in the time of Dutthagāmanī （MT．606）．Probably Mahādāthika   only restored it．,14,1
390677,en,21,samuddadatta,samuddadatta,Samuddadatta,Samuddadatta：<i>1．Samuddadatta．</i> A monk whom Devadatta persuaded to join him in trying to bring about schism in the Order （Vin．ii．196； iii．171）．<br><br>He was a favourite of Thullanandā．Vin．iv．66．<br><br><i>2．Samuddadatta．</i> A king who traced his descent fromMahāsammata．He was the first of a dynasty of twenty five kings who ruled in Rājagaha．MT．129．,12,1
390680,en,21,samuddagiriparivena,samuddagiriparivena,Samuddagiriparivena,Samuddagiriparivena：A building in the Mahāvihāra erected by   Kassapa IV．，and given over to the Pamsukulikas．Cv．lii．21．,19,1
390681,en,21,samuddaja,samuddajā,Samuddajā,Samuddajā：Mother of Bhūridatta．See the  Bhūridatta Jātaka．,9,1
390682,en,21,samuddakappa,samuddakappa,Samuddakappa,Samuddakappa：A king of fourteen kappas ago； a former birth of   Bandhujīvaka Thera．Ap．i．192．,12,1
390686,en,21,samuddanava,samuddanavā,Samuddanavā,Samuddanavā：A princess，who later became an eminent Therī in   Ceylon．Dpv．xviii．34．,11,1
390690,en,21,samuddapannkasala,samuddapannkasālā,Samuddapannkasālā,Samuddapannkasālā：A hall，erected on the spot from where   Devānampiyatissa saw the Bodhi tree approaching on the ocean （Mhv．xix．26f）．It   was on the road from Anurādhapura to Jambukola．MT．403．,17,1
390702,en,21,samuddavanija jataka,samuddavānija jātaka,Samuddavānija Jātaka,Samuddavānija Jātaka：Once one thousand carpenters unable to meet their debts，built a ship，and sailed away till they came to a fertile island．There they found a castaway，from whom they learned that the island was safe and fruitful．So they stayed there，and，as time went on，they grew fat and began to drink toddy made from sugar cane．<br><br>The deities，incensed because the island was being fouled with their excrement，decided to send a wave up to drown them．A friendly deity，wishing to save them，gave them warning； but another cruel deity asked them to pay no heed to her words．Five hundred of the families，led by a wise man，built a ship in which they placed all their belongings in case the warning should prove true．No harm would be done should it prove false．The others，led by a fool，laughed at them．At the end of the dark fortnight the sea rose； the five hundred wise families escaped，the others were drowned．<br><br>The story was told in reference to five hundred families who were born in Niraya as a result of followingDevadatta．J．iv．158 66．,20,1
390704,en,21,samuddavijaya,samuddavijayā,Samuddavijayā,Samuddavijayā：Queen of Bharata，ruler of Roruva．See the  Aditta Jātaka．She is identified with   Rāhulamātā．J．iii．474．,13,1
390707,en,21,samuddhara,samuddhara,Samuddhara,Samuddhara：A king of sixty seven kappas ago，a previous birth of   Yūthikapupphiya Thera．Ap．i．184．,10,1
390790,en,21,samugama,sāmugāma,Sāmugāma,Sāmugāma：A village gifted by Aggabodhi III．to the padhānaghara，  called Mahallarāja．Cv．xliv．120．,8,1
390799,en,21,samugga jataka,samugga jātaka,Samugga Jātaka,Samugga Jātaka：The Bodhisatta was once an ascetic of great iddhi power．Near his hut lived an Asura who from time to time listened to his preaching．One day the Asura saw a beautiful woman of Kāsi going with an escort to visit her parents．The Asura swooped down on the party and as soon as the men had fled，took the woman and made her his wife．For her safe protection he put her in a box，which he then swallowed．Some time later the Asura went to bathe，and having taken out the box and let the woman bathe，he allowed her to remain out until he himself had bathed．A son of Vāyu，a magician，was travelling through the air，and the woman，seeing him，invited him to her box and there covered him up．The Asura，all unsuspecting，shut up the box and swallowed it．Then he visited the Bodhisatta who said in greeting，”Welcome to all three of you．” The Asura expressed his surprise，and the Bodhisatta explained the matter to him．The box was produced and the truth of his story proved．The magician went his way and the woman was allowed to go hers．<br><br>The story was related to a monk who was hankering after a woman （J．iii．527 31）． <br><br>It is also referred to （J．v．455） as the Karandaka Jātaka．,14,1
390839,en,21,samuggata,samuggata,Samuggata,Samuggata：Fifty thousand kappas ago there were seven kings of this   name，all previous births of Sobhita （Rakkhita） Thera．Ap．i．164； ThagA．i．173．,9,1
390933,en,21,samujjavasala,samujjavasālā,Samujjavasālā,Samujjavasālā：A building in Anurādhapura．The clay from under the   northern steps of the building was used for the construction of utensils used   in the coronation festival of the kings of Ceylon．MT．307．,13,1
391392,en,21,samvannananayadipani,samvannanānayadīpanī,Samvannanānayadīpanī,Samvannanānayadīpanī：A grammatical work by Jambudhaja Thera of   Pagan．Bode，op cit．，55．,20,1
391417,en,21,samvara,samvara,Samvara,Samvara：<i>1．Samvara．</i> The youngest of the hundred sons of Brahmadatta，king of Benares．See the Samvara Jātaka．<br><br><i>2．Samvara．</i>The ājīvaka mentioned in the Pandara Jātaka．J．v．87； see scholiast，ibid．，line 27．<br><br><i>3．Samvara．</i>A chieftain of the Asuras，skilled in wiles．Cf．Sambara．J．v．452，454．,7,1
391426,en,21,samvara jataka,samvara jātaka,Samvara Jātaka,Samvara Jātaka：The Bodhisatta was the teacher of Samvara （1），youngest of the hundred sons of the king of Benares．When he had finished his studies，the king offered him a province，but，at the suggestion of his teacher，he preferred to live near his father．There，acting on the Bodhisatta’s advice，he won all hearts，and on the death of his father the courtiers made him king．The brothers protested，and Samvara，again following his teacher’s advice，divided his father’s wealth among them．Then his brothers，led by Uposatha，acknowledged him king．<br><br>The story was told to a monk who had dwelt in the forest and had then given up striving．He is identified with Samvara and Sāriputta with Uposatha．J．iv．130ff．； see also the Alinacitta Jātaka andGāmani Jātaka．,14,1
391430,en,21,samvara sutta,samvara sutta,Samvara Sutta,Samvara Sutta：On the four efforts：to restrain，abandon，make   become and watch over．A．ii．6．,13,1
391497,en,21,samvasita,samvasita,Samvasita,Samvasita：A king of twenty eight kappas ago，a former birth of   Gandhodaka Thera．Ap．i．106．,9,1
391613,en,21,samvejaniya sutta,samvejanīya sutta,Samvejanīya Sutta,Samvejanīya Sutta：Four spots connected with the Buddha -  <br><br>  the scenes of his birth，  his Enlightenment，  the preaching of his first sermon，  and his death -  which should be looked upon with emotion by believers．v．l．Vejanīya．A．ii．120； D．ii．140．,17,1
391854,en,21,samvutta sutta,samvutta sutta,Samvutta Sutta,Samvutta Sutta：The three spheres -&nbsp； kāma，rūpa，arūpa -&nbsp； must be   given up and three kinds of training must be developed：greater virtue   （adhisīla），greater thought，greater insight．A．iv．444．,14,1
391861,en,21,samyama,samyama,Samyama,Samyama：A king of Benares，mentioned in theMahāhamsa Jātaka．<br><br>Khemā was his chief consort．He is identified with Sāriputta．<br><br>J．v．354，382．<br><br><i>     </i>,7,1
391927,en,21,samyoga sutta,samyoga sutta,Samyoga Sutta,Samyoga Sutta：On how men and women forge bonds for themselves by   being attached to sex．A．iv．57．,13,1
391936,en,21,samyojana,samyojana,samyojana,samyojana：<i>     </i>’fetters’． <br><br> There are 10 fetters tying beings to the wheel of existence，namely： <br><br>  （1） personality-belief （sakkāya-ditthi）     （2） sceptical doubt （vicikicchā）     （3） clinging to mere rules and ritual （sīlabbata-parāmāsa； s．  upādāna）     （4） sensuous craving  （kāma-rāga）   （5） ill-will （vyāpāda）  （6） craving for fine-material existence （rūpa-rāga）  （7） craving for immaterial existence （arūpa-rāga）  （8） conceit （māna）  （9） restlessness （uddhacca）  （10） ignorance （avijjā） The first five of these are called ’lower fetters’ （orambhāgiya-samyojana），as they tie to the sensuous world．The latter 5 are called ’higher fetters’ （uddhambhāgiya-samyojana），as they tie to the higher worlds，i．e．the fine-material and immaterial world （A．IX．67-68； A．X．13； D．33，etc．）．<br><br>  He who is free from 1-3 is a Sotāpanna，or Stream-winner，i．e．one who has   entered the stream to Nibbāna，as it were．  He who，besides these 3 fetters，has overcome 4 and 5 in their grosser   form，is called a Sakadāgāmi，a ’Once-returner’ （to this sensuous world）．    He who is fully freed from 1-5 is an Anāgāmī，or ’Non-returner’ （to the   sensuous world）．  He who is freed from all the 10 fetters is called an Arahat，i．e．a   perfectly Holy One．For more details，s．ariya-puggala．<br><br>The 10 fetters as enumerated in the Abhidhamma，e．g．Vibh．XVII，are： <br><br>            sensuous craving，      ill-will，      conceit，      wrong views，      sceptical doubt，      clinging to mere rules and ritual，      craving for existence，      envy，      stinginess，      ignorance．,9,1
391947,en,21,samyojana sutta,samyojana sutta,Samyojana Sutta,Samyojana Sutta：On the ten   samyojanas．A．v．17．,15,1
392014,en,21,samyutta nikaya,samyutta nikāya,Samyutta Nikāya,Samyutta Nikāya：Samyutta Nikāya，Samyuttāgama．   One of the five divisions of the Sutta Pitaka．<br><br>It consists of 7，762 suttas，（DA．i．17； Gv．56） and，at the First Council，was given in charge of Mahā Kassapa and his pupillary succession （nissitaka）．（DA．i．15）．<br><br>The Nikāya is divided into five main Vaggas and fifty six sections，called Samyuttas，each Samyutta being again subdivided into minor Vaggas or chapters．<br><br>Buddhaghosa，wrote a Commentary on the Samyutta，called Sāratthappakāsinī．<br><br>The Samyutta Nikāya is quoted in the Milinda-Pañha．E．g．，pp．137，242，377，379； see also Vin．ii．306，where Uposatha Samyutta is mentioned，but what is evidently meant is the Uposatha Khandhaka．<br><br>Kittisirirājasīha，king of Ceylon，had the Samyutta Nikāya copied by scribes （Cv．xcix．33）．One of the Samyuttas，the Anamatagga，was preached by Rakkhita in Vanavāsa （Mhv．xii．32） and by Mahinda in Ceylon （Mhv．xv．186），soon after their respective arrivals in these countries，at the conclusion of the Third Council．The Nikāya has been translated into Burmese．Bode，op．cit．，92．,15,1
392071,en,21,sanankumara,sanankumāra,Sanankumāra,Sanankumāra：A Mahā Brahmā．In the Nikāyas （D．i．121； M．i．358； S．i．153； A．v．327） he is mentioned as the author of a famous verse，there quoted：<br><br>  Khattiyo settho jane tasmim ye gottapatisārino     Vijjācaranasampanno so settho devamānuse．In one place （S．ii．284） the verse is attributed to the Buddha，thus endowing it with the authoritativeness of a pronouncement by the Buddha himself．Sanankumāra is represented as a very devout follower of the Buddha．<br><br>In a sutta of the Samyutta （S．i．153），he is spoken of as visiting the Buddha on the banks of the Sappinī，and it was during this visit that the above verse was spoken．Sanankumāra was present at the preaching of the Mahāsamaya Sutta （D．ii．261）．<br><br>In the Janavasabha Sutta，Janavasabha describes to the Buddha an occasion on which Sanankumāra attended an assembly of the Devas，presided over by Sakka and the Four Regent Gods．There was suddenly a vast radiance，and the devas knew of the approach of Sanankumāra．As the usual appearance of the Brahmā is not sufficiently materialized for him to be perceived by the Devas of Tāvatimsa，he is forced to appear as a relatively gross personality which he specially creates．As he arrives，the Devas sit in their places with clasped hands waiting for him to choose his seat．Then Sanankumāra takes on the form of Pañcasikha （because all devas like Pañcasikha，says the Commentary，DA．ii．640） and sits，above the assembly，cross legged，in the air．So seated，he expresses his satisfaction that Sakka and all the Tāvatimsa Devas should honour and follow the Buddha．His voice has all the eight characteristics of a Brahmā’s voice．（These are given at D．ii．211）．He then proceeds to create thirty three shaper，of himself，each sitting on the divan of a Tāvatimsa Deva，and addresses the Devas，speaking of the advantages of taking refuge in the Buddha，the Dhamma and the Sangha．Each deva fancies that only the shape sitting on his own divan has spoken and that the others are silent．Then Sanankumāra goes to the end of the Hall，and，seated on Sakka’s throne，addresses the whole assembly on the four ways of iddhi； on the three avenues leading to Bliss，as manifested by the Buddha； on the four satipatthānas，and the seven samādhiparikkhārā．He declares that more than twenty four lakhs of Magadha disciples，having followed the teachings of the Buddha，have been born in the deva worlds．When Sanankumāra has finished his address，Vessavana wonders if there have been Buddhas in the past and will be in the future．The Brahmā reads his thoughts and says there certainly were and will be．<br><br>Sanankumāra means ”ever young．” Buddhaghosa says （MA．ii．584； cf．SA．i．171） that，in his former birth，he practised jhānas while yet a boy with his hair tied in five knots （pañcacūlakakumārakāle），and was reborn in the Brahma world with the thāna intact．He liked the guise of youth and continued in the same，hence the name．Rhys Davids （Dial．ii．292，n．3； cf．i．121，n．1） sees in the legend of Sanankumāra the Indian counterpart of the European legend of Galahad．The oldest mention of it is in the Chāndogya Upanisad （Chap．VII），where the ideal，yet saintly knight，teaches a typical brahmin the highest truths．In the Mahābhārata （iii．185，Bombay Edition） he expresses a sentiment very similar to that expressed in the stanza quoted above．In mediaeval literature he is said to have been one of five or seven mind born sons of Brahma who remained pure and innocent．A later and debased Jaina version of the legend tells in detail of the love adventures and wives of this knight，with a few words at the end on his conversion to the saintly life．See J．R．A．S．1894，p．344； 1897，p．585 f； Revue de，Histoire des Religions，vol．xxxi．pp．29ff．<br><br><i>Sanankumāra Sutta．</i>Brahmā Sanankumāra visits the Buddha on the banks of the Sappinī，and speaks a verse （S．i．153； for the verse see Sanankumāra） in praise of learning and good conduct．The Buddha approves of the sentiment contained in the verse．,11,1
392213,en,21,sancetanika vagga,sañcetanika vagga,Sañcetanika Vagga,Sañcetanika Vagga：The eighteenth chapter of the Catukka Nipāta of   the Anguttara Nikāya．A．ii．157 70．,17,1
392394,en,21,sandaka,sandaka,Sandaka,Sandaka：A Paribbājaka．See the Sandaka Sutta．,7,1
392395,en,21,sandaka sutta,sandaka sutta,Sandaka Sutta,Sandaka Sutta：Ananda，staying at theGhositārāma in Kosambī，visits the Pilakkhaguhā nearDevakata pool，where theParibbājaka Sandaka is staying with some five hundred followers．Ananda is asked to give a discourse on the Buddha’s teachings，and speaks of the four antitheses to the higher life：<br><br>  there is the teacher who holds that it does not matter whether actions are   good or bad；   the teacher who holds that no evil is done by him who acts himself or   causes others to act；   the teacher holding that there is no cause for either depravity or purity；   and，lastly，  the teacher who holds，among other things，that men make an end of ill   only when they have completed their course of transmigrations，like a ball of   twine which continues rolling as long as there is string to unwind．On these heresies cf．Sāleyyaka Sutta．The reference is evidently to the teachings of Purāna Kassapa，Makkhali Gosāla and others．<br><br>Ananda then proceeds to explain the four comfortless vocations：<br><br>  the teacher who claims to be all knowing and all seeing；   the teacher whose doctrine is traditional and scriptural；   the rationalist of pure reason and criticism teaching a doctrine of his   own reasoning； and，lastly，  the teacher who is stupid and deficient．Ananda then describes the Buddha’s own teaching，leading up to the four Jhānas．Sandaka and his followers accept the Buddha as their teacher．M．i．513-24．,13,1
392492,en,21,sandeha,sandeha,Sandeha,Sandeha，Sandeva：An Elder in direct pupillary succession in   Jambudīpa，of teachers of the Abhidhamma．DhSA．，p．32．,7,1
392512,en,21,sandha,sandha,Sandha,Sandha：A monk who visited the Buddha at Ñātikā in the Giñjakāvasatha，when the Buddha preached to him the Sandha Sutta （q．v．）．（A．v．323f ）．v．l．Saddha （see GS．v．204，n．2； and 216，n．2）．<br><br>It is，perhaps，the same monk who is mentioned as Saddho （v．l．Sandho） Kaccāyano．（S．ii．153， Giñjakāvastha Sutta）．He asks the Buddha a question on dhātu，and the Buddha explains it to him．In neither case does the Commentary say anything about Saddho （or Sandho）．<br><br>The translator of the Samyutta regards saddho as an epithet．,6,1
392540,en,21,sandhana,sandhāna,Sandhāna,Sandhāna：A householder of Rājagaha．He was a follower of the Buddha，and it was his conversation with the Paribbājaka Nigrodha that led to the preaching of the Udumbarika Sīhanāda Sutta．<br><br>Buddhaghosa says （DA．iii．832） that he was the leader of five hundred upāsakas and was an anāgāmin．On one occasion，the Buddha sang his praises in the assembly for six qualities which he possessed．In the Anguttara he is mentioned in a list of eminent lay disciples （A．iii．451； cf．Dvy．540）．,8,1
392636,en,21,sandhibheda jataka,sandhibheda jātaka,Sandhibheda Jātaka,Sandhibheda Jātaka：The Bodhisatta was once king of Benares．One day a cowherd left behind，inadvertently，a cow which was in calf，and a friendship sprang up between her and a lioness．The cow bore a calf and the lioness a cub，and these two young ones became Playmates．A forester seeing them together，reported the matter to the king，who wished to be informed should a third animal appear on the scene．A jackal，seeing the calf and the cub，and hoping for food，became friendly with them，and soon managed to make them quarrel．The king was informed of this，and by the time he arrived on the scene the two animals were dead．<br><br>The story was related to the Chabbaggiyā as a warning against their habit of back biting （J．iii．149ff）．<br><br>This is probably the story referred to as the Sanghabheda Jātaka （J．iii．211）．,18,1
392652,en,21,sandhita thera,sandhita thera,Sandhita Thera,Sandhita Thera：He belonged to a wealthy family of Kosala．Having listened to a sermon on impermanence，after coming of age，he joined the Order and attained arahantship．<br><br>Thirty one kappas ago，in the time of Sikhī Buddha，he was a cowherd．After the death of the Buddha he heard a monk preach on his virtues，and，acquiring discernment of impermanence，he paid great honour to the Buddha’s bodhi tree．In his last life he recalled this act with great joy，as having helped him to win the goal．Thag．vs．217f．； ThagA．i．337f．,14,1
392721,en,21,sandima,sandimā,Sandimā,Sandimā：A king of long ago； a previous birth of Ramanīyakutika   Thera．ThagA．i．133．,7,1
392785,en,21,sanditthika sutta,sanditthika sutta,Sanditthika Sutta,Sanditthika Sutta：<i>1．Sanditthika Sutta．</i> A conversation between the Buddha and Moliya Sīvaka on how the dhamma is for this life．A．iii．356．<br><br><i>2．Sanditthika Sutta．</i> The same as （1），but the conversation is with a brahmin．A．iii．357．<br><br><i>3．Sanditthika Sutta．</i>Ananda explains to Udāyī （Kāludāyī） how the Buddha’s teaching is to be seen for oneself in this life．A．iv．453．<br><br><i>4．Sanditthika Sutta．</i>The same as （3），on how nibbāna can be realized in this life．A．iv．453．,17,1
392841,en,21,sangagama,sangagāma,Sangagāma,Sangagāma：A village in Ceylon，near the Kālavāpi．Cv．xlviii．91．,9,1
392858,en,21,sangaha sutta,sangaha sutta,Sangaha Sutta,Sangaha Sutta：The four basis of sympathy （sangahavatthu） are   charity，kind speech，kind action，and like treatment of all men．A．ii．31 =   ibid．，248．,13,1
392911,en,21,sangama,sangāma,Sangāma,Sangāma：A king of Magadha．Buddhaghosa’s father，Kesī was his   purohita．Gv．66．,7,1
392915,en,21,sangamaji thera,sangāmaji thera,Sangāmaji Thera,Sangāmaji Thera：He was the son of a very rich setthi of Benares．When he came of age，his parents married him and he had a son．One day he joined a party of people going to Jetavana，and，at the conclusion of the Buddha’s sermon，asked the Buddha to ordain him．But the Buddha wished him to have his parent’s leave．This he obtained only with the greatest difficulty and with the promise to visit them later．After ordination he lived in a forest grove，and soon afterwards attained arahantship．<br><br>When he returned to Sāvatthi，after having paid homage to the Buddha，he spent the noonday under a tree．His parents，hearing of his arrival，went to see him．Their efforts to persuade him to return to lay life were too insistent，and he would not even speak to them．They returned discomfited and sent his wife and son to him．His wife appealed to him with various arguments，but he refused even to look at her．She then placed the child on his lap and went away．When she discovered that Sangāmaji would not even talk to his son，she took him away，saying that her husband was a useless man．<br><br>The Buddha saw all this with his divine eye and expressed his joy in verse．Ud．i．8； UdA．71ff．； the verse is quoted at Netti，p．150．<br><br>Posiya Thera was Sangāmaji’s younger brother．ThagA．i．97．,15,1
392921,en,21,sangamavacara jataka,sangāmāvacara jātaka,Sangāmāvacara Jātaka,Sangāmāvacara Jātaka：The Bodhisatta was once a skilled elephant trainer．The king，in whose service he was，attacked Benares，riding the state elephant； but the elephant was so soared by the missiles and noise that he would not approach the place．Thereupon his trainer encouraged him，telling him that he should feel at home on the battlefield，and the elephant，impressed by his words，broke down all obstacles and achieved victory for his master．<br><br>The story was told in reference to the Buddha’s step brother Nanda （q．．v），who，at first，kept the precepts of the Order，because the Buddha had promised to get for him the dove footed nymphs （kakutapādiniyo） of Sakka’s heaven； but later，moved by Sāriputta’s words，he put forth effort and attained arahantship．Nanda was the elephant and Ananda the king．J．ii．92 5．,20,1
392992,en,21,sangarava,sangārava,Sangārava,Sangārava：A very learned brahmin of Candalakappa．One day he saw Dhānañjānī trip up，and heard her exclaim three times，”Glory to the Buddha，the arahant，the all enlightened．” He blamed her for thus extolling a shovelling monk，but when she told him of the Buddha’s marvellous qualities，he felt a desire to see him．Some time after，the Buddha went to Candalakappa and stayed in Todeyya’s Mango grove．When Dhānañjānī told Sangārava that he was there，Sangārava visited him and questioned him on his views on brahmins．The Buddha said he had great regard for brahmins who had here and now won the goal，having discovered unaided a doctrine before unknown．He himself was one of these．He then proceeds to describe how he came to leave the household life and how，in due course，he won Enlightenment．<br><br>Sangārava asks further whether there are any gods．The Buddha answers that of that there is no doubt； the whole world is in agreement on that point．Sangārava is pleased and accepts the Buddha as his teacher （M．ii．209ff）． <br><br>Buddhaghosa says （MA．ii．808） that Sangārava was the youngest of the Bhāradvājas，brothers of Dhānañjānī’s husband．<br><br>The Samyutta （S．i．182f） mentions a Sangārava who is perhaps distinct from the above．He lived in Sāvatthi and was a ”bath ritualist，” believing in purification by water，bathing morning and evening．The Buddha，at Ananda’s request，visited his house and preached to him the Doctrine，after which he became the Buddha’s follower．<br><br>The Commentary （SA．i．207） explains that Ananda and Sangārava had，as laymen，been friends，and Ananda was anxious to prevent ”this wretch （varāko） who，for all our friendship has contracted wrong views，from becoming a hell filler； moreover he has a circle of friends，and hundreds may follow if he is converted．”<br><br>Another Samyutta passage （S．v．121f．； see Sangārava Sutta，3） contains a sutta in which the brahmin Sangārava visits the Buddha and asks him why he can remember certain mantras with great case and others not at all．It may be this same brahmin who is mentioned several times also in the Anguttara．A．i．168 f； iii．230f．； v．232，252．For details see Sangārava Sutta （4-7）．<br><br>The Commentary states （AA．i．396） that he was an overseer in charge of the repair of the dilapidated buildings in Rājagaha （Rājagahanagare jinnapatisankhara nakārako āyuttakabrāhmano）．,9,1
392993,en,21,sangarava sutta,sangārava sutta,Sangārava Sutta,Sangārava Sutta：<i>1．Sangārava Sutta．</i> The 100th Sutta of the Majjhima Nikāya．It contains an account of the discussion between the Buddha and Sangārava brāhmana of Candalakappa．See Sangārava．M．ii．209ff．<br><br><i>2．Sangārava Sutta．</i> An account of the visit of the Buddha and Ananda to Sangārava brāhmana of Sāvatthi．Sangārava explains to the Buddha that he washes away his faults by bathing morning and evening．The Buddha says that the only true purification is through the Dhamma．S．i．182f．<br><br><i>3．Sangārava Sutta．</i> The Buddha explains to Sangārava that mantras learnt at a time when the heart is possessed by sensual lust，malevolence，sloth and torpor，excitement and flurry，doubt and wavering，are easily forgotten； as is the case of a man who tries to see his reflection in a bowl of water，either mixed with some dye，or heated on the fire，or overspread with mossy grass，or ruffled by the wind，or muddied and set in the dark．The cultivation of the seven bojjhanga will remove these disadvantages．S．v．121ff．； cf．No．5 below．<br><br><i>4．Sangārava Sutta．</i>Sangārava visits the Buddha and states that a brahmin is of more use than a Paribbājaka because he not only performs sacrifices himself，but makes others do likewise．The Buddha says that the appearance of a Tathāgata in the world is of benefit to many beings．Ananda asks Sangārava which of the two practices appears to him the simpler and of greater profit．Sangārava evades a straight answer，even though asked three times．The Buddha then tells him of the marvels of iddhi，ādesanā and anusāsanā possessed by monks，and describes them in detail．Sangārava admits that the ādesanā pātihāriya appeals moist to him．The Buddha tells him that numerous monks in the Order possess all three marvels．A．i．168ff．<br><br><i>5．Sangārava Sutta．</i>Sangārava visits the Buddha and questions him on the power of remembering mantras．Same as No．3 above． A．iii．230f．<br><br><i>6．Sangārava Sutta．</i> The Buddha tells Sangārava，in answer to a question，that wrong view，wrong thinking，speech，action，living，effort，mindfulness，concentration，knowledge and release，are the ”hither shore” and their opposites the ”further shore．” A．v．232f．<br><br><i>7．Sangārava Sutta．</i> The Buddha tells Sangārava that taking life，theft，wrong sexual conduct，falsehood，spiteful and bitter speech，idle babble，coveting，harmfulness，wrong view，are the ”hither shore” and abstention from these is the ”further shore．” A．v．252f．,15,1
393031,en,21,sangayha sutta,sangayha sutta,Sangayha Sutta,Sangayha Sutta：<i>1．Sangayha Sutta．</i>On the six spheres of contact   eye，ear，etc．  and the necessity for controlling them in order to get rid of lust and hate．S．iv．70f．<br><br><i>2．Sangayha Sutta．</i>Mālunkyaputta visits the Buddha in his old age and asks for a teaching in brief．The Buddha teaches him to guard the six senses．S．iv．72f．<br><br><i>3．Sangayha Sutta．</i> The Buddha explains to the monks that they are fortunate to be born as men，and neither in hell，where all things are uninviting，nor in heaven，where all things are attractive．S．iv．126．,14,1
393054,en,21,sangha,sangha,Sangha,Sangha：<i>1．Sangha．</i>An astrologer （samvacckarikanāyaka） who predicted the destiny of Kitti （afterwards Vijayabāhu I．）．It was this prediction which made Buddharāja support Kitti．Cv．lvii．48．<br><br><i>2．Sangha．</i> Father of Sūranimmila； he was the father of seven sons and lived in Khandavitthika．Mhv．xxiii．19．<br><br><i>3．Sangha．</i> An upāsaka who will wait on Metteyya Buddha （Anāgat．vs．61） and be his chief lay patron．Ibid．，98．<br><br><i>4．Sangha</i>．A minister of Dutthagāmanī．He gave alms，in circumstances that won applause from the deity of the king’s parasol，to Mahānāga Thera of Kotagallapabbata，to a monk of Timbarugāma，and to another of Devagirivihāra and Cetiyapabbata．The king sent for him and made him Treasurer．It is probably this same Sangha that is mentioned in the Extended Mahāvamsa （xxxii．246） as destined to become the chief patron of Matteyya Budda．His wife was Sanghadattā （q．v．）．Ras．ii．75f，180．<br><br><i>5．Sangha</i>．A minister of Kākavannatissa； his brother was Cullasangha and his daughter Kiñcisanghā．When the latter was taught cooking，the first meal she made was given to the monks．Thus she came to be called Sanghupatthāyikā．Later，she was abandoned by her parents at Nigrodhasālakhanda，but she was rescued by Sakka in the guise of a youth．She gave alms to a monk of Cittalapabbāta when she had been starving for seven days，and also gave her only garment，herself wearing leaves．The king heard of this from the deity of his parasol，and，having sent for her，gave her in marriage to one of his sons．Ras．ii．45f．<br><br><i>Sangha Sutta．</i> The Buddha tells Upāli of ten things which disunite the Order and their ten opposites which unite it．A．v．73．,6,1
393055,en,21,sangha,sanghā,Sanghā,Sanghā：<i>1．Sanghā Therī．</i> She belonged to Prince Siddhattha’s court，and having joined the Order with Pajāpatī Gotamī，became an arahant．Thig．vs．18； ThigA．24．<br><br><i>2．Sanghā．</i>Daughter of Mahānāma and step sister of Sotthisena．She killed Sotthisena and gave the kingdom to her husband，who was his umbrella bearer，but he died within a year．Cv．xxxviii．1f．<br><br><i>3．Sanghā．</i> Wife of King Mānavamma．She was the daughter of the Malayarāja Sanghasena．Cv．xlvii．3，8．<br><br><i>4．Sanghā．</i>Daughter of Aggabodhi VI．and wife of Aggabodhi VII．Her husband once struck her in anger，and，when she complained to her father，he sent her to a nunnery．There her maternal cousin，also called Aggabodhi，became friendly with her and ran away with her to Rohana．But her husband made war on him and seized both him and Sanghā．After that husband and wife lived in peace．Cv．x1viii．54ff．<br><br><i>5．Sanghā．</i> Mahesī of Sena I．She and her husband built the Pubbārāma and the Sanghasenārāma in the Mahāvihāra．Sanghā also built the Uttara vihāra and the Mahindasena parivena．Cv．l．7，69，79．<br><br><i>6．Sanghā．</i>Daughter of Kittaggabodhi and Devā and wife of Sena II．She had a son （Kassapa V．）．She built the Sanghasenapabbatārāma and placed a sapphire diadem on the stone image of the Buddha．Cv．i．58； li．6，9，86； Sanghā’s son （Kassapa V．） is called dvayābhiseka sañjāta （born of the twice anointed queen）．Tradition has it that after the death of Sena II．she became the wife of his successor，who made her his mahesī．<br><br><i>7．Sanghā．</i>Wife of Kassapa V．She was a （daughter of Mahinda，yuvarāja of Sena II．and of Tissā．Cv．li．15，18．<br><br><i>8．Sanghā．</i> An upāsikā，mentioned among those who will wait on Metteyya Buddha．She will be his chief patron among lay women．Anāgat．vs．61，99．,6,1
393057,en,21,sanghabedaka jataka,sanghabedaka jātaka,Sanghabedaka Jātaka,Sanghabedaka Jātaka：（ J．iii．211） Probably another name for the   Sandhibheda Jātaka．Cf．Kosambī Jātaka．,19,1
393058,en,21,sanghabhadda,sanghabhaddā,Sanghabhaddā,Sanghabhaddā：A queen of Aggabodhi II．Cv．xlii．42．,12,1
393067,en,21,sanghabheda sutta,sanghabheda sutta,Sanghabheda Sutta,Sanghabheda Sutta：The results of bringing about dissension in the   Order．A．v．74．,17,1
393071,en,21,sanghabhedaka khandhaka,sanghabhedaka khandhaka,Sanghabhedaka Khandhaka,Sanghabhedaka Khandhaka：The seventh chapter of the Culla Vagga of   the Vinaya Pitaka．Vin．ii．180 206．,23,1
393072,en,21,sanghabhedakagama,sanghabhedakagāma,Sanghabhedakagāma,Sanghabhedakagāma：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxv．125，127．,17,1
393075,en,21,sanghabhedaparisakkana vatthu,sanghabhedaparisakkana vatthu,Sanghabhedaparisakkana Vatthu,Sanghabhedaparisakkana Vatthu：The story of how Devadatta informed   Ananda of his intention to bring about schism in the Order．DhA．iii．154f．,29,1
393078,en,21,sanghabodhi,sanghabodhi,Sanghabodhi,Sanghabodhi：A Lambakanna，king of Ceylon （307-9 A．C．），generally called Sirisanghabodhi．He succeeded Sanghatissa and set up a salākā house in the Mahāvihāra．He was a very good king，and made rain fall by virtue of his goodness．He quelled the Yakkha Rattakkhi，who devastated his territory．When his treasurer，Gothakābhaya，rose in revolt，he abdicated in his favour and became an ascetic．Later，he gave his head in gratitude to a poor man who gave him a meal，so that the man could win from the king the price which had been set on his head．（Mhv．xxxvi．73ff．； Dpv．xxii．53f ）．<br><br>The legend of the king surrendering his head is famous in Ceylon，and forms the theme of a Pāli Chronicle，the Hatthavanagallavihāravamsa．,11,1
393079,en,21,sanghadasi,sanghadāsī,Sanghadāsī,Sanghadāsī：<i>1．Sanghadāsī．</i>The youngest of the seven daughters ofKiki，king of Benares．She was Visākhā in the present age （J．vi．481）．One day，as she was giving the five products of the cow to a company of twenty thousand monks，she persuaded them to accept her gifts even when they covered their bowls，saying：”Enough，enough．” For this reason，when，as Visākhā，she was given cattle by her father at the time of her marriage，other herds of cattle joined them，in spite of the efforts of men to prevent them （DhA．i．396f．，418）．<br><br>The Apadāna，however，gives her name as Sanghadāyikā．Ap．ii．655 （vs．16）．<br><br><i>2．Sanghadāsī．</i> An eminent nun of Jambudīpa．Dpv．xviii．10．,10,1
393080,en,21,sanghadatta thera,sanghadatta thera,Sanghadatta Thera,Sanghadatta Thera：He lived in Mahālena Vihāra and for twelve   years，during the Brahmanatiya famine，a deity looked after him．In the past   he had given a meal to a hungry dog．Ras．ii．181f．,17,1
393081,en,21,sanghadayika,sanghadāyikā,Sanghadāyikā,Sanghadāyikā：See Sanghadāsī （1）．,12,1
393093,en,21,sanghakapittha,sanghakapittha,Sanghakapittha,Sanghakapittha：See Kapittha．,14,1
393095,en,21,sanghamana,sanghamāna,Sanghamāna,Sanghamāna：A Malaya king．Cv．xlvii．3．,10,1
393100,en,21,sanghamitta,sanghamitta,Sanghamitta,Sanghamitta：A Cola monk，follower of the Vetullavāda．At the Thūpārāma he defeated in argument the Thera Gothābhaya，and became a favourite of King Gothābhaya，being appointed tutor to his sons，Jetthatissa and Mahāsena．When Jenhatissa came to the throne，Sanghamitta returned to Cola，as he was not greatly liked by the king； but on the accession of Mahāsena he returned to Ceylon． <br><br>Acting on Sanghamitta’s advice，Mahāsena decreed that no alms should be given to the monks of Mahāvihāra and all the treasures belonging to Mahāvihāra were taken to Abhayagiri with the help of the minister Sona．Sanghamitta had the Lohapāsāda destroyed．It was not till his favourite minister，Meghavannābhaya，rose in revolt against him，that Mahāsena saw the error of his ways and cast off Sanghamitta．While the king was away，Sanghamitta attempted to destroy the Thūpārāma，and one of the king’s wives persuaded a labourer to kill both Sanghamitta and Sona．Mhv．xxxvi．113f； xxxvii．2ff．； Cv．xxxviii．55，58．,11,1
393101,en,21,sanghamitta theri,sanghamittā therī,Sanghamittā Therī,Sanghamittā Therī：Daughter of Asoka and sister ofMahinda．<br><br>She was born in Ujjeni and was married to Aggibrahmā -  who later joined the Order  - and had by him a son，Sumana．She was ordained in her eighteenth year together with Mahinda，her preceptor being Dhammapālā and her teacherAyupālā．（Mhv．v．190 208； xiii．4，11； DPv．vi．17； vii．18，19； xv．77，90； xvii．20； xviii．11，25； Sp．i．51）．<br><br>After her ordination and attainment of arahantship she lived inPātaliputta，and，whenAnulā and other women of Devānampiyatissa’s court at Anurādhapura wished to enter the Order，Devānampiyatissa，at Mahinda’s suggestion，sent an embassy，led by Arittha，to Asoka，asking that Sanghamittā might be sent to Ceylon，and with her a branch of the Bodhi tree for Anurādhapura．Asoka granted the request，and sent Sanghamittā，by sea，with eleven other nuns，carrying a branch of the Bodhi tree．On the way，when Nāgas surrounded the Bodhi tree，Sanghamittā frightened them away by assuming the form of a Garuda．She landed at Jambukola，and，after her arrival at Anurādhapura，ordained Anulā and her companions．She lived at the Upāsikā-vihāra，and had twelve buildings erected there for the use of the nuns．Later，the king built for her the Hatthālhaka vihāra．<br><br>She died at the age of fifty nine，in the ninth year of the reign of KingUttiya，and celebrations，lasting one whole week，were held in her honour throughout Ceylon．Her body was cremated to the east of the Thūpārāma near the （later） Cittasālā，in sight of the Bodhi tree，on a spot indicated by the Therī herself before her death．Uttiya had a thūpa erected over her ashes．Mhv．xviii．13f．； xix．5，20，53，65，68ff．，83f．； xx．48ff．； Sp．i．90f．,17,1
393102,en,21,sanghamitta vihara,sanghamitta vihāra,Sanghamitta vihāra,Sanghamitta vihāra：A monastery in Ceylon，restored by Aggabodhi V．  Cv．xlviii．6．,18,1
393105,en,21,sanghanandi,sanghanandi,Sanghanandi,Sanghanandi：A monk to whom is attributed the Vutti of Kaccāyana’s   grammar．P．L．C．180．,11,1
393115,en,21,sangharakkhita,sangharakkhita,Sangharakkhita,Sangharakkhita：<i>1．Sangharakkhita Thera．</i> He belonged to a wealthy family of Sāvatthi，and，after joining the Order，lived with another monk in a forest tract，meditating．Near them a doe had given birth in a thicket to a fawn．While she tended it，her love kept her always near it，and she was famished for lack of grass and water．On seeing her，the Thera repeated：”Alas! this world suffers，bound in bonds of craving，” and with this as his incentive，he developed insight and won arahantship．Seeing his companion cherish wrong thoughts，the Thera admonished him in a verse，（Thag．vs．109） and he，too，became an arahant．<br><br>Ninety four kappas ago，Sangharakkhita saw seven Pacceka Buddhas at the foot of a rock and offered them kadamba flowers．Ninety two kappas ago he was king seven times，under the name of Phulla （ThagA．i．216f）．<br><br>He is evidently identical with Kadambapupphiya of the Apadāna．Ap．i．178．<br><br><i>2．Sangharakkhita．</i> A monk，probably of Ceylon．Reference is made （Vsm．194； DhsA．200） to a novice under him who，seeing the king on an elephant’s back，developed thoughts of the foulness of the body and became an arahant．<br><br><i>3．Sangharakkhita．</i> A novice，nephew of Mahānāga Thera．He became an arahant in the Tonsure hall，and，having discovered that no other monk had made the Vejayanta Pāsāda tremble，on the very day he became an arahant，the novice，standing on it，tried in vain to shake it．The nymphs within laughed at him．Discomfited，he sought his teacher，who was spending his siesta in a cave on the edge of the ocean，and，having consulted him，he returned to Vejayanta．The nymphs again laughed at him，but he made a resolve that the space on which Vejayanta stood should turn into water．When this happened，he touched the pinnacle of the palace with his toe and it rocked till the nymphs begged for mercy．DA．ii．558f．<br><br><i>4．Sangharakkhita．</i> See also Bhāgineyya Sangharakkhita and Mahā-Sangharakkhita．<br><br><i>5．Sangharakkhita．</i> A Thera of Ceylon．He was a pupil of Sāriputta and Medhankara．He wrote several books dealing with grammar，rhetoric，and prosody：the Vuttodaya，Subodhālankāra，Susaddasiddhi，Sambandhacintā，Yogavinicchaya and Khuddasikkhā tīkā．P．L．C．197f．； Gv．6．66．71； Sis．69．70； Svd．1209．<br><br><i>6．Sangharakkhita．</i> An Elder，who lived in the time of Vijayabāhu III．The king made him head of the Order and entrusted him with the Tooth Relic and the Alms Bowl； he also gave into his charge the education of the heir to the throne．Cv．lxxxi．76f．<br><br><i>7．Sangharakkhita．</i> An eminent monk in the time of Kittisiririjasīha．He was entrusted by the king with the restoration of the Majjhapalli Vihāra．Cv．c．234．,14,1
393127,en,21,sanghasema,sanghasema,Sanghasema,Sanghasema：A building in the Mahā-Vihāra，erected by Sena I．and   his queen，Sanghā．Cv．l．70．,10,1
393128,en,21,sanghasenapabbata,sanghasenapabbata,Sanghasenapabbata,Sanghasenapabbata：A building in the Abhayagiri vihāra，erected by   Sanghā，wife of Sena II．Cv．li．86．,17,1
393129,en,21,sanghasiva,sanghasivā,Sanghasivā,Sanghasivā：Wife of Mahātissa．She was the daughter of the ruler of   Rohana and had three sons：Aggabodhi，Dappula and Maniakkhika．Cv．xlv．39．,10,1
393147,en,21,sanghata,sanghāta,Sanghāta,Sanghāta：A Niraya．It is so called because massive rocks of heated   iron meet and crush the victims．J．v．256，270．,8,1
393148,en,21,sanghatagama,sanghātagāma,Sanghātagāma,Sanghātagāma：A village given by Vijayabāhu I．to the Lābhavāsins．  Cv．lx．68．,12,1
393176,en,21,sanghatissa,sanghatissa,Sanghatissa,Sanghatissa：<i>1．Sanghatissa．</i>A Lambakanna who became king of Ceylon （303 7 A．C．） after slaying Vijayakumāra．He set up a parasol on the Mahā Thūpa and did other works of merit．Having heard from the Thera Mahādeva of Dāmahālaka of the merits of giving rice gruel，he arranged for a regular distribution of it．He used to visit Pācīnadīpaka in order to eat jambu fruits there，and the people，annoyed by his visits，poisoned him．He was succeeded by Sanghabodhi．Mhv．xxxvi．58ff．； Dpv．xxii．48f．<br><br><i>2．Sanghatissa．</i> Called Asiggāha．He succeeded Aggabodhi II．as king of Ceylon （611 13 A．C．）．Moggallāna （afterwards Moggallāna III．） rose against him，and Anurādhapura was deserted by the people．Sanghatissa was once forced to eat food prepared for the monks at the Mahāpāli．His Senāpati proved treacherous，the king was defeated in battle and was forced to flee to Merumajjara．From there he went to Veluvana，where，at the suggestion of the monks，he put on yellow robes and went towards Rohana with his son and minister．He was，however，recognized and taken captive at Manihīra，brought to Sīhagiri，and beheaded at the command of Moggallāna．His son asked to be beheaded before him，and his request was granted； his minister was also beheaded，because he refused to leave his king．Sanghatissa had another son，Jetthatissa．Cv．xliv．1ff．； see Cv．Trs．i．74，n．1．<br><br><i>3</i><i>．Sanghatissa．</i>A viceroy （uparāja） of Aggabodhi IV．He built the Uparājaka parivena．Cv．xlvi．24．,11,1
393219,en,21,sanghupatthaka thera,sanghupatthāka thera,Sanghupatthāka Thera,Sanghupatthāka Thera：An arahant．He was a servant in the monastery   of Vessabhū Buddha and waited on the Sangha with great devotion．Seven kappas   ago he was king seven times，under the name of Samotthata．Ap．i．191．,20,1
393220,en,21,sanghupatthayika,sanghupatthāyikā,Sanghupatthāyikā,Sanghupatthāyikā：Another name for Kiñcisanghā （q．v．）．,16,1
393229,en,21,sangillagama,sangillagāma,Sangillagāma,Sangillagāma：A village in Ceylon，the residence of Bhayasīva．  Cv．xli．69．,12,1
393247,en,21,sangiti sutta,sangīti sutta,Sangīti Sutta,Sangīti Sutta：The thirty third sutta of the Dīgha Nikāya （D．iii．207ff），preached at Ubbhataka，the new Mote Hall of the Mallas of Pāvā．They had invited the Buddha to consecrate it by preaching there，and this he did until late into the night．Then，seeing that his audience wished for more，he asked Sāriputta to continue the preaching while he himself rested．Sāriputta therefore preached the Sangīti Sutta，at the end of which the Buddha expressed his great appreciation of Sāriputta’s exposition．<br><br>This sutta，like the Dasuttara，is arranged in a new plan -  which is regularly followed in the Anguttara Nikāya -  of grouping the points or chief items brought forward，numerically，in arithmetical progression - in this case 1 to 10．This scheme is a kind of thematic index to the doctrines scattered through the Four Nikāyas．<br><br>The Sarvāstivādins held this Sutta in high esteem，and included it （under the name of Sangītipariyāya） among the seven books constituting their Abhidhamma Pitaka．The Tibetan recensions attribute the Sutta to Mahā Kotthita．See Takākusu’s article on the Sarvāstivādins （J．P．T．S．1904 5）．<br><br>The sutta treats of the dasadhammā （or ten conditions） in much the same way as the Puggala-Paññatti deals with the dasapuggalā （ten individuals）．,13,1
393278,en,21,sanha,sanhā,Sanhā,Sanhā：An eminent Therī of Ceylon．Dpv．xviii．38．,5,1
393317,en,21,sanidana sutta,sanidāna sutta,Sanidāna Sutta,Sanidāna Sutta：Sense desires，ill will，renunciation，etc．，all   arise with，casual basis．S．ii．151f．,14,1
393341,en,21,sanimandapa,sanimandapa,Sanimandapa,Sanimandapa：A building in the Dīpuyyāna．It was decorated with   ivory．Cv．lxxiii．118．,11,1
393476,en,21,sanjaya,sañjaya,Sañjaya,Sañjaya：<i>1．Sañjaya．</i>A gardener （uyyānapāla） of Brahmadatta，king of Benares．See the Vātamiga Jātaka．He is identified with the slave girl who tried to tempt Cullapindapātika Tissa Thera．J．i．156f．<br><br><i>2．Sañjaya．</i>A rājā of Tagara．He renounced the world with ninety crores of others and became an ascetic．Dhammadassī Buddha preached to them and they all attained arahantship．Bu．xvi．3； BuA．183．<br><br><i>3．Sañjaya．</i>Father of Vessantara．He was the son of Sivi，king of Jetuttara，and after his father’s death succeeded him as king．His wife wasPhusatī．He is identified withSuddhodana of the present age．See theVessantara Jātaka for details．He is mentioned in a list of kings at Dpv．iii．42．<br><br><i>4．Sañjaya Thera．</i> He was the son of a wealthy brahmin of Sāvatthi，and，following the example of Brahmāyu，Pokkharasāti，and other well known brahmins，found faith in the Buddha and became a sotāpanna．He entered the Order and attained arahantship in the Tonsure hall．<br><br>In the time of Vipassī Buddha he spent all his wealth in good deeds and was left poor．Even then he continued to wait on the Buddha and his monks and led a good life．Eight kappas ago he was a king named Sucintita．（Thag．vs．48； ThagA．i．119f ）．He is evidently to be identified with Veyyāvacaka Thera of theApadāna．Ap．i．138．<br><br><i>5．Sañjaya Akāsagotta．</i> In theKannakatthala Sutta Vidūdabha tells the Buddha that it was Sañjaya who started the story round the palace to the effect that，according to the Buddha，no recluse or brahmin can ever attain to absolute knowledge and insight．<br><br>Sañjaya is sent for by Pasenadi，but，on being questioned，says that Vidūdabha was responsible for the statement．M．ii．127，132．<br><br><i>6．Sañjaya．</i>Son of the brahmin Vidhura and younger brother of Bhadrakāra．See the Sambhava Jātaka．He is identified with Sāriputta．J．v．67．<br><br><i>7．Sañjaya Belatthiputta</i><br><br><i>8．Sañjaya．</i> One of the ten sons of Kālāsoka．,7,1
393477,en,21,sanjaya belatthiputta,sañjaya belatthiputta,Sañjaya Belatthiputta,Sañjaya Belatthiputta：One of the six famous heretical teachers of the Buddha’s day．He was a great skeptic，his teaching being the evasion of problems and the suspension of judgment．His doctrines seem to have been identical with those of the Amarāvikkhepikas （Eel wrigglers） who，when asked a question，would equivocate and wriggle like an eel．Sañjaya’s teachings are given at D．i．58； cf．the ”Eel wrigglers” at D．i．27．<br><br>It is probable that Sañjaya suspended his judgments only with regard to those questions the answers to which must always remain a matter of speculation．It may be that he wished to impress on his followers the fact that the final answer to these questions lay beyond the domain of speculation，and that he wished to divert their attention from fruitless enquiry and direct it towards the preservation of mental equanimity． <br><br>Buddhaghosa gives us no particulars about Sañjaya，beyond the fact that he was the son of Belattha （DA．i．144）．Sanskrit texts call him Sañjayī Vairatiputra （E．g．，Mtu．iii．59f） and Sañjayi Vairattīputra （E．g．，Dvy．143，145）．<br><br>He is evidently identical with Sañjaya the Paribbājaka who was the original teacher of Sāriputta and Moggallāna （Vin．i．39）．It is said that when these two disciples left Sañjaya to become pupils of the Buddha，they were joined by two hundred and fifty others．Sañjaya then fainted，and hot blood issued from his mouth．Vin．i．42； according to DhA．i．78，Sāriputta and Moggallāna tried to persuade Sañjaya to accept the Buddha’s doctrine，but they failed，and only one half of his disciples joined them．The Paribbājaka Suppiya was also a follower of Sañjaya （DA．i．35）．<br><br>Barua thinks （Op．cit．，326） that the Aviruddhakas mentioned in the Anguttara （A．iii．276） were also followers of Sañjaya -  that they were called Amarāvikkhepakā for their philosophical doctrines，and Aviruddhakā for their moral conduct．,21,1
393505,en,21,sanjikaputta,sañjikāputta,Sañjikāputta,Sañjikāputta：A young brahmin，friend of Bodhirājakumāra．He was sent to invite the Buddha to Bodhi’s palace，Kokanada （Vin．ii．127f．； M．ii．91）． <br><br>When Bodhi formed a plan to kill the architect of Kokanada，lest he should build another similar palace，Sañjikāputta warned the architect of Bodhi’s intention．DhA．iii．134．,12,1
393515,en,21,sanjiva,sañjiva,Sañjiva,Sañjiva：<i>1．Sañjiva．</i>One of the two chief disciples of Kakusandha Buddha （D．ii．4； J．i．42； Bu．xxiii．20）．He was expert in samādhi，and lived in cells，caves，etc．，sustaining himself on samādhi．One day，when in a state of trance in a forest，woodmen，thinking him dead，burnt his body，but he，emerging at the proper time from his trance，shook out his robes and entered the village for alms； hence his name，Sañjīva （Quick） （M．i．333； cf．DA．ii．417； MA．i．522； PSA．496）．This feat is referred to as an example of samādhi-vipphāra iddhi．E．g．，Vsm．380，706； PS．ii．212； BuA．24，etc．<br><br><i>2．Sañjīva．</i>A Niraya．Beings born there are subjected to numerous tortures，but contrive to survive them； hence the name．J．v．266，270．<br><br><i>3．Sañjīva．</i> A brahmin who could bring the dead to life； see the Sañjīva Jātaka．He is identified with Ajātasattu．J．i．511．,7,1
393519,en,21,sanjiva jataka,sañjīva jātaka,Sañjīva Jātaka,Sañjīva Jātaka：The Bodhisatta was a famous teacher in Benares，and among his pupils was a young brahmin，Sañjīva，who was taught a spell for raising the dead，but not the counter spell．One day he went with his companions into the forest，and they came across a dead tiger．He uttered the charm and restored it to life．The tiger instantly killed him and fell down dead again．<br><br>The story was told in reference to Ajātasattu after his visit to the Buddha．The Buddha said that had it not been for his crime of patricide he would have become a sotāpanna，but because of his early association with Devadatta he had committed numerous bad deeds and shut himself out from that possibility．<br><br>Sañjīva is identified with Ajātasattu．J．i．508 11．,14,1
393578,en,21,sankamanatta theri,sankamanattā therī,Sankamanattā Therī,Sankamanattā Therī：An arahant．Seeing Kondañña Buddha walking   along the road，she came out of her house and prostrated herself．The Buddha   touched her head with his foot．Ap．ii．514．,18,1
393656,en,21,sankappa jataka,sankappa jātaka,Sankappa Jātaka,Sankappa Jātaka：The Bodhisatta was once born into a very rich family of Benares．When his parents died he gave away his wealth，became an ascetic in the Himālaya，and developed iddhi powers．During the rains he returned to Benares，where，at the king’s invitation，he lived in the royal park．For twelve years he did this，till，one day，the king had to leave to quell a frontier rebellion，after having instructed the queen to look after the ascetic．One evening the ascetic returned rather late to the palace，and the queen，rising hastily at his arrival，let her garment slip．The ascetic’s mind became filled with thoughts of lust，and he lost his powers．On his return to the hermitage，he lay there for seven days without touching food．On his return，the king visited the ascetic，who explained that his heart had been wounded．Asking the king to retire from the hut，he once more developed his trance．He then took leave of the king and returned to Himavā．<br><br>The story was told to a monk who was filled with discontent because he had fallen in love with a woman whom he met on his alms rounds．The king is identified with Ananda．J．ii．271-77．,15,1
393657,en,21,sankappa vagga,sankappa vagga,Sankappa Vagga,Sankappa Vagga：The first chapter of the Tika Nipāta of the   Jātakatthakathā．J．ii．271 321．,14,1
393724,en,21,sankasana sutta,sankāsanā sutta,Sankāsanā Sutta,Sankāsanā Sutta：The Buddha says that in the Four Ariyan Truths，as   taught by him，there are numberless shades and variations of meaning．S．v．430．,15,1
393734,en,21,sankassa,sankassa,Sankassa,Sankassa：A city，thirty leagues from Sāvatthi．（DhA．iii．224）．<br><br>It was there that the Buddha returned to earth，after preaching the Abhidhamma Pitaka in Tāvatimsa，following the performance of theTwin Miracle under the Gandamba tree．As the time approached for the Buddha to leave Tāvatimsa ，Moggallāna （Anuruddha，according to SNA．ii．570； cf．Vsm．，p．391） announced his coming return to the multitude，who had been waiting at Sāvatthi，fed by Culla Anāthapindika，while Moggallāna expounded the Dhamma．They then made their way to Sankassa．<br><br>The descent of the Buddha took place on the day of the Mahāpavārana festival．Sakka provides three ladders for the Buddha’s descent from Sineru．to the earth：on the right was a ladder of gold for the gods； on the left a silver ladder for Mahā Brahmā and his retinue； and in the middle a ladder of jewels for the Buddha．The assembled people covered the earth for thirty leagues round．There was a clear view of the nine Brahma worlds above and of Avīci below．The Buddha was accompanied by Pañcasikha，Mātali，Mahā Brahmā and Suyāma．Sāriputta was the first to welcome him （followed by Uppalavannā，SNA．ii．570），and the Buddha preached the Law，starting with what was within the comprehension even of a puthujjana，and ending with what only a Buddha could understand．<br><br>On this occasion was preached the Parosahassa Jātaka to proclaim to the multitude the unparalleled wisdom of Sāriputta （DhA．iii．224ff．； see also SNA．ii．570）．It is said’ that the Buddha’s descent to Sankassa had provided opportunity for Moggallāna to show his eminence in iddhi，Anuruddha in dibbacakkhu，and Punna in skill in preaching，and the Buddha wished to give Sāriputta a chance of shining in his wisdom．（Ibid．，loc．cit．； J．iv．266； see also Jhānasodhana，Sarabhamiga，and Candābha Jātakas）．He therefore asked of Sāriputta questions which no one else could answer．The opening words of the Sāriputta Sutta are supposed to refer to this descent from Tusita （sic）．<br><br>The site of the city gate of Sankassa is one of the ”unchangeable” spots of the world （avijahitatthānam）．All Buddhas descend at that spot to the world of men after preaching the Abhidhamma （BuA．106，247； MA．i．371，etc．）．From Sankassa the Buddha went to Jetavana （J．i．193）．<br><br>A shrine was erected on the spot where the Buddha’s right foot first touched the ground at Sankassa （DhA．iii．227）．When the Chinese pilgrims，Hiouen Thsang and Fa Hien，visited the place，they found three ladders，which had been built of brick and stone by the ancients，to commemorate the Buddha’s descent，but the ladders were nearly sunk in the earth．（Beal，op．cit．，i．203； Fa Hien，p．24）．<br><br>There was，in the Buddha’s time，a deer park at Sankassa whereSuhemanta Thera heard the Buddha preach （ThagA．i．212）．During the Vajjiputta controversy，Revata Thera，on his way from Soreyya toSahājāti，went through Sankassa．The road he took passed through Sankassa，Kannakujja，Udumbarā and Aggālapura （Vin．ii．299f）．<br><br>Sankassa is now identified with Sankissa Basantapura on the north bank of the Ikkhumatī （Kālīnadī），between Atranji and Kanoj，twenty-three miles west of Fatehgarh and forty five north of Kanoj．,8,1
393790,en,21,sanketahala,sanketahāla,Sanketahāla,Sanketahāla：A place in Ceylon where the Damilas captured   Brāhmanatissa．v．l．Guttahāla，Gottahāla．MT．613．,11,1
393820,en,21,sankha,sankha,Sankha,Sankha：<i>1．Sankha．</i>The Bodhisatta，born as a brahmin in Molinīnagara （Benares）．See the Sankha Jātaka．<br><br><i>2．Sankha．</i>The Bodhisatta，born as a setthi of Rājagaha．See the Asampadāna Jātaka．<br><br><i>3．Sankha．</i>A future king，who will be the Cakka-vatti of Ketumatī at the time of the appearance of Metteyya Buddha in the world．He will raise up again the palace of King Mahāpanāda and live there．But later he will give it to the Order and become an arahant．D．iii．75f．； Anāgat．p．42 （vs．10）．<br><br>According to the Commentary （DA．iii．856），he was one of two cane workers （nalakārā），father and son，who made a hut for a Pacceka Buddha．After death，both were born in heaven．The son became Mahāpanāda，and，later，Bhaddaji．The father is in the deva world and will be reborn as Sankha．Mahāpanāda’s palace still remains un-destroyed，ready for his use．<br><br><i>4．Sankha．</i>A Nāga king； a previous birth of Rāhula．SNA．i．341； but elsewhere （e．g．，SA．iii．26） he is called Pālita．See Pālita．<br><br><i>5．Sankha．</i>One of the treasure troves which arose from the earth for the use of the Bodhisatta in his last lay life．These appeared on the day of his birth．DA．i．284．<br><br><i>6．Sankha．</i> The Bodhisatta born as a brahmin in Takkasilā．He was the father ofSusīma．See the Sankha Jātaka （2）．<br><br><i>7．Sankha．</i>A general of Kittisirimegha； he lived in Badalatthalī．The king entrusted him with the celebrations in connection with the upanayana ceremony of Parakkamabāhu （afterwards Parakkamabāhu I．）．When Parakkamabāhu returned to Badalatthalī in his tour of preparation，Sankha welcomed him and paid him all honour．But Parakkamabāhu proved treacherous and had him slain．Cv．lxiv．8f．，22f．； lxv．13f，27f．<br><br><i>8．Sankha．</i> A Singhalese general who maintained a stronghold in Gahgādoni in the Manimekhala district，while Māgha ruled in the capital．Cv．lxxxi．7f．<br><br><i>Sankha Sutta．</i>The Buddha，at the Pāvārika ambavana，has a discussion with Asibandhakaputta regarding the teachings of Nigantha-Nātaputta and proves to him that Nigantha’s teachings are contradictory and misleading as compared with his own．The Ariyan disciple，by following the Buddha’s teaching，cultivates kindliness，compassion and equanimity and suffuses the four quarters with these qualities，as easily as a powerful conch-blower fills the four quarters with sound．S．iv．317f．,6,1
393821,en,21,sankha jataka,sankha jātaka,Sankha Jātaka,Sankha Jātaka：<i>1．Sankha Jātaka （No．442）．</i>The Bodhisatta was once born in Molinī nagara （Benares） as a very rich brahmin，named Sankha．He spent six thousand daily on almsgiving．He had a ship built，equipped and prepared to sail for Suvannabhūmi．A Pacceka，Buddha，seeing him with his divine eye，and foreseeing the danger in store for him，appeared before him on the way to the seaport．Sankha paid him all honour and presented him with his shoes and umbrella．<br><br>Sankha’s ship sprang a leak on the seventh day．Taking with him one companion，he dived overboard and swam in the direction of Molinī．He swam thus for seven days，till Manimekhalā，seeing his plight，came to his rescue and offered him food．But this he refused，as he was keeping the fast．The goddess told him that his purity in worshipping the Pacceka Buddha had been the cause of her coming to his aid and offered him a boon．He chose to be sent back to Molinī．The goddess provided him with a ship full of treasure，and he returned safely to Molinī with his attendant．<br><br>The story was related by way of thanks to a pious layman of Sāvatthi，who，having entertained the Buddha and his monks for seven days，presented shoes to the Buddha and to the members of his Order．<br><br>Ananda is identified with Sankha’s attendant and Uppalavannā with Manimekhalā （J．iv．15 22）．The story is also called the Sankhabrāhmana Jātaka．E．g．，ibid．，120．<br><br><i>2．Sankha Jātaka．</i> The Bodhisatta，named Sankha，was once born as a brahmin in Takkasilā and had a son，Susīma．When Susīma was about sixteen，he took leave of his father and went to Benares to study the Vedas．His teacher，who was a friend of his father’s，taught him all he knew，and then Susīma went to Isipatana，where lived some Pacceka．Buddhas．He entered the Order under them，attained arahantship，and died while yet young．Having heard no news of his son for some time，Sankha was alarmed and went to Benares in search of him．There，after enquiry，he heard of his son’s death as a Pacceka Buddha，and was shown the shrine erected in his memory．Sankha weeded the grass round the shrine，sprinkled sand，watered it，scattered wild flowers round it，and raised aloft his robe as banner over it．He then planted his parasol over the top and departed．<br><br>The Buddha related the story to the monks at Rājagaha，after his return from Vesāli，to explain the unparalleled honours he had received during the journey．Because he had uprooted the grass round Susīma’s shrine，a road of eight leagues was prepared for him to journey comfortably； because he had spread sand，his route was also so spread； because he had scattered flowers，his route was covered with flowers； because he had sprinkled water，there was a shower in Vesāli on his arrival； because he had raised a banner and set up a parasol，the whole cakkavāla was gay with flags and parasols．DhA．iii．445f．； KhpA．198f．The story is not given in the Jātakatthakatha．,13,1
393822,en,21,sankhabrahmana jataka,sankhabrāhmana jātaka,Sankhabrāhmana Jātaka,Sankhabrāhmana Jātaka：See the Sankha Jātaka （1）．,21,1
393834,en,21,sankhadhamana jataka,sankhadhamana jātaka,Sankhadhamana Jātaka,Sankhadhamana Jātaka：The Bodhisatta was once a conch-blower．He went with his father to a public festival，where they earned a great deal of money．On their way through a forest infested with robbers，the son warned his father not to blow on his conch shell，but his father persisted，and they were plundered by the robbers．<br><br>The story was told to a self willed monk who is identified with the father．J．i．284．,20,1
393836,en,21,sankhadhatu,sankhadhātu,Sankhadhātu,Sankhadhātu：One of the Dandanāyaka bhātaro （q．v．）．Cv．lxxii．162．,11,1
393877,en,21,sankhana sutta,sankhāna sutta,Sankhāna Sutta,Sankhāna Sutta：Four powers that are in the world：of computation，  cultivation，innocence and collectedness．A．ii．142．,14,1
393881,en,21,sankhapala,sankhapāla,Sankhapāla,Sankhapāla：<i>1．Sankhapāla．</i>The Bodhisatta born as a Nāga king．See the Sankhapāla Jātaka．Sankhapāla is evidently a generic name for the Nāgas of that world．<br><br><i>2．Sankhapāla．</i> A king of Ekabala．Mahosadha （q．v．），hearing that he was collecting arms and assembling an army，sent a parrot to find out about it．The parrot reported that there was no reason to fear Sankhapāla．J．vi．390．<br><br><i>3．Sankhapāla．</i>A lake in the Mahimsakarattha．It was the residence of the Nāga king，Sankhapāla．From the lake rose the river Kannapennā．J．v．162．<br><br><i>4．Sankhapāla Thera．</i>A pupil of Buddhadatta，to whom he dedicated his Vinaya-Vinicchaya．Gv．40； P．L．C．109．,10,1
393882,en,21,sankhapala jataka,sankhapāla jātaka,Sankhapāla Jātaka,Sankhapāla Jātaka：The Bodhisatta born as Duyyodhana，son of the king of Rājagaha．When he came of age his father handed over the kingdom to him，became an ascetic，and lived in the royal park．There Duyyodhana frequently visited him； finding this inconvenient，the ascetic went to Mahimsakarattha and lived in a hut on a bend of the Kannapennā River，which flows from the Sankhapāla Lake near Mount Candaka．There he was visited by the Nāga king Sankhapāla，to whom he preached the Dhamma．Later，Duyyodhana discovered the whereabouts of the ascetic and visited him．There he saw the Nāga-king，and，impressed by his great magnificence，desired to visit the Nāga-world．On his return to the capital，Duyyodhana engaged in works of merit，and was born after death in the Nāga world and became its king under the name of Sankhapāla．In course of time，he grew weary of his magnificence，and，leaving the Nāga world，lived near the Kannapennā，on an ant hill，keeping the holy fast．As he lay there，sixteen men，roaming in the forest，saw him and seized him．They drove stakes into his body，and made holes in the stakes and fastened ropes to them in order to drag him along．But Sankhapāla showed no resentment．A landowner of Mithilā，called Alāra，saw him being ill treated and had him released．Thereupon，Sankhapāla invited Alāra to the Nāga world，and Alāra lived there for one year．He later became an ascetic，and，in due course，visited Benares，where he told the king the story of his visit to the Nāga world．After the rains he returned to the Himālaya．<br><br>The story was told to some laymen who kept the fast．<br><br>The Bodhisatta’s father is identified with Mahā Kassapa，the king of Benares with Ananda，and Alāra with Sāriputta．J．v．161 71．See also Alāra．<br><br>The story is given in the Cariyāpitaka （ii．10； see also J．i．45； MA．ii．617； BuA．50） to illustrate Sīla pāramitā．,17,1
393894,en,21,sankhara,sankhāra,sankhāra,sankhāra：<i>     </i>This term has，according to its context，different shades of meaning，which should be carefully distinguished．<br><br>（I） To its most frequent usages （s．foll．1-4） the general term ’formation’ may be applied，with the qualifications required by the context．This term may refer either to the act of ’forming or to the passive state of ’having been formed’ or to both．<br><br>1．As the 2nd link of the formula of dependent origination，（paticcasamuppāda），sankhāra has the active aspect，’forming，and signifies karma，i．e．wholesome or unwholesome volitional activity （cetanā） of body （kāya-sankhāra），speech （vacī-sankhāra） or mind （citta- or mano-sankhāra）．This definition occurs，e．g．at S．XII．2，27．For sankhāra<i> </i>in this sense，the word ’karma-formation’ has been coined by the author．In other passages，in the same context，<i> </i> sankhāra is defined by reference to  <br><br>  （a） meritorious karma-formations （puññ’ābhisankhāra），  （b） demeritorious k．（apuññ’abhisankhāra），  （c） imperturbable k．（āneñj’ābhisankhāra），e．g．in S．XII．51； D．33．  This threefold division covers karmic activity in all spheres of existence：the meritorious karma-formations extend to the sensuous and the fine-material sphere，the demeritorious ones only to the sensuous sphere，and the ’imperturbable’ only to the immaterial sphere．<br><br>2．The aforementioned three terms，kāya-，vacī- and citta-sankhāraare sometimes used in quite a different sense，namely as  <br><br>  （1） bodily function，i．e．in-and-out-breathing （e．g．M．10），  （2） verbal function，i．e．thought-conception and discursive thinking，  （3） mental-function，i．e．feeling and perception （e．g．M．44）．See   nirodhasamāpatti．3．It also denotes the 4th group of existence （sankhārakkhandha），and includes all ’mental formations’ whether they belong to ’karmically forming’ consciousness or not．See khandha，Tab．II．and S．XXII．56，79．<br><br>4．It occurs further in the sense of anything formed （sankhata） and conditioned，and includes all things whatever in the world，all phenomena of existence．This meaning applies，e．g．to the well-known passage，”All formations are impermanent．．．subject to suffering” （sabbe sankhāra aniccā ．．．dukkhā）．In that context，however，<i>s．</i> is subordinate to the still wider and all-embracing term dhamma （thing）； fordhamma includes also the Unformed or Unconditioned Element （asankhata-dhātu），i．e．Nibbāna （e．g．in sabbe dhammā anattā，”all things are without a self”）．<br><br>（II） Sankhāra also means sometimes ’volitional effort’，e．g．in the formula of the roads to power （iddhi-pāda）； in sasankhāra- and asankhāra-parinibbāyī （s．anāgāmī）； and in the Abhidhamma terms asankhārika- and sasankhārika-citta，i．e．without effort = spontaneously，and with effort = prompted．<br><br>In Western literature，in English as well as in German，sankhārais sometimes mistranslated by ’subconscious tendencies’ or similarly （e．g Prof Beckh：”unterbewußte Bildekräfte，” i．e．subconscious formative forces）．This misinterpretation derives perhaps from a similar usage in non-Buddhist Sanskrit literature，and is entirely inapplicable to the connotations of the term in Pāli Buddhism，as listed above under I，1-4．For instance，within the dependent origination，s．is neither subconscious nor a mere tendency，but is a fully conscious and active karmic volition．In the context of the 5 groups of existence （s．above I，3），a very few of the factors from the group of mental formations （sankhārakkhandha） are also present as concomitants of subconsciousness （s．Tab．I，Tab．II，Tab．III），but are of course not restricted to it，nor are they mere tendencies．,8,1
393896,en,21,sankhara sutta,sankhāra sutta,Sankhāra Sutta,Sankhāra Sutta：Some people accumulate acts of body，speech and   mind that are discordant； others those that are harmonious； yet others those   that are both discordant and harmonious．A．i．122．,14,1
393948,en,21,sankharuppatti sutta,sankhāruppatti sutta,Sankhāruppatti Sutta,Sankhāruppatti Sutta：The 120th sutta of the Majjhima Nikāya．<br><br>A monk who possesses the five sankhāras （”plastic forces”） of faith，virtue，learning，munificence and wisdom，if he cultivate and develop them，can be reborn in any condition or world he may desire； he can even，thereby，win Nibbāna （M．iii．99ff）．<br><br>The sutta contains a long list of Deva-worlds and Brahma worlds．,20,1
393950,en,21,sankhasetthi,sankhasetthi,Sankhasetthi,Sankhasetthi：See Sankha （1）．,12,1
393969,en,21,sankhata sutta,sankhata sutta,Sankhata Sutta,Sankhata Sutta：There are three condition marks in that which is   “conditioned” （Sahkhata）．Its genesis is apparent，likewise its passing away   and its changeability while it persists．A．i．152．,14,1
393986,en,21,sankhatthali,sankhatthalī,Sankhatthalī,Sankhatthalī，Sankhanāyakatthalī，Sankhanāthatthalī：An important   place in the Dakkhinadesa of Ceylon，where Kittisirimegha had his capital．It   was near Badalatthalī，and is mentioned several times in the account of the   campaigns of Parakkamabāhu I．Cv．lxiii．43； lxiv．22； lxvi．9； lxvii．78，82； also   Cv．Trs．i．241，n．2．,12,1
393988,en,21,sankhavaddhamana,sankhavaddhamāna,Sankhavaddhamāna,Sankhavaddhamāna：A river in Ceylon，which unites with the   Kumbhīlavāna．At the spot where they unite，the Sūkaranijjhara was   constructed．Cv．lxviii．32； see Cv．Trs．i．279，n．4．,16,1
394022,en,21,sankhepatthakatha,sankhepatthakathā,Sankhepatthakathā,Sankhepatthakathā：A compilation quoted by Buddhaghosa as opposed   to the Mahāatthakathā．E．g．，at Sp．ii．494．,17,1
394024,en,21,sankhepavannana,sankhepavannanā,Sankhepavannanā,Sankhepavannanā：A navatīkā by Saddhammajotipāla on the   Abhidhammattha sangaha．Gv．40．,15,1
394035,en,21,sankheyya parivena,sankheyya parivena,Sankheyya parivena,Sankheyya parivena：A monastery in Sāgala where Ayupāla and，later，  Nāgasena，lived．Milinda visited this monastery to discuss with these monks．  Mil．19，22，etc．,18,1
394074,en,21,sankhitta samyutta,sankhitta samyutta,Sankhitta Samyutta,Sankhitta Samyutta：Mentioned by Buddhaghosa （SA．ii．168） as an   example of a collection of discourses connected with Suññatā．The reference is   probably to the Satthipeyyāla．At Samyutta iv．148ff．,18,1
394140,en,21,sankhyapakasaka,sankhyāpakāsaka,Sankhyāpakāsaka,Sankhyāpakāsaka：A grammatical work by Ñānavilāsa of Laos．  Sirimangala wrote a tīkā on it．Bode，op．cit．，47．,15,1
394154,en,21,sankicca,sankicca,Sankicca,Sankicca：<i><i>1．Sankicca Thera</i></i>He was born in a very eminent brahmin family of Sāvatthi．His mother died just before his birth and was cremated，but he was found unburnt on the funeral pyre （Cf．the story of Dabba）．The men who burnt his mother’s body，turning the pyre over with sticks，pierced the womb and injured the pupil of the child’s eye．Hence his name （Sankunā chinnakkhikotitāya = Sankicco）．When he was discovered，they consulted soothsayers，who told them that if he lived in the household seven generations would be impoverished，but if he became a monk he would be the leader of five hundred．At the age of seven he came to know of his mother’s death and expressed a wish to join the Order．His guardians agreeing to this，he was ordained under Sāriputta．He won arahantship in the Tonsure hall （ThagA．i．533）．<br><br>At that time，thirty men of Sāvatthi，who had entered the Order and had practised the duties of higher ordination for four years，wished to engage in meditation．The Buddha，foreseeing danger for them，sent them to Sāriputta．Sāriputta advised them to take with them the novice Sankicca，and they reluctantly agreed．After a journey of one hundred and twenty leagues，they came to a village of one thousand families，where they stayed at the request of the inhabitants，who provided all their needs．At the beginning of the rains，the monks agreed among themselves not to talk to one another； if any among them fell ill，he was to strike a bell．One day，as the monks were eating their meal on the banks of a neighbouring river，a poor man who had travelled far stood near them and they gave him some food．He then decided to stay with them，but after two months，wishing to see his daughter，he left the monks without a word．He travelled through a forest where lived five hundred robbers，who had vowed to offer a human sacrifice to a spirit of the forest．<br><br>As soon as they saw him，they captured him and prepared for the sacrifice．The man then offered to provide them with a victim of far higher status than himself，and led them to the monks．Knowing their habits，he struck the bell and they all assembled．When the robbers made known their design，each one of the monks offered himself as a victim，and in the end Sankicca，with  great difficulty，persuaded the others to let him go．The thieves took Sankicca，and，when all was ready，the leader approached him with drawn sword．Sankicca entered into samādhi，and when the blow was struck，the sword buckled and bent at the end and split from hilt to top．Marvelling at this，the thieves did obeisance to Sankicca，and，after listening to his preaching，asked leave to be ordained．Sankicca agreed to this，and，having ordained them，took them to the other monks．There he took leave of them and went with his following to the Buddha．In due course，Sankicca received the higher ordination，and ten years later he ordained his sister’s son，Atimuttaka （Adhimuttaka），who，likewise，ordained five hundred thieves．DhA．ii．240ff．； for the story of Atimuttaka see Sankicca’s story is often referred to -  e．g．，Vsm．313； J．vi．14．<br><br>The Nāgapeta Vatthu contains a story of another of Sankicca’s pupils （PvA．53ff）．The Theragāthā （Thag．vs．597-607） contains a series of stanzas spoken by Sankicca in praise of the charms of the forest in reply to a layman who，wishing to wait upon him，wished him to dwell in the village．<br><br>Sankicca is one of the four novices mentioned in the Catusāmanera Vatthu．Sankicca’s iddhi is described as ñāvavipphāra iddhi．（Ps．ii．211； BuA．24）．The iddhi referred to in this connection is Sankicca’s escape from death while his mother’s body was being burnt．Vsm．，p．379．<br><br><i>2．Sankicca．</i>See Kisa Sankicca，where Sankicca is given as a gotta-name．<br><br><i>3</i><i>．Sankicca．</i>The Bodhisatta，born as an ascetic．See the Sankicca Jātaka．,8,1
394173,en,21,sankilesiya sutta,sankilesiya sutta,Sankilesiya Sutta,Sankilesiya Sutta：See Kilesiya Sutta．,17,1
394194,en,21,sankilitthabha,sankilitthābhā,Sankilitthābhā,Sankilitthābhā：A class of devas．Beings are born in their world   when they have absorbed the idea of tarnished brilliance．M．iii．147．,14,1
394227,en,21,sankita sutta,sankita sutta,Sankita Sutta,Sankita Sutta：A monk who haunts the house of a widow，an unmarried   woman （thullakumārī），a eunuch，or the premises of a nun，is suspect．  A．iii．128．,13,1
394389,en,21,sanna sutta,saññā sutta,Saññā Sutta,Saññā Sutta：<i>1．Saññā Sutta．</i>The thought of foulness，death，peril，cloying of food，distaste these，if cultivated，are of great advantage．A．iii．79．<br><br><i>2．Saññā Sutta．</i> The thoughts of impermanence，of not self，death the cloying of food，distaste these，if developed，lead to great profit．A．iii．79．<br><br><i>3．Saññā Sutta．</i> To get rid of thoughts of sense desire，ill will and harm，their opposites must be cultivated．A．iii．446．<br><br><i>4．Saññā Sutta．</i> Thoughts of impermanence，not self，unlovely things，peril，renunciation，dispassion，ending these lead to growth and not to decline．A．iv．24．<br><br><i>5．Saññā Sutta．</i>Thoughts of the unattractive，death，cloying of food，all world discontent，impermanence，of all therein，of no self in ill are of great advantage．A．iv．46．<br><br><i>6．Saññā Sutta．</i> The same as （5），in greater detail．A．iv．47．<br><br><i>7．Saññā Sutta．</i> Same as （5），with the addition of thoughts of abandoning，fading，and ending．A．v．105．<br><br><i>8．Saññā Sutta．</i> The same as （2），with the addition of thoughts of the skeleton，worms，discoloured corpse，fissured corpse，and swollen corpse．A．v．106．<br><br><i>9．Saññā Sutta．</i> If a recluse develops the thoughts that he has come to the state of being an outcast，that his life is dependent on others，that he must now behave differently   that will develop in him the seven conditions．A．v．210f．<br><br><i>10．Saññā Sutta．</i> Diversity of thoughts is due to diversity of elements； hence arises diversity of aims，desires，yearnings，and quests．S．ii．143．<br><br><i>11．Saññā Sutta．</i> Perception of a visible object is fleeting．S．ii．247．<br><br><i>12．Saññā Sutta．</i> Perception of body is impermanent； likewise sound，scent，etc．S．iii．227．<br><br><i>13．Saññā Sutta．</i> See Aniccatā Sutta．,11,1
394390,en,21,sanna vagga,saññā vagga,Saññā Vagga,Saññā Vagga：The seventh chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．79f．,11,1
394423,en,21,sannaka,sannaka,Sannaka,Sannaka：One of the chief lay supporters of Piyadassī Buddha．  Bu．xiv．22．,7,1
394425,en,21,sannaka thera,saññaka thera,Saññaka Thera,Saññaka Thera：An arahant．Ninety two kappas ago he saw the rag   robe of Tissa Buddha hanging on a tree and worshipped it．Four kappas ago he   was a king named Dumasāra．Ap．i．120．,13,1
394441,en,21,sannamanasikara sutta,saññāmanasikāra sutta,Saññāmanasikāra Sutta,Saññāmanasikāra Sutta：<i>1．Saññāmanasikāra Sutta．</i> Ananda asks the Buddha how a monk can so develop concentration that he is quite unaware of all that is seen，heard，sensed，cognized，attained，sought after，or thought of．By the calming of all activities，the ending of craving，by Nibbāna，answers the Buddha．A．v．318f．<br><br><i>2．Saññāmanasikāra Sutta．</i> Ananda asks the same question as in （1），and the Buddha gives the same answer．A．v．319f．<br><br><i>3．Saññāmanasikāra Sutta．</i> Ananda asks the Buddha how a monk can so develop concentration that he pays no heed to what is seen，heard，etc．，and yet does so．The answer is as in （1）．A．v．321f．,21,1
394491,en,21,sannasamika thera,saññasāmika thera,Saññasāmika Thera,Saññasāmika Thera：An arahant．Ninety four kappas ago he mastered the Vedas when only seven years old．He prepared a great sacrifice about which he consulted Siddhattha Buddha．The Buddha taught him that happiness was not to be found that way，and the boy，following his advice，was reborn in Tusita．Ap．i．261．,17,1
394580,en,21,sanni sutta,saññī sutta,Saññī Sutta,Saññī Sutta：Sāriputta explains to Amanda how he dwelt in the   sphere of “neither perception nor non perception．” S．iii．238．,11,1
394583,en,21,sannibbapaka,sannibbapaka,Sannibbapaka,Sannibbapaka：A king of one hundred and seven kappas ago，a   previous birth of āsanūpatthāyaka Thera．Ap．i．144．,12,1
394618,en,21,sannidhapaka thera,sannidhāpaka thera,Sannidhāpaka Thera,Sannidhāpaka Thera：An arahant．He had been a householder，and   later an ascetic in the time of Padumuttara Buddha．He gave the Buddha a gourd   （āmanda） and water to drink．Forty one kappas ago he was a king named   Arindama．Ap．i．97．,18,1
394744,en,21,sannirasela,sannīrasela,Sannīrasela,Sannīrasela：A village in Ceylon given by Parakkamabāhu IV．for the   maintenance of the parivena which he built for Medhankara Thera．Cv．xc．87．,11,1
394749,en,21,sanniratittha,sannīratittha,Sannīratittha,Sannīratittha：A vihāra in Pulatthipura，established by Mahinda II．  Cv．xlviii．134．,13,1
394932,en,21,sannojana sutta,saññojana sutta,Saññojana Sutta,Saññojana Sutta：The seven fetters&nbsp；&nbsp； of complying，resisting，of   view，uncertainty，conceit，worldly lusts，and ignorance．A．iv．7．,15,1
394967,en,21,santa,santa,Santa,Santa：<i>1．Santa．</i>Aggasāvaka of Atthadassī Buddha．（J．i．39； Bu．xv．19）．He was son of the king of Sucandaka，and Upasanta，son of the chaplain，was his friend．These two placed four very learned men at the four gates of the city to inform them of the arrival of any wise men．They announced the arrival of Atthadassī Buddha．Santa and Upasanta visited the Buddha and his monks，gave them meals for seven days，and listened to the Buddha’s preaching．On the seventh day they became arahants，with ninety thousand others．BuA．p．179．<br><br><i>2．Santa．</i>Fifty seven kappas ago there were four kings of this name，previous births of Tissa Thera．ThagA．i．200； but see Ap．i．174，where he is called Bhavanimmita．<br><br><i>3．Santa．</i> A general of Parakkamabāhu I．He is called Jitagiri，and was in charge of the Vihāravajjasāla ford．Cv．lxxv．25．<br><br><i>Santa Sutta．</i>On ten qualities which make a monk altogether charming and complete in every attribute．A．v．11．,5,1
394983,en,21,santacitta,santacitta,Santacitta,Santacitta：A Pacceka．Buddha．M．iii．70．,10,1
395015,en,21,santaka sutta,santaka sutta,Santaka Sutta,Santaka Sutta：The Buddha explains to Ananda how feelings arise and   cease to be，what is their “satisfaction” and their &quot；misery．&quot； S．iv．219．,13,1
395019,en,21,santakaya thera,santakāya thera,Santakāya Thera,Santakāya Thera：He was never guilty of any improper movement of hand or foot，but always carried himself with composure and dignity．This was because his mother was a lioness．For a lioness，when she has eaten prey，goes into her cave where she lies，for seven days，on a bed of red arsenic and yellow orpiment．When she rises on the seventh day，if she finds the bed disturbed by any movement on her part，she again lies down for seven days，saying：”This does not become your birth or lineage．” When the monks praised Santakāya to the Buddha，he held up the Elder as an example to be followed．Dhp．iv．113f．,15,1
395033,en,21,santana thera,santāna thera,Santāna Thera,Santāna Thera：An Elder who came to Ceylon from Rakkhanga，at the   head of thirty three monks，at the invitation of Vimaladhammasuriya II．  Cv．xcvii．10．,13,1
395043,en,21,santaneri,sāntanerī,Sāntanerī,Sāntanerī：A fortress in South India，mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvii．44．,9,1
395214,en,21,santati,santati,Santati,Santati：A minister of Pasenadi．Because he quelled a frontier disturbance，the king gave over the kingdom to him for seven days，and gave him a woman skilled in song and dance．For seven days Santati enjoyed himself，drinking deeply； on the seventh day he went to the bathing place fully adorned，riding the state elephant．The Buddha met him on the way，and Santati saluted him from the elephant．The Buddha smiled and passed on．When questioned by Ananda，the Buddha answered that on that very day Santati would attain arahantship and die．<br><br>Santati spent part of the day amusing himself in the water，and then sat in the drinking hall of the park．The woman came on the stage and sang and danced，but she had fasted for seven days to acquire more grace of body，and，as she danced，she fell down dead．Santati was overwhelmed with a mighty sorrow，and straightway became sober．He then sought the Buddha for consolation in his grief．The Buddha preached a four line stanza，and Santati attained arahantship and asked the Buddha’s permission to pass intoNibbāna．The Buddha agreed，on condition that he rose into the air and told to the assembled people the story of his past life．Santati agreed to this，and，rising to a height of seven palm trees，related the meritorious deed of his past life．<br><br>Ninety kappas ago，in the time of Vipassī Buddha，he was a householder of Bandhumatī，and became a follower of the Buddha and went about proclaiming the virtues of the Three Refuges．King Bandhumā met him and gave him a garland of flowers to wear and a horse on which to ride，while proclaiming the Law．He later gave him a chariot，great wealth，beautiful jewels and an elephant．Thus，for eighty four thousand years，Santati went about preaching the Dhamma，and there was diffused from his body the fragrance of sandalwood，and from his mouth the fragrance of the lotus．<br><br>As he related his story，seated cross legged in the air，he developed the idea of fire and passed into Nibbāna．Flames burst from his body and burnt it up．The Buddha had his relics collected and a shrine built for them at the meeting of four highways．Discussion arose as to whether Santati should be called a brahmin or a monk．The Buddha said that both names were equally appropriate．DhA．iii．78 84； SN．i．350； MA．i．188； cf．the story ofAbhayarājakumāra．,7,1
395351,en,21,santhara vagga,santhāra vagga,Santhāra Vagga,Santhāra Vagga：The fourteenth chapter of the Duka Nipāta of the   Anguttara Nikāya．A．i．93f．,14,1
395413,en,21,santhava jataka,santhava jātaka,Santhava Jātaka,Santhava Jātaka：The Bodhisatta was once a brahmin，and，when he grew up，he lived in a hermitage in the forest，tending his birth-fire （jātaggi）．One day，having received a present of rice and ghee，he took it home，made his fire blaze up，and put the rice into the fire．The flames rose up and burnt his hut．Deciding that the company of the wicked was dangerous，he put out the fire and went up into the mountains．There he saw a hind licking the faces of a lion，a tiger，and a panther．Nothing is better than good friends thought the Bodhisatta．<br><br>The story was related to show the uselessness of tending the sacred fire．J．ii．41f．,15,1
395414,en,21,santhava vagga,santhava vagga,Santhava Vagga,Santhava Vagga：The second chapter of the Duka Nipāta of the   Jātakatthakathā．J．ii．41 63．,14,1
395428,en,21,santhita thera,santhita thera,Santhita Thera,Santhita Thera：An arahant．Thirty one kappas ago he saw the   assattha bodhi of a Buddha and fixed his mind on him．Thirteen kappas ago he   was a king，named Dhanittha．Ap．i．210f．,14,1
395429,en,21,santhita thera,santhita thera,Santhita Thera,Santhita Thera：An arahant．Thirty one kappas ago he saw the   asattha bodhi of a Buddha and thought of the Buddha&#39；s virtues．Thirteen kappas   ago he was a king named Dhanittha．Ap．i．210．,14,1
395463,en,21,santi sutta,santi sutta,Santi Sutta,Santi Sutta：On four kinds of person：he bent on his own profit，on   another&#39；s，on that of both，on that of neither．A．ii．96f．,11,1
395484,en,21,santike nidana,santike nidāna,Santike Nidāna,Santike Nidāna：The portion of the Jātakatthakathā which gives an account of the activities of the Buddha -  such as where he lived -  from the time of his Enlightenment up to his death （BuA．p．4f）．<br><br>This name is specially given to a portion of the Nidānakathā．J．i．77 94．,14,1
395533,en,21,santusita,santusita,Santusita,Santusita：<i>1．Santusita．</i>Chief of the devas of the Tusita world．（D．i．218； A．iv．243； S．iv．280）．It was the name of the Bodhisatta when he was in Tusita （BuA．45； J．i．48） and also that of his successor （J．i．81）．At important festivals，Santusita appears with a yak tail whisk．E．g．，Mhv．xxxi．78．<br><br><i>2．Santusita．</i>One of the palaces of Konāgamana Buddha before his renunciation．Bu．xxiv．18．<br><br><i>3．Santusita．</i>A king．See Samphusita．,9,1
395570,en,21,santuttha,santuttha,Santuttha,Santuttha：<i>1．Santuttha．</i>A disciple of the Buddha at Ñātikā．He was born after death in Akanitthābhavana，there to pass entirely away．D．ii．92； S．v．358f．<br><br><i>2．Santuttha．</i> A palace of Konāgamana Buddha in his last lay life．Bu．xxiv．18．<br><br><i>Santuttha Sutta．</i>The Buddha speaks in praise of Mahā Kassapa，his contentment with whatever he receives in the way of robes，alms，lodgings and medicaments．He is an example worthy of imitation．S．ii．194．,9,1
395582,en,21,santutthi sutta,santutthi sutta,Santutthi Sutta,Santutthi Sutta：Four things are easily available：rag robes，  scraps of food，the root of a tree，and ammonia （pūtimutta） from urine．A monk   should learn to be content with these．A．ii．26．,15,1
395599,en,21,sanu sutta,sānu sutta,Sānu Sutta,Sānu Sutta：Contains the conversation between Sānu’s mother and the Yakkhinī，who possessed Sānu （see Sānu） in order to prevent him from ”losing his soul．” Sānu’s mother says she cannot understand how Yakkhas can possess holy men who keep the fasts and lead holy lives．The Yakkhinī says she is right； but holiness consists in refraining from evil，both open and secret．Sānu’s mother understands，and，when her son regains consciousness and asks her why she weeps as he is not dead，she replies that he is as good as dead in that he wishes to return to the household life，like goods，which having been rescued from the fire，wish to be thrown into it once more．S．i．208f．,10,1
395600,en,21,sanu thera,sānu thera,Sānu Thera,Sānu Thera：He was born in a family of Sāvatthi after his father had left home for the ascetic life．The mother，naming him Sānu，took him at the age of seven to the monks for ordination，thinking thus to ensure for him supreme happiness．He was known as Sānu （Sānu Sāmanera） the Novice，and became a very learned teacher of the doctrine，practising the meditation of love （mettā），and was popular among gods and men．<br><br>His mother in a previous birth was a Yakkha．Later，Sānu lost his intellectual discernment and grew distraught and longed to go roaming．His former Yakkha mother seeing this，warned his human mother as described in the Sānu Sutta （q．v．）．The latter was overwhelmed with grief，and，when Sānu visited her，he found her weeping．She told him that he was as good as dead in that he had rejected the Buddha’s teaching and turned again to lower things，hence her sorrow．Sānu was filled with anguish，and，strengthening his insight，he soon won arahantship （ThagA．i．113f）．<br><br>He is evidently identical with Udakadāyaka of the Apadāna （Ap．i．205）．In the past，he saw Siddhattha Buddha having his meal and brought him water for his hands and feet and face and mouth．Sixty one kappas ago he was a king，named Vimala．<br><br>The story of Sānu is given also in the Samyutta and Dhammapada Commentaries （SA．i．235ff．； DhA．iv．18ff），but the details differ．There，Sānu’s human mother is portrayed as encouraging him to return to the lay life．His Yakkha-mother went to his human mother’s home，where Sānu was waiting for a meal，took possession of his body，twisted his neck，and felled him to the ground，where he lay foaming at the mouth．Sānu’s mother was filled with despair．The Yakkhinī then revealed herself and exhorted Sānu not to behave foolishly by disregarding the Buddha’s teaching．When he regained his senses，his human mother，too，pointed out the disadvantages of household life．When he declared his intention of not returning to lay life，she fed him with choice food and gave him a set of three robes that he might receive the upasampadā ordination．He then sought the Buddha，who urged him to fresh and strenuous effort．Sānu was famous as a mighty teacher throughout Jambudīpa．He lived to one hundred and twenty years．,10,1
395612,en,21,sanumata,sānumātā,Sānumātā,Sānumātā：The name given to the Yakkhinī who had been the mother of   Sānu （q．v．） in a previous birth．When the Yakkhas assembled to hear Sānu   preach the Law，they paid her great respect，owing to her kinship with him．  SA．i．236； DhA．iv．19．,8,1
395613,en,21,sanupabbata,sānupabbata,Sānupabbata,Sānupabbata：A mountain in the region of Himavā．J．v．415．,11,1
395627,en,21,sanuvasiipabbata,sānuvāsīipabbata,Sānuvāsīipabbata,Sānuvāsīipabbata：A hill near the village of Kundi，where lived   Potthapāda （or Kundinagariya） Thera．Pv．iii．2； PvA．179．,16,1
395746,en,21,saparivara,saparivāra,Saparivāra,Saparivāra：A king of twenty seven kappas ago，a previous birth of   Paccuggamaniya Thera．Ap．i．240．,10,1
395748,en,21,saparivaracchattadayaka thera,saparivāracchattadāyaka thera,Saparivāracchattadāyaka Thera,Saparivāracchattadāyaka Thera：An arahant．He heard Padumuttara   Buddha preach，and，opening a parasol，threw it up into the air．It stood   above the Buddha．The Elder joined the Order at the age of seven，and on the   day of his ordination，Sunanda，a brahmin，held a parasol over him．Sāriputta   saw this and expressed his joy．Ap．i．265f．,29,1
395749,en,21,saparivarasana thera,saparivārāsana thera,Saparivārāsana Thera,Saparivārāsana Thera：An arahant．He prepared a seat decked with   Jasmine for Padumuttara Buddha，and，when the Buddha was seated，gave him a   meal．Ap．i．107f．,20,1
395750,en,21,saparivariya thera,saparivāriya thera,Saparivāriya Thera,Saparivāriya Thera：An arahant．<br><br>He built a palisade of sandalwood round the thūpa ofPadumuttara Buddha．<br><br>Fifteen kappas ago he was king eight times under the name of Pamatta （v．l．Samagga）．Ap．i．172．,18,1
395756,en,21,sapatagama,sāpatagāma,Sāpatagāma,Sāpatagāma：A village in Rohana； Mañju，general of Parakkamabāhu   I．，fought a battle there against Sūkarabhātu．Cv．lxxiv．131．,10,1
395802,en,21,sapatta,sapatta,Sapatta,Sapatta：An eminent nun，expert in the Vinaya in Ceylon．  Dpv．xviii．29．,7,1
395825,en,21,sapattangarakokiri sutta,sapattangārakokirī sutta,Sapattangārakokirī Sutta,Sapattangārakokirī Sutta：The story of a petī seen by Moggallāna．  She went through the air dried up，sooty，uttering cries of distress．She had   been the chief queen of a Kālinga king．Mad with jealousy，she had scattered a   brazier of coals over one of the king&#39；s women．S．ii．260．,24,1
395913,en,21,sappa sutta,sappa sutta,Sappa Sutta,Sappa Sutta：<i>1．Sappa Sutta．</i> Once，when the Buddha was staying at the Kalandakanivāpa in Veluvana，Māra appeared before him in the shape of a monstrous cobra and tried to frighten him．But the Buddha，recognizing him，said that Buddhas knew no fear．S．i．106f．<br><br><i>2．Sappa Sutta．</i>The five disadvantages in a black snake，and the same disadvantages in a woman   they are unclean，evil smelling，timid，fearful and betray friends．A．iii．260．<br><br><i>3．</i><i>Sappa Sutta．</i> Same as （2），the qualities being anger，ill will，poison （passion in a woman），forked tongue and treachery．A．iii．260．,11,1
395935,en,21,sappadasa thera,sappadāsa thera,Sappadāsa Thera,Sappadāsa Thera：He was born in Kapilavatthu as the son of Suddhodana’s chaplain．He received faith on the occasion of the Buddha’s visit to his own people，and entered the Order．Overmastered by corrupt habits of mind and character，for twenty five years he was unable to develop concentration．This so distressed him that he was about to commit suicide，when，inward vision suddenly expanding，he attained arahantship （Thag．vs．405 10．ThagA．i．448f）．According to the Dhammapada Commentary （DhA．ii．256f），he tried to kill himself by making a snake，caught by the monks，bite him．But the snake refused to bite，in spite of all efforts to provoke him．Sappadāsa then threw it away，thinking it to be non poisonous．But the other monks declared it was a cobra，because they had seen its hood and heard its hissing．<br><br>Sappadāsa acted as barber to the monastery，and，one day，taking a razor，he applied it to his windpipe as he leaned against a tree．And then he thought how blameless his life had been and was filled with joy．Thereupon he developed insight and became an arahant．When the monks reported this to the Buddha，the Buddha said that the snake had been the Elder’s slave in his third previous life，and therefore did not dare bite him．This incident gave the monk his name，Sappadāsa．,15,1
395943,en,21,sappagahana,sappagahana,Sappagahana,Sappagahana：See Sabbagahana．,11,1
395946,en,21,sappaka,sappaka,Sappaka,Sappaka：See Sabbaka．,7,1
395963,en,21,sappanaka vagga,sappānaka vagga,Sappānaka Vagga,Sappānaka Vagga：The seventh chapter of the Pācittiya．,15,1
395966,en,21,sappanarukokillagama,sappanārukokillagāma,Sappanārukokillagāma,Sappanārukokillagāma：A village in Ceylon in which the Buddha&#39；s   Alms Bowl and Tooth Relic were once deposited．Cv．lxxiv．142．,20,1
395975,en,21,sappanna vagga,sappañña vagga,Sappañña Vagga,Sappañña Vagga：The sixth chapter of the Sotāpatti Samyutta．  S．v．404 14．,14,1
395984,en,21,sappasondika pabbhara,sappasondika pabbhāra,Sappasondika pabbhāra,Sappasondika pabbhāra：A mountain cave in the Sitavana，near Rājagaha （D．ii．116）．A conversation which took place there between Sāriputta and Upasena，just before the latter’s death，is recorded in the Samyutta Nikāya．Upasena died of snake bite （S．iv．40）．The cave was used as a residence by monks who come to Rājagaha from afar （E．g．，Vin．ii．76）． <br><br>Buddhaghosa says （SA．iii．10） that the cave was so called because it was shaped like a snake’s hood．It was here that the Buddha met and preached to Tissa （13），the rājā of Roruva．ThagA．i．200．,21,1
396086,en,21,sappidayaka thera,sappidāyaka thera,Sappidāyaka Thera,Sappidāyaka Thera：<i>1．Sappidāyaka Thera．</i> An arahant．Ninety two kappas ago he gave an offering of ghee to Phussa Buddha．Fifty kappas ago he was a king named Samodaka．Ap．i．184．<br><br><i>2．Sappidāyaka Thera．</i>An arahant．Ninety four kappas ago he saw Siddhattha Buddha lying ill and gave him some ghee．Seventeen kappas ago he was a king named Jutideva．Ap．i．212．,17,1
396097,en,21,sappini,sappinī,Sappinī,Sappinī：A river，which flowed through Rājagaha．<br><br>On its bank was a Paribbājakārāma where famous Paribbājakas lived in the Buddha’s time （A．i．185； ii．29，176； S．i．153）． <br><br>The river lay between Andhakavinda and Rājagaha，and probably rose in Gijjhakūta （see Vin．Texts i．254，n．2）． <br><br>It is identified with the Pañcāna River．Law，E．G．I．，p．38．,7,1
396129,en,21,sappurisa sutta,sappurisa sutta,Sappurisa Sutta,Sappurisa Sutta：<i>1．Sappurisa Sutta．</i>The unworthy man （asappurisa） always speaks what is discreditable to another，never what is discreditable to himself，and always sings his own praises．The worthy man is just the reverse．A．ii．77．<br><br><i>2．Sappurisa Sutta．</i>The birth of a good man is like a good shower； it brings happiness to all．A．iii．46= ibid．，iv．244．<br><br><i>3．Sappurisa Sutta．</i>The gifts of a good man are well chosen，proper，seasonable，given with care，repeatedly and with calm mind； after giving，he is glad．A．iv．243．<br><br><i>4．Sappurisa Sutta．</i> The good man’s gifts are given in faith，with deference，seasonably，with unrestrained heart，and without hurt to himself or others．A．iii．172．<br><br><i>5．Sappurisa Sutta．</i> The 113th sutta of the Majjhima Nikāya，preached at Jetavana．The good monk does not exalt himself or disparage others on grounds of family distinction，of eminent wealth，personal fame，gifts and instruction received，capacity for preaching，knowledge of the dhamma，observance of austere practices，etc．； the bad monk does．M．iii．37 45．<br><br><i>6．Sappurisa Sutta．</i>See Asappurisa Sutta．,15,1
396130,en,21,sappurisa vagga,sappurisa vagga,Sappurisa Vagga,Sappurisa Vagga：The twenty first chapter of the Catukka Nipāta of   the Anguttara．A．ii．217 25．,15,1
396136,en,21,sappurisanisamsa sutta,sappurisānisamsa sutta,Sappurisānisamsa Sutta,Sappurisānisamsa Sutta：Because of a good man，one grows in virtue，  concentration，wisdom and emancipation，qualities which are dear to the   Ariyans．A．ii．239．,22,1
396149,en,21,sapuga,sāpūga,Sāpūga,Sāpūga：A village of the Koliyans，where Ananda once stayed，and   where he preached to the inhabitants．They were called Sāpūgiyā．A．ii．194．,6,1
396151,en,21,sapugiya,sāpūgiyā,Sāpūgiyā,Sāpūgiyā：The people of Sāpūga （q．v．）．,8,1
396152,en,21,sapugiya sutta,sāpūgiya sutta,Sāpūgiya Sutta,Sāpūgiya Sutta：The inhabitants of Sāpūga visit Ananda，who is   living there．He tells them of the four factors of exertion （padhāniyangāni）：  for the utter purification of morals，thought，view，and for the utter purity   of release．A．ii．194f．,14,1
396188,en,21,sara sutta,sarā sutta,Sarā Sutta,Sarā Sutta：Records a conversation between a deva and the Buddha -   where the four elements find no further footing，the flood ebbs，and there is   no whirlpool．S．i．15．,10,1
396189,en,21,sarabba jataka,sarabba jātaka,Sarabba Jātaka,Sarabba Jātaka：See the   Sarabhamiga Jātaka．,14,1
396196,en,21,sarabha,sarabha,Sarabha,Sarabha：A Paribbājaka who joined the Order and soon after left it．He then went about proclaiming in Rājagaha that he knew the Dhamma and Vinaya of the Sākyaputta monks，and that was why he had left their Order．The Buddha，being told of this，visited the Paribbājakārāma，on the banks of the Sappinikā，and challenged Sarabha to repeat his statement．Three times the challenge was uttered，but Sarabha sat silent．The Buddha then declared to the Paribbājakas that no one could say that his claim to Enlightenment was unjustified，or that his dhamma，if practised，did not lead to the destruction of Ill．After the Buddha’s departure，the Paribbājakas taunted and abused Sarabha （A．i．185ff）．<br><br>It is said （AA．i．412 f ） that Sarabha joined the Order at the request of the Paribbājakas．They had failed to find any fault with the Buddha’s life，and thought that his power was due to an ”āvattanīmāyā，” which he and his disciples practised once a fortnight behind closed doors．Sarabha agreed to find it out and learn it．He therefore went to Gijjhakūta，where he showed great humility to all the resident monks．An Elder，taking pity on him，ordained him．In due course he learned the pātimokkha，which，he realized，was what the Paribbājakas took to be the Buddha’s ”māyā．” Having learned it，he went back to the Paribbājakas，taught it to them，and with them went about in the city boasting that he knew the Buddha’s teaching and had found it worthless．,7,1
396198,en,21,sarabha sutta,sarabha sutta,Sarabha Sutta,Sarabha Sutta：Relates the story of the Buddha&#39；s visit to  Sarabha at the Paribbājakārāma．A．i．185f．,13,1
396200,en,21,sarabhamiga jataka,sarabhamiga jātaka,Sarabhamiga Jātaka,Sarabhamiga Jātaka：The Bodhisatta was once born as stag．The king of Benares went out hunting with his courtiers，who contrived to drive the stag near the king； he shut，the stag rolled over as hit，but soon got up and ran away．The courtiers laughed and the king set off in pursuit of the stag．During the chase he fell into it pit，and the stag，feeling pity for him，drew him out and taught him the Law．On the king’s return，he decreed that all his subjects should observe the five virtues．The king told no one of what bad befallen him，but the chaplain，hearing him repeat six stanzas，divined what had happened．He questioned the king，who told him the story．<br><br>Many men and women，following the king’s instructions，were reborn in heaven and Sakka，realizing the reason for this，appeared before the king，who was practising shooting，and contrived that he should proclaim the Bodhisatta’s nobility．<br><br>The story was told in reference to Sāriputta’s wisdom．It is said that，when the Buddha descended from Tāvatimsa after preaching the Abhidhamma，wishing to demonstrate the unique wisdom of Sāriputta，he propounded certain questions before the multitude at Sankassa，which none but Sāriputta could answer．What the Buddha asked in brief Sāriputta answered in detail．<br><br>Ananda is identified with the king and Sāriputta with the chaplain （J．iv．263 75）．The story is also included in the Jātakamālā （No．25） as the Sarabha Jātaka．,18,1
396208,en,21,sarabhanga,sarabhanga,Sarabhanga,Sarabhanga：<i>1．Sarabhanga．</i>A Pacceka Buddha．M．iii．70．ApA．i．107．<br><br><i>2．Sarabhanga Thera．</i> He belonged to a brahmin family ofRājagaha，and was given a name according to the family traditions．When he grew up，he became an ascetic，and made a hut for himself of reed stalks，which he had broken off - hence his name，Sarabhanga （Reed plucker）．<br><br>The Buddha saw in him the conditions of arahantship，and went to him and taught the Dhamma．He listened and joined the Order，attaining arahantship in due course．He continued to live in his hut till it decayed and crumbled away，and，when asked why he did not repair it he answered that he had looked after it during his ascetic practices，but that now he had no time for such things．He then declared his aññā in a series of verses．ThagA．i．480 f．These verses are found in Thag．vs．487 93．<br><br><i>3．Sarabhanga．</i> The Bodhisatta born as a great teacher．See theSarabhanga Jātaka．,10,1
396209,en,21,sarabhanga jataka,sarabhanga jātaka,Sarabhanga Jātaka,Sarabhanga Jātaka：The Bodhisatta was once born as the son of the purohita of the king of Benares．He was called Jotipāla because，on the day of his birth，there was a blaze of all kinds of arms for a distance of twelve leagues round Benares．This showed that he would be the chief archer of all India．<br><br>After having been educated in Takkasilā，he returned to Benares and entered the king’s service，receiving one thousand a day．When the king’s attendants grumbled at this，the king ordered Jotipāla to give an exhibition of his skill．This he did，in the presence of sixty thousand archers．With the bow and arrow he performed twelve unrivalled acts of skill and cleft seven hard substances．Then he drove an arrow through a furlong of water and two furlongs of earth and pierced a hair at a distance of half a furlong．The sun set at the conclusion of this exhibition，and the king promised to appoint him commander in chief the next day．But during the night，Jotipāla felt a revulsion for the household life，and，departing unannounced，went into the Kapitthavana on the Godhāvarī and there became an ascetic．On Sakka’s orders，Vissakamma built a hermitage for him，in which he lived，developing great iddhi powers．When his parents and the king with his retinue visited him，he converted them to the ascetic life，and his followers soon numbered many thousands．<br><br>He had seven pupils -  Sālissara，Mendissara，Pabbata，Kāladevala，Kisavaccha，Anusissa and Nārada．When Kapitthavana became too crowded，Jotipāla，now known as Sarabhanga，sent his pupils away to different parts of the country：Sālissara to Lambacūlaka，Mendissara to Sātodikā，Pabbata to Añjana Mountain，Kāladevala to Ghanasela，Kisavaccha to Kumbhavatī and Nārada to Arañjara，while Anusissa remained with him．When Kisavaccha，through the folly of a courtesan，was ill treated by King Dandakī of Kumbhavatī and his army，Sarabhanga heard from the king’s commander in chief of this outrage and sent two of his pupils to bring Kisavaccha on a palanquin to the hermitage．There he died，and when his funeral was celebrated，for the space of half a league round his pyre there fell a shower of celestial flowers．<br><br>Because of the outrage committed on Kisavaccha，sixty leagues of Dandakī’s kingdom were destroyed together with the king．When the news of this spread abroad，three kings -  Kalinga，Atthaka and Bhimaratha - recalling stories of other similar punishments that had followed insults to holy men，went to visit Sarabhanga in order to get at the truth of the matter．They met on the banks of the Godhāvarī，and there they were joined by Sakka．Sarabhanga sent Anusissa to greet them and offer them hospitality，and，when they had rested，gave them permission to put their questions．Sarabhanga explained to them how Dandaka，Nālikira，Ajjuna and Kalābu，were all born in hell owing to their ill-treatment of holy men，and went to expound to them the moral law．Even as he spoke the three kings were filled with the desire for renunciation，and at the end of Sarabhanga’s discourse they became ascetics，under him．<br><br>The story was told in reference to the death of Moggallāna．It is said that after Moggallāna had been attacked by brigands and left by them for dead，he recovered consciousness，and，flying to the Buddha，obtained his consent to die．The six deva worlds were filled with great commotion，and，after his death，the devas brought offerings of flowers and incense to his pyre，which was made of sandalwood and ninety nine precious things．When the body was placed on the pyre flowers rained down for the space of one league round and for seven days there was a great festival．The Buddha had the relics collected and deposited in a shrine in Veluvana．<br><br>The Buddha identified Moggallāna，with Kisavaccha and related this Jātaka．Of the others，Sālissara was Sāriputta，Mendissara Kassapa，Pabbata Anuruddha，Devala Kaccāyana，and Anusissa Ananda．J．v．125 51．,17,1
396218,en,21,sarabhavati,sarabhavatī,Sarabhavatī,Sarabhavatī：A city，the capital of King Sudassana （the   Bodhisatta）．It was visited by Vessabhū Buddha，who preached to the king．BuA．  207．,11,1
396223,en,21,sarabhu,sarabhū,Sarabhū,Sarabhū：<i>1．Sarabhū Thera．</i> A disciple of Sāriputta．When the Buddha died，Sarabhū recovered from the pyre the Buddha’s collar bone，and，bringing it to Ceylon，deposited it in the Mahiyangana cetiya，covering the relic-chamber with medavanna stones in the presence of a large number of monks．He raised the cetiya to a height of twelve cubits．Mhv．i．37．<br><br><i>2．Sarabhū．</i> One of the five great rivers of northern India．Vin．ii．237； Ud．v．5； S．ii．135； A．iv．101； SNA．ii．439； see also MA．ii．586．<br><br>It formed the boundary between the two divisions of Kosala，Uttara- and Dakkhina Kosala．The Acīravatī was its tributary．Sāketa was situated on the banks of the Sarabhū，which flowed through the Añjanavana （E．g．，ThagA．i．104）．The Sanskrit name is Sarayū．The Sarayū itself flows into the Ghanghara，which is a tributary of the Ganges．See also Gavampati （1）．<br><br><i>3．Sarabhū．</i>A channel which branched off to the north from the Punnavaddhana tank．Cv．lxxix．47．,7,1
396263,en,21,saradassi,sāradassī,Sāradassī,Sāradassī：<i>1．Sāradassī Thera．</i> He lived in Nayyinyua in Ava，in the seventeenth century．He was the author of the Gūlhatthadīpanī on the Abhidhamma and of the Visuddhimaggaganthipada．He translated the Nettippakarana into Burmese．He was blamed for indulging in certain luxuries，such as a head covering and a fan，but he later renounced them and lived in the forest．Sās．116； Bode，op．cit．，56．<br><br><i>2．Sāradassī．</i>A monk of Pagan of the eighteenth century．He wrote the Dhātukathāyojanā．Bode，op．cit．，67．,9,1
396299,en,21,saraga sutta,sarāga sutta,Sarāga Sutta,Sarāga Sutta：Four persons are found in the world：the lustful，the   hateful，the deluded，the proud．A．ii．71．,12,1
396310,en,21,saraggama,saraggāma,Saraggāma,Saraggāma：A village in the district of Mahātila，in the   Dakkhinadesa of Ceylon，mentioned in the account of the campaigns of   Parakkamabāhu I．Cv．lxxvi．71； lxvii．59，79．,9,1
396338,en,21,sarajita,sarājita,Sarājita,Sarājita：A Niraya in which those who die in battle are born   （S．iv．311）．The Commentary （SA．iii．100） says that it is not a distinctive   purgatory，but a part of Avīci，where fighters of all sorts fight in   imagination．Cf．Sarañjita．,8,1
396342,en,21,sarajja sutta,sārajja sutta,Sārajja Sutta,Sārajja Sutta：<i>1．Sārajja Sutta．</i>Five qualities which give confidence to a monk：faith，virtue，learning，energy，insight．A．iii．127．<br><br><i>2．Sārajja Sutta．</i> The same as Sutta （1）．A．iii．183．<br><br><i>3．Sārajja Sutta．</i> Abstention from the five sins （taking life，theft，etc．） gives a monk confidence．A．iii．203．,13,1
396385,en,21,sarakani,sarakāni,Sarakāni,Sarakāni：<i>Sarakāni （Saranāni）．</i>A Sākyan．When he died the Buddha declared that he was a sotāpanna，bound for enlightenment．But many of the Sākyans spoke scornfully of him，saying that he had failed in the training and had taken to drink．Mahānāma reported this to the Buddha，who said that Sarakāni had，for a long time，taken refuge in the Buddha，the Dhamma，and the Sangha，and possessed qualities which secured him from birth in hell among the lowest animals and the peta world．S．v．375f．<br><br><i>1．Sarakāni （Saranāni） Sutta．</i> Mahānāma reports to the Buddha the rumours prevalent among the Sākyans regarding Sarakāni （q．v．）．The Buddha says that Sarakāni had long since taken the Three Refuges，and he then goes on to describe various qualities，beginning from those which lead to the destruction of the āsavas to those，such as affection for the Buddha，which prevent men from going to the Downfall．S．v．375f．<br><br><i>2．Sarakāni Sutta．</i> Mahānāma brings to the Buddha’s notice that the Sākyans are surprised at the Buddha’s statement regarding the attainment of sotāpatti by Sarakāni．The Buddha then describes the virtues which make a man an anāgāmī，a sakadāgāmī or a sotāpanna．The Buddha’s doctrine is like a good field，well stubbed，the seeds sown therein capable of sprouting and happily planted，and the sky god supplying a constant rain．S．v．378f．,8,1
396386,en,21,sarakappa,sārakappa,Sārakappa,Sārakappa：The name given to a kappa in which only one Buddha is   born．BuA．158．,9,1
396417,en,21,saramandakappa,sāramandakappa,Sāramandakappa,Sāramandakappa：The name given to a kappa in which four Buddhas are   born．BuA．159．,14,1
396428,en,21,sarambha,sārambha,Sārambha,Sārambha：The Bodhisatta，born as an ox．See the  Sārambha Jātaka．,8,1
396433,en,21,sarambha jataka,sārambha jātaka,Sārambha Jātaka,Sārambha Jātaka：The story is the same as that of the Nandivisāla Jātaka （No．28） （q．v．），but with this difference，that the Bodhisatta was an ox named Sārambha，and belonged to a learned brahmin of Takkasilā．J．i．374f．,15,1
396476,en,21,sarana,sarana,Sarana,Sarana：<i>1．Sarana． </i>One Of the two chief disciples （J．i．．34； Bu．v．26） and also step brother （BuA．120） of Sumana Buddha．<br><br><i>2．Sarana．</i> One of the chief lay supporters of Sumana Buddha．Bu．v．28．<br><br><i>3．Sarana．</i> One of the two chief disciples of Sumedha Buddha （Bu．xii．23：J．i．38）．He was the Buddha’s younger brother．BuA．164．<br><br><i>4．Sarana．</i> The city of birth of Dhammadassī Buddha （J．i．39； Bu．xvi．13）．It was there that be met his two chief disciples，Paduma and Phussadeva．BuA．183．<br><br><i>5．Sarana．</i> Father of Dhammadassī Buddha．Bu．xvi．14．,6,1
396484,en,21,sarana sutta,sarana sutta,Sarana Sutta,Sarana Sutta：The Buddha teaches the &quot；refuge&quot； and the Path thereto．  S．v．372．,12,1
396491,en,21,saranagamaniya thera,saranāgamaniya thera,Saranāgamaniya Thera,Saranāgamaniya Thera：An arahant．Thirty one kappas ago，while he   was travelling by sea with a monk and an ājīvaka，the boat capsized and the   monk gave him the Refuges．Ap．i．285=ii．455．,20,1
396498,en,21,saranankara,saranankara,Saranankara,Saranankara：<i>1．Saranankara．</i> The Buddha who appeared in the world immediately before Dīpankara．Bu．xxvii．1； J．i．44； MA．i．188．<br><br><i>2．Saranankara Thera．</i> An eminent monk of Ceylon．Narindasīha，attracted by his piety and learning，gave him，while yet a sāmanera，a reliquary studded with seven hundred jewels and numerous books，and also made provision for his maintenance．At the instance of the king，Saranankara composed the Sāratthasangraha and Singhalese Commentaries on the Mahābodhivamsa and the Bhessajjamañjūsā （Cv．xcvii．48ff）．<br><br>When Vijayarājasīha came to the throne，Saranankara lived in the Uposathārāma and composed，at the king’s request，a Singhalese Commentary on the Catubhānavāra （Cv．xcviii．23f）．In the reign of Kittisirirājasīha he carried out，with the king’s help，many reforms among the monks，adopting strong measures against delinquents．He was also instrumental in persuading the king to send an embassy to King Dhammika of Siam （Sāminda） in order to obtain from there a chapter of monks for the re establishment of the upasampadā in Ceylon．When this had been done，the king invested Saranankara with the dignity of Sangharāja over Ceylon．Cv．c．49ff；101ff．,11,1
396503,en,21,saranattaya,saranattaya,Saranattaya,Saranattaya：The，first section of the Khuddaka-Pātha．,11,1
396506,en,21,sarandada,sārandada,Sārandada,Sārandada：<i>1．Sārandada Sutta．</i> Once，five hundred Licchavis met at the Sārandada cetiya and their discussion turned on the five treasures in the world：elephant，horse，jewel，woman，householder．Unable to decide on these matters，they stationed a man at the road to watch for the approach of the Buddha，who was then living in the Mahāvana in Vesāli．On being invited to the Sārandada cetiya，the Buddha went to them，and，having heard of their discussion，told them of five treasures much more rare in the world：the Tathāgata，his Dhamma，a person able to recognize the Dhamma in the world，one who follows it，and one who is grateful．A．iii．167 f．<br><br><i>2．Sārandada Sutta．</i> Once，a number of Licchavis visited the Buddha at the Sārandada cetiya，and he told them of seven things which would ensure their welfare and prevent them from falling：frequent assemblies，concord，honouring of tradition and convention，respect for elders，courtesy towards women，homage paid to places of worship，and protection of holy men in their midst．A．iv．16f．； cf．D．ii．72ff．<br><br>This sutta is often referred to in the books，and the virtues mentioned are famous as the satta aparihāniyadhammā．The sutta was also probably called the Vajji Sutta．See，e．g．，DA．ii．524．<br><br><i>Sārandada cetiya．</i>A shrine of pre Buddhistic worship at Vesāli．It was dedicated to the Yakkha Sārandada，but，later，a vihāra was erected on the site for the Buddha and his Order．D．ii．75，102； Ud．vi．1； DA．ii．521； UdA．323； AA．ii．701．,9,1
396526,en,21,saraniya sutta,sārānīya sutta,Sārānīya Sutta,Sārānīya Sutta：<i>1．Sārānīya Sutta．</i> A king must remember where he was born，where he was anointed，and where he won a battle．A monk must remember where he was ordained，where he realized the four Ariyan Truths，and where he attained arahantship．A．i．106f．<br><br><i>2．Sārinīya Suttā．</i> Two suttas on what a monk should bear in mind in order that his conduct shall endear him to others，bring concord，and lead to singleness of heart．A．iii．288f,14,1
396527,en,21,saraniya vagga,sārānīya vagga,Sārānīya Vagga,Sārānīya Vagga：The second chapter of the Chakka Nipāta of the   Anguttara Nikāya．A．iii．288 308．,14,1
396533,en,21,saranjita,sarañjita,Sarañjita,Sarañjita：A class of Devas （the gods of &quot；Passionate Delight&quot；）．  According to the belief of some，a man who dies fighting is born among them．  S．iv．308．,9,1
396586,en,21,sarasigama,sarasigāma,Sarasigāma,Sarasigāma：A village of Ceylon，the centre of a monastic   establishment and the headquarter of the Vilgammūla （Sarasigāmamūla）   fraternity．See below，Sarogāmatittha．P．L．C．253．,10,1
396590,en,21,sarassati,sarassatī,Sarassatī,Sarassatī：<i>1．Sarassatī．</i>A river in India，rising in the Himālaya．（Thag．1104；Mil．114 and AA．ii．737； SNA．i．321）．<br><br>It is evidently the Sarasvatī of Sanskrit literature，which，according to the Brāhmanas，etc．，formed the western boundary of the brahmanical Madhyadesa．It rises in the hills of Sirmu in the Himalayan range，called the Semalik，and enters the plain at ād Badvi in Ambala．It is considered sacred by the Hindus．Law：Early Geog．，p．39； also CAGI．382 f<br><br><i>2．Sarassatī．</i> A channel branching off from the Toyavāpi to the Punnavaddhanavāpi．Cv．lxxix．46．,9,1
396592,en,21,sarassatimandapa,sarassatīmandapa,Sarassatīmandapa,Sarassatīmandapa：A building，erected by Parakkamabāhu I．near his   palace at Pulatthipura．It was devoted to the arts of the Muses and was   adorned with frescoes dealing with the life of the king．Cv．lxxiii．83 f．,16,1
396637,en,21,saratthadipani,sāratthadīpanī,Sāratthadīpanī,Sāratthadīpanī：A tīkā on Buddhaghosa’s Samantapāsādikā，by Sāriputta Thera of Ceylon．Many of the illustrative stories are about Ceylon monks．<br><br>The book contains a valuable account of the eighteen sects into which the Sangha was divided at the time of the Third Council．Gv．61，65； SadS．62； P．L．C．192 f ； Bode，op．cit．，39．,14,1
396638,en,21,saratthamanjusa,sāratthamañjūsā,Sāratthamañjūsā,Sāratthamañjūsā：A Tīkā on the Anguttara Nikāya，attributed to   Sāriputta of Ceylon．Gv．61； SadS．61； P．L．C．192．All the Mūla-Tīkā on the Sutta   Pitaka seem to have borne this name．See SadS．59．,15,1
396640,en,21,saratthappakasini,sāratthappakāsinī,Sāratthappakāsinī,Sāratthappakāsinī：Buddhaghosa&#39；s Commentary on the Samyutta Nikāya，  written at the，request of Jotipāla，a monk．Gv．59； SadS．58．,17,1
396642,en,21,saratthasalini,sāratthasālinī,Sāratthasālinī,Sāratthasālinī：A Nava tīkā on Dhammapāla’s Saccasankhepa，by   Sumangala，pupil of Sāriputta of Ceylon．P．L．C．200．,14,1
396643,en,21,saratthasamuccaya,sāratthasamuccaya,Sāratthasamuccaya,Sāratthasamuccaya：The name given to the Catubhānavāratthakathā．It   was written by a pupil of Ananda at the request of Vanaratana Thera of Ceylon．  Published in Hewavitarne Bequest Series （Colombo），vol．xxvii．,17,1
396644,en,21,saratthasangaha,sāratthasangaha,Sāratthasangaha,Sāratthasangaha：<i>1．Sāratthasangaha．</i>A religious work，ascribed to Buddhappiya．Gv．60，71； P．L．C．222．<br><br><i>2．Sāratthasangaha．</i> A religious work，in sixty sections，by Siddhattha Thera，written in the thirteenth century A．C．It deals with various topics of religious interest．P．L．C．229f．<br><br><i>3．Sāratthasangaha．</i> A religious work （Sārārthasangraha），written in Singhalese，by Saranankara Sangharāja．Cv．xcvii．57．,15,1
396645,en,21,saratthavikasini,sāratthavikāsinī,Sāratthavikāsinī,Sāratthavikāsinī：A tika on Kaccāyana&#39；s Pāli grammar by   Ariyālankāra of Ava．Bode，op．cit．，37 n．2； 55．,16,1
396683,en,21,sareheru,sareheru,Sareheru,Sareheru：A tank in Ceylon，restored by Vijayabāhu I．Cv．ix．48．,8,1
396711,en,21,sari,sārī,Sārī,Sārī：A brahminee，mother of Sāriputta （1） （q．v．）．Her full name   was Rūpasārī．,4,1
396743,en,21,sariputta,sāriputta,Sāriputta,Sāriputta：<i>1．Sāriputta Thera．</i>The chief disciple （aggasāvaka） of Gotama - Buddha．He is also called Upatissa，which was evidently his personal name （M．i．150）．The commentators say that Upatissa was the name of his village and that he was the eldest son of the chief family in the village，but other accounts give his village as Nālaka．His father was the brahmin，Vanganta （DhA．ii．84），and his mother，Rūpasāri．It was because of his mother’s name that he came to be called Sāriputta．In Sanskrit texts his name occurs as Sāriputra，Sāliputra，Sārisuta，Sāradvatīputra．In the Apadāna （ii．480） he is also called Sārisambhava．<br><br>The name Upatissa is hardly ever mentioned in the books．He had three younger brothers -  Cunda，Upasena，and Revata （afterwards called Khadiravaniya） -  and three sisters -  Cālā，Upacālā and Sisūpacālā； all of whom joined the Order．DhA．ii．188； cf．Mtu．iii．50； for details of them see s．v．； mention is also made of an uncle of Sāriputta and of a nephew，both of whom he took to the Buddha，thereby rescuing them from false views （DhA．ii．230 2）； Uparevata was his nephew （SA．iii．175）．<br><br>The story of Sāriputta’s conversion and the account of his past lives，which prepared him for his eminent position as the Buddha’s Chief Disciple，have been given under Mahā Moggallāna．Sāriputta had a very quick intuition，and he became asotāpanna immediately after hearing the first two lines of the stanza spoken by Assaji．After his attainment of sotāpatti，Kolita （Moggallāna） wished to go with him to Veluvana to see the Buddha，but Sāriputta，always grateful to his teachers，suggested that they should first seek their teacher，Sañjaya，to give him the good news and go with him to the Buddha．But Sañjaya refused to fall in with this plan．Moggallāna attained arahantship on the seventh day after his ordination，but it was not till a fortnight later that Sāriputta became an arahant．He was staying，at the time，with the Buddha，in the Sūkarakhatalena in Rājagaha，and he reached his goal as a result of hearing the Buddha preach the Vedānapariggaha Sutta to Dīghanakha．This account is summarized from DhA．i．73 ff．； AA．i．88 ff．； ThagA．ii．93 ff．Ap．i．15ff．； the story of their conversion is given at Vin．i．38ff．<br><br>In the assembly of monks and nuns，Sāriputta was declared by the Buddha foremost among those who possessed wisdom （etadaggam mahāpaññānam，A．i．23）．He was considered by the Buddha as inferior only to himself in wisdom．SA．ii．45； his greatest exhibition of wisdom followed the Buddha’s descent from Tāvatimsa to the gates of Sankassa，when the Buddha asked questions of the assembled multitude，which none but Sāriputta could answer．But some questions were outside the range of any but a Buddha （DhA．iii．228 f．； cf．SNA．ii．570f．）．Similarly knowledge of the thoughts and inclinations of people were beyond Sāriputta； only a Buddha possesses such knowledge （DhA．iii．426； J．i．182）．Further，only a Buddha could find suitable subjects for meditation for everybody without error （SNA．i．18），and read their past births without limitation （SNA，ii．571）．<br><br>The Buddha would frequently merely suggest a topic，and Sāriputta would preach a sermon on it in detail，and thereby win the Buddha’s approval．（See，e．g．，M．i．13； iii．46，55，249）．The Buddha is recorded as speaking high praise of him：”Wise art thou，Sāriputta，comprehensive and manifold thy wisdom，joyous and swift，sharp and fastidious．Even as the eldest son of a Cakkavatti king turns the Wheel as his father hath turned it，so dost thou rightly turn the Wheel Supreme of the Dhamma，even as I have turned it．” （S．i．191； cf．SN．vs．556 f．，where the Buddha is asked by Sela，who is his general，and the Buddha replies that it is Sāriputta who turns the Wheel of the Law； also M．iii．29）．He thus came to be called Dhammasenāpati，just as Ananda was called Dhammabhandāgārika．The Anupada Sutta is one long eulogy of Sāriputta by the Buddha．He is there held up as the supreme example of the perfect disciple，risen to mastery and perfection in noble virtue，noble concentration，noble perception，noble deliverance．M．iii．25ff．In the Mahāgosinga Sutta Sāriputta expresses his view that that monk is beat who is master of his heart and is not mastered by it．The Buddha explains that Sāriputta was stating his own nature （M．i．215 f．）．The Buddha did not，however，hesitate to blame Sāriputta when necessary   e．g．，the occasion when some novices，becoming noisy，were sent away by the Buddha，whose motive Sāriputta misunderstood （M．i．459）．And again，when Sāriputta did not look after Rāhula properly，making it necessary for Rāhula to spend the whole night in the Buddha’s jakes （J．i．161f．）．<br><br>In the Saccavibhanga Sutta （M．iii．248） he is compared to a mother teacher，while Moggallāna is like a child’s wet nurse； Sāriputta trains in the fruits of conversion，Moggallāna trains in the highest good．In the Pindapāta pārisuddhi Sutta （M．iii．294f） the Buddha commends Sāriputta for the aloofness of his life and instructs him in the value of reflection．Other instances are given of the Buddha instructing and examining him on various topics   e．g．，on bhūtam （”what has come to be”） （S．ii．47f），on the five indriyas，（S．v．220f．，225f．，233f ） and on sotāpatti．S．v．347； we find the Buddha also instructing him on the cultivation of tranquillity （A．i．65）； on the destruction of ”I” and ”mine” （A．i．133）； the reasons for failure and success in enterprises （A．ii．81f．）； the four ways of acquiring personality （attabhāva） （A．ii．159）； the methods of exhortation （A．iii．198）； the acquisition of joy that comes through seclusion （A．iii．207）； the noble training for the layman （211f．）； six things that bring spiritual progress to a monk （424f．）； seven similar things （A．iv．30）； the seven grounds for praising a monk （35）； the things and persons a monk should revere （120f．）； the eight attributes of a monk free from the cankers （223 f．）； the nine persons who，although they die with an attached remainder for rebirth，are yet free from birth in hell among animals and among petas （379 f．）； and the ten powers of a monk who has destroyed the cankers （A．v．174 f．）．<br><br>We also find instances of Sāriputta questioning his colleagues，or being questioned by them，on various topics．Thus he is questioned by Mahā Kotthita on kamma （S．ii．112 f．）； and on yoniso manasikāra （progressive discipline，S．iii．176 f．）； on avijjā and vijjā （ibid．，172 f．）； on the fetters of sense perception （S．iv．162 f．）； on certain questions pronounced by the Buddha as indeterminate （ibid．，384 f．）； on whether anything is left remaining after the passionless ending of the six spheres of contact （A．ii．161）； and on the purpose for which monks lead the brahmacariya under the Buddha （A．iv．382）．The Mahāvedalla Sutta （M．i．292 ff．） records a long discourse preached by Sāriputta to Mahā Kotthita．He is mentioned as questioning Mahā Kassapa on the terms ātāpī and ottāpī （S．ii．195f．），and Anuruddha on sekha （S．v．174 f．，298f．）．On another occasion，Anuruddha tells Sāriputta of his power of seeing the thousand fold world system，his unshaken energy，and his untroubled mindfulness．Sāriputta tells him that his deva sight is mere conceit，his claims to energy conceit，and his mindfulness just worrying，and exhorts him to abandon thoughts of them all．Anuruddha follows his advice and becomes an arahant．A．i．281f．<br><br>Moggallāna asks Sāriputta regarding the ”undefiled” （their conversation forms the Anangana Sutta，M．i．25 ff．），and，at the conclusion of the Gulissāni Sutta，inquires whether the states of consciousness mentioned in that sutta were incumbent only on monks from the wilds or also on those from the villages （M．i．472f．）．Sāriputta questions Upavāna regarding the bojjhangā （S．v．76），and is questioned by Ananda regarding sotāpatti （S．v．346，362） as regards the reason why some beings are set free in this very life while others are not （A．ii．167），and on the winning of perfect concentration （A．v．8，320）．Ananda also questions Sāriputta （A．iii．201f．） on the speedy knowledge of aptness in things （kusaladhammesu khippanisanti），and，again，on how a monk may learn new doctrines and retain old ones without confusion （A．iii．361）．In both these cases Sāriputta asks Ananda to answer the questions himself，and，at the end of his discourse，praises him．The Rathavinīta Sutta （M．i．145 ff．） records a conversation between Sāriputta and Punna Mantānīputta，for whom he had the greatest respect，after hearing the Buddha’s eulogy of him．Sāriputta had given instructions that he should be told as soon as Punna came to Sāvatthi and took the first opportunity of seeing him．Among others who held discussions with Sāriputta are mentioned Samiddhi （A．iv．385），Yamaka （S．iii．109f．），Candikāputta （A．iv．403），and Laludāyi （A．iv．414）．<br><br>Among laymen who had discussions with Sāriputta are Atula （DhA．iii．327），Nakulapitā （S．iii．2f．） and Dhānañjāni （M．ii．186）； Sīvalī （immediately after his birth； J．i．408），also the Paribbājakas，Jambukhādaka （S．iv．251f．），Sāmandaka （S．iv．261 f．； A．v．120），and Pasūra （SNA．ii．538），and the female Paribbājakas Saccā，Lolā，Avavādakā and Patācārā （J．iii．1），and Kundalakesī （DhA．ii．223f．）．He is also said to have visited the Paribbājakas in order to hold discussion with them （A．iv．378）； see also S．iii．238f．，where a Paribbājaka consults him on modes of eating．<br><br>The care of the Sangha and the protection of its members’ integrity was Sāriputta’s especial concern by virtue of his position as the Buddha’s Chief Disciple．Thus we find him being sent with Moggallāna to bring back the monks who had seceded with Devadatta．His admonitions to the monks sometimes made him unpopular   e．g．，in the case of the Assaji Punaabbasukā，the Chabbaggiyā （who singled him out for special venom） and Kokālika （See Channa，who reviled both Sāriputta and Moggallāna，DhA．ii．110 f．）．When Channa declared his intention of committing suicide，Sāriputta attempted to dissuade him，but without success （S．iv．55ff．； see also the Channovāda Sutta）．Monks sought his advice in their difficulties．（See，e．g．，S．iv．103，where a monk reports to him that a colleague has returned to the household life，and asks what he is to do about it）．He was greatly perturbed by the dissensions of the monks of Kosambī，and consulted the Buddha，at length，as to what he could do about it （Vin．i．354）． He was meticulous about rules laid down by the Buddha．Thus a rule had been laid down that one monk could ordain only one samanera，and when a boy was sent to him for ordination from a family which had been of great service to him，Sāriputta refused the request of the parents till the Buddha had rescinded the rule （Vin．i．83）．Another rule forbade monks to eat garlic （lasuna），and when Sāriputta lay ill and knew he could be cured by garlic，even then he refused to eat them till permission was given by the Buddha for him to do so （Vin．ii．140）．The Dhammapada Commentary （Vin．ii．140f） describes how，at the monastery in which Sāriputta lived，when the other monks had gone for alms，he made the round of the entire building，sweeping the un-swept places，filling empty vessels with water，arranging furniture，etc．，lest heretics，coming to the monastery，should say：”Behold the residences of Gotama’s pupils．” But even then he did not escape censure from his critics．A story is told （DhA．iv．184f） of how he was once charged with greed，and the Buddha himself had to explain to the monks that Sāriputta was blameless．While Sāriputta was severe in the case of those who failed to follow the Buddha’s discipline，he did not hesitate to rejoice with his fellow monks in their successes．Thus we find him congratulating Moggallāna on the joy he obtained from his iddhi powers，and praising his great attainments （praise which evoked equally generous counter praise），（S．ii．275 f ） and eulogising Anuruddha on his perfected discipline won through the practice of the four satipatthānas （S．v．301f）．It was the great encouragement given by Sāriputta to Samitigutta （q．v．），when the latter lay ill with leprosy in the infirmary，which helped him to become an arahant．It was evidently the custom of Sāriputta to visit sick monks，as did the Buddha himself （ThagA．i．176）．So great was Sāriputta’s desire to encourage and recognize merit in his colleagues that he once went about praising Devadatta’s iddhi powers，which made it difficult for him when later he had to proclaim，at the bidding of the Sangha，Devadatta’s evil nature （Vin．ii．189）．<br><br>Several instances are given （E．g．，S．ii．274； v．70； A．i．63； ii．160； iii．186，190，196，200，292，340； iv．325，328，365； v．94，102，123，315，356f） of Sāriputta instructing the monks and preaching to them of his own accord on various topics -  apart from the preaching of the well known suttas assigned to him．Sometimes these suttas were supplementary to the Buddha’s own discourses （E．g．，M．i．13，24，184，469）．Among the most famous of Sāriputta’s discourses are the Dasuttara and the Sangīti Suttas （q．v．）．Though Sāriputta was friendly with all the eminent monks surrounding the Buddha，there was very special affection between him and Ananda and also Moggallāna．We are told that this was because Amanda was the Buddha’s special attendant，a duty which Sāriputta would have been glad to undertake For details of this see Mahā Moggallāna，Ananda．Ananda himself had the highest regard and affection for Sāriputta．It is recorded in the Samyutta Nikāya （S．i．63） that once，when the Buddha asked Ananda，”Do you also，Ananda，approve of our Sāriputta?” Amanda replied，”Who，Sir，that is not childish or corrupt or stupid or of perverted mind，will not approve of him? Wise is he，his wisdom comprehensive and joyous and swift，sharp and fastidious．Small is he in his desires and contented； loving seclusion and detachment，of rampant energy．A preacher is he，accepting advice，a critic，a scourge of evil．”<br><br>Sāriputta was specially attached，also，to Rāhula，the Buddha’s son，who was entrusted to Sāriputta for ordination．Mention is made of a special sutta in the Majjhima Nikāya，（the Mahā Rāhulovāda Sutta； M．i．421f ） in which he urges Rāhula to practise the study of breathing．The special regard which Sāriputta had for the Buddha and Rāhula extended also to Rāhulamātā，for we find that when she was suffering from flatulence．Rāhula consulted Sāriputta，who obtained for her some mango juice，a known remedy for the disease．（J．ii．392f） On another occasion （J．ii．433） he obtained from Pasenadi rice mixed with ghee and with red fish for flavouring when Rāhulamātā suffered from some stomach trouble．Among laymen Sāriputta had special regard for Anāthapindika； when the latter lay ill he sent for Sāriputta，who visited him with Ananda and preached to him the Anāthapindikovāda Sutta．At the end of the discourse Anāthapindika said he had never before heard such a homily．Sāriputta said they were reserved for monks only，but Anāthapindika asked that they could be given to the laity and to young men of undimmed vision．Anāthapindika died soon after and was reborn in Tusita．M．iii．258 ff．； cf．S．v．380，which probably refers to an earlier illness of Anāthapindika．He recovered immediately after the preaching of Sāriputta’s sermon，and served Sāriputta with rice from his own cooking pot．<br><br>Sāriputta also，evidently，had great esteem for the householder Citta，for we are told （DhA．ii．74） that he once paid a special visit to Macchikāsanda to see him．<br><br>Several incidents are related in the books showing the exemplary qualities possessed by Sāriputta   e．g．，the stories of Tambadāthika，Punna and his wife，the poor woman in the Kundakakucchisindhava Jātaka and Losaka Tissa （q．v．）．These show his great compassion for the poor and his eagerness to help them．Reference has already been made to his first teacher，Sañjaya，whom he tried，but failed，to convert to the Buddha’s faith．His second teacher was Assaji．It is said that every night on going to bed he would do obeisance to the quarter in which he knew Assaji to be and would sleep with his head in that direction．DhA．iv．150 f．； cf．SNA．i．328．If Assaji were in the same vihāra，Sāriputta would visit him immediately after visiting the Buddha．It was in connection with this that the Dhamma Sutta （q．v．） was preached．<br><br>The stories of the Sāmaneras Sukha and Pandita，and of the monk Rādhā，also show his gratitude towards any who had shown him favour （See also Vin．i．55 f）．His extreme affection for and gratitude to the Buddha are shown in the Sampasādanīya Sutta （q．v．）．That Sāriputta possessed great patience is shown by the story （DhA．iv．146f） of the brahmin who，to test his patience，struck him as he entered the city for alms．But when he was wrongly accused and found it necessary to vindicate his good name，he did not hesitate to proclaim his innocence at great length and to declare his pre eminence in virtue．（See，e．g．，his ”lion’s roar” at A．iv．373ff）．Another characteristic of Sāriputta was his readiness to take instruction from others，however modest．Thus one story relates how，in absent mindedness，he let the fold of his robe hang down．A novice said，”Sir，the robe should be draped around you，” and Sāriputta agreed，saying，”Good，you have done well to point it out to me，” and going a little way，he draped the robe round him （ThagA．ii．116）．A quaint story is told （Ud．iv．4） of a Yakkha who，going through the air at night，saw Sāriputta wrapt in meditation，his head newly shaved．The sight of the shining head was a great temptation to the Yakkha，and，in spite of his companion’s warning，he dealt a blow on the Thera’s head．The blow was said to have been hard enough to shatter a mountain，but Sāriputta suffered only a slight headache afterwards．<br><br>Mention is made of two occasions on which Sāriputta fell ill．Once he had fever and was cured by lotus stalks which Moggallāna obtained for him from the Mandākinī Lake （Vin．i．214）．On the other occasion he had stomach trouble，which was again cured by Moggallāna giving him garlic （lasuna），to eat which the rule regarding the use of garlic had to be rescinded by the Buddha （Vin．ii．140）．<br><br>Sāriputta was fond of meal cakes （pitthakhajjaka），but finding that they tended to make him greedy he made a vow never to eat them （J．i．310）．<br><br>Sāriputta died some months before the Buddha．It is true that the account of the Buddha’s death in the Mahā Parinibbāna Sutta ignores all reference to Sāriputta，though it does introduce him （D．ii．81 ff ） shortly before as uttering his ”lion’s roar” （sīhanāda），his great confession of faith in the Buddha，which，in the commentarial account，he made when he took leave of the Buddha to die．The Samyutta Nikāya （S．v．161） records that he died at Nālagāmaka （the place of his birth），and gives an eulogy of him pronounced by the Buddha after his death （S．v．163f）．<br><br>There is no need to doubt the authenticity of this account．It merely states that when Sāriputta was at Nālagāmaka he was afflicted with a sore disease．His brother，Cunda Samanuddesa，was attending on him when he died．His body was cremated，and Cunda took the relics to Sāvatthi with Sāriputta’s begging bowl and outer robe．The relics were wrapped in his water-strainer．Cunda first broke the news to Ananda，who confessed that when he heard it his mind was confused and his body felt as though drugged．Cf．Thag．vs．1034； see also the eulogy of Sāriputta by Vangīsa during his lifetime （Thag．1231 3）．Hiouen Thsang saw the stūpa erected over the relics of Sāriputta in the town of Kālapināka （Beal，op．cit．，ii．177）．<br><br>Together they sought the Buddha and told him of the event，and the Buddha pointed out to them the impermanence of all things．<br><br>The Commentaries give more details．The Buddha returned to Sāvatthi after his last vassa in Beluvagāma．Sāriputta sought him there，and，realizing that his death would come in seven days，he decided to visit his mother，for she，though the mother of seven arahants，had no faith in the Sangha．[This was because all her children joined the Order and left her desolate in spite of the forty crores of wealth which lay in the house．It is said （DhA．iv．164f．） that when Sāriputta had gone home on a previous occasion，she abused both him and his companions roundly．Rāhula was also in the company．] He therefore asked his brother，Cunda，to prepare for the journey to Nālagāmaka with five hundred others，and then took leave of the Buddha after performing various miracles and declaring his faith in the Buddha and uttering his ”lion’s roar．” A large concourse followed him to the gates of Sāvatthi，and there he addressed them and bade them stay behind．In seven days he reached Nālaka，where he wais met by his nephew，Uparevata，outside the gates．Him he sent on to warn his mother of his arrival with a large number of people．She，thinking that he had once more returned to the lay life，made all preparations to welcome him and his companions．Sāriputta took up his abode in the room in which he was born （jātovaraka）．There he was afflicted with dysentery．His mother，unaware of this and sulking because she found he was still a monk，remained in her room．The Four Regent Gods and Sakka and Mahā Brahmā waited upon him．She saw them，and having found out who they were，went to her son’s room．There she asked him if he were really greater than all these deities，and，when he replied that it was so，she reflected on the greatness of her son and her whole body was suffused with joy．Sāriputta then preached to her，and she became a sotāpanna．Feeling that he had paid his debt to his mother，he sent Cunda to fetch the monks，and，on their arrival，he sat up with Cunda’s help and asked if he had offended them in any way during the forty four years of his life as a monk．On receiving their assurance that he had been entirely blameless，he wiped his lips with his robe and lay down，and，after passing through various trances，died at break of dawn．<br><br>His mother made all arrangements for the funeral，and Vissakamma assisted in the ceremony．When the cremation was over，Anuruddha extinguished the flames with perfumed water，and Cunda gathered together the relics．This account is summarized from SA．iii．172ff．； similar accounts are found at DA．ii．549f，etc．Sāriputta’s death is also referred to at J．i．391．<br><br>Among those who came to pay honour to the pyre was the goddess Revatī （q．v．）．Sāriputta died on the full moon day of Kattika （October to November） preceding the Buddha’s death，and Moggallāna died a fortnight later．SA．iii．181； J．i．391； both Sāriputta and Moggallāna were older than the Buddha because they were born ”anuppanne yeva hi Buddhe” （DhA．i．73）．<br><br>Sāriputta had many pupils，some of whom have already been mentioned．Among others were Kosiya，Kandhadinna，Cullasārī，Vanavāsika Tissa，Sankicca （q．v．），and Sarabhū，who brought to Ceylon the Buddha’s collar bone，which he deposited in the Mahiyangana-cetiya （Mhv．i．37f）．Sāriputta’s brother，Upavāna，predeceased him，and Sāriputta was with him when he died of snake bite at Sappasondikapabbāra （S．iv．40f）．<br><br>Sāriputta’s special proficiency was in the Abhidhamma．It is said （DhSA．16f．，DA．i．15，where it is said that at the end of the First Recital the Abhidhamma was given in charge of five hundred arahants，Sāriputta being already dead） that when preaching the Abhidhamma，to the gods of Tāvatimsa，the Buddha would visit Anotatta every day，leaving a nimitta Buddha，on Sakka’s throne to continue the preaching．After having bathed in the lake he would take his midday rest．During this time Sāriputta would visit him and learn from the Buddha all that had been preached of the Abhidhamma during the previous day．Having thus learnt the Abhidhamma，Sāriputta taught it to his five hundred pupils．Their acquirement of the seven books of the Abhidhamma coincided with the conclusion of the Buddha’s sermon in Tāvatimsa．Thus the textual order of the Abhidhamma originated with Sāriputta，and the numerical series was determined by him．<br><br>Sāriputta is identified with various characters in numerous Jātakas．Thus he was <br><br>  Canda-kumāra in the Devadhamma，  Lakkhana in the Lakkhana，  the knight in the Bhojājānīya，  the monkey in the Tittira，  the snake in the Visavanta and Saccankira，  the tree sprite in the Sīlavanāga，  the brahmin youth in the Mahāsupina，  the chief disciple in the Parosahassa，  the Jhānasodhana and the Candābha，  the king of Benares in the Dummedha，  the good ascetic in the Godha （No．138） and the Romaka，   the charioteer of the king of Benares in the Rājovāda，   the father-elephant in the Alīnacitta，  the teacher in the Susīma，the Cūla Nandiya，the Sīlavīmamsana and the   Mahādhammapāla，  the merchant in the Gijjha （No．164），  a goose in the Catumatta，  the Nāga king in the Jarudapāna and the Sīlavimamasa，   the woodpecker in the Kurungamiga，  the thoroughbred in the Kundakakucchisindhava，    the lion in the Vyaggha，Tittira （No．438） and Vannāroha，  the rich man in the Kurudhamma，  the ascetic Jotirasa in the Abbhantara，  Sumukha in the Supatta，  Nandisena in the Cullakalinga，  Sayha in the Sayha， the spirit of the Bodhi tree in the Pucimanda，    the commander in chief in the Khantivādī，  the hunter in the Mamsa，  a deity in the Kakkāru，  Nārada in the Kesava，  the brahmin in the Kārandiya and Nandiyamiga，    the Candāla in the Setaketu，  the horse in the Kharapatta，  Pukkasa in the Dasannaka，  the sprite in the Sattubhasta and the Mahāpaduma，   the roc bird in the Kotisimbali，  the pupil in the Atthasadda，  Sālissara in the Indriya （No．423） and the Sarabhanga，   Ani Mandavya in the Kanhadīpāyana，  Canda in the Bilārikosiya，  the senior pupil in the Mahāmangala，  Vāsudeva in the Ghata，  Lakkhana in the Dasaratha，  Uposatha in the Samvara，  the northern deity in the Samuddavānija，  the second goose in the Javanahamsa，  the chaplain in the Sarabhamiga and the Bhikkhāparampara，  the osprey in the Mahākukkusa，  one of the brothers in the Bhisa，  the snake in the Pañcūposatha，  the Nāga king in the Mahāvānija，  the king in the Rohantamiga，and the Hamsa （No．502），   Rakkhita in the Somanassa，  Uggasena in the Campeyya，  Assapāla in the Hatthipāla，  the ascetic in the Jayadissa，  Sañjaya in the Sambhava，  the Nāga king in the Pandara，  Alāra in the Sankhapāla，  the elder son in the Cullasutosoma，  Ahipāraka in the Ummadantī，  Manoja in the Sonananda，  the king in the Cullahamsa and the Mahāhammsa，    Nārada in the Sudhābhojana，  the Kunāla and the Mahājanaka，  Kālahatthi in the Mahāsutasoma，  the charioteer in the Mūgapakkha，  Suriyakumāra in the Khandapāla，  Sudassana in the Bhūridatta，  Vijaya in the Mahānāradakassapa，  Varuna in the Vidhurapandita，  Cūlanī in the Mahāummagga and   the ascetic Accuta in the Vessantara．<i>2．Sāriputta Thera．</i>A monk of Ceylon．He lived in the reign of Parakkamabāhu I．，and was called Sāgaramatī （SadS．63） on account of his erudition．The king built for him a special residence attached to the Jetavana-vihāra in Pulatthipura （Cv．lxxviii．34）． <br><br>Among his works are the Vinayasangaha or the Vinaya-Vinicchaya，a summary of the Vinaya，and the Sāratthadīpanī on the Samantapāsādikā，，the Sāratthamañjūsā on the Atthasālinī and the Līnatthappakāsinī on the Papañcasūdani． <br><br>Sāriputta had several well known pupils，among whom were Sangharakkhita，Sumangala，Buddhanāga，Udumbaragiri Medhankara and Vācissara （Gv．67，71； Svd．1203； SM．69； P．L．C，189ff）． <br><br>Sāriputta was also a Sanskrit scholar，and wrote the Pañjikālankāra or Ratnamatipañjikātīkā to Ratnasrījñāna’s Pañjikā to the Candragomivyākarana．<br><br><i>3．Sāriputta</i>．A monk of Dala in the Rāmañña country．He was born in Padīpajeyya in the reign of Narapatisithu，and was ordained by Ananda of the Sīhalasangha．He became one of the leaders of this group in Rāmañña．Narapati conferred on him the title of ”Dhammavilāsa，” and he was the author of one of the earliest law codes （dhammasattha） of Burma．Sās．41f．； Bode，op．cit．，31．<br><br><i>4．Sāriputta．</i>A Choliyan monk，author of the Padāvatāra．Gv．67； Svd．12，44．<br><br><i>5．Sāriputta．</i>One of the sons of king Buddhadāsa．Cv．xxxvii．177．,9,1
396745,en,21,sariputta samyutta,sāriputta samyutta,Sāriputta Samyutta,Sāriputta Samyutta：The twenty eighth division of the Samyutta   Nikāya．S．iii．236 40．,18,1
396746,en,21,sariputta sutta,sāriputta sutta,Sāriputta Sutta,Sāriputta Sutta：<i>1．Sāriputta Sutta．</i> The sixteenth sutta of the Atthakavagga of the Sutta Nipāta．Sāriputta asks the Buddha how a monk should conduct himself in order to achieve his goal．The Buddha explains that a monk must avoid the five dangers，endure heat and cold and other discomforts，and must not be guilty of theft，anger，lying or arrogance．He should be guided by wisdom and moderation （SN．955 75）．The Commentary explains （SNA．ii．569f ） that the sutta is also called the Therapañha Sutta，and that it was preached on the occasion of the Buddha’s descent from Tāvatimsa to Sankassa．The Buddha desired that Sāriputta’s wisdom should be adequately recognized，for Moggallāna’s iddhi，Anuruddha’s clairvoyance and Punna’s eloquence were already famous，but Sāriputta’s skill remained unknown．The Buddha therefore related the Parosahassa Jātaka in order to show Sāriputta’s wisdom in a past life．At the end of the story，Sāriputta questioned the Buddha in eight stanzas，and the rest of the sutta was spoken by the Buddha in answer to these questions．<br><br><i>2．Sāriputta Sutta．</i> The Buddha instructs Sāriputta on how to train oneself in order to get rid of notions of ”I” and ”mine．” The sutta contains a quotation from the Udayapañha．A．i．133．<br><br><i>3．Sāriputta Sutta．</i> Sāriputta relates to Ananda how once，when he was in Andhavana，he attained to perfect concentration．A．v．8．,15,1
396809,en,21,sarirattha sutta,sarīrattha sutta,Sarīrattha Sutta,Sarīrattha Sutta：Ten conditions inherent in the body：cold and   heat，hunger and thirst，evacuation and urination，restraint of body，speech，  living，and the aggregate that produces becoming （bhavasankhāra）．A．v．88．,16,1
396875,en,21,saritacchadana,saritacchadana,Saritacchadana,Saritacchadana：A king of eighty seven kappas ago，a previous birth   of Sammukhāthavika Thera．Ap．i．159．,14,1
396895,en,21,sarivaggapitthi,sarīvaggapitthi,Sarīvaggapitthi,Sarīvaggapitthi：A village in Rohana，mentioned in the account of   the campaigns of Vijayabāhu I．Cv．lvii．53．,15,1
396908,en,21,sarogamatittha,sarogāmatittha,Sarogāmatittha,Sarogāmatittha：A ford on the Mahāvālikanadī，mentioned in the   account of the campaigns of Parakkamabāhu I．It is probably identical with   Sarasigāma．Cv．lxxi．18； lxxii．1，31； see also Cv．Trs．i．316，n．2．,14,1
396917,en,21,saropama sutta,sāropama sutta,Sāropama Sutta,Sāropama Sutta：See Cūla Saropama and Mahā Sāropama Suttas．,14,1
396958,en,21,saruppa sutta,sāruppa sutta,Sāruppa Sutta,Sāruppa Sutta：On the proper way of approach to the uprooting of   all conceits．S．iv．21．,13,1
396971,en,21,sasa,sasa,Sasa,Sasa：The Bodhisatta was once born as a Hare．He lived with three friends：a Monkey，a Jackal，and an Otter．The three lived in great friendship，and the Hare was their guide in the good life．One day，the Hare，observing the approach of the full moon，told his friends that the next day would be a fast day and that they must collect food and give it to any beggar who approached them．The animals all went out very early in the morning，one by one； the Otter found some fish buried in the sand； the Jackal a dead lizard，some meat，and a pot of curds； and the Monkey some fruits； and，finding that nobody appeared to claim them，each took them to his own dwelling．The Hare had only kusa grass，which he could not offer to anyone．He therefore decided to give his own body，and，because of this brave decision，Sakka’s throne was heated．Disguised as a brahmin，he came to test the Hare．He went first to the other animals in turn and they all offered him what they had．He then approached the Hare，whom he asked for food．The Hare asked him to collect faggots from the wood and make a fire．Then，telling the brahmin that he would give him his own body，without the brahmin having the necessity of killing him，he shook out any animals which might lurk in his fur，and then jumped into the fire as into a lotusbed．By the power of Sakka，the fire remained as cool as snow，and Sakka revealed his identity．Then，so that the Hare’s nobility might be known to all the world，he took some essence of the Himālaya and painted the form of a hare in the moon，to remain there during this whole kappa．Having done this，he went to the Hare and talked of the Doctrine，and then，making the Hare lie down on his bed of grass，Sakka went back to his heaven．<br><br>The story was related in the course of giving thanks to a landowner of Sāvatthi who had entertained the Buddha and his monks for seven days．Ananda is identified with the Otter，Moggallāna with the Jackal，and Sāriputta with the Monkey （J．iii．51 6）．<br><br>The story is included in the Cariyāpitaka （i．10） and in the Jātakamālā （No．6）．It is also referred to in the Jayaddisa Jātaka （J．v．33）．This Jātaka exemplifies the practice of dānapāramitā．BuA．50．,4,1
397027,en,21,sasana sutta,sāsana sutta,Sāsana Sutta,Sāsana Sutta：The Buddha tells Upāli in brief as to how various   doctrines can be regarded as belonging to the Dhamma or otherwise．A．iv．143．,12,1
397057,en,21,sasanavamsa,sāsanavamsa,Sāsanavamsa,Sāsanavamsa：An ecclesiastical chronicle by Paññasāmi of Burma，written in 1861 A．C．The first part of the work begins with the birth of the Buddha and brings the history up to the Third Council and the sending of missionaries to nine different countries：Sīhala，Suvannabhūmi，Yonakarattha，Vanavāsī，Kasmīra Gandhāra，Mahimsakamandala，Cīnarattha，Mahārattha （Siam） and Aparanta．Then follow accounts of the religions of these countries，a separate chapter being devoted to each．But the accounts of Sīhala （Ceylon） and Suvannabhūmi （Burma） show more completeness than the others．The second part is entirely devoted to Aparanta of Burma proper．Published by the P．T．S．1897．,11,1
397084,en,21,sasankhara sutta,sasankhāra sutta,Sasankhāra Sutta,Sasankhāra Sutta：On four kinds of persons   <br><br>  one is set free in this life，but after some effort   （sasankhāraparinibbāyī）；    another is set free when body breaks up；   a third is set free in this life，without effort；    a fourth is set free when body breaks up even without effort．A．ii．155f,16,1
397104,en,21,sasapa sutta,sāsapa sutta,Sāsapa Sutta,Sāsapa Sutta：If a man were to take once in one hundred years one seed from a heap of mustard one yojana in length，breadth，and height，he would come to an end of the seeds before one aeon is passed．Incalculable is samsāra．S．ii．182．,12,1
397347,en,21,sata,sātā,Sātā,Sātā：An eminent Therī of Ceylon．Dpv．xviii．16．,4,1
397352,en,21,satacakkhu,satacakkhu,Satacakkhu,Satacakkhu：A king of thirty four kappas ago，a，previous birth of   Pañcadīpaka Thera．Ap．i．108．,10,1
397374,en,21,satadhamma,satadhamma,Satadhamma,Satadhamma，Santadhamma：A youth of Benares．See the Sata-dhamma   Jātaka．,10,1
397375,en,21,satadhamma jataka,satadhamma jātaka,Satadhamma Jātaka,Satadhamma Jātaka：The Bodhisatta was once born in the lowest caste，and one day went on a journey，taking his food in a basket．On the way he met a young man from Benares，Satadhamma，a magnifico．They travelled together，and when the time came for the meal，because Satadhamma had no food，the Bodhisatta offered him some．”I could not possibly take yours，” said the magnifico，”because you are the lowest of the low．” The Bodhisatta ate some of the food and put the rest away．In the evening they bathed，and the Bodhisatta ate without offering Satadhamma anything．The latter had expected to be asked again and was very hungry．But finding that he was offered nothing，he asked the Bodhisatta for some and ate it．As soon as he had finished he was seized with remorse that he should thus have disgraced his family．So greatly was he upset that he vomited the food，and with it some blood．He plunged into the wood and was never heard of again．<br><br>The story was related in reference to monks who earned their living in the twenty one unlawful ways，as physicians，messengers，etc．The Buddha summoned them and warned that food unlawfully come by was like red hot iron，a deadly poison．It was like partaking of the leavings of the vilest of mankind．J．ii．82 5．,17,1
397380,en,21,satagira,sātāgira,Sātāgira,Sātāgira：A Yakkha．He and his friend，Hemavata，were two of the twenty eight leaders of the Yakkhas．They had both been monks in the time of Kassapa Buddha，but had been guilty of deciding wrongly in the dispute which arose between Dhammavādī and Adhammavādī，hence their birth as Yakkhas，Sātāgira in Sātapabbata，and Hemavata in Himavā．They recognized each other at the Yakkha assembly in the Bhagalavatī pabbata，and promised to inform each other if，in their lives，they came across anything of interest．<br><br>When the Buddha was born and when he preached his first sermon，Sātāgira was present in the assembly，but，because he was constantly looking about to see if Hemavata was there，he could not concentrate his mind on the Buddha’s teaching．When the sun set and the Buddha was still preaching，he went with five hundred of his followers to fetch Hemavata．At Rājagaha they met Hemavata，who was on the way to invite Sātāgira to Himavā，which was covered with such flowers as had never before been seen．Sātāgira explains that the reason for this miracle is the appearance of the Buddha in the world，and，in answer to Hemavata’s questions，declares the greatness of the Buddha． <br><br>Their conversation is found in the introductory gāthā of the Hemavata Sutta （q．v．）．Buddhaghosa says （SNA．i．199） that，according to some，this meeting took place，not on the occasion of the first sermon，but later，when the Buddha was living in the Gotāmaka cetiya．Kāli Kuraragharikā，as she sat by her window cooling herself，heard the conversation of the two Yakkhas，and her mind being filed with devotion to the Buddha，as she heard his wonderful qualities being enumerated she attained sotāpatti．<br><br>When Hemavata is satisfied，from Sātāgira’s description，that the Buddha is really the Awakened One，he decides to go to him with Sātagira．Together they go with their followers to Isipatana in the middle watch of the night，and Hemavata questions the Buddha about his teaching．Hemavata is，by nature，powerful and wise and filled with respect for the good，and the Buddha’s marvellous exposition of the dhamma fills him with great joy．He sings the Buddha’s praises in five stanzas，and，after taking leave of him and of Sātāgira，returns home with the promise that he will wander from place to place carrying the joyful news of the Buddha and his Dhamma among all beings．This story is given in the Commentary to the Hemavata Sutta； SNA．i．194 216； cf．AA．i．134f．<br><br>Later，when journeying through the air in various conveyances，on their way to the Yakkha assembly，Sātāgira and Hemavata and their followers were about to pass over Alavaka’s hermitage； but because the Buddha was then inside，the Yakkhas found that their conveyances remained stationary as no one could pass over the head of the Buddha．When they thus discovered his presence，they alighted and made obeisance to the Buddha，and congratulated Alavaka on his extreme good fortune in having an opportunity of meeting and listening to the Buddha．AA．i．221； a similar story is related （UdA．64） about them when they passed the abode of the Yakkha Ajakalāpaka．<br><br>Sātāgira is mentioned in the Atānātiya Sutta （D．iii．204） as one of the Yakkhas to be invoked in time of need by the Buddha’s followers．He is identified with the Yakkha of the Bhisa Jātaka．J．iv．314．,8,1
397381,en,21,satagira sutta,sātāgira sutta,Sātāgira Sutta,Sātāgira Sutta：Another name for the Hemavata Sutta （q．v．）．  SNA．i．194．,14,1
397446,en,21,satapabbata,sātapabbata,Sātapabbata,Sātapabbata：A mountain in Majjhimadesa，the abode of Sātāgira   （SNA．i．197）．Many other Yakkas also lived there，three thousand of whom were   present at the preaching of the Mahāsamaya Sutta．D．ii．257．,11,1
397467,en,21,satapatta jataka,satapatta jātaka,Satapatta Jātaka,Satapatta Jātaka：A landowner of Benares had given one thousand to some one and had died before recovering it．His wife，lying on her deathbed，asked her son to get it for her while she was yet alive．He went and recovered the money； but while he was away his mother died，and，because of her great love for him，was born as a jackal．She tried to prevent him from entering a wood infested with robbers，headed by the Bodhisatta，but the man did not understand what the jackal said and kept on driving her away．A crane，flying overhead，cried out to the robbers，announcing the lad’s approach，but he，taking it to be a bird of good omen，saluted it．The Bodhisatta heard both sounds，and when his band captured the man，he told him that he did not know how to distinguish between friend and foe and sent him off with a warning．<br><br>The story was told in reference to two of the Chabbaggiyā，Pandu andLohitaka．They questioned the Buddha’s teachings on certain points and encouraged others to do the same，the result being quarrel and strife．The Buddha sent for them and told them that this was a foolish policy； they did not know what was good for them．J．ii．387 90．,16,1
397472,en,21,sataporisa,sataporisa,Sataporisa,Sataporisa：A Niraya，meant especially for matricides．It is filled   with decaying corpses．J．v．269，274．,10,1
397483,en,21,sataramsi,sataramsi,Sataramsi,Sataramsi：<i>1．Sataramsi．</i> A Pacceka Buddha of ninety four kappas ago to whom Ambayāgudāyaka，in a previous birth，gave a meal of mango curry （? ambayāgu）．Ap．i．284．<br><br>See also under Sigālapitā and Sambulakaccāyana，who are mentioned as having given him tāla fruits as offerings．<br><br><i>2．Sataramsi．</i> Twelve kappas ago there were eight kings of this name，previous births of Mainipūjaka Thera．Ap．i．190．,9,1
397492,en,21,sataramsika thera,sataramsika thera,Sataramsika Thera,Sataramsika Thera：An arahant．In the past he saw Padumuttara   Buddha and worshipped him．In this life he joined the Order at the age of   seven，and rays constantly issued from his body．Sixty thousand kappas ago he   was king four times under the name of Roma．Ap．i．104f．,17,1
397493,en,21,satarasa,satarasa,Satarasa,Satarasa：A kind of food which Paripunnaka Thera was in the habit   of eating before joining the Order （ThagA．i．190）．It was probably made of one   hundred essences．,8,1
397495,en,21,sataruddha,sataruddhā,Sataruddhā,Sataruddhā：A canal flowing eastward from the Aciravatī Channel in   Ceylon．Cv．lxxix．53．,10,1
397547,en,21,satavahana,sātavāhana,Sātavāhana,Sātavāhana：A king．It is said that，（DA．i．303； is this Sātavāhana the king of the Kathāsaritsāgara i．32?） when Anāthapindika’s family fell into poverty，owing to the alms given by him，a girl of the family，wishing to give alms，went to Sātavāhana’s kingdom，swept a threshing floor and gave alms with the money so obtained．A monk told this to the king，who sent for the girl and made her his chief queen．v．l．Setavāhana．,10,1
397559,en,21,satayha sutta,satayha sutta,Satayha Sutta,Satayha Sutta：See Ogadha Sutta．,13,1
397664,en,21,sati thera,sāti thera,Sāti Thera,Sāti Thera：He was a fisherman’s son and held the false view that，according to the Buddha’s teaching，a man’s consciousness runs on and continues without break of identity．<br><br>Sāti’s colleagues did their best to change his way of thinking，but failing to do so，they reported the matter to the Buddha．He questioned Sāti，who，however，sat silent and glum； then the Buddha preached to him and the assembled monks the Mahātanhāsankhaya Sutta （M．i．256 ff）．<br><br>Buddhaghosa explains （MA．i．477） that Sāti was not a learned man．He knew only the Jātakas，and his views were due to the fact that in the Jātakas various characters were identified with the Buddha．,10,1
397665,en,21,sati vagga,sati vagga,Sati Vagga,Sati Vagga：The ninth chapter of the Atthaka Nipāta of the   Anguttara Nikāya．A．iv．336 50．,10,1
397696,en,21,satimattiya thera,sātimattiya thera,Sātimattiya Thera,Sātimattiya Thera：He belonged to a brahmin family of Magadha and，after entering the Order，lived in the forest and developed the six fold abhiññā．Thereupon he instructed monks and preached to large numbers of lay people．One family in particular he converted to the Faith，and in that family he was waited on respectfully by a beautiful girl．Māra，wishing to disgrace him，once went to the house disguised as the Elder，and grasped the girl’s hand．But she，feeling that the touch was not human，took her hand away．The others，however，saw this and lost faith in the Thera．He，all unconscious，was aware next day of their changed manner．Discerning the work of Māra，he made them tell him what had happened．The father begged his forgiveness，and said that henceforth he himself would wait on the Elder （ThagA．i．368 f．； verses ascribed to him are found in Thag．246 8）．<br><br>The Thera is evidently identical with Sumanatālavantiya of the Apadāna （Ap．ii．408）．Ninety four kappas ago he met Siddhattha Buddha and offered him a palmyra fan （tālavanta） covered with sumana flowers．,17,1
397715,en,21,satipatthana,satipatthāna,satipatthāna,satipatthāna：<i>     </i>the 4 ’foundations of mindfulness’，lit．’awareness of mindfulness’ （sati-upatthāna），are： <br><br> contemplation of  <br><br>  body，  feeling，  mind and   mind-objects．-  For sati，s．prec．<br><br>A detailed treatment of this subject，so important for the practice of Buddhist mental culture，is given in the 2 Satipatthāna Suttas （D．22； M．10），which at the start as well as the conclusion，proclaim the weighty words：”The only way that leads to the attainment of purity，to the overcoming of sorrow and lamentation，to the end of pain and grief，to the entering of the right path，and to the realization of Nibbāna is the 4 foundations of mindfulness．”<br><br>After these introductory words，and upon the question which these 4 are，it is said that the monk dwells in contemplation of the body，the feelings，the mind，and the mind-objects，”ardent，clearly conscious and mindful，after putting away worldly greed and grief．”<br><br>These 4 contemplations are in reality not to be taken as merely separate exercises，but on the contrary，at least in many cases，especially in the absorptions，as things inseparably associated with each other．Thereby the Satipathāna Sutta forms an illustration of the way in which these 4 contemplations relating to the 5 groups of existence （khandha） simultaneously come to be realized，and finally lead to insight into the impersonality of all existence．<br><br>（1） The contemplation of the body （kāyanupassanā）consists of the following exercises： <br><br>  mindfulness with regard to in-and-outbreathing（ānāpānasati），  minding the 4 postures （iriyāpatha），    mindfulness and clarity of consciousness （satisampajañña，q．v．），    reflection on the 32 parts of the body （s．kāyagatāsati and asubha），  analysis of the 4 physical elements （dhātuvavatthāna），    cemetery meditations （sīvathikā）．（2） All feelings （vedanānupassanā） that arise in the meditator he clearly perceives，namely：<br><br>  agreeable and disagreeable feeling of body and mind，  sensual and super-sensual feeling，  indifferent feeling ．（3） He further clearly perceives and understands any state of consciousness or mind （cittānupassanā），whether it is  <br><br>  greedy or not，  hateful or not，  deluded or not，  cramped or distracted，  developed or undeveloped，  surpassable or unsurpassable， concentrated or unconcentrated，  liberated or unliberated．（4） Concerning the mind-objects （dhammānupassanā），<br><br>  he knows whether one of the five hindrances （nīvarana）   is present in him or not，knows how it arises，how it is overcome，and how in   future it does no more arise．  He knows the nature of each of the five groups （khandha），  how they arise，and how they are dissolved．  He knows the 12 bases of all mental activity （āyatana）：  the eye and the visual object，the ear and the audible object，．．mind and   mind-object，  he knows the fetters （samyojana） based   on them，knows how they arise，how they are overcome，and how in future they   do no more arise．  He knows whether one of the seven factors of enlightenment （bojjhanga，  q．v．） is present in him or not，knows how it arises，and how it comes to full   development．  Each of the Four Noble Truths （sacca） he   understands according to reality．<br><br>The 4 contemplations comprise several exercises，but the Satipatthāna should not therefore be thought of as a mere collection of meditation subjects，any one of which may be taken out and practised alone．Though most of the exercises appear also elsewhere in the Buddhist scriptures，in the context of this sutta they are chiefly intended for the cultivation of mindfulness and insight，as indicated by the repetitive passage concluding each section of the sutta （see below）． <br><br>The 4 contemplations cover all the 5 groups of existence （khandha），because mindfulness is meant to encompass the whole personality．Hence，for the full development of mindfulness，the practice should extend to all 4 types of contemplation，though not every single exercise mentioned under these four headings need be taken up．A methodical practice of Satipatthāna has to start with one of the exercises out of the group ’contemplation of the body’，which will serve as the primary and regular subject of meditation：The other exercises of the group and the other contemplations are to be cultivated when occasion for them arises during meditation and in everyday life．<br><br>After each contemplation it is shown how it finally leads to insight-knowledge：”Thus with regard to his own body he contemplates the body，with regard to the bodies of others he contemplates the body，with regard to both he contemplates the body．He beholds how the body arises and how it passes away，beholds the arising and passing away of the body．’A body is there’ （but no living being，no individual，no woman，no man，no self，nothing that belongs to a self； neither a person，nor anything belonging to a person； Com．）：thus he has established his attentiveness as far as it serves his knowledge and mindfulness，and he lives independent，unattached to anything in the world．’’<br><br>In the same way he contemplates feeling，mind and mind-objects．<br><br>In M．118 it is shown how these four foundations of mindfulness may be brought about by the exercise of mindfulness on in-and-out breathing （ānāpāna-sati）．<br><br>    <i>Literature：</i>      The Way of Mindfulness，tr．of Sutta and Com．，by Soma Thera （3rd ed；  Kandy 1967，BPS）．-     The Heart of Buddhist Meditation，by Nyanaponika Thera （3rd ed．； London． Rider &amp； Co．）．    The Foundations of Mindfulness （tr．of M．10），Nyanasatta Thera （Wheel  19）．        The Satipatthāna Sutta and its Application to Modern Life，V．F． Gunaratna （WHEEL 60）．-     The Power of Mindfulness by Nyanaponika Thera （WHEEL 121/122）．,12,1
397716,en,21,satipatthana samyutta,satipatthāna samyutta,Satipatthāna Samyutta,Satipatthāna Samyutta：The forty seventh section of the Samyutta   Nikāya．S．v．141 2．,21,1
397717,en,21,satipatthana sutta,satipatthāna sutta,Satipatthāna Sutta,Satipatthāna Sutta：<i>1．Satipatthāna Sutta．</i>The tenth sutta of the Majjhima Nikāya．It is identical with theMahā Satipatthāna Sutta of the Dīgha Nikāya，except that towards the end the Dīgha Sutta interpolates paragraphs explaining in detail the Four Noble Truths．These，in the Majjhima，form a separate sutta，the Sacca Vibhanga Sutta．<br><br><i>2．Satipatthāna Sutta．</i>A monk who is mindful regarding the rise and fall of things sees nothing attractive in the body，is conscious of the cloying of food，has distaste for the world，and perceives impermanence in the ”Compounded”   such a one becomes either an arahant in this life or an anāgāmī．A．iii．142．<br><br><i>3．Satipatthāna Sutta．</i> The four satipatthānas form the path that goes to the ”Uncompounded．” S．iv．360．<br><br><i>4．Satipatthāna Sutta．</i>A monk who abides，contemplating body，etc．，follows the path to the ”Uncompounded．” S．iv．363．,18,1
397718,en,21,satipatthana vagga,satipatthāna vagga,Satipatthāna Vagga,Satipatthāna Vagga：The seventh chapter of the Navaka Nipāta of the   Anguttara Nikāya．A．iv．457-61．,18,1
397719,en,21,satipatthanakatha,satipatthānakathā,Satipatthānakathā,Satipatthānakathā：The eighth chapter of the Paññā Vagga of the   Pathisambhidā-Magga．PS．ii．232 6．,17,1
397732,en,21,satisambodhi thera,satisambodhi thera,Satisambodhi Thera,Satisambodhi Thera：A monk of Piyangudīpa．See  Ariyagālatissa．,18,1
397775,en,21,sato sutta,sato sutta,Sato Sutta,Sato Sutta：<i>1．Sato Sutta．</i> The Buddha tells the monks，at Ambapālivana how to be mindful and composed．S．v．142．<br><br><i>2．Sato Sutta．</i>The same as （1），but differently treated in detail．S．v．180．<br><br><i>3．Sato Sutta．</i> The Buddha instructs the monks how to be mindful．S．v．186．,10,1
397777,en,21,satodika,sātodīkā,Sātodīkā,Sātodīkā：A river in Surattha （Surat）．Sālissara lived in a   hermitage on its banks after he left the Kavitthaka hermitage．J．iii．463； but   at J．v．133 it is Mendissara who lived there．,8,1
397815,en,21,satta sutta,satta sutta,Satta Sutta,Satta Sutta：<i>1．Satta Sutta．</i>Seven things which help a monk to destroy the āsavas．A．iv．85．<br><br><i>2．Satta Sutta．</i> The Buddha explains to Rādha what is meant by satta （being）．S．iii．189．<br><br><i>3．Satta Sutta．</i> On the nine spheres of being，as regards body，perceptive power，feeling，consciousness，etc．A．iv．401f．,11,1
397816,en,21,satta vassani sutta,satta vassāni sutta,Satta vassāni Sutta,Satta vassāni Sutta：Māra approaches the Buddha under the Ajapālanigrodha in Uruvelā，and engages him in conversation．He asks the Buddha to go about among men and make friends and be happy，satisfied with having discovered the path of immortality for himself without feeling it necessary to teach others．But the Buddha refuses his request，and Māra confesses that he has no longer any power over him； he is like a crab whose claws have been broken one by one．The sutta adds that Māra had been awaiting an opportunity to find a flaw in the Buddha for seven years．The Commentary adds six before the Enlightenment and one after．He retires discomfited and sits not far away from the Buddha，brooding，scratching the earth with a stick．S．i．122ff．,19,1
397818,en,21,sattabhariya sutta,sattabhariyā sutta,Sattabhariyā Sutta,Sattabhariyā Sutta：Once，when the Buddha visited Anāthapindika’s house，he heard a great noise，and when he asked the reason for this，he was told that it was due to Anāthapindika’s daughter in law，Sujātā，who had come from a wealthy family and would not listen to anyone’s advice．The Buddha sent for her and told her of seven kinds of wives in the world   the slayer，the robber，the mistress，the mother，the sister，the companion，the handmaid   and described their qualities．Sujātā，much impressed，said that henceforth she would be a handmaid （A．iv．91f）．<br><br>The Commentary says （AA．ii．724） that she was established in the Refuges； but see Sujātā．,18,1
397826,en,21,sattadaraka panha,sattadāraka pañha,Sattadāraka pañha,Sattadāraka pañha：A section of the  Mahāummagga Jātaka，dealing with   seven riddles solved by Mahosadha．J．vi．339．,17,1
397855,en,21,sattahapabbajita thera,sattāhapabbajita thera,Sattāhapabbajita Thera,Sattāhapabbajita Thera：An arahant．Ninety one kappas ago he had a   quarrel with his kinsmen and joined the Order under Vipassī Buddha for seven   days．Sixty seven kappas ago he was king seven times，under the name of   Sunikkhamma．Ap．i．242．,22,1
397869,en,21,sattakammapatha sutta,sattakammapatha sutta,Sattakammapatha Sutta,Sattakammapatha Sutta：On seven courses of action．S．ii．167．,21,1
397914,en,21,sattamba,sattamba,Sattamba,Sattamba：A shrine near Vesāli．（D．ii．102； Ud．vi．1； S．v．259； A．iv．309，etc．）．<br><br>It was so called because，in the past，seven princesses，daughters of Kiki，king of Benares，left Rājagaha and fought for attainment at that spot．<br><br>It was originally dedicated to some deity，but after the Buddha’s visit to Vesāli，it became a place of residence for him （UdA．323，etc．）．<br><br>It was to the west of Vesāli．D．iii．9．,8,1
397922,en,21,sattanasa sutta,sattanāsa sutta,Sattanāsa Sutta,Sattanāsa Sutta：On the unworthy man and the still more unworthy；   the worthy man and the still more worthy．A．ii．218．,15,1
397928,en,21,sattanisamsa sutta,sattānisamsa sutta,Sattānisamsa Sutta,Sattānisamsa Sutta：Seven advantages resulting from the cultivation   of the five indriyas．S．v．237．,18,1
397931,en,21,sattapaduminiya thera,sattapaduminiya thera,Sattapaduminiya Thera,Sattapaduminiya Thera：An arahant．Ninety four kappas ago he was a   brahmin，named Nesāda，and，seeing Siddhattha Buddha in the forest，he swept   his hut and offered lotus flowers．Seven kappas ago he was king four times，  under the name of Pādapāvara．Ap．i．254．,21,1
397935,en,21,sattapannaka pasada,sattapannaka pāsāda,Sattapannaka pāsāda,Sattapannaka pāsāda：A building in Anurādhapura for the residence   of the monks，evidently built by Vohārikatissa （Mhv．xxxvi．32）．The Mahā Vamsa   Commentary （MT．662） says that it was attached to the palace．,19,1
397943,en,21,sattapanniguha,sattapanniguhā,Sattapanniguhā,Sattapanniguhā：A cave in Rājagaha，on the slope of Mount Vebhāra．Once，when the Buddha was staying there，he gave to Ananda the opportunity of asking him to live for an eon，but Ananda，because of his un-mindfulness，failed to take it （D．ii．116）． <br><br>The cave was sometimes used as a residence for monks coming from afar （E．g．，Vin．ii．76； iii．159）． <br><br>According to the Commentaries and the Chronicle the First Council was held in a hall erected by Ajātasattu outside the Sattapanniguhā．S．i．9； Sp．i．10； Mhv．iii．19； Dpv．iv．14； v．5； ThagA．i．351； the cave is not mentioned in the Vinaya account of the Council，in the eleventh chapter of the Culla Vagga．,14,1
397945,en,21,sattapanniya thera,sattapanniya thera,Sattapanniya Thera,Sattapanniya Thera：An arahant．One hundred thousand kappas ago he   offered a&nbsp； sattapanni flower to Sumana Buddha．Ap．i．292．,18,1
397951,en,21,sattaputtakhadaka,sattaputtakhādakā,Sattaputtakhādakā,Sattaputtakhādakā：A petī who ate seven of her children because of   a false oaths worn by her in a previous birth．Cf．Pañcaputtakhādakā．Pv．i．7；   PvA．36f．,17,1
397978,en,21,sattasatikakhandhaka,sattasatikakhandhaka,Sattasatikakhandhaka,Sattasatikakhandhaka：The twelfth chapter of the Culla Vagga of the   Vinaya Pitaka．It gives an account of the Second Council．Vin．ii．294f．,20,1
397984,en,21,sattasirisaka,sattasirīsaka,Sattasirīsaka,Sattasirīsaka：A group of seven sirīsaka trees，near Benares，where   the Buddha preached to the Nāga king Erakaputta （q．v．）．DhA．iii．230，232．,13,1
397986,en,21,sattasuriya sutta,sattasuriya sutta,Sattasuriya Sutta,Sattasuriya Sutta：Mentioned in the scholiast to the  Ayoghara Jātaka （J．iv．498）．The reference is   evidently to the Suriya Sutta of the Anguttara   Nikāya．A．iv．100f．； see Suriya Sutta （1）．,17,1
398015,en,21,sattatthana sutta,sattatthāna sutta,Sattatthāna Sutta,Sattatthāna Sutta：Seven points，skill in which makes a monk who is   an investigator in three separate ways claim to accomplish in the   Dhamma-vinaya，one who has reached mastership （vusitavā），a superman   （uttamapuriso）．S．iii．61f．,17,1
398026,en,21,sattavasa vagga,sattāvāsa vagga,Sattāvāsa Vagga,Sattāvāsa Vagga：The third chapter of the Navaka Nipāta of the   Anguttara Nikāya．A．iv．390-409．,15,1
398067,en,21,sattha,satthā,Satthā,Satthā：A Pacceka Buddha．M．iii．70； MA．ii．890．,6,1
398137,en,21,satthavaha,satthavāha,Satthavāha,Satthavāha：Son of Konāgamana Buddha in his last lay life．His   mother was Rucigattā．Bu．xxiv．19； DA．ii．422．,10,1
398175,en,21,satthikuta,satthikūta,Satthikūta,Satthikūta：There was once a cripple in Benares adept in throwing stones．He lived at the city gate，under a banyan tree，and cut the leaves of the tree into different shapes for children who gave him some of their food．One day，the king discovered his skill and engaged his services to throw a pint pot of goat’s dung into the mouth of a brahmin who never stopped talking．The cripple sat behind a curtain through which he threw the pellets of dung as the brahmin talked．Then the king told the brahmin，and he was cured of his talking and the cripple won great wealth．Desiring gain，a certain man ministered to the cripple and learnt his art，and，when he left，the cripple warned him not to throw stones at anyone who had father or mother or owner．While wandering about，the man came across the Pacceka Buddha Sunetta，and，thinking him a fit victim，threw a stone through his ear．The Pacceka Buddha suffered great pain and died．When it was discovered，the man was killed and was reborn in Avīci．Later he became a pets，on Gijjhakūta and Moggallāna saw him going through the air，while sixty thousand blazing hammers rose and fell on his head．Pv．iv．16； PvA．282 6； DhA．ii．68 ff； cf．J．i．418f．（Sālittaka Jātaka）．,10,1
398178,en,21,satthipeyyala,satthipeyyāla,Satthipeyyāla,Satthipeyyāla：A series of short suttas，forming the seventeenth   chapter of the Salāyatana Samyutta．S．iv．148 57．,13,1
398208,en,21,satthuka,satthuka,Satthuka,Satthuka：See Sattuka （2）．,8,1
398250,en,21,satti sutta,satti sutta,Satti Sutta,Satti Sutta：Attempts to overthrow a mind which had developed   liberation of the will through love are as futile as the attempt to double up   a sharp spear．S．ii．265．,11,1
398251,en,21,satti vagga,satti vagga,Satti Vagga,Satti Vagga：The third chapter of the Devatā Samyutta．S．i．13 16．,11,1
398253,en,21,sattigumba,sattigumba,Sattigumba,Sattigumba：Devadatta born as a   parrot．See the Sattigumba Jātaka．,10,1
398254,en,21,sattigumba jataka,sattigumba jātaka,Sattigumba Jātaka,Sattigumba Jātaka：Two parrots were once carried away by the wind during the moulting season．One of them fell among the weapons in a robber village and was called Sattigumba； the other fell in a hermitage among flowers and was called Pupphaka．He was the Bodhisatta．One day，Pañcāla，king of Uttarapañcāla，went out hunting．While chasing the deer with his charioteer，he was separated from his bodyguard and found himself in a glen near the robbers’ village．There he slept．The robbers were absent，leaving only Sattigumba and a cook，named Patikolamba．The parrot，seeing the king，plotted with the cook to kill him．The king overheard the plan and fled with his charioteer．In his flight he came to the hermitage，where he was made welcome by Pupphaka till the return of the sages．The king told his story，and Pupphaka explained that though he and Sattigumba were brothers，heir upbringing had been different，which accounted for the difference in their natures．The king decreed immunity to all parrots and provided for the comfort of sages in his park．<br><br>The story was told in reference to Devadatta’s attempt to kill the Buddha by hurling a stone at him．Sattigamba is identified with Devadatta and the king with Ananda．J．iv．430 7．,17,1
398258,en,21,sattimagavi sutta,sattimāgavī sutta,Sattimāgavī Sutta,Sattimāgavī Sutta：The story of a peta seen by Moggallāna，going   through the air while javelins kept rising and falling on his body．He had   been a deer hunter in Rājagaha．S．ii．257．,17,1
398261,en,21,sattipanniya thera,sattipanniya thera,Sattipanniya Thera,Sattipanniya Thera：An arahant．One hundred thousand kappas ago he offered a satti flower to the body of the Buddha （? Padumuttara） when it was being taken for cremation （Ap．ii．406）．<br><br>He is evidently identical with Vimala Thera．ThagA．i．377．,18,1
398265,en,21,sattisula,sattisūla,Sattisūla,Sattisūla：A Niraya．Ajjuna was once   born there because he tortured Angirasa Gotama．His body was three leagues in   height．The attendants pierced him with red hot stakes and made him mount a   heated iron mountain．From there a wind threw him down on to a stake．J．v．143，  145．,9,1
398268,en,21,sattiya sutta,sattiyā sutta,Sattiyā Sutta,Sattiyā Sutta：The Buddha tells a deva that sakkāya-ditthi should   be got rid of by a monk as though he were smitten down by an impending sword．  S．i．13．,13,1
398290,en,21,sattubhasta jataka,sattubhasta jātaka,Sattubhasta Jātaka,Sattubhasta Jātaka：The Bodhisatta was once Senaka，counselor to Janaka，king of Benares．He preached the Law once a fortnight，on fast days，and large numbers of people，including the king，went to hear him．<br><br>An old brahmin，begging for alms，was given one thousand pieces．He gave these to another brahmin to take care of，but the latter spent them，and when the owner came to ask for them，he gave his young daughter as wife，instead of the pieces．This girl had a lover，and，in order to be able to see him，she asked her husband to go begging for a maid to help her in the house．She filled a bag of provisions for the journey．On his way home，having earned seven hundred pieces，the brahmin opened his bag，and after having eaten some of the food，went to a stream to drink，leaving the bag open．A snake crept into the bag and lay there．A tree sprite，thinking to warn the brahmin，said，”If you stop on the way you will die，if you return home your wife will die，” and then disappeared．Much alarmed，the brahmin went towards Benares，weeping along the way，and，as it was the fast day，people going to hear Senaka，directed the brahmin to him．Senaka，hearing the brahmin’s story，guessed the truth，and had the bag opened in front of the people．The snake crept out and was seized．To show his gratitude，the brahmin gave Senaka his seven hundred pieces，but Senaka gave them back with another three hundred，warning the brahmin not to take the money home．He buried the money under a tree，but could not keep the secret from his wife．She told her lover，and the money was stolen．The brahmin again sought Senaka，who told him of a plan for discovering the lover，and when he was found，Senaka sent for him and made him confess his guilt．<br><br>The story was related in reference to the Buddha’s wisdom．Ananda，was the brahmin and Sāriputta the tree sprite （J．iii．341 51）．The story is often referred to as exemplifying the Buddha’s practice of the Perfection of paññā．E．g．，J．i．46； BuA．50f．,18,1
398295,en,21,sattuka,sattuka,Sattuka,Sattuka：<i>1．Sattuka．</i>A robber．See the Sulasā Jātaka．<br><br><i>2．Sattuka．</i> The son of a chaplain of Rājagaha．He later turned robber．For the story，see Bhaddā Kundalakesā． <br><br>v．l．Satthuka．ThigA．99； AA．i．200； cf．DhA．ii．217f．<br><br><i>3．Sattuka．</i> A sage of old．Ap．i．46 （vs．123）．,7,1
398301,en,21,sattuppalamalika theri,sattuppalamālikā therī,Sattuppalamālikā Therī,Sattuppalamālikā Therī：An Arahant （Ap．ii．517）．Evidently identical   with Abhayā Therī．ThigA．42f．,22,1
398307,en,21,sattuttama,sattuttama,Sattuttama,Sattuttama：A Cakkavatti of nine kappas ago，a previous birth of   Kakkārupupphiya （Jenta） Thera．Ap．i．177； ThagA．i．220．,10,1
398310,en,21,satulakayi,satulakāyī,Satulakāyī,Satulakāyī：The wife of Jotika．<br><br>She came to him from Uttarakuru and brought with her a single pint pot of rice and three burning glasses （crystals）．Whenever a meal was desired，the pot was placed on the crystals and the crystals blazed up．The food so prepared was never exhausted．When Jotika joined the Order，the divinities took Satulakāyī back to Uttarakuru．DhA．iv．209，223．,10,1
398311,en,21,satullapakayika,satullapakāyikā,Satullapakāyikā,Satullapakāyikā：A class of Devas．The Samyutta contains （S．i．16 22） a whole group of suttas in which these devas are stated to have visited the Buddha，asking him several questions on different topics．<br><br>Buddhaghosa says （SA．i．43f ） that，in a previous birth，they were a ship’s crew on a trading line．Their vessel was overwhelmed by stormy seas，and sank with all on board．During the storm，the terrified crew saw one of their number seated like a yogi，calm and self possessed．On being asked what he thought of，he said he thought of the good deeds he had done before starting on the voyage．These would ensure him happy rebirth，so why should he worry? The others then implored his assistance and compassion．He divided them into seven groups of one hundred each，and shouted to them，above the tempest，the Five Precepts，assuring them that their sīla would bring them to a happy dawn．They took the precepts as the waters rose，and were reborn in Sakka’s heaven，in different groups，each with his own vimāna．Their teacher had a golden vimāna of one hundred leagues in the middle of the others．As soon as born they realized the reason for their happiness，and visited the Buddha in order to praise their wonderful teacher．They were called Satullapā because they shouted the precepts while divided in groups of one hundred （sata ullapā）．,15,1
398342,en,21,sava,sava,Sava,Sava：A stronghold in Rohana．Cv．lxxiv．60．,4,1
398364,en,21,savajja sutta,sāvajja sutta,Sāvajja Sutta,Sāvajja Sutta：<i>1．Sāvajja Sutta．</i>Blameworthy actions of body，speech and mind，lead to Niraya； their opposites to heaven．A．i．292．<br><br><i>2．Sāvajja Sutta．</i> On four kinds of persons：the blameworthy，the very blameworthy，the slighty blameworthy，the blameless．A．ii．135．<br><br><i>3．Sāvajja Sutta．</i> The four kinds of blameworthy actions   of body，speech，thought，and view   and their opposites．A．ii．237．,13,1
398443,en,21,savanaviyala,savanaviyala,Savanaviyala,Savanaviyala：A place in Rohana．Cv．lxxv．2．,12,1
398484,en,21,savara,savara,Savara,Savara：See Sapara．In the Milinda （p．191），Savara is mentioned as   a place where people are unable to appreciate the value of red sandal wood．  Tradition calls it a city of Candālas．See Milinda Questions，i．267，n．1．,6,1
398487,en,21,savaraka,savāraka,Savāraka,Savāraka：A village where Rukkha，a kinsman of Kassapa IV．，built a   vihāra，which he handed over to the Mahāvihāra．Cv．lii．31．,8,1
398519,en,21,savattha,savattha,Savattha,Savattha：A sage．Sāvatthi was   founded on the site of his hermitage．SNA．i．300； PSA．367．,8,1
398520,en,21,savatthi,sāvatthi,Sāvatthi,Sāvatthi：The capital town of Kosala in India and one of the six great Indian cities during the lifetime of the Buddha （D．ii．147）．<br><br>It was six leagues from Sāketa （Vin．i．253； seven according to others，DhA．i．387），forty five leagues north west of Rājagaha （SA．i．243），thirty leagues from Sankassa （J．iv．265），one hundred and forty seven from Takkasilā （MA．ii．987），one hundred and twenty from Suppāraka （DhA．ii．213），and was on the banks of the Aciravatī （Vin．i．191，293）．<br><br>It was thirty leagues from Alavī （SNA．i．220），thirty from Macchīkāsanda （DhA．ii．79），one hundred and twenty from Kukkutavatī （DhA．ii．118），and the same distance from Uggapura （DhA．iii．469） and from Kuraraghara （DhA．iv．106）．<br><br>The road from Rājagaha to Sāvatthi passed through Vesāli （Vin．ii．159f），and the Parāyanavagga （SN．vss．1011 13） gives the resting places between the two cities -  Setavyā，Kapilavatthu，Kusinārā，Pāvā and Bhoganagara．Further on，there was a road running southwards from Sāvatthi through Sāketa to Kosambī．One gāvuta from the city was the Andhavana．Between Sāketa and Sāvatthi was Toranavatthu （S．iv．374）．<br><br>The city was called Sāvatthi because the sage Savattha lived there．Another tradition says there was a caravanserai there，and people meeting there asked each other what they had   ”Kim bhandam atthi?” ”Sabbam atthi”   and the name of the city was based on the reply （SNA．i．300； PSA．367）．<br><br>The Buddha passed the greater part of his monastic life in Sāvatthi．His first visit there was at the invitation of Anāthapindika．It is said （DhA．i．4） that he spent twenty five rainy seasons in the city   nineteen of them in Jetavana and six in the Pubbārāma．Sāvatthi also contained the monastery of Rājakārāma，built byPasenadi，opposite Jetavana．Outside the city gate of Sāvatthi was a fisherman’s village of five hundred families （DhA．iv．40）．<br><br>Savatthi is the scene of each Buddha’s Yamaka pātihāriya （DhA．iii．205； cf．Mtu．iii．115； J．i．88）； Gotama Buddha performed this miracle under the Gandamba．<br><br>The chief patrons of the Buddha in Sāvatthi were Anāthapindika，Visākhā，Suppavāsā and Pasenadi （DhA．i．330）．When Bandhula left Vesāli he came to live in Sāvatthi．<br><br>Buddhaghosa says （Sp．iii．614） that，in the Buddha’s day，there were fifty seven thousand families in Sāvatthi，and that it was the chief city in the country of Kāsi Kosala，which was three hundred leagues in extent and had eighty thousand villages．The population of Sāvatthi was eighteen crores （SNA．i．371）．<br><br>Sāvatthi is identified with Sāhet Māhet on the banks of the Rapti （Cunningham，AGI．469）．<br><br>Hiouen Thsang found the old city in ruins，but records the sites of various buildings （Beal，op．cit．，ii．1 13）．<br><br>Woodward states （KS．v．xviii ） that，of the four Nikāyas，871 suttas are said to have been preached in Sāvatthi； 844 of which are in Jetavana，23 in the Pubbārāma，and 4 in the suburbs．These suttas are made up of 6 in the Digha，75 in the Majjhima，736 in the Samyutta，and 54 in the Anguttara．Mrs．Rhys Davids conjectures （M．iv．，Introd．，p．vi） from this that either the Buddha ”mainly resided there or else Sāvatthi was the earliest emporium （library?） for the collection and preservation （however this was done） of the talks．” The first alternative is the more likely，as the Commentaries state that the Buddha spent twenty five rainy seasons in Sāvatthi （see earlier），this leaving only twenty to be spent elsewhere．<br><br>The Buddhavamsa Commentary （BuA．p．3） gives a list of these places showing that the second，third，fourth，seventeenth and twentieth were spent in Rājagaha，the thirteenth，eighteenth and nineteenth in Cāliyapabbata，and the rest in different places．,8,1
398645,en,21,savittha thera,savittha thera,Savittha Thera,Savittha Thera：In the Anguttara （A．i．118f） he is represented as saying，in the course of a conversation between him，Sāriputta andKotthita，that he preferred the person who obtains relief by faith （saddhā），to one who testifies to the truth with the body or one who has won view．<br><br>The Commentary （AA．i．353） explains that Savittha himself won arahantship through faith，and that therefore he praises faith．<br><br>The Samyutta （S．ii．115） contains two conversations of Savittha，both of which took place at the Ghositārāma inKosambī．The first is withMūsila and deals with thepaticcasamuppāda．Musīla，in answer to Savittha’s questions，says that he has realized the truth of the paticcasamuppāda as his very own．”Then you are anarahant，” says Savittha，and Musīla remains silent．In the other conversation，Nārada，present at the discussion，in the company of Ananda，requests that the same questions be put to him．This Savittha does，and he tells Savittha that he has realized the truth of the Paticcasamuppāda by right insight and that，yet，he is not an arahant．He is like a man who sees a well containing water，but who has neither rope nor vessel．”Now，what will you say of Nārada?” asks Ananda．”Nothing that is not lovely and good，” answers Savittha．,14,1
398647,en,21,savitti,sāvitti,Sāvitti,Sāvitti：A hymn，mentioned as chief of the Vedas （chandato mukham） （SN．vs．568）．It consists of three lines of twenty four letters （tipadam catuvīsakkharam） （SN．vs．457）．<br><br>The Commentary （SNA．ii．403） explains that the latter refers to the Ariya Sāvitti，which consists of the formula ”Buddham-，Dhammam-，Sangham- saranam gacchāmi．”,7,1
398674,en,21,sayahattaka,sayahattaka,Sayahattaka,Sayahattaka：A locality in the Malaya district of Ceylon，mentioned   in the account of the campaigns of Parakkamabāhu I．Cv．lxx．15．,11,1
398692,en,21,sayam kata sutta,sayam kata sutta,Sayam kata Sutta,Sayam kata Sutta：When one has right view，one knows that weal and   woe are self wrought，etc．A．iii．440．,16,1
398715,en,21,sayampabha,sayampabha,Sayampabha,Sayampabha：A king of seventy two kappas ago，a previous birth of   Pañcanguliya Thera．Ap．i．186．,10,1
398716,en,21,sayampabha,sayampabhā,Sayampabhā,Sayampabhā：A class of Devas，among whom virtuous men，such as those that maintain their parents and engage in harmless trades，are born （SN．vs．404）．<br><br>From the Commentary （SNA．p．379） it would appear that Sayampabhā is probably a generic name for all Devas （ye te attano ābhāya andhakāram vidhamitvā ālokakaranena Sayampabhāti laddhanāmā cha kāmāvacaradevā）．,10,1
398719,en,21,sayampatibhaniya thera,sayampatibhāniya thera,Sayampatibhāniya Thera,Sayampatibhāniya Thera：An arahant．He is evidently to be   identified with Khujjasobhita Thera．  Ap．ii．410f．,22,1
398751,en,21,sayana sutta,sayana sutta,Sayana Sutta,Sayana Sutta：Few are they who abstain from high and low beds．  S．v．471．,12,1
398754,en,21,sayanadayaka thera,sayanadāyaka thera,Sayanadāyaka Thera,Sayanadāyaka Thera：<i>1．Sayanadāyaka Thera．</i> An arahant．Ninety four kappas ago be gave a bed to Siddhattha Buddha．Fifty one kappas ago he was a king，named Varuna．Ap．i．98f．<br><br><i>2．Sayanadāyaka Thera．</i> An arahant．He gave a bed to Padumuttara Buddha．Ap．i．105．,18,1
398758,en,21,sayanakalaha,sayanakalaha,Sayanakalaha,Sayanakalaha：The name given to a quarrel between Mallikā and   Pasenadi．See the Sujāta Jātaka （No．  306）．,12,1
398856,en,21,sayha,sayha,Sayha,Sayha：<i>1．Sayha．</i>A Pacceka Buddha，mentioned in a nominal list．M．iii．70．<br><br><i>2．Sayha．</i>A minister of the king of Benares，identified with Sāriputta．See the Sayha Jātaka．<br><br><i>3．Sayha．</i>A counsellor of Brahmadatta，king of Benares．He is identified with Sāriputta．See the Lomasa Kassapa Jātaka．,5,1
398859,en,21,sayha jataka,sayha jātaka,Sayha Jātaka,Sayha Jātaka：The Bodhisatta was once the son of the chaplain of Brahmadatta，king of Benares．He was brought up with the king’s son，and they studied together in Takkasilā，becoming great friends．When the prince succeeded to the throne，the Bodhisatta，not desiring to live a householder’s life，became an ascetic and lived in the Himālaya．As time passed，the king began to think of him，and sent his minister，Sayha，to fetch the ascetic，that he might become the royal chaplain．But the Bodhisatta refused to come，saying that he had no need of such honour．<br><br>The story was related in reference to a monk who，loving a woman，was discontented．The king is identified with Ananda，and Sayha with Sāriputta．J．iii．30 33．,12,1
398860,en,21,sayhaka sutta,sayhaka sutta,Sayhaka Sutta,Sayhaka Sutta：See Abhisanda   Sutta （2）．,13,1
398980,en,21,seggu,seggu,Seggu,Seggu：A greengrocer&#39；s daughter．See the Seggu Jātaka．,5,1
398981,en,21,seggu jataka,seggu jātaka,Seggu Jātaka,Seggu Jātaka：The story of greengrocers who，in order to test his daughter，Seggu，took her to the woods and made as if wishing to seduce her．But she begged for his protection，and he，convinced of her virtue，gave her in marriage to a good young man．<br><br>The story was told in reference to a greengrocer of Sāvatthi，who similarly tested his daughter．The characters in both stories were identical．J．ii．179f．,12,1
398982,en,21,sehalauparajaka,sehālauparājaka,Sehālauparājaka,Sehālauparājaka：A monastic building erected by Sanghatissa，  uparāja of Aggabodhi IV．Cv．xlvi．24．,15,1
398987,en,21,sejalaka,sejalaka,Sejalaka,Sejalaka：A vihāra to the cast of Anurādhapura，built by   Mahallaka-Nāga．v．l．Pejalaka．Mhv．xxxv．124．,8,1
399015,en,21,sekha sutta,sekha sutta,Sekha Sutta,Sekha Sutta：<i>1．Sekha Sutta．</i>A pupil is one who is under training in the higher morality，the higher thought and the higher insight．A．i．231．<br><br><i>2．Sekha Sutta．</i> On five things leading to decline in a monk’s training：delight in business，in gossip，in sleeping，in company，and want of reflection on the mind as freed．A．iii．116．<br><br><i>3．Sekha Sutta．</i> The same as （2） above，but in greater detail under each head．A．iii．117f．<br><br><i>4．Sekha Sutta．</i> On six things which lead to failure in a monk’s training：delight in worldly activity，in talk，in sleep，in company，want of restraint in the senses，immoderate eating．A．iii．329．<br><br><i>5．Sekha Sutta．</i> On seven things：the six given in sutta （4），to which is added inattention to business of the Order．A．iv．24．<br><br><i>6．Sekha Sutta．</i> The learner （sekha） is one imperfectly possessed of right view，etc．S．iv．14．<br><br><i>7．Sekha Sutta．</i> A detailed explanation of the difference between a learner （sekka） and an adept （asekha）．S．v．229f．<br><br><i>8．Sekha Sutta．</i>Preached by Ananda at Kapilavatthu，in the new Mote hall of the Licchavis．The Buddha preached until late into the night and then asked Ananda，to continue，suggesting to him as a topic the training of an adept （asekha）．Ananda explained in detail how a monk could be virtuous，watchful over his senses，temperate in eating，vigilant，established in the seven virtuous qualities （faith，etc．），and be able at will to induce the four jhānas．M．i．353ff．,11,1
399017,en,21,sekhabala vagga,sekhabala vagga,Sekhabala Vagga,Sekhabala Vagga：The first chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．1-9．,15,1
399040,en,21,sekhiya,sekhiyā,Sekhiyā,Sekhiyā：One of the sub divisions of the Pācittiya of the    Sutta Vibhanga of the    Vinaya Pitaka．Vin．iv．185ff．，349ff．,7,1
399046,en,21,sekirapadma,sekīrapadma,Sekīrapadma,Sekīrapadma：A Damila chief，ally of Kulasekhara．Cv．lxxvii．76．,11,1
399065,en,21,sela,sela,Sela,Sela：<i>1．Sela．</i>A king of long ago who，in spite of great sacrifices，could not get beyond the world of the Petas （Pitrs）．J．vi．99．<br><br><i>2．Sela．</i> A brahmin of Anguttarāpa．He was a great friend of Keniya，theJatila，and visited him when Keniya was making preparations to entertain the Buddha．Having heard the word ”Buddha” from Keniya，Sela was filled with joy and fortitude，and went with his two hundred and fifty pupils to visit the Buddha in the woodland near Apana．There he observed on the person of the Buddha the thirty two marks of a Great Being all except two - viz．，hidden privates and the long tongue．The Buddha read his thoughts and contrived，by his iddhi power，that Sela should be satisfied on these two points as well （This is referred to at Mil．167； DA．i．276，etc．）．Sela then praised the Buddha in a series of verses and asked questions of him．At the end of his talk，Sela entered the Order with his pupils，and，at the end of a week，he attained arahantship （SN．p．104 ff．= M．ii．146f）．<br><br>In the time of Padumuttara Buddha Sela had been the leader of the same guild of three hundred men，and，together with them，had built a parivena for the Buddha and done many good acts．As a result of these they received the ”ehi Bhikkhu-pabbajjā” in this last life （SNA．ii．455； MA．ii．782； see also Ap．i．316； Thag．vs．818-41； Th4gA．ii．47f）．<br><br>Mahāsela，mentioned as the teacher of Sugandha Thera （ThagA．i．80f），is probably identical with this Sela．Sela lived to the age of one hundred and twenty （DA．ii．413）．<br><br>According to the Dhammapada Commentary （DhA．i．384； also AA．i．219），the Buddha first met Sela on his way to Bhaddiya to convert Visākhā and her kinswomen．Visākhā was then seven years old．<br><br>The Apadāna says （Ap．i．318） that Sela’s father was a wealthy brahmin，named Vāsettha．<br><br><i>3．Sela．</i> A mountain in Himavā．ApA．i．96．<br><br><i>4．Sela．</i> Son of Atthadassī Buddha in his last lay life．BuA．180； but see Sena （15）．,4,1
399070,en,21,sela,selā,Selā,Selā：<i>1．Selā．</i>A princess，younger sister of Candakumāra （J．vi．143）．She is identified withUppalavannā．J．vi．157．<br><br><i>2．Selā Therī．</i> She was born in Alavi as daughter of the king：therefore she was also called Alavikā．When she was still unmarried the Buddha visited Alavī with Alavaka，whom he had converted，carrying his begging bowl and robe．On that occasion Sela went with her father to hear the Buddha preach．She became a lay disciple，but later，agitated in mind，she joined the Order and became an arahant．After that she lived inSāvatthi．One day，as she was enjoying her siesta in the Andhavana under a tree，Māra，in the guise of a stranger，approached her and tried to tempt her．But she refuted his statements regarding the attractions of lay life，and Māra had to retire discomfited （S．i．134； Thig．vss．57-9）．<br><br>In the time of Padumuttara Buddha Selā was born in the family of a clansman of Hamsavatī and was given in marriage．After her husband’s death she devoted herself to the quest of good，and went from ārāma to ārāma and vihāra to vihāra，teaching the Dhamma to followers of the religion．One day she came to the Bodhi tree of the Buddha and sat down there thinking，”If a Buddha be peerless among men，may this tree show the miracle of Enlightenment．” Immediately the tree blazed forth，the branches appeared golden，and the sky was all shining．Inspired by the sight，she fell down and worshipped the tree，and sat there for seven days．On the seventh day she performed a great feast of offering and worship to the Buddha （ThigA．61f）．Her Apadāna verses，quoted in the Therīgāthā Commentary，are，in the Apadāna itself，attributed to a Therī called Pañcadīpikā，and are twice repeated in these verses （Ap．ii．519，repeated at 527f），however，she is mentioned as having attained arahantship at the age of seven，and there is no reference to her life as daughter of the king of Alavī．See also Selā （3）．<br><br><i>3．Selā Therī．</i> An arahant．In the time of Kassapa Buddha she belonged to a lay disciple’s family in Sāvatthi．She heard the Buddha preach and learnt the Doctrine．She was born after death inTāvatimsa．In her last life she was the daughter of a setthi，and hearing the Buddha preach，she entered the Order and attained arahantship．Ap．ii．614f．,4,1
399071,en,21,sela-sutta,sela-sutta,Sela-Sutta,Sela-Sutta：Records the visit of Sela （1） to the Buddha，his   conversion，and attainment of arahantship．One part of the sutta deals with   the Buddha&#39；s interview with Keniya，the Jatila．SN．，p．102 ff．= M．i．146ff．,10,1
399079,en,21,selantarasamuha,selantarasamūha,Selantarasamūha,Selantarasamūha：The name of a monastic building provided by the   king of Ceylon （probably Mānavamma，Cv．lvii．37f．； Cv．Trs．i．196，n．2） for   Dāthopatissa after his ordination．Later Yasodharā，daughter of Vijayabāhu I．，  erected there a building called the Pasādapāsāda．Cv．lx．84．,15,1
399080,en,21,selantarayatana,selantarāyatana,Selantarāyatana,Selantarāyatana：A monastery，evidently in Rohana．Nanda Thera was   its chief incumbent in the time of Parakkamabāhu I．Cv．lxxviii．10．,15,1
399095,en,21,selissariya,selissariya,Selissariya,Selissariya：See Potiriya．,11,1
399143,en,21,semponmari,semponmāri,Semponmāri,Semponmāri：A place in South India．There was a fortress there   which played a part in the campaigns of Lankāpura．Cv．lxxvi．241ff．,10,1
399151,en,21,sena,sena,Sena,Sena：<i>1．Sena</i>King of Ceylon （Sena I．，831-51 A．C．）．He was the younger brother and the successor of Aggabodhi IX．He had three younger brothers：Mahinda，Kassapa and Udaya．His queen was Sanghā．During his reign the Pandu king invaded Ceylon，and Sena had to retire into the Malaya district．After the army of the Pandu king had plundered a great part of the kingdom，Sena made a treaty with him and re-gained his throne．He adopted the three sons and the three daughters of Kittaggabodhi：Kassapa，Sena and Udaya，and Sanghā，Tissā and Kitti．Among the king’s good acts was the construction of a monastery on Aritthapabbata for the Pamsukulikas，and a many storeyed pāsāda in Jetavana．He also built the Vīrankurārāma，the Pubbārāma，Sangha-sena-parivena，Senaggabodhi-vihāra，a refectory in the Mahāmettapabbata-vihāra，and single cells in the Kappūra  and Uttarālha-parivenas．He completed the Dappulapabbata-  and the Kassaparājaka-vihāras．Among Sena’s ministers were Bhadda （the senāpati），Uttara，Vajira and Rakkhasa．His capital was in Pulatthinagara （Cv．l．1ff）．He was also known as Silāmegha （Cv．l．43）．<br><br><i>2．Sena</i>Son of the Adipāda Kassapa，and therefore nephew of  Sena I．On the death of his father，Sena became king as Sena II．（851-85 A．C．）．He married Sanghā，daughter of Kittaggabodhi，and had a son，Kassapa．Sena sent an expeditionary force against the Pandu king，captured Madhurā，and brought back the treasures which had been pillaged by the Pandus in the time of Sena I．The Pamsukulika monks separated from the incumbents of Abhayagiri in the twentieth year of Sena’s reign．He built the Manimekhala dam and a dam across the Kanavāpi at Katthantanagara．He endowed various monasteries - Buddhagāma，Mahiyangana，Kūtatissa，Mandalagiri，and Sobbha - and held a special ceremony in honour of the image of Ananda．He held a consecration festival at the Hemavāluka-cetiya （Mahā Thūpa），and decreed that this festival should be repeated annually．His senāpati was Kutthaka．Cv．li．1ff．<br><br><i>3．Sena．</i>Son of Kittaggabodhi．Cv．l．56．<br><br><i>4．Sena．</i>Called Mahālekhaka Sena．He was a minister of Kassapa V．and built the Mahālekhakapabbata-house in the Mahāvihāra （Cv．lii．33）．His mother was Nālā．Cv．Trs．i．138，n．3； 165，n．1．<br><br><i>5．Sena．</i>Upāraja of Udaya III．，and later Sena III．，king of Ceylon （937-45 A．D．）．According to some accounts he was the brother of Udaya III．He observed the uposatha-day regularly，and among his benefactions was the Dandissara offering to mendicant artists．He made the stone paving of Abhayuttara-cetiya and endowed the Nāgasālā-parivena．Cv．liii．13，28ff．<br><br><i>6．Sena．</i> Uparāja of Udaya IV．，and afterwards king of Ceylon （Sena IV．953-6 A．D．）．He was learned，and used to explain the suttantas in the Lohapāsāda．Because of his piety，the gods sent timely rain．He made a casket for the Tooth Relic and built the Sitthagāma-parivena．Cv．liii．39； liv．1ff．<br><br><i>7．Sena．</i>Senāpati of Mahinda IV．and of Sena V．He was sent to Nāgadīpa，where he subdued the Vallabha king．Once，when he was absent，Sena V．had the senāpati’s younger brother，Mahāmalla，slain for an offence with the queen mother，and appointed a court official Udaya as senāpati．When Sena senāpati heard of this，he marched against the king，who had to flee to Rohana．The queen mother joined Sena，and he lived in Pulatthipura．This king，later，dismissed Senāpati Udaya and made peace with Sena，whose daughter he married．Cv．liv．13f．； lviii．70．<br><br><i>8．Sena．</i>Son of Mahinda IV．and king of Ceylon （Sena V．972-81 A．C．）．His mother was a Kālinga princess．He came to the throne at the age of twelve．His senāpati was also called Sena （see Sena 7），and for some time the king had to live in Rohana from fear of Sena．But later he made peace，and married Sena’s daughter and had a son，Kassapa．The king drank much，and died of digestive trouble in the tenth year of his reign．Cv．liv．57-72．<br><br><i>9．Sena．</i> Adhikāri of Kittisirimegha （2）．He was sent to fight against Parakkamabāhu I．at Siriyāla and Buddhagāma，but was defeated．Cv．lxvi．66f．<br><br><i>10．Sena Ilanga．</i>Senāpati of Kassapa IV．He was of royal lineage．He built a dwelling for the monks to the west of the Thūpārāma．He also founded the Dhammārāma-vihāra and Hadayaunha-vihāra for the Dhammarucikas and Kassapasena for the Sāgalikas．For forest dwelling ascetics he built a hut on Rattamālapabbata．For the Pamsukulikas he built the Samuddagiri-parivena in the Mahāvihāra，and for the bhikkhunīs the Tissārāma．He erected hospitals in Anurādhapura and Pulatthipura，against the upasagga disease．Cv．lii．30．<br><br><i>11．Sena．</i> A Damila usurper who，with his companion Guttika，both of them horse dealers，defeated Sūratissa and occupied the throne at Anurādhapura for twenty two years （177-55 B．C．）．At the end of that time they were overpowered by Asela．Mhv．xxi．10f．； Dpv．xviii．47f．； Cv．lxxxii．21．<br><br><i>12．Sena Thera．</i> An arahant．He was the maternal uncle of Vijitasena Thera．His brother was Upasena．ThagA．i．424．<br><br><i>13．Sena．</i> Elder brother of Jotika，when the latter was born as Aparājita．He entered the Order under Vipassī Buddha and became an arahant．DhA．iv．201f．<br><br><i>14．Sena．</i> The name of Bhūta Thera in the time of Siddhattha Buddha．He was a brahmin，and，having seen the Buddha，uttered his praises in four stanzas．ThagA．i．493； Ap．i．113．<br><br><i>15．Sena．</i>Son of Atthadassī Buddha．Bu．xv．16； BuA．178 calls him Sela．,4,1
399166,en,21,senagama,senāgāma,Senāgāma,Senāgāma：A village and fortification near the Kālavāpi．It is   mentioned in the account of the campaigns of Parakkamabāhu I．and was once the   headquarters of his senāpati，Deva．Cv．lxx．131f．，245．,8,1
399167,en,21,senaggabodhi,senaggabodhi,Senaggabodhi,Senaggabodhi：A shrine built by Sena I．on the Thusavāpi at   Pulatthipura．Cv．l．73．,12,1
399168,en,21,senaggabodhipabbata,senaggabodhipabbata,Senaggabodhipabbata,Senaggabodhipabbata：A building erected in Vāhadīpa by Udaya I．  Cv．xlix．33．,19,1
399170,en,21,senaguttagama,senaguttagāma,Senaguttagāma,Senaguttagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．6．,13,1
399176,en,21,senaka,senaka,Senaka,Senaka：<i>1．Senaka．</i> A minister of King Vedeha．See the Mahāummagga Jātaka，a large portion of which is devoted to the battle of wits between Senaka and Mahosadha．Senaka once killed a courtezan in order to take her ornaments （J．vi．382）．He is identified with Saccaka．J．vi．478．<br><br><i>2．Senaka．</i> The Bodhisatta，born as a brahmin； he was the minister of Janaka，king of Benares．See the Sattabhasta Jātaka．<br><br><i>3．Senaka．</i> The Bodhisatta，born as a brahmin； he was the minister of Madda，king of Benares．See the Dasannaka Jātaka．<br><br><i>4．Senaka．</i>King of Benares．See the Kharaputta Jātaka．<br><br><i>5．Senaka．</i> A monkey，born as the nephew of the Bodhisatta．See the Tinduka Jātaka．He is identified with Mahānāma the Sākyan．J．ii．79．<br><br><i>6．Senaka Thera．</i> He was born in a brahmin family as the son of Uruvela-Kassapa’s sister．Senaka heard the Buddha preach at the Gayāphagguna festival，was converted，entered the Order，and attained arahantship．<br><br>In the time of Sikhī Buddha he gave to the Buddha a handful of peacock feathers （Thag．vss．287-90； ThagA．i．388f）．He is evidently identical with Morahatthiya of the Apadāna．Ap．ii．403．,6,1
399179,en,21,senaka-vagga,senaka-vagga,Senaka-Vagga,Senaka-Vagga：The second chapter of the Chakka Nipāta of the   Jātakatthakathā．J．iii．276-316．,12,1
399182,en,21,senamagama,senāmagāma,Senāmagāma,Senāmagāma：A village given by Dāthopatissa II．to the   Kassapa-vihāra．Cv．xlv．27．,10,1
399183,en,21,senanatha-parivena,senānātha-parivena,Senānātha-parivena,Senānātha-parivena：Evidently identical with the   Senasenāpati-parivena （q．v．）．Vijayabāhu IV．appointed the Thera of the   parivena in charge of the restoration of the Ratanavāli-cetiya．  Cv．lxxxviii．85．,18,1
399192,en,21,senaninigama,senānīnigama,Senānīnigama,Senānīnigama：The village in which Senānī lived．It was the residence also of his daughter Sujātā，who gave milk-rice to the Buddha．It was near Uruvelā and on the banks of theNerañjarā （J．i．68）． <br><br>The name seems originally to have been Senānigama （E．g．，S．i．106； Vin．i．21； M．i．166，240）． <br><br>Buddhaghosa himself does not seem to have been sure of the spelling．He says （SA．i．135） it was so called because it was occupied by soldiers at the beginning of the kappa （pathamakappikānam senāya nivitthokāse patitthitagāmo） or because it was the village of Sujātā’s father Senānī （Sujātāya vā pitu Senānī nāma nigamo）． <br><br>The Lalitavistara （p．311，[248]） calls it Senāpatigrāma．,12,1
399200,en,21,senapatigumbaka,senāpatigumbaka,Senāpatigumbaka,Senāpatigumbaka：The name given to the spot to which the general of   Pandukābhaya&#39；s uncles fled when the latter were defeated．Mhv．x．71．,15,1
399202,en,21,senaratana,senaratana,Senaratana,Senaratana：King of Ceylon （1604-35 A．D．）．He was the cousin and successor of Vimaladhammasūriya I．and had his capital at Sirivaddhanapura．Because the Parangī （Portuguese） did much damage to Buddhism，he removed the Tooth Relic to Pañcasata．He had three sons：Kumārasīha，Vijayapāla，and the best known of all，Rājasīha （afterwards Rājasīha II．）．He divided the country among his sons seven years before his death．Cv．xcv．1ff．,10,1
399215,en,21,senasana-sutta,senāsana-sutta,Senāsana-Sutta,Senāsana-Sutta：The five factors which make an ideal lodging place，  and the five factors which a monk should possess in order to make good use of   such lodgings．A．v．15f．,14,1
399228,en,21,senasanakkhandha,senāsanakkhandha,Senāsanakkhandha,Senāsanakkhandha：The sixth chapter of the Culla Vagga of the   Vinaya Pitaka．Vin．ii．146ff．,16,1
399246,en,21,senasandayaka thera,senāsandāyaka thera,Senāsandāyaka Thera,Senāsandāyaka Thera：An arahant （Ap．i．137f）．He is evidently   identical with Channa Thera （q．v．）．ThagA．i．155．,19,1
399247,en,21,senasenapati-parivena,senasenāpati-parivena,Senasenāpati-parivena,Senasenāpati-parivena：A monastic building erected by Kutthaka，  senāpati of Sena II．See also Senānātha-parivena．Cv．li．88； see also   Cv．Trs．i．156，n．2．,21,1
399277,en,21,seniya,seniya,Seniya,Seniya：<i>1．Seniya．</i> A naked ascetic who practised the ”Canine vow，” behaving like a dog．After his visit to the Buddha，as recorded in the Kukkuravatika Sutta （q．v．），he joined the Order and，in due course，became an arahant．M．i．387ff．<br><br><i>2．Seniya．</i> The personal name，according to Buddhaghosa，of King Bimbisāra （MA．i．292； but see SNA．ii．448，mahatiyā senāya samannāgatattā），who is almost always referred to as Seniya Bimbisāra．Dhammapāla says （UdA．104），however，that Bimbisāra was called Seniya either because he had a large army，or because he belonged to the Seniya-gotta （mahatiyā senāya samannāgātatta vā Seniyagottatā vā）．,6,1
399283,en,21,senkhandasela,senkhandasela,Senkhandasela,Senkhandasela：The ancient name of modern Kandy，in Ceylon．<br><br>It first became the capital under King Vīravikkama （Cv．xcii．7），and tradition has it that it was founded on a site originally occupied by a hermit named Senkhanda．<br><br>It continued to be the capital of Ceylon until 1815 A．C．，when the island was ceded to the British．,13,1
399284,en,21,senkundiya,senkundiya,Senkundiya,Senkundiya：A Damila chief，ally of Kulasekhara，and later ally of   Lankapura．Cv．lxxvi．138，221； lxxvii．7，35．,10,1
399293,en,21,sepanni-pasada,sepanni-pāsāda,Sepanni-pāsāda,Sepanni-pāsāda：A building erected by Mānavamma in the   Padhānarakkha-vihāra （Cv．xlvii．64）．It is perhaps identical with the   Sepannipuppha-pāsāda restored by Parakkamabāhu I．Cv．lxxviii．105．,14,1
399308,en,21,sereyyaka thera,sereyyaka thera,Sereyyaka Thera,Sereyyaka Thera：An arahant．In the time of Vipassī Buddha he，was a learned brahmin，and，seeing the Buddha in the forest，offered him sereyyaka （sirīga） flowers，which formed a canopy over the Buddha’s head．Fifteen kappas ago he was king twenty five times under the name of Cīnamāla．Ap．i．155； cf．Kassapa （ThagA．i．178）．,15,1
399310,en,21,seri,serī,Serī,Serī：A devaputta who visited the Buddha at Jetavana and held a conversation with him regarding the giving of food．He tells the Buddha that he was formerly a king，a great giver of gifts at the four gates of his capital．Then the women of the court wished also to give，and he allowed them to give at one gate； thus some of his own gifts came back to him．Then the nobles，the army，the brahmins and the householders wished to do the same，and he allowed them to distribute gifts，each class at one gate，and the result was that his gifts were not given at all．He then decreed that out of all his revenues one half should be given away from the source and only half sent to him （S．i．57f）．Buddhaghosa adds （SA．i．90） that Serī was king of Sindhava and Sodhika，and that，at each gate，he gave away one thousand pieces daily．,4,1
399323,en,21,serini,serinī,Serinī,Serinī：A courtesan of Hatthinipura in the Kuru kingdom．Once a large number of monks assembled there，and when she was asked to help in entertaining them，she abused the monks，calling them ”shavelings．” Later she was born as a peta in a village far away．She revealed her identity to an upāsaka，who had come from Hatthinipura on business．He reported the matter to her mother，who gave alms in her name，and after that the peta was happy．Pv．iii．6； PvA．201ff．,6,1
399329,en,21,serisara,serisara,Serisara,Serisara：A lake in Ceylon； near it was the village of Kāraka．  Ras．ii．183．,8,1
399333,en,21,serissaka,serissaka,Serissaka,Serissaka：<i>1．Serissaka．</i>A Yakkha chieftain to be invoked in time of need by followers of the Buddha．D．iii．205．<br><br><i>2．Serissaka，Serīsaka．</i> A vimāna in the Cātummahārājika world，which was occupied by Pāyāsi during his life there．Gavampati，who used to go there for his siesta，met him and had a conversation with him，which he reported to the Buddha （D．ii．356f）．The deva of the vimāna was also called Serīsaka，and is evidently to be identified with the Yakkha Serissaka．<br><br>Pāyāsi was born in the Serīsaka-vimāna，because，though he gave generously，he was careless about the manner of giving．Vessavana therefore stationed him in a desert，devoid of shade or water，to protect travellers from the dangers which beset them at the hands of non-humans．He came across some merchants from Anga and Magadha who had lost their way while journeying toSindhusovīra．He revealed to them his identity，and they offered to hold a festival in his honour when they reached safety．But he suggested that gifts be given in his name to a pious man，named Sambhava，who was in their company．Later Sambhava joined the Order and became an arahant （Vv．vii．10； VvA．331）．<br><br>It is said （DA．iii．814； cf．ThagA．i．103） that the vimāna was called Serīsaka because there was，at its entrance，a large serīsa-tree，which bore fruit once in fifty years．Gavampati had earlier occupied the vimāna，when born as a devaputta．After his rebirth among humans，the vimāna was empty till occupied by Pāyāsi．But Gavampati sometimes visited it even after becoming an arahant．,9,1
399342,en,21,seriva,seriva,Seriva,Seriva：The name of a country．J．i．111．,6,1
399343,en,21,seriva,seriva,Seriva,Seriva，Serivā：See the Serivānija Jātaka．,6,1
399344,en,21,serivanija jataka,serivānija jātaka,Serivānija Jātaka,Serivānija Jātaka：The Bodhisatta was a hawker of Seriva，and was called Serivā．Once，in the company of a greedy merchant of the same name，he crossed the Telavāha and entered Andhapura．In that city was a family fallen on evil days，the sole survivors being a girl and her grandmother．The greedy merchant went to their house with his wares．The girl begged her grandmother to buy her a trinket，and suggested that they should give the hawker in exchange the bowl from which they ate．This was an heirloom and made of gold； but it had lost its lustre，and the women did not know its value．The hawker was called in and shown the bowl．He scratched it with a needle and knew it was of gold，but，wishing to have it for nothing，said it was not worth one half farthing．So saying he threw it away and left．Later the Bodhisatta came to the same street and was offered the same bowl．He told them the truth，gave them all the money he had and his stock，leaving only eight pieces of money for himself．These he gave to a boatman，and entered his boat to cross the river．Meanwhile the greedy merchant went again to the old woman’s house，hoping to get the bowl in exchange for a few trinkets．When he heard of what had happened he lost command of himself，and，throwing down all he had，ran down to the river，to find the Bodhisatta’s boat in mid stream．He shouted to the boatman to return，but the Bodhisatta urged him on．The merchant，realizing what he had lost through his greed，was so upset that his heart burst，and he fell down dead．<br><br>The story was told to a monk who had given up striving．The greedy merchant is identified with Devadatta，and this was the beginning of his enmity towards the Bodhisatta．J．i．110ff．,17,1
399356,en,21,serumadipa,serumadīpa,Serumadīpa,Serumadīpa：An old name for Nāgadīpa．J．iii．187，189．,10,1
399402,en,21,seta,seta,Seta,Seta：<i>1．Seta．</i> The chief peak of the Himālaya （S．i．67 = Mil．242）．It was evidently another name for Kailāsa．<br><br><i>2．Seta．</i> The state elephant of Pasenadi，on whose account the Buddha preached a special sermon （A．iii．345）．He was so called because he was white （AA．ii．669； cf．ThagA．ii．7）．,4,1
399424,en,21,setaka,setaka,Setaka,Setaka，Sedaka：See Desaka．,6,1
399426,en,21,setakannika,setakannika,Setakannika,Setakannika：A village forming the southern boundary of   Majjhimadesa．Vin．i．197； DA．i．173； J．i．49； KhA．133，etc．； AA．i．55，265；   MA．i．397．,11,1
399428,en,21,setaketu jataka,setaketu jātaka,Setaketu Jātaka,Setaketu Jātaka：The Bodhisatta was once a far famed teacher，with five hundred pupils，chief among whom was Setaketu，an Udicca-brahmin，who prided himself on his high caste．One day，meeting a Candāla，Setaketu told him to pass on his leeward side，but the Candāla refused，challenging Setaketu to answer a question．Setaketu accepted the challenge，and he was asked what were the four ”quarters．” Setaketu gave the usual answer，whereupon the Candāla forced him between his feet．When this was reported to the teacher，he told Setaketu that the four quarters were parents，teachers，generous householders，and deliverance from misery．Later，Setaketu left for Takkasilā，and，after finishing his studies there，went to Benares with five hundred ascetics．There they practised false penances and won the king’s approval； the king’s chaplain，however，warned him against them，saying that they possessed only false knowledge and had no morality．The chaplain persuaded Setaketu and his followers to become laymen and enter the king’s service．<br><br>The story was related in the same circumstances as the Uddāla Jātaka （q．v．）．Setaketu is identified with the false priest，the Candāla with Sāriputta，and the king’s chaplain with the Bodhisatta．J．iii．232-7．,15,1
399432,en,21,setambangana,setambangana,Setambangana,Setambangana：A place in Ceylon．When King Mahānāga was fleeing   from Ceylon to India，he received help from an Elder living there．Later，when   he re-gained his throne，he made a great gift of medicine to Setambangana for   as long as he should live （DhSA．399）．v．l．Pemambanganga．,12,1
399446,en,21,setarama,setārāma,Setārāma,Setārāma：A park （in Setavyā） where Kassapa Buddha died．BuA．195；   Bu．xix．52 calls it Sonārāma．,8,1
399465,en,21,setavya,setavyā,Setavyā,Setavyā：A town in Kosala （D．ii．316），near which wasUkkattha． <br><br>The Anguttara Nikāya （A．ii．37） records a conversation between the Buddha and the brahmin Dona，whom the Buddha met on the road from Ukkattha to Setavyā．The city was on the road，taken by Bāvarī’s disciples （SN．vs．1012），from Sāvatthi to Rājagaha，and was the first halting place outside Sāvatthi．Beyond it were Kapilavatthu，Kusinārā，Pāvā，etc． <br><br>To the north of Setavyā was the Simsapāvana，where Kumāra Kassapa lived，and where he preached thePāyāsi Sutta to the brahmin Pāyāsi，who held a royal fief there （D．ii．316）． <br><br>The city was the birthplace of the Theras Ekadhammasavaniya and Mahākāla．Mahākāla’s brothers Cūlakāla and Majjhimakāla also lived there （DhA．i．55）． <br><br>The Anguttara Commentary （AA．ii．504） says that Kassapa Buddha was born in Setavyā，but both the Buddhavamsa and its Commentary say that he was born in Benares （Bu．xxv．33； BuA．217）．The Buddhavamsa Commentary （BuA．223） records further that Kassapa died in the Setārāma in Setavyā ，but adds that Setavyā was a city in Kāsi．,7,1
399479,en,21,setibhinda,setibhinda,Setibhinda,Setibhinda：The Pāli name for King Hsin-hpyu-shin of Pegu．Bode，  op．cit．，37．,10,1
399537,en,21,setthinayaka,setthināyaka,Setthināyaka,Setthināyaka：A Lambakanna of the Morlya district．He，with four   other Lambakannas，took up arms under Parakkamabāhu I．and brought to him one   thousand warriors．Cv．lxix．12．,12,1
399540,en,21,setthiputta-petavatthu,setthiputta-petavatthu,Setthiputta-petavatthu,Setthiputta-petavatthu：The story of four setthiputtas of Sāvatthi   （Pv．iv．15； PvA．279f）．See the Lohakumbhi Jātaka．,22,1
399556,en,21,setuccha thera,setuccha thera,Setuccha Thera,Setuccha Thera：He belonged to the family of a provincial ruler （mandalikarājā），but was unable to maintain his country’s independence，and lost his throne．While wandering about in misery，he saw and heard the Buddha，entered the Order，and won arahantship．<br><br>In the time of Tissa Buddha he was a householder，and gave the Buddha a panasa-fruit mixed with a curry of cocoa-nut．Thirteen kappas ago he was a king named Indasama （Thag．vs．102； ThagA．i．206）．He is evidently identical with Khajjadāyaka of the Apadāna．Ap．i．182．,14,1
399557,en,21,setudayaka thera,setudāyaka thera,Setudāyaka Thera,Setudāyaka Thera：An arahant （Ap．ii．408）．He is evidently identical   with Uttarapāla （ThagA．i．371） （q．v．）．,16,1
399650,en,21,sevitabba,sevitabba,Sevitabba,Sevitabba：The one hundred and fourteenth sutta of the Majjhima Nikāya，preached to the monks at Jetavana regarding the twofold behaviour in act，speech，and thought that which should be followed and that which should not．Sāriputta，who is present，asks the Buddha at the end of the discourse several questions，in order that certain statements made by the Buddha should be clearer to his hearers．M．iii．45f．,9,1
399663,en,21,seyya,seyya,Seyya,Seyya：See Samyama．,5,1
399679,en,21,seyya jataka,seyya jātaka,Seyya Jātaka,Seyya Jātaka：The Bodhisatta was king of Benares and ruled well．One of his courtiers was found guilty of an intrigue in the harem and was banished．He went to the court of an enemy king and persuaded him to lead an army against Benares．The Bodhisatta offered no resistance，and was captured and cast into the prison in chains．While there he developed the ecstasy of pity towards his enemy，whose body became filled with great pain．Having discovered the reason，he set the prisoner free and restored to him his kingdom．<br><br>The story was related in reference to a courtier of the king of Kosala who was imprisoned on a false charge．Owing to his virtue he became a sotāpanna，and the king，discovering his innocence，set him free．<br><br>Ananda is identified with the marauding king．J．ii．400，403； of．the Mahāsilava Jātaka．,12,1
399680,en,21,seyya-sutta,seyya-sutta,Seyya-Sutta,Seyya-Sutta：The Buddha explains how the feelings of superiority，  inferiority，or equality are brought about．S．iv．88．,11,1
399681,en,21,seyya-sutta,seyyā-sutta,Seyyā-Sutta,Seyyā-Sutta：On the four postures：that of petas，of the luxurious，  of the lion，and of the Tathāgata．A．ii．244．,11,1
399691,en,21,seyyasaka,seyyasaka,Seyyasaka,Seyyasaka：A monk of Sāvatthi who was found guilty of various Vinaya offences，and was therefore subjected to the Nissayakamma．<br><br>Udāyī （Lāludāyi） was his friend and his evil genius．Vin．iii．110f,9,1
399795,en,21,sibbi,sibbi,Sibbi,Sibbi：See Sivi．,5,1
399822,en,21,sida,sīdā,Sīdā,Sīdā：<i>1．Sīdā．</i> A large river flowing from Uttarahimavā； its specific gravity is so slight that nothing can float on it．It flows through the Kañcanapabbata and many thousands of ascetics live on its banks．J．vi．100，101．<br><br><i>2．Sīdā．</i>An ocean，probably identical with Sidantara．It is the abode of Nāgas．J．vi．125．<br><br><i>3．Sīdā．</i>A canal flowing eastwards from the Aciravatī （Cv．lxxix．53） （the channel of the Mahāvālukanadī）．,4,1
399835,en,21,sidari,sīdarī,Sīdarī,Sīdarī：A Pacceka Buddha．M．iii．70．,6,1
399862,en,21,siddhattha,siddhattha,Siddhattha,Siddhattha：<i>1．Siddhattha．</i>-The sixteenth of the twenty four Buddhas．He was born in the Viriya pleasance in the city of Vebhāra，his father being the khattiya Udena and his mother Suphassā．At the time of his birth all enterprises succeeded，hence his name．He lived as a householder for ten thousand years in three palaces - Kokā，Suppala and Kokanuda，（Paduma） - his wife being Sumanā （Somanassā） and his son Anupama．He left home in a golden palanquin，practised austerities for ten months，had milk rice given to him by a brahmin maiden，Sunettā of Asadisa，and grass for his seat by a Yavapāla，Varuna．His bodhi was a kanikāra，and his first sermon was preached at Gayā．The Bodhisatta was an ascetic named Mangala，of Surasena．Samphala and Sumitta were his chief disciples among monks，and Sīvalā and Sarāmā among nuns，while Revata was his attendant．Chief among his laypatrons were Suppiya and Samudda and Rammā and Surammā．His body was sixty cubits high．He lived for one hundred thousand years，and died in the Anomārāma in the city of Anoma．His thūpa was four leagues in height．Bu．xvii．； BuA．185ff．； J．i．49．<br><br><i>2．Siddhattha．</i>-The personal name of Gotama Buddha．J．i．56，58，etc．； iv．50，328； vi．479； DhA．iii．195； Dpv．iii．197； xix．18； Mhv．ii．24，25．In the Mtu．he is called Sarvārthasiddha．<br><br><i>3．Siddhattha．</i>-An eminent monk in the time of Dutthagāmanī．Foreseeing dangers lying ahead，he prevented the king from marking out a very large site for the Mahā Thūpa （Mhv．xxix．52）．He was evidently at the head of the monks present at the Foundation Ceremony of the Mahā Thūpa．See MT．522，524．<br><br><i>4．Siddhattha．</i>-A son of King Kassapa IV．He was appointed governor of the Malaya district and came to be called Malayarājā．He died young，however，and Kassapa built a hall for the monks in his name and instituted an offering of alms．Cv．lii．68f．<br><br><i>5．Siddhattha．</i>-A monk of the Uposathārāma，to whom King Kittisirirājasīha gave over the Rajata vihāra．The monk had it repaired and had many additions made to it．Cv．c．238ff．<br><br><i>6．Siddhattha．</i>-One of the palaces which will be occupied byMetteyya Buddha in his last lay life．Anāgat．，p．46．<br><br><i>7．Siddhattha．</i> A monk of Ceylon of the thirteenth century； he was a pupil of Buddhappiya and wrote the Sāratthasangaha．P．L．C．228f．,10,1
399874,en,21,siddhatthika,siddhatthikā,Siddhatthikā,Siddhatthikā：One of the seven heterodox sects which branched off in the second century after the Buddha’s death （Mhv．v．12； Dpv．v．54）．<br><br>They belonged to the Andhakas （q．v．） and held the same views．Kvu．104； Introd．xx．,12,1
399904,en,21,sidupabbatagama,sīdupabbatagāma,Sīdupabbatagāma,Sīdupabbatagāma：A village in Rohana，where Mahinda V．lived for   some time．Cv．lv．8．,15,1
399910,en,21,sigala,sigāla,Sigāla,Sigāla：See Sigālovāda Sutta．,6,1
399913,en,21,sigala jataka,sigāla jātaka,Sigāla Jātaka,Sigāla Jātaka：<i>1．Sigāla Jātaka （No．113）．</i> The people of Benares once held a sacrifice to the Yakkhas，placing meat and liquor in their courtyards．A jackal，who entered the city through a sewer，regaled himself with food and drink and then went to sleep in some bushes in the city．He did not awake till morning，and then，looking for a way of escape，met a brahmin．Promising to show him a spot where lay hidden two hundred pieces of gold，he persuaded the brahmin to carry him out of the city in his waist cloth．Arrived at the cemetery，he asked the brahmin to spread his robe and dig under a tree．While the brahmin dug，the jackal fouled the robe and ran away．The Bodhisatta，then a tree sprite，advised the brahmin to wash his robe and cease being a fool．<br><br>The story was told in reference to Devadatta，who is identified with the jackal．J．i．424-26．<br><br><i>2．Sigāla Jātaka （No．142）．</i> Once，during a festival in Benares，some rogues were drinking and eating till late at night，and when the meat was finished，one of them offered to go to the charnel field and kill a jackal for food．Taking a club，he lay down as though dead．The Bodhisatta，then king of the jackals，came there with his flock，but in order to make sure that it was a corpse，he pulled at the club．The man tightened his grip，and the Bodhisatta mocked at his silliness．The man then threw the club at the jackals，but they escaped．<br><br>The story was told in reference to Devadatta，who is identified with the rogue．J．i．489f．<br><br><i>3．Sigāla Jātaka （No．148）．</i> The Bodhisatta was once born as a jackal，and，coming across the dead body of an elephant，ate into it from behind and lived inside it．When the body dried up，he became a prisoner and made frenzied efforts to escape．Then a storm broke，moistening the hide and allowing him to emerge through the head，but not without losing all his hair as he crawled through．He thereupon resolved to renounce greediness．<br><br>The story was told in reference to five hundred companions，rich men of Sāvatthi，who joined the Order．One night the Buddha perceived that they were filled with thoughts of lust．He therefore sent Ananda to summon all the monks in the monastery，and told this tale to illustrate the evil effects of desire．The five hundred monks became arahants．J．i．601f．<br><br><i>4．Sigāla Jātaka （No．152）．</i>The Bodhisatta was once a lion with six brothers and one sister．When the lions were away after food，a jackal who had fallen in love with the lioness told her of his love．She was greatly insulted，and resolved to tell her brothers and then die．The jackal slunk away and hid in a cave．One by one the lions came in，and when their sister told them of the insult，they tried to reach the jackal by leaping upwards，but perished in the attempt．At last came the Bodhisatta； being wise，be roared the lion’s roar three times and the jackal died．He then consoled his sister．<br><br>The story was told to a barber in Vesāli who served the king’s household．His son used to go with him to the palace，and，having fallen in love with a Licchavi girl，died of a broken heart because he could not have her．The barber，who was a pious follower of the Buddha，visited the Buddha some time after and told him of what had happened．<br><br>The jackal was the barber’s son，the lioness the Licchavi girl，and the six young lions the Chabbaggiyā．J．ii．5ff．,13,1
399914,en,21,sigala-vagga,sigāla-vagga,Sigāla-Vagga,Sigāla-Vagga：The tenth section of the Duka Nipāta of the Jātaka   Commentary．J．ii．242-70．,12,1
399918,en,21,sigalaka sutta,sigālaka sutta,Sigālaka Sutta,Sigālaka Sutta：<i>1．Sigālaka Sutta．</i> An old jackal，afflicted by mange，finds no pleasure in lonely places，or in the woods，or in the open air．Wherever he goes he falls into misfortune and disaster．Even so is a monk whose heart is possessed by gains，favours，or flattery．S．ii．230．<br><br><i>2．Sigālaka Sutta．</i>Some old jackals，afflicted with mange，can go wherever they like．There are some Sākyan monks who cannot get even so much release．S．ii．127； the Commentary （SA．ii．169） says that the sutta was preached in reference to Devadatta．<br><br><i>3．Sigālaka Sutta．</i>-Some Sākyan monks have not as much gratitude as a jackal （S．ii．272）．The Commentary adds （SA．ii．170） that the sutta was preached in reference to Devadatta，and the story was about a jackal who was released by a peasant from a snake who had coiled round it．The snake attacked the peasant，and the jackal brought the peasant his axe in its mouth，enabling the man to kill the snake．,14,1
399919,en,21,sigalakamata theri,sigālakamātā therī,Sigālakamātā Therī,Sigālakamātā Therī：She belonged to a setthi’s family in Rājagaha and，after marriage，had a son called Sigālaka．She heard the Buddha preach and entered the Order．She was full of faith，and，when she went to hear the Buddha preach，would gaze at his beauty of personality．The Buddha，realizing her nature，preached so that her faith might reach its culmination，and，in due course，she became an arahant．Later she was declared chief of nuns who had attained release by faith （saddhādhimuttānam）．<br><br>In the time of Padumuttara Buddha she belonged to a minister’s family，and once went with her father to hear the Buddha preach．Full of faith，she entered the Order，and，hearing a nun declared foremost of those who had faith，she wished for similar eminence （A．i．25； AA．i．206f）．<br><br>According to the Apadāna （Ap．ii．603f），she was the mother of Sigāla（-ka），to whom the Buddha preached the sutta regarding the worship of the directions （evidently the Sigālovāda Sutta）．She heard the sermon and became a sotāpanna．,18,1
399920,en,21,sigalakapita,sigālakapitā,Sigālakapitā,Sigālakapitā：He was a householder of Sāvatthi and had a son called Sigālaka．Later he entered the Order，and the Buddha asked him to meditate on the idea of a skeleton．He lived in theBhesakalāvana inSumsumāragiri，and there a woodland sprite once encouraged him with a verse （Thag．vs．18）．Thus，urged to strive，he developed insight and became an arahant．<br><br>Ninety four kappas ago he had given a tāla fruit to the Pacceka Buddha Sataramsī．In the time of Kassapa Buddha he was a monk and developed meditation on the idea of a skeleton．ThagA．i．70f．,12,1
399924,en,21,sigalovada,sigālovāda,Sigālovāda,Sigālovāda：Sigāla （Singāla），a young householder of Rājagaha，was in the habit of rising early，bathing，and，with wet hair and garments，worshipping the several quarters of the earth and sky．The Buddha saw him once and asked him the reason for this．Sigāla’s reply was that his dead father had asked him to do so．The Buddha then taught him that，in his religion，too，there war，worship of the six quarters，but that these quarters were different．Urged by Sigāla，to explain，the Buddha taught him the six vices in conduct，the four motives for such evil action，the six channels for dissipating wealth，and the different kinds of friends．He then taught him the six quarters to be honoured by performing the duties owing to them parents are the east，teachers the south，wife and children the west，friends and companions the north，servants and workpeople the nadir，religious teachers and brahmins the zenith．Details are then given of the duties owing to these and of their counter duties．<br><br>The sutta is an exposition of the whole domestic and social duty of a layman，according to the Buddhist point of view，and，as such，it is famous under the name of Gihivinaya （D．iii．180-93）．<br><br>Sigālaka became the Buddha’s follower．According to the Apadāna （Ap．ii．604），it was this Sigālaka’s mother who was known as Sigālakamātā （q．v．）．,10,1
399925,en,21,siggava,siggava,Siggava,Siggava：<i>1．Siggava．</i>-A king of long ago，who was destroyed by the gods because be insulted holy ascetics．He was a former birth of Upāli Thera．ThagA．i．368．<br><br><i>2．Siggava．</i>-A minister’s son of Pātaliputta，who lived in three palaces in great luxury．When he was eighteen，he visited，with his friend Candavajjī，Sonaka Thera at the Kukkutārāma and entered the Order with five hundred companions．During seven years，Siggava visited for alms the house in which Moggaliputta Tissa （q．v．） was born，without so much as receiving a word of welcome，but，in the end，he converted and ordained him，teaching him the Tipitaka （Mhv．v．99，120-51； Dpv．iv．40，57，89； Sp．i．32，235； DhSA．32）．<br><br>Siggava’s father was Sirivaddha．MT．215．,7,1
399970,en,21,siha,sīha,Sīha,Sīha：<i>1．Sīha．</i>A Licchavi general of Vesāli．He was a follower of the Niganthas．When the Buddha visited Vesāli，Sīha，having heard reports of his greatness，wished to see him，but Nigantha Nātaputta dissuaded him，saying that Gotama denied the result of actions and was not worth a visit．But in the end Sīha，accompanied by five hundred chariots，went to the Buddha．Having discovered in conversation with the Buddha that he was falsely accused of preaching wrong doctrines，Sīha declared himself the Buddha’s follower．The Buddha accepted his adherence on condition that he would continue to give alms to any Niganthas who sought them at his house．This generosity made Sīha honour the Buddha even more highly，and he invited him and the monks to a meal on the next day．Meat formed one of the dishes，and the Niganthas went about Vesāli crying that Sīha had killed a large ox to provide meat for the Buddha and his monks and that the food had been accepted．This was the occasion for the formulation of the rule that no monk should eat flesh where he has reason to believe that the animal had been specially killed for him （Vin．i．233f．； A．iv．179f．； see also the Telovāda Jātaka）．<br><br>Sīha was，at one time，one of the most famous patrons of the Niganthas，the others being Upāligahapati of Nālandā，and Vappa，the Sākiyan of Kapilavatthu （AA．ii．751）．<br><br>The Anguttara Nikāya （A．iii．38f； iv．79f ） contains two discussions，in more or less identical terms，in which Sīha asks the Buddha if it is possible to show the visible results of giving．The Buddha，by means of a counter question，elicits from Sīha that the giver has his reward in this world itself，and in the end Sīha acknowledges that he has experienced the benefits which the Buddha set forth．<br><br>Sīha had a niece，Sīhā．<br><br><i>2．Sīha Thera．</i>He was born in the family of a rājā in the Malla country and visited the Buddha．The Buddha preached to him a sermon suitable to his temperament，and he entered the Order．He lived in the forest in meditation，but his thoughts were distracted．The Buddha，seeing this，went through the air and spoke to him alone，asking him to persevere．Thus incited，he strove hard and attained arahantship．<br><br>He was once a kinnara on the banks of the Candabhāgā，and seeing Atthadassī Buddha journeying through the air，he stood still，gazing at him with clasped hands．The Buddha alighted and sat under a tree，where the kinnara offered him flowers and sandalwood．Sīha was three times king，under the name of Rohinī （ThagA．i．179）．He is probably identical with Candanapūjaka of the Apadāna．Ap．i．165．<br><br><i>3．Sīha．</i>A novice who entered the Order at the age of seven and was a great favourite among the monks for his charm．He was much liked by the Buddha．He was a student under Nāgita，and was with him when the Buddha once stayed in Vesāli．Seeing a great number of people coming to visit the Buddha，he informed Nāgita of this，and，with his permission，went to tell the Buddha．This led to the preaching of the Mahāli Sutta （D．i．151）．<br><br>Buddhaghosa adds （DA．i．310） that Nāgita was fat and lazy and that most of his work was done by Sīha，who was his sister’s son．<br><br><i>4．Sīha．</i> Son of Sobhita Buddha，in his last lay life．Makhilā．Bu．vii．18．<br><br><i>5．Sīha．</i> The constant attendant （upatthāka） of Metteyya Buddha．Anāgat．p．50，vs．97．,4,1
399973,en,21,siha-jataka,sīha-jātaka,Sīha-Jātaka,Sīha-Jātaka：See the    Guna Jātaka．,11,1
399974,en,21,siha sutta,sīha sutta,Sīha Sutta,Sīha Sutta：<i>1．Sīha Sutta．</i> When the lion comes from his lair in the evening and utters his lion’s roar all the birds and beasts that hear it quake and tremble．Similarly when a Buddha appears in the world，all those holding wrong beliefs realize their error．The Buddha’s teaching has，as its aim，the ending of sakkāya．A．ii．33f．<br><br><i>2．Sīha Sutta．</i> Sīha （q．v．），the general，visits the Buddha at the Kūtāgārasālā in Vesāli and questions him on the visible results of giving．A．iii．38f．<br><br><i>3．Sīha Sutta．</i> When a lion hunts he hunts carefully，be it but for a hare or cat，lest his skill should fail him．Similarly，when a Buddha preaches，be it but to a fowler going about with grain，he teaches with care，out of respect for the Dhamma．A．iii．121．<br><br><i>4．Sīha Sutta．</i>Very similar to No．2 above．A．iv．79f．<br><br><i>5．Sīha Sutta．</i>Describes the conversion of Sīha，the general （q．v．） A．iv．180f．<br><br><i>6．Sīha Sutta．</i> While the Buddha is preaching to a large congregation at Jetavana，Māra approaches and asks him how he can be so confident，like to a lion．The Buddha answers that it is because he has won the tenfold power．S．i．109．<br><br><i>7．Sīha Sutta．</i> Very similar to No．1．S．iii．84f．<br><br><i>8．Sīha Sutta．</i> Contains details of the tenfold power of a Tathāgata．A．v．32f．,10,1
399975,en,21,siha theri,sīhā therī,Sīhā Therī,Sīhā Therī：She was the niece of Sīha-Senāpati and was born in Vesāli．<br><br>She heard，one day，the Buddha preach to Sāriputta，and entered the Order with her parents’ consent．<br><br>For seven years she tried，without success，to concentrate her mind．Then she tied a noose round her neck and fastened the end to a tree，and in this position she compelled her mind to gain insight．Then she loosened the noose．Thig．vss．77-81； ThigA．79．,10,1
399976,en,21,sihabahu,sīhabāhu,Sīhabāhu,Sīhabāhu：Father of Vijaya． <br><br>According to legend，his father was a lion and his mother a princess of Vanga （see Susīmā）．His hands and feet were like a lion’s paws．He had a sister，Sīhasīvalī． <br><br>When he was sixteen he escaped with his mother and sister and arrived in the capital of Vanga．Later he killed his father for a reward and was offered the throne of Vanga． <br><br>He refused this and founded a city，Sīhapura，in his native country of Lāla，and there lived with Sīhasīvalī，whom he made his consort．They had thirty two children，of whom Vijaya was the eldest and Sumitta the second．Dpv．ix．2-6； Mhv．vi．11f ，24-38； viii．2，6．,8,1
399978,en,21,sihabodhi thera,sīhabodhi thera,Sīhabodhi Thera,Sīhabodhi Thera：A colleague of Yonaka-Mahā Buddharakkhita Thera   and Maliyamahādeva Thera．Ras．ii．188f．,15,1
399979,en,21,sihacala,sīhācala,Sīhācala,Sīhācala：See    Sīhagiri．,8,1
399982,en,21,sihacamma jataka,sīhacamma jātaka,Sīhacamma Jātaka,Sīhacamma Jātaka：Once a merchant used to go about hawking goods，his pack carried by a donkey．After the day’s work he would throw a lion’s skin over the donkey and let him loose in the fields．The farmers，taking him for a lion，dared not stop him eating their crops．But one day they summoned up courage and armed themselves，and approached the animal with great uproar．The donkey，frightened to death，heehawed．The farmers cudgelled him to death．<br><br>The story was told in reference to Kokālika，who is identified with the donkey （J．ii．109f）．,16,1
399984,en,21,sihadvara,sīhadvāra,Sīhadvāra,Sīhadvāra：One of the fourteen gates of Pulatthipura．  Cv．lxxiii．160．,9,1
399987,en,21,sihaghosa,sīhaghosa,Sīhaghosa,Sīhaghosa：An eminent monk in the time of Padumuttara Buddha．It   was the eminence of this monk which made Uruvelakassapa wish for similar   honour for himself．Ap．ii．481．,9,1
399988,en,21,sihagiri,sīhagiri,Sīhagiri,Sīhagiri：A rocky fortress in the Malaya district of Ceylon．Now Sīgiri，about thirty eight miles south east of Anurādhapura （Cv．Trs．i．42，n．1）．Perhaps the rock itself resembled the form of a recumbent lion，especially the forepart of his body．<br><br>When Kassapa I．had slain his father，he took refuge there，clearing the land about the rock，surrounding it with a wall，and building a staircase to it in the form of a lion．Kassapa and his retinue lived in the fortress till he was defeated by his brother Moggallāna，and then killed himself （Cv．xxxix．2f）．Mention is made of several vihāras on Sīhagiri，among them being Dalha and Dāthākondañña，which Moggallāna I．gave to the Dhammaruci and Sāgalika schools．Cv．xxxix．41．Perhaps the fortress was originally a centre of the Dhammarucikas，and Kassapa may have borrowed from them the idea of making use of it．<br><br>King Sanghatissa，his son，and his minister，were executed on Sīhagiri，at the command of Moggallāna III．，（Cv．xliv．32f） and later Moggallāna himself was slain there by Silāmeghavanna （Cv．xliv．60）．<br><br>The rock is now famous for its frescoes，which are very similar to those of Ajantā．,8,1
399989,en,21,sihahanu,sīhahanu,Sīhahanu,Sīhahanu：Father of Suddhodana，and therefore grandfather of the Buddha．His father was Jayasena．<br><br>Sīhahanu had five sons and two daughters：<br><br>  Suddhodana  Dhotodana  Sakkodana  Sukkodana    Amitodana  Amitā  PamitāHis wife was Kaccānā （Mhv．ii．15f．； Dpv．iii．44f）．<br><br>Till the time of Sīhahanu，great friendship existed between the Sākiyans and the Koliyans （SNA．i．356）．<br><br>Asita was his purohita．,8,1
399992,en,21,sihakotthuka jataka,sīhakotthuka jātaka,Sīhakotthuka Jātaka,Sīhakotthuka Jātaka：The Bodhisatta was，once a lion and had a cub by a she jackal．The cub was like his sire in appearance，but like his clam invoice．One day，after rain，when the lions were gambolling and roaring together，the cub thought to roar too，and yelped like a jackal．Thereupon all the lions at once fell silent．When the Bodhisatta was told of this by another cub he advised the jackal cub to keep quiet．<br><br>The story was related in reference to Kokālika’s attempt to preach，Kokālika is identified with the jackal voiced cub and Rāhula with his brother．J．ii．108f．,19,1
399993,en,21,sihala,sīhala,Sīhala,Sīhala：The name given to Vijaya and his companions，founders of the Sinhalese race in Ceylon．<br><br>It is said （Mhv．vii．42； cf．Dpv．ix．1） that Sīhala was the name given to Sīhabāhu because he had killed the lion （sīham adinnavā iti），and because of their connection with him，Vijaya and his companions were also called Sīhalā．<br><br>The word，thereafter，became the name of the inhabitants of Ceylon，as opposed to the Damilas and others．<br><br>The Sīhalā had a vīnā with very fine strings．KhA．47．,6,1
400004,en,21,sihalacetika,sīhalacetikā,Sīhalacetikā,Sīhalacetikā：It is said that once sixty monks heard a Singhalese   girl singing in her own language，on birth，old age，and death．They reflected   on her words and became arahants．SNA．ii．397．,12,1
400005,en,21,sihaladipa,sīhaladīpa,Sīhaladīpa,Sīhaladīpa：The name given to Ceylon （Tambapanni） since it became   the country of the Sīhalā．It is mentioned as a patirūpadesa．DhSA．，p．103．,10,1
400010,en,21,sihalasangha,sīhalasangha,Sīhalasangha,Sīhalasangha：A sect founded in Pagan by Chapata and his four companions：Rāhula，Ananda，Sīvali and Tāmalinda．<br><br>It first enjoyed the patronage of King Narapatisithu，but later the sect split into four sections，each following one of the four theras who had come from Ceylon．Sās．65，66； Bode，op．cit．，19，23f．,12,1
400012,en,21,sihalatthakatha,sīhalatthakathā,Sīhalatthakathā,Sīhalatthakathā：The old Commentary on the Tipitaka which contained the Mahāvihāra tradition．<br><br>It was supposed to have been compiled by，or at least under，Mahinda．<br><br>Buddhaghosa learnt it under Sanghapāla and retranslated it into the Magadha （Pāli） tongue，while living in the Ganthākara-parivena （Cv．xxxvii．228-234）．<br><br>It evidently contained a great deal of historical material as well．<br><br>For its nature and contents see MT．Introd．lvii ff．,15,1
400013,en,21,sihalavatthu,sīhalavatthu,Sīhalavatthu,Sīhalavatthu：A Commentary； probably another name for the   Sīhalatthakathā （q．v．）．Gv．62，72．,12,1
400016,en,21,sihamukha,sīhamukha,Sīhamukha,Sīhamukha：One of the mouths of the Anotatta．From it flowed a   river，on the banks of which lions lived； hence its name．SNA．ii．438； UdA．301．,9,1
400019,en,21,sihanada,sīhanāda,Sīhanāda,Sīhanāda：<i>1．Sīhanāda Vagga．</i>The second section of the Majjhima Nikāya，containing suttas 11-20．M．i．63ff．<br><br><i>2．Sīhanāda Vagga．</i>The second chapter of the Navaka Nipāta on the Anguttara Nikāya （A．iv．373-96）．<br><br><i>1．Sīhanāda Sutta．</i> On the six powers of a Tathāgata．A．iii．417f．<br><br><i>2．Sīhanāda Sutta．</i>See Cūla-sīhanāda，Mahā-sīhanāda and Cakkavatti-sīhanāda．<br><br><i>3．Sīhanāda Sutta．</i> In the Anguttara Commentary （AA．i．441），the Abhibhū Sutta （A．i．226f） is called the Sīhanāda Sutta．,8,1
400031,en,21,sihapabbata,sīhapabbata,Sīhapabbata,Sīhapabbata：See    Sīhagiri．,11,1
400036,en,21,sihapapata,sīhapapāta,Sīhapapāta,Sīhapapāta：One of the seven great lakes of Himavā．（A．iv．107；   DA．i．164； UdA．390； AA．ii．759； J．v．415，etc．）．The water in it never grew warm   （SNA．ii．407）．,10,1
400043,en,21,sihapura,sīhapura,Sīhapura,Sīhapura：<i>1．Sīhapura．</i> A city，built by the third son of King Upacara of the Mahāsammata dynasty．J．iii．460．<br><br><i>2．Sīhapura．</i> A town in Lāla，from which Vijaya and his followers went to Ceylon．It was founded by Sīhabāhu，who became its first king （Mhv．vi．35； Dpv．ix．4，5，43）． <br><br>Tilokasundarī，consort of Vijayabāhu I．，was born in Sīhapura （Cv．lix．46）．It was to the north of Kālinga．The south eastern district of Chutiā Nāgpur，to the west of Bengal，is still called Singhabhūm．Cv．Trs．i．213，n．1．<br><br><i>3．Sīhapura．</i>A suburb of Pulatthipura，in which was the Kusinārā-vihāra．Cv．lxxviii．84．,8,1
400045,en,21,sihasana-vagga,sīhāsana-vagga,Sīhāsana-Vagga,Sīhāsana-Vagga：The second chapter of the Apadāna．Ap．i．55ff．,14,1
400046,en,21,sihasanadayaka,sīhāsanadāyaka,Sīhāsanadāyaka,Sīhāsanadāyaka：<i>1．Sīhāsanadāyaka Thera．</i> An arahant．He erected a throne in honour of Padumuttara Buddha and made offerings to it．He was eight times king under the name of Sīluccaya．Ap．i．188f．<br><br><i>2．Sīhāsanadāyaka Thera．</i> An arahant．He made a throne in honour of Siddhattha Buddha and made offerings to it．He was king three times under the name of Inda，three times under that of Sumana，and three times under that of Varuna．Ap．i．55．,14,1
400047,en,21,sihasanavijaniya thera,sihāsanavījaniya thera,Sihāsanavījaniya Thera,Sihāsanavījaniya Thera：An arahant．He is evidently identical with   Jambuka （q．v．）．Ap．i．403．,22,1
400053,en,21,sihasinanatittha,sīhasinānatittha,Sīhasinānatittha,Sīhasinānatittha：A place in Anurādhapura，through which the   boundary of the Mahāvihāra passed．Mbv．136．,16,1
400054,en,21,sihasivali,sīhasīvali,Sīhasīvali,Sīhasīvali：Sister and，later，wife of Sīhabāhu and mother of Vijaya．<br><br>Her mother was Susīmā and her father a lion．Mhv．vi．10，34，36； Dpv．ix．3．,10,1
400056,en,21,sihassara,sīhassara,Sīhassara,Sīhassara：A king of long ago．Mhv．ii．13f．； Dpv．iii．42．,9,1
400058,en,21,sihasura,sīhasūra,Sīhasūra,Sīhasūra：&nbsp； Name of a king （Gv．73）．,8,1
400060,en,21,sihavahana,sīhavāhana,Sīhavāhana,Sīhavāhana：A king of long ago，descendant of Mahāsammata．  Mhv．ii．13； Dpv．iii．42．,10,1
400095,en,21,sika,sīka,Sīka,Sīka：A general of Gajabāhu．Cv．lxx．113．,4,1
400109,en,21,sikaviyala,sīkaviyala,Sīkaviyala,Sīkaviyala：A place near Pulatthipura，mentioned in the account of   the wars of Gajabāhu．Cv．lxx．231．,10,1
400116,en,21,sikha,sikhā,Sikhā,Sikhā：A brahmin who once visited the Buddha，saying that he had been told by Sonakāyana that the Buddha preached the ineffectiveness of all deeds and asking if this were true．A．ii．232．<br><br>The Commentary explains （AA．ii．578； cf．Moliya ） that he was a brahmin of the Moggallānagotta and wore a large tuft （sikhā） on the crown of his head，hence his name．,5,1
400122,en,21,sikhanayaka,sikhānāyaka,Sikhānāyaka,Sikhānāyaka：An officer of Parakkamabāhu I．He lived in the Moriya   district and was a Lambakanna．Cv．ixix．12．,11,1
400132,en,21,sikhandi,sikhandi,Sikhandi,Sikhandi：A khattiya of thirty one kappas ago，brother of Sikhī   Buddha．When the Buddha died he erected a thūpa over his remains．Netti，  p．142．,8,1
400158,en,21,sikhi,sikhī,Sikhī,Sikhī：<i>Sikhī．</i>The twentieth of the twenty four Buddhas．<br><br>  He was born in the Nisabha pleasance in Arunavatī，    his father being the khattiya Aruna （Arunavā） and   his mother Pabhāvatī．  He was so named because his unhīsa stood up like a flame （sikhā）．  For seven thousand years he lived in the household in three palaces -    Sucanda，Giri，Vahana （BuA．p．201 calls them Sucanda kasiri，Giriyasa and   Nārivasabha） -    his wife being Sabbakāmā and his son Atula．  He left home on an elephant，   practised austerities for eight months，   was given milk rice by the daughter of Piyadassī setthi of   Sudassananigama，   and grass for his seat by Anomadassī．   His Bodhi was a pundarīka．   His first sermon was preached in the Migācira pleasaunce near Arunavatī，     and his Twin Miracle was performed near Suriyavatī under a campaka tree． The Bodhisatta was Arindama，king of Paribhutta．Abhibhū and Sambhava were his chief disciples among monks，and Akhilā （Makhilā） and Padumā among nuns． <br><br>  His constant attendant was Khemankara．   Among his patrons were Sirivaddha and Canda （Nanda） among men，   and Cittā and Suguttā among women．   His body was sixty cubits high，and he lived to the age of seventy   thousand years，dying in Dussārāma （Assārāma） in Sīlavatī．   Over his relics was erected a thūpa three leagues in height    （Bu．xxi．； BuA．201ff．； cf．D．ii．7； iii．195f．； J．i．41，94； DhA．i．69； S．ii．9； Dvy．333）． <br><br>Sikhī Buddha held the Pātimokkha ceremony only once in six years （DhA．iii．236； cf．Sp．i．191）．<br><br>For a visit paid by him to the Brahma world see Abhibhū．His name also occurs in the Arunavatī Paritta （q．v．）．<br><br><i>Sikhī Sutta．</i> The process by which Sikhī Buddha，like the other Buddhas，reached Enlightenment．S．iii．9．,5,1
400188,en,21,sikkha sutta,sikkhā sutta,Sikkhā Sutta,Sikkhā Sutta：<i>1．Sikkhā Sutta．</i>The three forms of training in the higher insight．A．i．235．<br><br><i>2．Sikkhā Sutta．</i> One must train oneself in the Dhamma．S．ii．131．<br><br><i>3．Sikkhā Sutta．</i> A monk who returns to the lower life must blame himself for five things：having no faith in right things，no conscientiousness，no fear of blame，no energy，no insight into right things．A．iii．4．,12,1
400215,en,21,sikkhanisamsa sutta,sikkhānisamsa sutta,Sikkhānisamsa Sutta,Sikkhānisamsa Sutta：Brahmacariya is lived for the sake of the   profit of the training，of further wisdom，of the essence of release，of the   mastery of mindfulness．A．ii．243f．,19,1
400225,en,21,sikkhapada,sikkhāpada,sikkhāpada,sikkhāpada：<i>     </i>’steps of training’，moral rules．<br><br>The 5 moral rules，also called <i> pañca-sīla</i> which are binding on all Buddhist laymen，are： <br><br>  （1） abstaining from killing any living being，  （2） from stealing，  （3） from unlawful sexual intercourse，  （4） from lying，  （5） from the use of intoxicants．（s．surāmeraya etc．）The 10 rules （dasa-sīla） are binding on all novices and monks，namely： <br><br>  （1） abstaining from killing，  （2） from stealing，  （3） from unchastity，  （4） from lying，  （5） from the use of intoxicants，  （6） from eating after midday，  （7） from dancing，singing，music and shows，  （8） from garlands，scents，cosmetics and adornments，etc．，  （9） from luxurious beds，  （10） from accepting gold and silver．In the 8 rules （attha-sīla） which on full and new moon days，and on the first and last quarter of the moon，are observed by many lay-followers （upāsaka），the 7th and 8th of the above 10 rules are fused into one as the 7th rule，while the 9th becomes the 8th．,10,1
400229,en,21,sikkhapada sutta,sikkhāpada sutta,Sikkhāpada Sutta,Sikkhāpada Sutta：<i>1．Sikkhāpada Sutta．</i>The unworthy man is he who takes life，steals，etc．The worthy man，he who abstains from these things．A．ii．217．<br><br><i>2．Sikkhāpada Sutta．</i>The four kinds of deeds：dark with dark result，bright with bright result，neither dark nor bright，both dark and bright．A．ii．233．,16,1
400235,en,21,sikkhapadavalanjani,sikkhāpadavalañjanī,Sikkhāpadavalañjanī,Sikkhāpadavalañjanī：A Pali translation，by Pañcaparivenādhipati   Thera，of the Sinhalese work Sikhavalanda，on monastic rules．P．L．C．216．,19,1
400335,en,21,sila sutta,sīla sutta,Sīla Sutta,Sīla Sutta：<i>1．Sīla Sutta．</i>The Buddha exhorts the monks to live perfect in virtue； then will they be ardent，scrupulous and resolute．A．ii．14．<br><br><i>2．Sīla Sutta．</i>On four persons，as regards their completeness in virtue，concentration and wisdom．A．ii．136．<br><br><i>3．Sīla Sutta．</i> On four persons，as regards their respect for virtue，concentration and wisdom．A．ii．136．<br><br><i>4．Sīla Sutta．</i>A monk who is virtuous，learned，has a pleasant and smooth speech，is able to develop the four jhānas at will，and has attained the destruction of the āsavas - such a one has achieved his goal．A．iii．113．<br><br><i>5．Sīla Sutta．</i> A monk who has achieved virtue，concentration，insight，emancipation and the vision of emancipation such a one is worthy of offerings and homage．A．iii．134．<br><br><i>6．Sīla Sutta．</i> A man，wanting in morals，loses wealth through neglect； evil rumour spreads about him； he has no confidence in gatherings； he is muddled in thought； and goes，after death，to a place of ill．A．iii．252．<br><br><i>7．Sīla Sutta．</i> Sāriputta tellsMahā Kotthita，in answer to a question，that the virtuous monk should methodically ponder on the fiveupādāna-kkhandhā．S．iii．167．<br><br><i>8．Sīla Sutta．</i> Even as the dawn is the forerunner of the sun，so is virtue the forerunner of the Noble Eightfold Path．S．v．30．<br><br><i>9．Sīla Sutta．</i> The benefits which come through monks being possessed of virtue，concentration，insight，release - release by knowledge and insight．S．v．67f．<br><br><i>10．Sīla Sutta．</i> Ananda tellsBhadda，in the Kukkutārāma in Pātaliputta，that the virtuous habits，spoken of by the Buddha，are those which come by cultivation of the foursatipatthānas．S．v．171．,10,1
400336,en,21,sila-vagga,sīla-vagga,Sīla-Vagga,Sīla-Vagga：The second chapter of the Eka Nipāta of the Jātaka   Commentary．J．i．142-72．,10,1
400369,en,21,silacetiya,silācetiya,Silācetiya,Silācetiya：A thūpa in Anurādhapura，probably near the Thūpārāma   （AA．i．385）．The spot was sanctified by the Buddha sitting there in meditation．  Mhv．i．82．,10,1
400370,en,21,siladatha,silādātha,Silādātha,Silādātha：See Silāmeghavanna．,9,1
400401,en,21,silakala,silākāla,Silākāla,Silākāla：A Lambakanna，son of Dāthāpabhuti．He fled to Jambudīpa，through fear of Kassapa I．，and became a monk in the Bodhimanda-vihāra．There，because of a mango which he presented to the community，he came to be known as Ambasāmanera． <br><br>In the time of Moggallāna I．，he brought the Buddha’s Hair Relic to Ceylon and was greatly honoured by the king．Silākāla returned to the lay life，and Moggallāna appointed him sword bearer to the relic - hence his name，Asiggāhaka-Silākāla． <br><br>He married the king’s sister and also the daughter of Upatissa III．He then returned to the Malaya district，where he rebelled against Upatissa．He defeated the king’s son，Kassapa，who committed suicide，and when Upatissa died of grief，Silākāla became king under the name of Ambasāmanera-Silākāla，ruling for thirteen years （524-37 A．C．）． <br><br>He had three sons：Moggallāna，Dāthāpabhuti and Upatissa．Cv．xxxix．44，55； xli．10ff．,8,1
400405,en,21,silakhanda,sīlakhanda,Sīlakhanda,Sīlakhanda：A section of the    Bhūridatta Jātaka．&nbsp； J．vi．184．,10,1
400409,en,21,silakkhandha vagga,sīlakkhandha vagga,Sīlakkhandha Vagga,Sīlakkhandha Vagga：The first division of the Dīgha Nikāya，  containing suttas 1-13．D．i．2-253．,18,1
400410,en,21,silakuta,sīlakūta,Sīlakūta,Sīlakūta：The summit of the Missakapabbata in Ambatthala．It was   there that Mahinda alighted on his arrival in Ceylon （Mhv．xiii．20）．In the   time of Kakusandha Buddha，it was called Devakūta； in the time of Konāgamana，  Sumanakūta； in the time of Kassapa，Subhakūta．Dpv．xvii．14．,8,1
400426,en,21,silamayamuninda,silāmayamuninda,Silāmayamuninda,Silāmayamuninda：See    Silāsambuddha．,15,1
400429,en,21,silamegha,silāmegha,Silāmegha,Silāmegha：<i>1．Silāmegha．</i>A nunnery （MT．117； Cv．xlviii．139），restored by the queen of Udaya I．Cv．xlix．25．<br><br><i>2．Silāmegha．</i> A surname of Aggabodhi VI．（Cv．xlviii．42，76，90） and of Sena I．（Cv．l．43）．<br><br><i>3．Silāmegha．</i> A Damila chief，also called Silāmeghara； he was an ally of Kulasekhara．Cv．lxxvi．98，238，etc．,9,1
400430,en,21,silameghapabbata,silāmeghapabbata,Silāmeghapabbata,Silāmeghapabbata：A building erected by Kassapa V．in the Abhayagiri   vihāra．Cv．lii．58； see Cv．Trs．i．168，n．1．,16,1
400431,en,21,silameghavanna,silāmeghavanna,Silāmeghavanna,Silāmeghavanna：King of Ceylon，He was the son of the senāpati of Moggallāna III．and held the office of sword bearer．He rebelled against the king and killed him at Sīhagiri．Then he killed Dalla-Moggallāna and became king of Anurādhapura，reigning for nine years （617-626 A．C．）．<br><br>Urged by a monk，named Bodhi，he proclaimed a regulation act against the undisciplined monks of Abhayagiri； but these monks murdered Bodhi and were severely punished by the king．Later he quarrelled with the Theravāda monks and retired to Dakkhinadesa，where he died （Cv．xliv．43，53ff）．Aggibodhi III．and Kassapa II．were his sons．He was also evidently known as Silādātha．See Cv．xlv．51； also Cv．Trs．94，n．1．,14,1
400439,en,21,silanisamsa jataka,sīlānisamsa jātaka,Sīlānisamsa Jātaka,Sīlānisamsa Jātaka：Once a pious disciple of Kassapa Buddha went to sea with a barber who had been placed in his charge．The ship was wrecked，and together they swam by means of a plank to a desert island．There the barber killed some birds and ate them； but the lay disciple refused a share and meditated on the Three Jewels．The Nāga king of the island，moved by this，turned his body into a ship，and，with the Spirit of the Sea as helmsman，offered to take the lay disciple to Jambudīpa．The barber also wished to go，but his plea was refused because he was not holy．Thereupon the lay disciple made over to him the merits of his own virtues，and the barber was taken on board．Both were conveyed to Jambudīpa，where wealth was provided for them．<br><br>The story was related to a holy believer who，coming one day to Jetavana，found there none of the ferry boats which crossed the Aciravatī； not wishing to return，he started to walk across the river，his mind full of thoughts of the Buddha．In the middle he lost his train of thought，and was about to sink when he again put forth effort and crossed over．The Buddha，hearing of this，told him this story，and at its conclusion the man became a sakadāgāmī．The Nāga king was Sāriputta and the Sea spirit was the Bodhisatta．J．ii．111-113．,18,1
400445,en,21,silapassayaparivena,silāpassayaparivena,Silāpassayaparivena,Silāpassayaparivena：A building in the Tissārāma．It was there that   the Sāmanera died who，in this life，became Dutthagāmanī．Mhv．xxii．28．,19,1
400449,en,21,silapattapokkharani,silāpattapokkharanī,Silāpattapokkharanī,Silāpattapokkharanī：A lotus pond in Benares，in which the Pacceka   Buddha Mahāpaduma was born in a lotus．SNA．i．80．,19,1
400456,en,21,silarama,silārāma,Silārāma,Silārāma：A park in   Candavatī，where Sujāta Buddha died．Bu．xiii．36；   BuA．171．,8,1
400461,en,21,silasambuddha,silāsambuddha,Silāsambuddha,Silāsambuddha：A famous stone image in Anurādhapura，evidently held in great reverence．It was originally in the Abhayuttara vihāra，and Buddhadāsa placed a Nāga-gem as one of its eyes （Cv．xxxvii．123）； but this was lost，and then Dhātusena had a pair of costly eyes made （Cv．xxxviii．62）． <br><br>It was referred to under various names：Silāsatthā，Silāmayamuninda，Kālasela-satthā，etc．Sena II．found the temple containing the image in ruins and had it repaired （Cv．li．77），while his queen Sanghā placed on the image a dark blue diadem （Cv．li．87）．,13,1
400473,en,21,silasobbhakandaka,silāsobbhakandaka,Silāsobbhakandaka,Silāsobbhakandaka：A village in which Vattagāmanī lived for some   time during the usurpation of his throne by the Damilas （Mhv．xxxiii．51）．The   village was to the south of Vessagiri-vihāra and near Pabbata-vihāra．MT．616．,17,1
400474,en,21,silasobbhakandaka-cetiya,silāsobbhakandaka-cetiya,Silāsobbhakandaka-cetiya,Silāsobbhakandaka-cetiya：A thūpa to the north of the Mahā Thūpa，  built by Vattagāmanī （Mhv．xxxiii．88）．The Sirīsamālaka lay between it and the   Nāga-mālaka．MT．355．,24,1
400482,en,21,silatissabodhi,silātissabodhi,Silātissabodhi,Silātissabodhi：Son of Dāthānāma and brother of King Dhātusena．  Cv．xxxviii．15．,14,1
400488,en,21,silava,sīlava,Sīlava,Sīlava：<i>1．Sīlava．</i>The Bodhisatta，born as king of Benares； see the Mahāsīlava Jātaka．<br><br><i>2．Sīlava．</i> The Bodhisatta，born as an elephant．See the Sīlavanāga Jātaka．<br><br><i>3．Sīlava．</i> Son of Mangala Buddha，in his last lay life．Sīvala．BuA．i．124．,6,1
400492,en,21,silava-sutta,sīlavā-sutta,Sīlavā-Sutta,Sīlavā-Sutta：The inhabitants of a village or suburb in which good   hermits dwell for their support earn much merit in deed，word and thought．  A．i．151．,12,1
400493,en,21,silava thera,sīlavā thera,Sīlavā Thera,Sīlavā Thera：He was the son of Bimbisāra （Thag．vss．608-19）．His brother，Ajātasattu，wished to kill him，but failed，owing to Sīlavā’s destiny．The Buddha，discerning all this，sent Moggallāna to fetch Sīlavā．The prince，seeing the Elder，descended from his elephant and did obeisance to the Buddha．<br><br>The Buddha preached to him，and he entered the Order，becoming an arahant．He lived in Kosala．Ajātasattu sent men to kill him； but Sīlavā taught them and converted them，and they，too，entered the Order．ThagA．i．536f．,12,1
400495,en,21,silavamsa,sīlavamsa,Sīlavamsa,Sīlavamsa：<i>1．Sīlavamsa．</i> A monk of Ava，of the fifteenth century．He wrote the Buddhālankāra，a poetical version of the Sumedhakathā，a poem on his native city，therein called Pabbatabbhantara．He also wrote an atthayojanā on the Nettipakarana in Burmese，and the Parāyanavatthu．Bode，op．cit．，43．<br><br><i>2．Sīlavamsa．</i> A monk of Ceylon，author of the Kaccāyana-dhātu-mañjūsa．P．L．C．237．,9,1
400496,en,21,silavanaga jataka,sīlavanāga jātaka,Sīlavanāga Jātaka,Sīlavanāga Jātaka：The Bodhisatta was once an elephant in the Himālaya，head of a herd of eighty thousand．His name was Sīlava．One day he saw a forester of Benares who had lost his way，and，feeling compassion for him，took him to his own dwelling，fed him with all kinds of fruit，and then，taking him to the edge of the forest，set him on his way to Benares．The wretched man noted all the landmarks，and，on reaching the city，entered into an agreement with ivory workers to supply them with Sīlava’s tusks．He then returned to the forest and begged Sīlava for a part of his tusks，pleading poverty and lack of livelihood．Sīlava allowed the ends of his tusks to be sawn off．The man returned again and again，until，at last，Sīlava allowed him to dig out the stumps as well．As the man was on his way back to Benares，the earth opened and swallowed him up into the fires of hell．A tree sprite，who had witnessed all this，spoke a stanza illustrating the evils of ingratitude．<br><br>The story was related in reference to Devadatta’s wickedness； he is identified with the forester and Sāriputta with the tree sprite （J．i．319-22； the story is referred to in the Milinda-Pañha，p．202）．<br><br>The birth as Sīlava is mentioned among those in which the Bodhisatta practised sīla pāramitā to perfection．E．g．，MA．ii．617．,17,1
400509,en,21,silavati,silāvatī,Silāvatī,Silāvatī：A village of the Sākyans．Once，when the Buddha was there with a large number of monks，Māra tempted them in the guise of a jatanduva-brahmin （S．i．117）．<br><br>The village was the birthplace of Bandhura Thera （ThagA．i．208）．A story is also told of the temptation by Māra of Samiddhi when he was with the Buddha．S．i．118，but in ThagA．i．117，the incident is located in Tapodārāma．,8,1
400510,en,21,silavati,sīlavati,Sīlavati,Sīlavati：<i>1．Sīlavati．</i> The chief queen of Okkāka，king of Kusāvatī，and mother of Kusa．See the Kusa Jātaka．<br><br><i>2．Sīlavatī．</i> The city in which Sikhī Buddha died，in the Dussārāma （Assārāma）．BuA．204．,8,1
400518,en,21,silavimamsa jataka,sīlavīmamsa jātaka,Sīlavīmamsa Jātaka,Sīlavīmamsa Jātaka：<i>1．Sīlavīmamsa Jātaka （No．330）．</i> The Bodhisatta was once chaplain of the king of Benares，later becoming an ascetic．One day be saw a hawk，attacked by other birds，drop a piece of meat he had stolen．On another day he saw a slave girl，Pingalā，waiting for her lover until late into the night，and，when he did not come，she fell asleep．On a third occasion he saw a hermit meditating．Drawing a moral from these incidents，he lived the hermit life and was reborn in the Brahma world．<br><br>The story was told in reference to a brahmin who was ever proving his virtue．J．iii．100-102．<br><br><i>2．Sīlavīmamsa Jātaka （No．362）．</i> The Bodhisatta was chaplain to the king of Benares．He was both learned and good； but wishing to test which quality brought him greater honour，he started stealing money from the treasurer．On the third occasion he was arrested and led before the king．He then explained his behaviour to the king，and，having discovered that virtue was the more highly esteemed，he became an ascetic with the king’s leave．<br><br>The story was told in reference to a brahmin of Sāvatthi who carried out the same test．J．iii．193-5．,18,1
400520,en,21,silavimamsana jataka,sīlavīmamsana jātaka,Sīlavīmamsana Jātaka,Sīlavīmamsana Jātaka：<i>1．Sīlavīmamsana Jātaka （No．86）．</i> The Bodhisatta was chaplain to the king of Benares and wished to test the respective powers of virtue and learning （as given above in the Sīlavīmamsa Jātaka 1）．When being led before the king，he saw snake charmers exhibiting their snake and warned them lest it should bite them．”He is not like you，” they replied，”for he is good．” The king ordered the chaplain to be executed； but，on hearing of his intentions，he allowed him to become an ascetic．<br><br>The story was related in reference to a learned and pious brahmin，in the service of the king of Kosala，who carried out a similar test．Then he joined the Order and became an arahant．J．i．369-71．<br><br><i>2．Sīlavīmamsana Jātaka （No．290）．</i> Very similar to No．1 above．<br><br><i>3．Sīlavīmamsana Jātaka （No．305）．</i> The Bodhisatta was once a brahmin，head of five hundred students under one teacher．The teacher，wishing to test them，told them that he wished to give his daughter in marriage，and asked them to steal things for her ornaments and clothes without letting anyone know．They all did this except the Bodhisatta，who brought nothing．When asked the reason of this behaviour，he said：”You accept nothing unless brought in secrecy； but in wrong doing there is no secrecy．” The teacher then explained his intention，and，very pleased with the Bodhisatta，gave him his daughter in marriage．The names of six pupils who stole were：Dujjacca，Ajacca，Nanda，Sukha Vacchana，Vajjha and Addhuvasīla．<br><br>The story was related，late at night，to a company of monks who went about discussing the pleasures of the senses．The Buddha asked Ananda to collect them and preached to them．At the end of the sermon they became sotāpannas．Sāriputta is identified with the teacher．J．iii．18-20．,20,1
400534,en,21,silayupa sutta,silāyupa sutta,Silāyupa Sutta,Silāyupa Sutta：Sāriputta tells the monks that when a monk is wholly freed，objects，sounds，scents，etc．，that come within the range of his senses，cannot overwhelm his mind．It is like a stone column ten cubits long，one half of it buried in the ground，which cannot be shaken by the wind．<br><br>The sutta was preached as the result of a conversation between Sāriputta andCandikāputta regarding the teachings ofDevadatta．A．iv．402f．,14,1
400543,en,21,silesaloma,silesaloma,Silesaloma,Silesaloma：A Yakkha．See the    Pañcāvudha Jātaka．He is identified with Angulimāla．J．i．275．,10,1
400613,en,21,siluccaya,sīluccaya,Sīluccaya,Sīluccaya：Fifteen thousand kappas ago there were eight kings of   this name，previous births of Sīhāsanadāyaka Thera．Ap．i．189．,9,1
400625,en,21,silutta vatthu,silutta vatthu,Silutta Vatthu,Silutta Vatthu：The story of a blind rat snake （silutta），near   Devarakkhitalena，who heard the Satipatthāna Sutta being recited by   Talangapabbatavāsī Mahādhammadinna Thera．The snake was killed by a godhā，and   was born as Tissāmacca，minister of Dutthagāmanī．Sad．S．88f； Rag．ii．131f．,14,1
400642,en,21,simalankarasangaha,sīmālankārasangaha,Sīmālankārasangaha,Sīmālankārasangaha：A work on boundaries and sites for religious   ceremonies written by Vācissara of Ceylon （Gv．62； Svd．1213）．Chapata wrote a   Commentary on it．（Bode，op．cit．，18； Svd．1247； Gv．64．,18,1
400644,en,21,simanadi,simanadī,Simanadī,Simanadī：Probably the name of a river which formed one of the   boundaries of the Vijayabāhu parivena．On its banks was Sālaggāma．Cv．xc．92．,8,1
400672,en,21,simatalatthali,sīmatālatthalī,Sīmatālatthalī,Sīmatālatthalī：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxv．101．,14,1
400686,en,21,simbali,simbali,Simbali,Simbali：A    Niraya．J．v．275．,7,1
400695,en,21,simbalivana,simbalivana,Simbalivana,Simbalivana，Simbalidaha：The abode of    Garudas．J．i．202； DhA．i．279； MA．ii．638．,11,1
400714,en,21,simsapa sutta,simsapā sutta,Simsapā Sutta,Simsapā Sutta：The Buddha，while staying in Simsapāvana in Kosambī，takes up a handful of leaves and tells the monks that the things he has discovered and not revealed，compared to those he has revealed，are as the handful of leaves to the leaves in the forest．What he has not revealed does not conduce to tranquillity，Nibbāna．He has revealed Ill，its cause，cessation，and the way thereto； this does conduce to Nibbāna．S．v．437．,13,1
400715,en,21,simsapavana,simsapāvana,Simsapāvana,Simsapāvana：<i>1．Simsapāvana．</i> A grove in Alavi，where the Buddha stayed in the Gomagga and was visited byHatthaka of Alavi．A．i．136．<br><br><i>2．Simsapāvana．</i> A grove in Kosambī，where the Buddha once stayed．See Simsapa sutta．S．v．437．<br><br><i>3．Simsapāvana．</i> A grove to the north of Setavyā，where Kumāra Kassapa once stayed．TheBuddha also once stayed there during a journey （DhA．i．59）．It was the scene of the preaching of the Pāyāsi Sutta．D．ii．316．<br><br><i>Simsapāvana Vagga．</i> The fourth chapter of the Sacca Samyutta．S．v．437ff．,11,1
400798,en,21,sindhaka,sindhaka,Sindhaka,Sindhaka：A servant of    Ankura．Pv．ii．9 （vs．39，40）； PvA．127．,8,1
400807,en,21,sindhava,sindhavā,Sindhavā,Sindhavā：See    Sindhu．,8,1
400811,en,21,sindhavasandana,sindhavasandana,Sindhavasandana,Sindhavasandana：A king of twenty seven kappas ago，a previous   birth of Khomadāyaka Thera．Ap．i．81．,15,1
400820,en,21,sindhu,sindhu,Sindhu,Sindhu：A river in India； one of the most important of those that flow from the Himālaya （Mil．p．114）．<br><br>The best horses were born in the country around its banks （AA．ii．756； MA．i．248），hence their name Sindhava （J．v．260 （22）； cf．ii．290）．Serī was king of both Sindhu （Sindhavarattha） and Sodhika （? Sovīra） （SA．i．90）． <br><br>Mention is made （VvA．332） of merchants from Anga and Magadha going to Sindhu Sovīra and passing through great wildernesses on the way．The Sindhavā are mentioned in the Apadāna （Ap．ii．359） in a list of tribes．<br><br>The Sindhunadī is the modern Indus．<br><br>Isidāsī was once born as a goat in Sindhavārañña．Thig．vs．438．,6,1
400831,en,21,sindhuravana,sindhūravāna,Sindhūravāna,Sindhūravāna：A place in Ceylon，between Hatthiselapura and   Gangāsiripura，on the way to Sumanakūta．There Vijayabāhu IV．built the   Vanaggāmapāsāda vihāra and the Abhayarāja-parivena．Cv．lxxxviii．50．,12,1
400904,en,21,sineru,sineru,Sineru,Sineru：A mountain，forming the centre of the world．It is submerged in the sea to a depth of eighty four thousand yojanas and rises above the surface to the same height．It is surrounded by seven mountain ranges -<br><br>  Yugandhara，  Isadhara，  Karavīka，  Sudassana，  Nemindhara，  Vinataka and   Assakanna （SNA．ii．443； Sp．i．119； Vsm．206； cp．Mtu．ii．300； Dvy．217； it is eighty thousand leagues broad，A．iv．100）．<br><br>On the top of Sineru is Tāvatimsa （SNA．ii．485f），while at its foot is the Asurabhavana of ten thousand leagues； in the middle are the four Mahādīpā with their two thousand smaller dīpā．（The Asurabhavana was not originally there，but sprang up by the power of the Asuras when they were thrown down from Tāvatimsa，DhA．i．272； see，e．g．，SNA．i．201）．<br><br>Sineru is often used in similes，its chief characteristic being its un-shake ability （sutthuthapita） （E．g．，SN．vs．683）．It is also called Meru or Sumeru （E．g．，Cv．xlii．2），Hemameru （E．g．，Cv．xxxii．79） and Mahāneru （M．i．338； also Neru，J．iii．247）．<br><br>Each Cakkavāla has its own Sineru （A．i．227； v．59），and a time comes when even Sineru is destroyed （S．iii．149）．<br><br>When the Buddha went to Tāvatimsa，he covered the distance there from the earth in three strides he set his right foot down on the top of Yugandhara and his left on Sineru，the next step brought him to Tāvatimsa，the whole distance so covered being sixty eight hundred thousand leagues．DhA．iii．216．,6,1
400907,en,21,sineru-sutta,sineru-sutta,Sineru-Sutta,Sineru-Sutta：The dukkha destroyed by the Noble Disciple （arahant）   compared with what is yet left to him until his death，is like seven grains of   sand on the top of Sineru．S．v．457f．,12,1
400929,en,21,singala,singāla,Singāla,Singāla：One of the four leading merchants of Pupphavatī （Benares）   in the time of Ekarāja．J．vi．135．,7,1
400952,en,21,singaravimana,singāravimāna,Singāravimāna,Singāravimāna：A four storeyed building，painted with various   pictures，in the Dīpuyyāna．Cv．lxxiii．122．,13,1
400955,en,21,singatthala,singatthala,Singatthala,Singatthala：A village in Ceylon，given by Kittisirirājasīha for   the Majjhavela vihāra．Cv．c．230．,11,1
401051,en,21,sinipura,sinipura,Sinipura,Sinipura：A son of the third Okkāka，his mother being Hatthā．<br><br>He was an ancestor of the Sākyans．v．l．Nipura．DA．i．258； SNA．352； Mhv．ii．12； Dpv．iii．41．,8,1
401112,en,21,sippatthala,sippatthala,Sippatthala,Sippatthala：A village in Rohana，near Kājaragāma，mentioned in the   account of the campaigns of Vijayabāhu I．Cv．lvii．70； lviii．7．,11,1
401178,en,21,siri,siri,Siri,Siri：<i>1．Siri．-</i>One of the palaces of Anomadassī Buddha in his last lay life．Bu．viii．18．<br><br><i>2．Siri．</i>-One of the palaces of Sujāta Buddha in his last lay life．Bu．xiii．21．<br><br><i>3．Siri．-</i>One of the patrons of Tissa Buddha．Bu．xviii．23．,4,1
401184,en,21,siri,sirī,Sirī,Sirī：<i>1．Sirī．</i> The goddess of Luck； she was the daughter ofDhatarattha （J．iii．257）．For a story about her see the Sirikālakanni Jātaka．She is identified with Uppalavannā （J．iii．264）．<br><br><i>2．Sirī．</i> One of the four daughters of Sakka （J．v．392）．See the Sudhābhojana Jātaka．<br><br><i>3．Sirī．</i> See the Siri Jātaka．There Siri is personified as Luck．See also DA．i．97； MU．191； cf．Lakkhī．,4,1
401187,en,21,siri jataka,siri jātaka,Siri Jātaka,Siri Jātaka：The Bodhisatta was once an ascetic and had，as patron，an elephant trainer．A stick gatherer，sleeping at night in a temple，heard two cocks，roosting on a tree near by，abusing each other．In the course of the quarrel one cock boasted that whoever ate his flesh would be king； his exterior，commander in chief or chief queen； his bones，royal treasurer or king’s chaplain．The man killed the cock and his wife cooked it； then，taking it with them，they went to the river to bathe．They left the meat and the rice on the bank，but，as they bathed，a breeze blew the pot holding the food into the river．It floated down stream，where it was picked up by the elephant trainer．The Bodhisatta saw all this with his divine eye and visited the trainer at meal time．There he was offered the meat and divided it，giving the flesh to the trainer，the exterior to his wife，and keeping the bones for himself．Three days later the city was besieged by enemies．The king asked the trainer to don royal robes and mount the elephant，while he himself fought in the ranks．There he was killed by an arrow，and the trainer，having won the battle，was made king，his wife being queen，and the ascetic his chaplain．<br><br>The story was told in reference to a brahmin who tried to steal Anāthapindika’s good fortune （siri）．He perceived that this lay in a white cock，for which he begged．Anāthapindika gave it to him，but the good fortune left the cock and settled in a jewel．He asked for that also and was given it．But the good fortune went into a club．The club was also asked for，and Anāthapindika giving it，asked the brahmin to take it and be gone．But the good fortune now settled on Anāthapindika’s wife．The brahmin then owned defeat，and confessed his intentions to Anāthapindika，who told the story to the Buddha．J．ii．409ff．； cf．Khadiranga Jātaka．,11,1
401189,en,21,sirideva,sirideva,Sirideva,Sirideva：A minister of Dutthagāmanī，who，with Visākha，was in   charge of the arrangements for the Foundation Ceremony of the Mahā Thūpa．MT．  517．,8,1
401191,en,21,siridevinaga,siridevinaga,Siridevinaga,Siridevinaga：A mountain in the Dakkhinadesa of Ceylon．It was near   Buddhagāma，and is mentioned in the account of the early campaigns of   Parakkamabāhu I．Cv．lxvi．19．,12,1
401192,en,21,siridhara,siridhara,Siridhara,Siridhara：A king of twenty seven kappas ago，a previous birth of   Rahosaññaka （Sunāga） Thera．Ap．i．167； ThagA．i．182．,9,1
401197,en,21,sirighanananda,sirighanānanda,Sirighanānanda,Sirighanānanda：A parivena in Viddumagāma，built by Parakkamabāhu   IV．Cv．xc．98．,14,1
401198,en,21,sirighara,sirighara,Sirighara,Sirighara：A place in the Nandārāma where，at the foot of a   sirīsa-tree，Dīpankara Buddha defeated the titthiyā．Bu．ii．212．,9,1
401199,en,21,sirigutta,sirigutta,Sirigutta,Sirigutta：<i>1．Sirigutta．</i> Maternal uncle of Sirimitta Thera （ThagA．i．488）．He was a sotāpanna and a friend of Garahadinna （DhS．i．434f）．For his story see Garahadinna．<br><br><i>2．Sirigutta．</i> The name of Elāra’s second horse．MT．441．,9,1
401201,en,21,sirika,sirika,Sirika,Sirika：The name of the elephant which Sunanda （Upāli in this life）   was riding when he insulted the Pacceka Buddha Devala by driving the elephant   at him．ThagA．i．368．,6,1
401203,en,21,sirikalakanni jataka,sirikālakanni jātaka,Sirikālakanni Jātaka,Sirikālakanni Jātaka：<i>1．Sirikālakanni Jātaka （No．192）．</i>  Another name for the Sirikāla-kannipañha （q．v．）．<br><br><i>2．Sirikālakanni Jātaka （No．382）．</i>The Bodhisatta was once a merchant of Benares，and，because his household observed the rules of piety，he came to be called Suciparivāra （”pure household”）．He kept an unused couch and bed for anyone who might come to his house and was purer than himself．One day Kālakannī，daughter of Virūpakka and Sirī，Dhatarattha’s daughter，went to bathe in Anotatta，and a quarrel arose as to which should bathe first．As neither the Four Regent Gods nor Sakka were willing to decide，they referred the two goddesses to Suciparivāra．Kālakannī first appeared before him in blue raiment and jewels，and，on being asked what were her qualities，she told him，and was asked to vanish from his sight．Then came Sirī，diffusing yellow radiance，and the Bodhisatta，discovering her identity and her virtues，welcomed her and offered her his unused couch．Thus was the dispute settled．The bed used by Sirī came to be called Sirisaya，hence the origin of Sirisayana．<br><br>Sirī is identified with Uppalavannā．J．iii．257-64．,20,1
401204,en,21,sirikalakannipanha,sirikālakannipañha,Sirikālakannipañha,Sirikālakannipañha：The name given to that section of the Mahāummagga Jātaka which deals with the coming of Vedeha to win Udumbarā，when she was deserted by Pinguttara．It also tells of how Mahosadha once rescued her from the king’s wrath （J．vi．349）．<br><br>This was also evidently called a Jātaka by the same name．E．g．，at J．ii．115．,18,1
401205,en,21,sirikanha,sirikanha,Sirikanha,Sirikanha：Another name for    Asita．SNA．ii．487； cf．SN．vs．689 （Kanhasiri）．,9,1
401206,en,21,sirikudda,sirikudda,Sirikudda,Sirikudda：Evidently another name for Mahānāma，king of Ceylon，who was Buddhaghosa’s patron．<br><br>Buddhaghosa says，in the colophon to several of his works （E．g．，DhA．iv．235），that he composed them in the monastery erected for him by the monarch Sirikudda （Sirikūta）．,9,1
401207,en,21,sirima,sirimā,Sirimā,Sirimā：<i>1．Sirimā Thera．</i>He was born in the family of a householder of Sāvatthi and was called Sirimā on account of the unfailing success of his family．His younger brother was Sirivaddha．They were both present when the Buddha accepted Jetavana，and，struck by his majesty，they entered the Order．Sirivaddha，though possessed of no special attainments，received great honour from the laity and recluses，but Sirimā was little honoured．Nevertheless，exercising calm and insight，he soon won arahantship．Ordinary monks and novices continued to disparage him，and the Thera had to blame them for their faulty judgment．Sirivaddha，agitated by this，himself became an arahant．<br><br>In the time of Padumuttara Buddha，before the Buddha’s appearance in the world，Sirimā was an ascetic，named Devala，with a large following，and，having learnt the power of the Buddha through a study of the science of prognostication，he built a sand thūpa，to which he paid homage in the name of past Buddhas．The Buddha was born in the world，his birth being accompanied by various omens．The ascetic showed these to his pupils，and，having made them eager to see the Buddha，died，and was reborn in the Brahma world．Later，he appeared before them，inspiring them to greater exertions （Thag．vss．159-60； ThagA．i．279f）．<br><br>He is evidently identical with Pulinuppādaka Thera of the Apadāna．Ap．ii．426．<br><br><i>2．Sirimā．</i> Mother of Sumana Buddha．Her husband was Sudatta．Bu．v．21； J．i．34．<br><br><i>3．Sirimā．</i> Mother of Phussa Buddha and wife of Jayasena．Bu．xix．14； J．i．41．<br><br><i>4．Sirimā．</i> A lay woman，one of the chief patrons ofRevata Buddha．Bu．vi．23．<br><br><i>5．Sirimā．</i> Wife of Anomadassī Buddha before his renunciation．Bu．viii．19．<br><br><i>6．Sirimā．</i> One of the chief lay women supporters ofSumedha Buddha．Bu．xii．25．<br><br><i>7．Sirimā．</i> One of the chief lay women supporters ofDipankara Buddha．Bu．ii．215．<br><br><i>8．Sirimā．</i> One of the chief lay women supporters ofVipassī Buddha．Bu．xx．30．<br><br><i>9．Sirimā．</i> One of the chief lay women supporters ofVessabhū Buddha．Bu．xxii．25．<br><br><i>10．Sirimā．</i> One of the palaces occupied byVipassī Buddha in his last lay life．Bu．xx．24．<br><br><i>11．Sirimā．</i> One of the palaces occupied byMangala Buddha in his last lay life．BuA．116．<br><br><i>12．Sirimā．</i> A courtesan ofRājagaha and younger sister ofJīvaka．She was once employed byUttarā （Nandamātā） to take her place with her husband （Sumana） while Uttarā herself went away in order to indulge in acts of piety．During this time Sirimā tried to injure Uttarā，on account of a misunderstanding，but on realizing her error，she begged forgiveness both of Uttarā，and，at the latter’s suggestion，of the Buddha．（The details of this incident are given Uttarā Nandamātā．） At the conclusion of a sermon preached by the Buddha in Uttarā’s house，Sirimā became a sotāpanna．From that day onwards she gave alms daily to eight monks in her house．<br><br>A monk in a monastery，three leagues away，having heard of the excellence of Sirimā’s alms and of her extraordinary beauty from a visiting monk，decided to go and see her．Having obtained a ticket for alms，he went to her house，but Sirimā was ill，and her attendants looked after the monks．When the meal had been served she was brought into the dining hall to pay her respects to the monks．The lustful monk at once fell in love with her and was unable to eat．That same day Sirimā died．The Buddha gave instructions that her body should not be burnt，but laid in the charnel ground，protected from birds and beasts．When putrefaction had set in，the king proclaimed that all citizens，on penalty of a fine，should gaze on Sirimā’s body．The Buddha，too，went with the monks，the lustful monk accompanying them．The Buddha made the king proclaim，with beating of the drum，that anyone who would pay a thousand could have Sirimā’s body．There was no response．The price was gradually lowered to one eighth of a penny．Yet no one came forward，even when the body was offered for nothing．The Buddha addressed the monks，pointing out how even those who would have paid one thousand to spend a single night with Sirimā would not now take her as a gift．Such was the passing nature of beauty．The lustful monk became a sotāpanna （DhA．iii．104f．； VvA．74ff）．<br><br>Buddhaghosa says （SNA．i．244f，253f ） that Sirimā wasSālavati’s daughter，and succeeded to her mother’s position as courtesan．After death，Sirimā was born in the Yāma world as the wife of Suyāma．When the Buddha was speaking to the monks at her cremation，she visited the spot with five hundred chariots．Janapadakalyānī Nandā，who at that time was also a nun，was present，and when the Buddha preached theKāyavicchandanika Sutta she became an arahant，while Sirimā became an anāgāmī．<br><br>The Vimānavatthu （pp．78f．，86） gives the same story，adding thatVangīsa was also present at the preaching of the sermon，and，having obtained the Buddha’s permission，questioned Sirimā and made her reveal her identity．Here Sirimā is said to have been born in theNimmānarati-world，and no mention is made of her becoming an anāgāmī； while the lustful monk is said to have become an arahant．Sirimā is mentioned in a list of eminent upāsikās （A．iv．347； AA．ii．791）．Eighty four thousand persons realized the truth after listening to the Buddha’s preaching at the cremation of Sirimā．Mil．350．<br><br><i>Sirimā-vimānavatthu．</i>The story of Sirimā’s death and subsequent events．Vv．i．16； VvA．67ff．,6,1
401209,en,21,sirimanda thera,sirimanda thera,Sirimanda Thera,Sirimanda Thera：He belonged to a brahmin family of Sumsumāragiri and entered the Order，after hearing the Buddha preach in Bhesakalāvana．One fast day，while seated where the Pātimokkha was being recited，he pondered on the advantages to be gained by the confession of faults，and uttered eagerly，”How utterly pure is the teaching of the Buddha．” Thus expanding insight he attained arahantship．Later，reviewing his life，he admonished his colleagues．Thag．vss．447-52； ThagA．i．462f．,15,1
401210,en,21,sirimandagalla,sirimandagalla,Sirimandagalla,Sirimandagalla：One of the villages given by Vijayabāhu I．to the   Lābhavāsins．Cv．lx．68．,14,1
401211,en,21,sirimandapanha,sirimandapañha,Sirimandapañha,Sirimandapañha：A section of the Mahāummagga Jātaka，containing a discussion between Senaka and Mahosadha in the presence of Vedeha on the merits of wealth and wisdom （J．vi．356-63）．<br><br>This section evidently also formed a separate Jātaka．E．g．，J．iv．412．,14,1
401212,en,21,sirimangala,sirimangala,Sirimangala,Sirimangala：<i>1．Sirimangala．</i> A Burmese monk of the fourteenth century，author of several commentaries on Buddhaghosa’s works （Bode，op．cit．，27）．v．l．Sirisumangala．<br><br><i>2．Sirimangala．</i>A monk of Laos of the sixteenth century； he wrote the Mangaladīpanī and a tīkā on the Sankhyāpakāsaka．Bode，op．cit．，47．,11,1
401218,en,21,sirimeghavanna,sirimeghavanna,Sirimeghavanna,Sirimeghavanna：King of Ceylon （362-409 A．D．）．He was the son of Mahāsena．He restored the monastic buildings destroyed by Mahāsena and hold a festival in the Ambatthala cetiya in honour of Mahinda，of whom he made a life size image of gold．He erected the Sotthiyākara-vihāra and built a stone terrace round the Tissavasabha bodhi．The Buddha’s Tooth Relic was brought to Ceylon in the ninth year of the king’s reign，and the king placed it in the Dhammacakka-pāsāda．He held a great festival in honour of the Relic，and decreed that similar festivals should be held yearly in the Abhayuttara vihāra．He is said to have built eighteen vihāras．He was succeeded by Jetthatissa．Cv．xxxvii．53ff．,14,1
401219,en,21,sirimitta thera,sirimitta thera,Sirimitta Thera,Sirimitta Thera：He belonged to a rich landowner’s family of Rājagaha and was the nephew of Sirigutta．He saw the Buddha subdue the elephant，Dhanapāla，and，much impressed，entered the Order，becoming an arahant in due course．One day，rising from his seat to recite the Pātimokkha，he took a painted fan （Cf．Khujjuttarā，DhA．i．209） and，reseating himself，he spoke eight verses in admonition of the monks and by way of confessing his aññā．Thag．vss．502-9； ThagA．i．488f．,15,1
401227,en,21,sirinaga,sirināga,Sirināga,Sirināga：<i>1．</i><i>Sirināga I．</i> King of Ceylon （249-68 A．C．）．He was the brother of Kuñcanāga’s queen and was his commander in chief．He rebelled against the king and defeated him； he then reigned in Anurādhapura．He erected a parasol over the Mahā Thūpa，rebuilt the Lohapāsāda，and restored the steps leading to the Bodhi tree．His son was Vohārika Tissa．Mhv．xxxvi．21ff．； Dpv．xxii．34f．<br><br><i>2．Sirināga II．</i> King of Ceylon （300-302 A．C．）．He was the son of Tissa （Vohāriksa- Tissa） and brother of Abhayanāga．He restored the wall round the Bodhi tree and built the Hamsavatta of the Bodhi tree temple．His son was Vijayakumāra．Mhv．xxxvi．54f．； Dpv．xxii．46f．<br><br><i>3．Sirināga</i>．-A brahmin．Wishing to become king of Ceylon，he sought to obtain the treasures from the cetiya in Dakkhinamahāvihāra．But Bahula，who knew the secret passage，refused to help him and was put to death．Sirināga pillaged the Madhupitthiya Cetiya，and，with its wealth，became king of Anurādhapura．Later he fell ill of gastric disease and was reborn in hell．Ras．ii．7f．,8,1
401228,en,21,sirinanda,sirinanda,Sirinanda,Sirinanda：A palace of Kassapa Buddha，before his renunciation．  Bu．xxv．35．,9,1
401229,en,21,sirinanda,sirinandā,Sirinandā,Sirinandā：Wife of Sujāta Buddha，in his last lay life．Bu．xiii．22．,9,1
401230,en,21,sirinandana,sirinandana,Sirinandana,Sirinandana：<i>1．Sirinandana．</i> A pleasaunce in Upakārī，where Sumedha Buddha preached to a large concourse．BuA．166．<br><br><i>2．Sirinandana．</i> A treasurer and his residence．His daughter gave a meal of milk rice to Sujāta Buddha．BuA．168．,11,1
401233,en,21,sirinivasa,sirinivāsa,Sirinivāsa,Sirinivāsa：Another name for Mahānāma，king of Ceylon．P．L．C．84，  96．,10,1
401237,en,21,siripasada,siripāsāda,Siripāsāda,Siripāsāda：A building erected by Mānavamma in the Sirisanghabodhi   vihāra．Cv．xlvii．64．,10,1
401239,en,21,siripitthika,siripitthika,Siripitthika,Siripitthika：A village in Ceylon，mentioned in the account of the   wars of Aggabodhi III．Cv．xliv．88．,12,1
401248,en,21,sirisaddhammavilasa,sirisaddhammavilāsa,Sirisaddhammavilāsa,Sirisaddhammavilāsa：A Burmese author of the fourteenth century．He   wrote a tīkā on Kaccāyana&#39；s grammar called Saddhammanāsinī．Bode，op．cit．，  26．,19,1
401249,en,21,sirisamalaka,sirīsamālaka,Sirīsamālaka,Sirīsamālaka：A sacred spot in Anurādhapura，where Kakusandha Buddha preached during his visit to Ceylon （Mhv．xv．84）．It was to the south of the Nāgamalāka （Mhv．xv．118） and to the north of the Bodhi tree，near the Silāsobbhakandaka cetiya （MT．351）．<br><br>King Thūlatthana built a thūpa on the spot （MT．355）．,12,1
401252,en,21,sirisanghabodhi,sirisanghabodhi,Sirisanghabodhi,Sirisanghabodhi：<i>1．Sirisanghabodhi．</i>See Sanghabodhi．<br><br><i>2．Sirisanghabodhi．</i> The surname of Aggabodhi III．，（Cv．xliv．83） of Aggabodhi IV．，（Cv．xlvi．1） and Vijayabāhu I．（Cv．lix．10）．<br><br><i>1．Sirisanghabodhi-vihāra．</i> A monastery，built by Meghavannābhayā，to the south of Issarasamana-vihāra and on the spot where Sanghabodhi’s （q．v．） body was cremated．MT．671．<br><br><i>2．Sirisanghabodhi-vihāra．</i> A parivena built by Aggabodhi I．（Cv．xlii．11）．Mānavamma built the Siripāsāda there．Cv．xlvii．64．,15,1
401254,en,21,sirisavatthu,sirīsavatthu,Sirīsavatthu,Sirīsavatthu：A city of the Yakkhas in Ceylon （Tambapannidīpa） （See the Valāhassa Jātaka； cf．Mhv．vii．32）．<br><br>According to the Mahāvamsa Tīkā （MT．259），at the time of Vijaya’s arrival in Ceylon，the chief Yakkha of the city was Mahākālasena．Jutindhara was the name of another Yakkha who lived there．MT．289．,12,1
401259,en,21,sirivaddha,sirivaddha,Sirivaddha,Sirivaddha：<i>1．Sirivaddha-pāsāda．</i> One of the chief buildings of the Upāsikā-vihāra； it was later called Aritthathapitaghara．MT．408，409．<br><br><i>2．Sirivaddha-pāsāda．</i> A building，evidently in Rohana，repaired by Dappula，son of Sanghasivā．Cv．xlv．56．,10,1
401260,en,21,sirivaddha,sirivaddha,Sirivaddha,Sirivaddha：<i>1．Sirivaddha．</i> The name of Mahā Moggallāna （q．v．） in the time of Anomadassī Buddha．ThagA．ii．90； see also Bu．viii．24．<br><br><i>2．Sirivaddha．</i> Chief lay supporter of Sikhī Buddha．Bu．xxi．22； J．i．94．<br><br><i>3．Sirivaddha．</i> An Ajīvaka，who gave grass for his seat to Sumedha Buddha．BuA．164．<br><br><i>4．Sirivaddha．</i> A Yavapāla who gave grass for his seat to Dhammadassī Buddha．BuA．182．<br><br><i>5．Sirivaddha．</i> An ascetic who gave grass for his seat to Phussa Buddha．He was originally a rich man and had left the world．The Buddha preached to him and his followers．BuA．192，193．<br><br><i>6．Sirivaddha．</i> A palace occupied by Anomadassī Buddha in his last lay life．BuA．141； Bu．viii．18 calls it Vaddha．<br><br><i>7．Sirivaddha．</i> A palace occupied by Sumedha Buddha in his last lay life．Bu．xii．19．<br><br><i>8．Sirivaddha．</i> A palace that will be occupied by Metteyya Buddha before his renunciation．Anāgat．p．46．<br><br><i>9．Sirivaddha Thera．</i> The brother of Sirimā Thera．For his story see Sirimā （1）．<br><br><i>10．Sirivaddha Thera．</i> His father was a rich man of Rājagaha and he was present when the Buddha visited Bimbisāra．Impressed by the Buddha’s majesty，Sirivaddha joined the Order and lived in a forest near Vebhāra and Pandava meditating．A great storm arose one day，and the Thera，cooled by the rain，was able to concentrate his mind and win arahantship （Thag．vs．41，ThagA．i．107f）．<br><br>He is probably identical with Kinkhanikapupphiya Thera of the Apadāna （Ap．i．204）．In the past he offered a kinkhani flower to Vipassī Buddha．Seventy seven kappas ago he was a king，named Bhīmaratha．<br><br><i>11．Sirivaddha．</i>A setthi of Mithilā，father of Mahosadha．He is identified with Suddhodana．J．vi．331，478．<br><br><i>12．Sirivaddha．</i>A minister of Pasenadi，who once sent a message through him to Ananda．M．ii．112．<br><br><i>13．Sirivaddha．</i> A householder of Rājagaha．When he was ill he sent word to Ananda asking him to visit him．Ananda，went and preached to him on the four satipatthānas．Sirivaddha became an anāgāmī．S．v．176f．<br><br><i>14．Sirivaddha．</i>Father of Siggava Thera （q．v．）．MT．215．<br><br><i>15．Sirivaddha．</i> The name by which Sona Kolivisa （q．v．） was known in the time of Padumuttara Buddha．AA．i．130．,10,1
401261,en,21,sirivaddha,sirivaddhā,Sirivaddhā,Sirivaddhā：A setthi&#39；s daughter who gave milk rice to Phussa   Buddha．BuA．192．,10,1
401262,en,21,sirivaddha-sutta,sirivaddha-sutta,Sirivaddha-Sutta,Sirivaddha-Sutta：Records the visit of Ananda to Sirivaddha of   Rājagaha．See Sirivaddha （13）．,16,1
401264,en,21,sirivaddhamanavapi,sirivaddhamānavāpi,Sirivaddhamānavāpi,Sirivaddhamānavāpi：A tank in the Dakkhinadesa of Ceylon，built by   the Yuvarāja of Aggabodhi I．Cv．xlii．8．,18,1
401265,en,21,sirivaddhana,sirivaddhana,Sirivaddhana,Sirivaddhana：<i>1．Sirivaddhanapura．</i>A city built by Parakkamabāhu II．It was half a yojana from Jambuddoni．Cv．lxxxv．1； Cv．Trs．ii．159，n．1．<br><br><i>2．Sirivaddhana．</i> See Senkhadasela．,12,1
401266,en,21,sirivaddhana,sirivaddhanā,Sirivaddhanā,Sirivaddhanā：A girl of Sucitta-nigama，who gave milk rice to   Vessabhū Buddha．BuA．205．,12,1
401267,en,21,sirivadhaka,sirivadhaka,Sirivadhaka,Sirivadhaka：The name of the architect of the Mahā Thūpa．&nbsp； MT．535．,11,1
401268,en,21,sirivallabha,sirivallabha,Sirivallabha,Sirivallabha：<i>1．Sirivallabha．</i>Nephew of Vijayabāhu I．He was the son of the king’s sister Mittā and the Pandu king．He married Sugalā and became governor of Atthasahassa，with his，capital in Uddhanadvāra，a village built by himself．He had two children -  Mānābharana and Līlāvatī．Later he fought against Gajabāhu．Cv．lix．42，45； lxi．24； lxii．2； lxiii．20，31，32； lxiv．18，19．<br><br><i>2．Sirivallabha．</i> Son of Mānābharana （2）．He was captured by the forces of Parakkamabāhu I．，but escaped and later fought with that king．Cv．lxxii．291，299．<br><br><i>3．Sirivallabha．</i> A Damila chieftain，ally of Kulasekhara．Cv．lxxvii．6．,12,1
401277,en,21,sirivijayarajasiha,sirivijayarājasīha,Sirivijayarājasīha,Sirivijayarājasīha：King of Ceylon （1739-47 A．C．）．He was Narinda-sīhā’s brother in law and succeeded him．His wives came from Madhurā and be reigned in Sirivaddhanapura．He had great regard for Saranankara Sāmanera （q．v．），and invited him to write a commentary on the Catu-Bhānavāra．He held a great festival in honour of the Tooth Relic，erected images in Alokalena，and with the help of the Olandā （Dutch），he sent an embassy to Siam （Sāminda） to fetch monks from Ayojjhā，but died before they arrived．Cv．xcviii．2ff．,18,1
401278,en,21,sirivijayasundararama,sirivijayasundarārāma,Sirivijayasundarārāma,Sirivijayasundarārāma：A monastery in Jambuddoni，erected by   Vijayabāhu III．Parakkamabāhu II．built round it a wall with gate towers．  Cv．lxxxv．90f．,21,1
401280,en,21,sirivira,sirivīra,Sirivīra,Sirivīra：King of Ceylon （1707-39 A．C．）．He was the son of Vimaladhammasūriya II．He held great festivals in Mahiyangana，Sumanakūta and Anurādhapura，and built a suburb called Kundasālā，where he lived．<br><br>The temple of the Tooth Relic，built by his father，he adorned with paintings of thirty two Jātakas．He showed great honour to Saranankara-sāmanera and gave him a golden casket studded with seven hundred jewels．At his request，Saranankara wrote the Sāratthasangaha and Commentaries on the Mahābodhivamsa and the Bhesajjamañjūsā．Cv．xcix．23ff．,8,1
401281,en,21,sirivivada,sirivivāda,Sirivivāda,Sirivivāda：See the Sujāta Jātaka （No．306）．,10,1
401283,en,21,siriyalagama,siriyālagāma,Siriyālagāma,Siriyālagāma：A village near Siridevipabbata，mentioned in the   account of the early campaigns of Parakkamabāhu I．Cv．lxvi．20，69．,12,1
401284,en,21,siriyavala,siriyavala,Siriyavala,Siriyavala：A district in South India．Cv．lxxvi．170，etc．,10,1
401405,en,21,sisupacala-sutta,sīsupācāla-sutta,Sīsupācāla-Sutta,Sīsupācāla-Sutta：The story of Māra&#39；s temptation of    Sīsupacālā．S．i．133f．,16,1
401406,en,21,sisupacala theri,sīsupacalā therī,Sīsupacalā Therī,Sīsupacalā Therī：One of the sisters of Sāriputta．<br><br>Māra once tempted her with thoughts of the pleasures of the Kāmaloka （sensuous world），but she sent him away discomfited （Thig．vss．190-203； ThigA．168f．； S．i．133f）．<br><br>Her story resembles that of Cālā．She had a son of the same name as herself．ThagA．i．110．,16,1
401426,en,21,sita,sitā,Sitā,Sitā：Daughter of King Dasaratha and sister of Rāmapandita and Lakkhana．<br><br>See the Dasaratha Jātaka．<br><br>She is identified with Rāhulamātā．J．iv．130； her devotion to Rāma is sometimes referred to e．g．，J．vi．557．,4,1
401447,en,21,sita-sutta,sīta-sutta,Sīta-Sutta,Sīta-Sutta：Cool weather is produced by the Sītavalāhakā devas   wishing to regale their bodies．S．iii．256．,10,1
401460,en,21,sitaharana,sītāharana,Sītāharana,Sītāharana：The story of Sītā&#39；s rape is referred to in the   Commentaries as niratthakakathā （DA．i．76） or pāpakam sutam （MNid．A．148；   VibhA．490）．,10,1
401478,en,21,sitalaggamalena,sītalaggāmalena,Sītalaggāmalena,Sītalaggāmalena：A cave temple in Ceylon restored by Vijayabāhu I．  Cv．lx．59．,15,1
401485,en,21,sitaluka brahmadatta,sītāluka brahmadatta,Sītāluka Brahmadatta,Sītāluka Brahmadatta：King of Benares．He left the world and lived in the forest，but there he lacked food and drinks and was troubled by heat and cold and insects．He wished to go elsewhere，but mastered the desire and，after living there for seven years，became a Pacceka Buddha．<br><br>His verse is included in the Khaggavisāna Sutta．SN．vs．52； SNA．i．101．,20,1
401496,en,21,sitavaka,sītāvaka,Sītāvaka,Sītāvaka：A town in Ceylon，the capital of King Rājasīha I．  Cv．xciii．5； we Cv．Trs．ii．224，n．1．,8,1
401497,en,21,sitavalahaka,sītavalāhakā,Sītavalāhakā,Sītavalāhakā：A class of devas．<br><br>When they wish to regale their bodies，the weather becomes cool （S．iii．256）．<br><br>They live in the Cātummahārājika world．MNidA．108．,12,1
401498,en,21,sitavana,sītavana,Sītavana,Sītavana：A grove near Rājagaha where Anāthapindika first met the Buddha．In the grove was a cemetery described as bhayabherava （ThagA．i．47； cf．Dvy．264，268），and，when Anāthapindika approached it，he was filled with fear and trembling．But he was reassured by a friendly Yakkha，Sīvaka <br><br>（Vin．ii．155f．； when the Buddha was staying there，Māra asked him to die； D．ii．116）．<br><br>In the Sītavana was the Sappasondikapabbhāra （S．i．210f； Vin．ii．76； iv．159），where Upasena was killed by a snake bite （S．iv．40） and Sona Kolivisa tried，without success，to practise asceticism．（A．iii．374）．<br><br>Sambhūta Thera so loved the Sītavana that he came to be called ”Sitavaniya．” <br><br>In Asoka’s day his brother Tissakumāra，（Ekavihāriya） is also mentioned its delighting in the solitude of Sītavana （Thag．vs．540； or does this Sītavana not refer to any particular place?）．<br><br>There were five hundred ”walks” （cankamanāni） in Sītavana．AA．ii．679．,8,1
401499,en,21,sitavaniya,sītavaniya,Sītavaniya,Sītavaniya：See    Sambhūta．,10,1
401523,en,21,siti-sutta,sīti-sutta,Sīti-Sutta,Sīti-Sutta：Six things which prevent a monk from realizing the   &quot；cool&quot； （nibbāna）．A．iii．435．,10,1
401524,en,21,siti-vagga,sīti-vagga,Sīti-Vagga,Sīti-Vagga：The ninth chapter of the Chakka Nipāta of the Anguttara   Nikāya．A．iii．435-40．,10,1
401570,en,21,sitthagama,sitthagāma,Sitthagāma,Sitthagāma：A village which Sena IV．converted into a parivena，  evidently for his retirement （Cv．liv．6）．Later，a monk，named Dhammamitta，  lived there and wrote a Commentary on the Abhidhamma．Cv．liv．35．,10,1
401598,en,21,siva,siva,Siva,Siva：<i>1．Siva．</i>The name of a god （Cv．xciii．9，10）．A devaputta，named Siva，is mentioned in the Samyutta （S．i．56） as visiting the Buddha and speaking several verses on the benefit of consorting only with the good．It is interesting that Buddhaghosa makes no particular comment on the name in this context．In the Samantapāsādikā，however，he refers to the worship of the Sivalinga．Sp．iii．626； cf．UdA．351，where mention is made of Khandadeva Sivādi-paricaranam．<br><br><i>2．Siva．</i>See Sivi．<br><br><i>3．Siva．</i> A palace guard，paramour of Anulā．He reigned for fourteen months，at the end of which time he was killed in favour of Vatuka．Mhv．xxxiv．18．<br><br><i>4．Siva．</i> One of the eleven children of Panduvāsudeva and Kaccāna．Dpv．x．3．<br><br><i>5．Siva．</i> One of the ten sons of Mutasiva （Dpv．xi．7； xvii．76）．He reigned for ten years and established the Nagarangana-vihāra．Dpv．xviii．45．,4,1
401608,en,21,siva,sīva,Sīva,Sīva：<i>1．Sīva Thera．</i>A monk of Ceylon，an eminent teacher of the Vinaya．Vin．v．3．<br><br><i>2．Sīva．</i> See Mahāsīva，Cūlasīva，Tanasīva，Bhayasīva，etc．<br><br><i>3．Sīva．</i>King of Ceylon （522 A．C．）．He was the maternal uncle of Kumāradhātusena，whom he killed in order to seize the throne．He reigned only twenty five days，and was killed by Upatisssa．Cv．xli．1-5．<br><br><i>4．Sīva</i>．-A village near Giritimbilatissa-pabbata．Ras．ii．42．,4,1
401609,en,21,siva-sutta,siva-sutta,Siva-Sutta,Siva-Sutta：Describes the visit of Sivadevaputta to the Buddha．  S．i．56．,10,1
401612,en,21,sivaka,sīvaka,Sīvaka,Sīvaka：<i>1．Sīvaka．</i>A Yakkha who helped Anāthapindika to find the Buddha at Sītavana （Vin．ii．155f； S．i．211）．He is mentioned among the chief Yakkhas to be invoked by followers of the Buddha in time of need （D．iii．205）．<br><br><i>2．Sīvaka．</i> See Moliya-Sīvaka．<br><br><i>3．Sīvaka．</i>The physician of King Sivi．See the Sivi Jātaka．He is identified with Ananda．J．iv．412．<br><br><i>4．Sīvaka Thera．</i> The nephew of Vanavaccha．When Vanavaccha’s sister heard that he had left the world and was living in the forest，she sent her son Sīvaka to be ordained under the Elder and to wait upon him．He lived in the forest with his uncle，and one day，while on his way to the village，fell very ill．The Elder，on finding that he did not return，went in search of him，and，finding him ill，tended him； but as dawn drew near，he suggested that they should both return to the forest as he had never before stayed in the village since joining the Order．Sīvaka agreed，and entered the forest leaning on his uncle’s arm．There Sīvaka won arahantship．<br><br>Thirty one kappas ago he had seen Vessabhū Buddha in the forest and offered him a kāsumārika fruit （Thag．vs．14； ThagA．i．60f）．He is probably identical with Kāsumāraphaladāyaka of the Apadāna．Ap．ii．445．<br><br><i>5．Sīvaka Thera．</i>He belonged to a brahmin family of Rājagaha，and，when he had acquired a good education，became a Paribbājaka．Then he heard the Buddha preach，entered the Order，and became an arahant．<br><br>Ninety one kappas ago he had given Vipassī Buddha a bowl of boiled rice （kummāsa） （Thag．vss．183-4； ThagA．i．307f）．He is evidently identical with Kummāsadāyaka of the Apadāna．Ap．ii．415．,6,1
401613,en,21,sivaka sutta,sīvaka sutta,Sīvaka Sutta,Sīvaka Sutta：Gives an account of the visit of Moliya Sīvaka （q．v．）   to the Buddha．S．iv．230．,12,1
401614,en,21,sivala,sīvala,Sīvala,Sīvala：Son of Mangala Buddha in his last lay life．Bu．iv．20．,6,1
401615,en,21,sivala,sīvalā,Sīvalā,Sīvalā：<i>1．Sīvalā，Sīvalī．</i> An aggasāvikā of Siddhattha Buddha．Bu．xvii．19； J．i．40．<br><br><i>2．Sīvalā，Sīvalī．</i>An aggasāvikā of Mangala Buddha．Bu．iv．24； J．i．34．<br><br><i>3．Sīvalā．</i> One of the chief women patrons of Konāgamana Buddha．Bu．xxiv．24．<br><br><i>4．Sīvalā．</i> A daughter of Matusīva．Dpv．xi．7．<br><br><i>5．Sīvalā．</i> An eminent Therī，teacher of the Vinaya in Ceylon．Dpv．xviii．27．<br><br><i>6．Sīvalā．</i> An eminent Therī of Jambudīpa who，with Mahāruhā，came to Ceylon at the head of twenty thousand nuns at the invitation of King Abhaya and taught the Tipitaka in Anurādhapura．Dpv．xviii．31f．<br><br><i>7．Sīvalā．</i> See Sīvalī．,6,1
401616,en,21,sivali,sīvalī,Sīvalī,Sīvalī：<i>1．Sīvalī．</i>Daughter of Polajanaka．See the Mahājanaka Jātaka．She is identified with Rāhulamātā．J．vi．68．<br><br><i>2．Sīvalī Thera．</i> He was the son of Suppavāsā，daughter of the king of Koliya．For seven years and seven days he lay in her womb，and for seven days she was in labour and was unable to bring forth the child．She said to her husband：”Before I die I will make a gift，” and sent gift by him to the Buddha．He accepted the gift and pronounced blessing on her．She was immediately delivered of a son．When her husband returned，she asked him to show hospitality to the Buddha and his monks for seven days．<br><br>From the time of his birth，Sīvalī could do anything．Sāriputta talked with him on the day of his birth and ordained him with Suppavāsā’s permission．Sīvalī became a sotāpanna in the Tonsure hall when his first lock of hair was cut，and a sakadāgāmī with the second．Some say that after his ordination he left home on the same day and lived in a secluded hut，meditating on the delays in his birth，and thus，winning insight，attained arahantship．<br><br>In Padumuttara Buddha’s time he made the resolve to be pre eminent among recipients of gifts，like Sudassana，disciple of Padumuttara．To this end he gave alms for seven days to the Buddha and his monks．<br><br>In the time of Vipassī Buddha he was a householder near Bandhumatī．The people gave alms to the Buddha and the Order in competition with the king，and when they were in need of honey，curds and sugar，Sīvalī gave enough of these for sixty eight thousand monks．<br><br>In the time of Atthadassī Buddha he was a king，named Varuna，and when the Buddha died，he made great offerings to the Bodhi tree，dying under it later．Then he was born in the Nimmānaratī world．<br><br>Thirty four times he was king of men，under the name of Subāhu （Thag．vs．60； ThagA．i．135）．According to the Apadāna account （Ap．ii．492f） his father in his last birth was the Licchavi Mahāli．<br><br>The Asātarūpa Jātaka gives the reason for the delay in Sīvalī’s birth．Cf．Ap．ii．494，vs．29f．The story of Sīvalī is given also at Ud．ii．8； AA．i．130f．； DhA．iv．192f．； ii．196； J．i．408f．The Ud．follows the DhA．（iv．192f．） very closely．Both Ud．and J．say that a lay supporter of Moggallāna postponed his entertainment of the Buddha （who requested him to do so） to enable the Buddha to accept Suppavāsā’s invitation after the birth of the child．Other accounts omit this．Ud．says nothing about Sīvalī’s retirement from the world．The DhA．account of this differs from the others．<br><br>Sīvalī was declared by the Buddha （A．i．24） pre-eminent among recipients of gifts．It is said （ThagA．i．138； Ap．ii．495； AA．i．139） that when the Buddha visited Khadiravaniya-Revata，he took Sīvalī with him because the road was difficult and provisions scarce．Sīvalī went to the Himālaya with five hundred others，to test his good luck．The gods provided them with everything．On Gandhamādana a deva，named Nāgadatta，entertained them for seven days on milk rice．<br><br><i>3．Sīvalī．</i> Daughter of Amandagāmani and sister of Culābhaya．She reigned in Ceylon for four months （in 93 A．C．）； she was then dethroned by Ilanāga．Her surname was Revatī．Mhv．xxxv．14； Dpv．xxi．40f．<br><br><i>4．Sīvalī Thera．</i> An eminent monk present at the Foundation Ceremony of the Mahā Thūpa．Dpv．xix．8．<br><br><i>5．Sīvalī</i>．See Sīhasīvalī．<br><br><i>6．Sīvalī</i>．One of the founders of the Sīhalasangha in Burma （Sās．，p．65）．He later founded a sect of his own （Sās．，p．67）．,6,1
401617,en,21,sivaliputtaru,sīvalīputtāru,Sīvalīputtāru,Sīvalīputtāru：A stronghold in South India．Cv．lxxvii．41．,13,1
401638,en,21,siveyyaka,sīveyyaka,Sīveyyaka,Sīveyyaka：See    Sivirattha．,9,1
401639,en,21,sivi,sivi,Sivi,Sivi：<i>1．Sivi．</i>A king of Aritthapura，father of the Bodhisatta （J．iv．401）．See the Sivi Jātaka．<br><br><i>2．Sivi．</i> A king of Jetuttara city，father of Sañjaya．J．vi．480．<br><br><i>3．Sivi．</i> King of Dvāravatī．He was the son of Vāsudeva and a Candāla woman named Jambāvati．J．vi．421．<br><br><i>4．Sivi．</i> The Bodhisatta．See the Sivi Jātaka．<br><br><i>5．Sivi．</i> See Sivirattha．,4,1
401642,en,21,sivi jataka,sivi jātaka,Sivi Jātaka,Sivi Jātaka：The Bodhisatta was once born as Sivi，king of Aritthapura，his father bearing the same name as himself．He ruled well，and daily gave alms to the amount of six hundred thousand．One day the desire came to him to give part of his body to any who might ask for it．Sakka read his thoughts，and，appearing before him as a blind brahmin，asked for his eyes．The king agreed to give them，and sent for his surgeon Sivaka．Amid the protests and lamentations of his family and his subjects，Sivi had his eyes removed and given to the brahmin．It is said that the surgeon did his work in several stages，giving Sivi chances of withdrawing his offer．When the sockets healed Sivi wished to become an ascetic，and went into the park with one attendant．Sakka’s throne grew hot，and appearing before Sivi，he offered him a boon．The king wished to die，but Sakka insisted on his choosing something else．He then asked that his sight might be restored．Sakka suggested an Act of Truth （sacca-kiriyā），as not even Sakka could restore lost sight．The eyes reappeared，but they were neither natural eyes nor divine，but eyes called ”Truth，Absolute and Perfect．” Sivi collected all his subjects，and，resting on a throne in a pavilion，taught them the value of gifts．<br><br>The story was related in reference to Pasenadi’s Asadisadāna．On the seventh day of the almsgiving the king gave all kinds of requisites and asked the Buddha to preach a thanksgiving sermon，but the Buddha left without doing so．The next day，on being questioned by the king，he explained his reasons for this （For details see Asadisadāna）．The king，greatly pleased with the Buddha’s explanation，gave him an outer robe of Siveyyaka cloth worth one thousand．When the monks started commenting on how tireless the king was in giving，the Buddha related to them the old story，in which Ananda is identified with Sivaka，the physician，and Anuruddha with Sakka （J．iv．401-12； of．CypA．52f）．<br><br>The Sivirājacariyā is included in the Cariyāpitaka （Cyp．i．8； the story is also given with variant details in the Avadānasataka i．183-6）．It forms the topic of one of the dilemmas of the Milinda-Pañha．Mil．p．119f．,11,1
401652,en,21,siviputta,siviputta,Siviputta,Siviputta：See    Sivirattha．,9,1
401653,en,21,sivirattha,sivirattha,Sivirattha,Sivirattha：The country of the Sivi people，referred to several times in the Jātakas．In the Sivi，Ummadantī and Mahāummagga Jātakas （J．iv．401； v．210； vi．419），Aritthapura is given as the capital，while in the Vessantara Jātaka （J．vi．480），Jetuttara is the capital．<br><br>In the last named Jātaka （E．g．，p．511），Vessantara is sometimes spoken of as king of Sivirattha and his children as Siviputtā （p．563）．The family name of the kings of this country seems to have been Sivi （See J．vi．251，where Sivi is explained by porānakarājā）．<br><br>The country was evidently famous for its cloth，which was called Siveyyaka （Vin．i．278）．Pajjota gave a pair of robes of this material to Jīvaka，as a present for his cure．These robes Jīvaka gave to the Buddha （Vin．i．280）．,10,1
401660,en,21,siyamahantakuddala,siyāmahantakuddāla,Siyāmahantakuddāla,Siyāmahantakuddāla：A village near Anurādhapura and close to   Tissavāpi，mentioned in the account of the campaigns of Gajabāhu．Cv．lxx．149，  154，161．,18,1
401710,en,21,sobaragama,sobaragāma,Sobaragāma,Sobaragāma：A village mentioned in the account of the campaigns of   Parakkamabāhu I．Cv．lxx．187．,10,1
401719,en,21,sobbha-vihara,sobbha-vihāra,Sobbha-vihāra,Sobbha-vihāra：A monastery in which Sena II．built an image house．  Cv．li．76．,13,1
401723,en,21,sobha,sobha,Sobha,Sobha：King of Sobhavatī in the time of Konāgamana Buddha   （Bu．xxiv．16； D．ii．7）．He sent a branch of the Bodhi tree to Ceylon in the care   of Kanakadattā．MT．355，where he is called Sobhana．,5,1
401761,en,21,sobhana,sobhana,Sobhana,Sobhana：<i>1．Sobhana．</i>An ārāma，given by Upāli in a previous birth as Sumana，for the use of Padumuttara Buddha．ThagA．i．362．<br><br><i>2．Sobhana．</i> A householder （kutumbika）．Ananda，born as Sumana，bought his park （also called Sobhana） for one sum of one hundred thousand and built in it a vihāra for Padumuttara Buddha．ThagA．ii．123； DA．ii．490； SA．ii．69f．； AA．i．162，etc．<br><br><i>3．Sobhana．</i> The city of birth of Atthadassī Buddha，where he later preached to his relations．Bu．xv．5，14； BuA．179； but J．i．39 calls it Sobhita．<br><br><i>4．Sobhana．</i> A city，built by Vessakamma for the use of Ukkāsatika，in his birth as a Cakkavatti，fifty five kappas ago．Ap．ii．414．<br><br><i>5．Sobhana．</i> v．l．for Sobha．,7,1
401763,en,21,sobhana,sobhanā,Sobhanā,Sobhanā：An eminent Therī of Ceylon．Dpv．xviii．15．,7,1
401789,en,21,sobhati sutta,sobhati sutta,Sobhati Sutta,Sobhati Sutta：Monks，nuns and lay disciples，both male and female，  who are accomplished in wisdom，disciplined，confident，deeply learned，  hearers of the Dhamma，living according to the Dhamma - these illumine the   religion．A．ii．8．,13,1
401790,en,21,sobhavati,sobhavatī,Sobhavatī,Sobhavatī：The city of birth of Konāgamana Buddha．Its king was   Sobha （Sobhana）．Bu．xxiv．16； J．i．43； D．ii．7．,9,1
401809,en,21,sobhita,sobhita,Sobhita,Sobhita：<i>1．Sobhita．</i> The sixth of the twenty four Buddhas．<br><br>  He was born in the city of Sudhamma，  his father being the khattiya Sudhamma and his mother Sudhammā．  For nine thousand years he lived as a householder in three palaces -   Kumuda，Nalira and Paduma -   his wife being Samangī （Makhilā according to the BuA．） and his son Sīha．   He entered the monastic life in the palace itself and there attained the   four jhānas． His wife gave him a meal of milk rice．  After practising austerities for only seven days，he attained   Enlightenment at the foot of a Naga tree in the palace garden，going there   through the air with all his retinue．  He preached his first sermon to his step brothers，Asama and Sunetta - who   later became his chief Disciples - in the Sudhamma pleasaunce．  Anuma was his constant attendant．  His chief disciples among nuns were Nakulā and Sujātā．  Ramma and Sudatta were his chief lay patrons among men and Nakulā and   Cittā among women．  His height was fifty eight hands．  He lived for ninety thousand years and died in the Sīhārāma．  The Bodhisatta was a brahmin named Sujāta．Bu．vii．1ff．； BuA．137ff．；   Mhv．i．7，etc．<i>2．Sobhita．</i> The constant attendant of Piyadassī Buddha．Bu．xiv．20； J．i．34．<br><br><i>3．Sobhita．</i> See Sobhana （3）．<br><br><i>4．Sobhita．</i> A Pacceka Buddha （M．iii．71）．Ninety four kappas ago he lived in Cittakūta，and Kanhadinna，in a previous birth，offered him punnāga-flowers （ThagA．i．304； cf．Ap．ii．416）．<br><br><i>5．Sobhita．</i> A mountain near Himavā．Ap．i．328，416．<br><br><i>6．Sobhita．</i> A brahmin in the time of Padumuttara Buddha； a previous birth of Sāgata Thera．He uttered verses in praise of Padumuttara．Ap．i．83．<br><br><i>7．Sobhita．</i> A tāpasa in the time of Padumuttara Buddha； he was a previous birth of Tissametteyya．Ap．ii．339．<br><br><i>8．Sobhita Thera．</i> He belonged to a brahmin family of Sāvatthi and，after hearing the Buddha preach，entered the Order，attaining arahantship．Later the Buddha declared him foremost among those who could remember past births （pubbenīvāsānussarantānam）．<br><br>He had resolved to win this eminence in the time of Padumuttara Buddha，when he was a householder in Hamsavatī．<br><br>In the time of Sumedha Buddha he was a brahmin，expert in the Vedas．Later he left household life and lived in a hermitage near Himavā．<br><br>Having heard of the appearance of a Buddha in the world，he went to Bandhumatī with all possible speed and uttered the Buddha’s praises in six stanzas （A．i．25； Thag．vss．165，166； AA．i．172； ThagA．i．288f）．<br><br>He is evidently identical with Ñanatthavika of the Apadāna （Ap．ii．421f）．He was once accused of claiming to possess uttarimanussadhamma，but was exonerated by the Buddha （Vin．iii．109）．He was evidently an exponent of the Abhidhamma （see DhSA．，p．32）．<br><br><i>9．Sobhita Thera．</i> An arahant （Ap．i．163）．He is evidently identical with Rakkhita Thera．ThagA．i．173．<br><br><i>10．Sobhita．</i> An ārāma in Hamsavatī，on the banks of the river，and at the city gate．Padumuttara Buddha once lived there．Ap．ii．343．<br><br><i>11．Sobhita．</i> See Khujjasobhita．,7,1
401812,en,21,sobhita,sobhitā,Sobhitā,Sobhitā：An eminent Therī of Jambudīpa．Dpv．xviii．9．,7,1
401922,en,21,sodhana,sodhana,Sodhana,Sodhana：The elder brother of Kapila，who later became Kapilamaccha （q．v．）．His mother was Sādhinī and his sister Tāpanā．<br><br>He entered the Order with Kapila，in the time of Kassapa Buddha，and lived in the forest，engaged in meditation，attaining arahantship soon after．DhA．iv．37； SNA．i．305f．,7,1
401961,en,21,sodhika,sodhika,Sodhika,Sodhika：A country over which Seri （q．v．） reigned as king．SA．i．90．,7,1
401975,en,21,sogandhika,sogandhika,Sogandhika,Sogandhika：A Niraya，or，more probably，a period of suffering in   Avīci．S．i．102； SN．126； SNA．ii．476．,10,1
402039,en,21,sokatinna,sokatinnā,Sokatinnā,Sokatinnā：The name of an apsaras，or of a divine musical   instrument．VvA．94； cf．211，372．,9,1
402080,en,21,sokya,sokyā,Sokyā,Sokyā：A tribe in North India，to which the Buddha belonged．Their capital was Kapilavatthu．Mention is also made of other Sākyan settlements - e．g．，Cātumā，Khomadussa，Sāmagāma，Devadaha，Sīlavatī，Nagaraka，Medatalumpa，Sakkhara and Ulumpa （q．v．）．Within the Sākyan tribe there were probably several clans，gottā．The Buddha himself belonged to the Gotamagotta．It has been suggested （E．g．，Thomas，op．cit．，22） that this was a brahmin clan，claiming descent from the ancient isi Gotama．The evidence for this suggestion is，however，very meagre．Nowhere do we find the Sākyans calling themselves brahmins．On the other hand，we find various clans claiming a share of the Buddha’s relics on the ground that they，like the Buddha，were khattiyas （D．ii．165）．It is stated a that the Sākyans were a haughty people．Vin．ii．183； D．i．90； J．i．88； DhA．iii．163．Hiouen Thsang，however，found them obliging and gentle in manners （Beal，op．cit．，ii．14）．<br><br>When the Buddha first visited them，after his Enlightenment，they refused to honour him on account of his youth．The Buddha then performed a miracle and preached the Vessantara Jātaka，and their pride was subdued．They evidently fond of sports and mention is made of a special school of archery conducted by a Sākyan family，called Vedhaññā （D．iii．117； DA．iii．905）．When the prince Siddhattha Gotama （later the Buddha） wished to marry，no Sākyan would give him his daughter until he had showed his proficiency in sport （J．i．58）．<br><br>The Sākyans evidently had no king．Theirs was a republican form of government，probably with a leader，elected from time to time．The administration and judicial affairs of the gotta were discussed in their Santhāgāra，or Mote Hall，at Kapilavatthu．See，e．g．，D．i．91； the Sākyans had a similar Mote Hall at Cātumā （M．i．457）．The Mallas of Kusinārā also had a Santhāgāra （D．ii．164）； so did the Licchavis of Vesāli （Vin．i．233； M．i．228）．<br><br>Ambattha （q．v．） once visited it on business； so did the envoys of Pasenadi，when he wished to marry a Sākyan maiden （see below）．A new Mote Hall was built at Kapilavatthu while the Buddha was staying at the Nigrodhārāma，and he was asked to inaugurate it．This he did by a series of ethical discourses lasting through the night，delivered by himself，Ananda，and Moggallāna．M．i．353f．； S．iv．182f； the hall is described at SA．iii．63； cf．UdA．409．<br><br>The Sākyans were very jealous of the purity of their race； they belonged to the ādiccagotta，（ādiccā nāma gottena，Sākiyā nāma jātiyā，SN．vs．423） and claimed descent from Okkāka （q．v．）．Their ancestors were the nine children of Okkāka，whom he banished in order to give the kingdom to Jantukumāra，his son by another queen．These nine children went towards Himavā，and，having founded Kapilavatthu （q．v．for details），lived there．To the eldest sister they gave the rank of mother，and the others married among themselves．The eldest sister，Piyā，later married Rāma，king of Benares，and their descendants became known as the Koliyans （see Koliyā for details）．When Okkāka heard of this，he praised their action，saying，”Sakyā vata bho kumārā，paramasakyā vata bho rājakumāra； hence their name came to be ”Sakyā．”<br><br>SNA．i．352f．； cf．DA．i．258．Okkāka had a slave girl，Disā，her offspring were the Kanhāyanas，to which gotta belonged Ambattha （q．v．）．The Mhv．ii．12ff gives the history of the direct descent of the Buddha from Okkāka，and this contains a list of the Sākyan chiefs of Kapilavatthu：<br><br>  Okkāmukha was Okkāka’s eldest son；   Nipuna，Candimā，Candamukha，Sivisañjaya，Vessantara，Jāli，Sīhavāhana and   Sīhassara were among his descendants．  Sīhassara had eighty-two thousand sons and grandsons，of whom Jayasena was   the last．  Jayasena’s son was Sīhahanu，and his daughter Yasodharā．  Sīhahanu’s wife was Kaccāna，daughter of Devadahasakka of Devadaha，whose   son Añjana married Yasodharā．  Añjana had two sons，Dandapāni and Suppabuddha，and two daughters，  Māyā and Pajāpatī．  Sīhahanu had five sons and two daughters：Suddhodana，Dhotodana，  Sakkodana，Sukkodana，Amitodana，Amitā and Pamitā．  Māyā and Pajāpatī were married to Suddhodana，and Māyā’s son was the   Buddha．  Suppabuddha married Amitā and they had two children，Bhaddakaccānā and   Devadatta．  The consort of the Bodhisatta was Bhaddakaccānā； their son was Rāhula．From the very first there seems to have been intermarriage between the Sākyans and the Koliyans； but there was evidently a good deal of endogamy among the Sākyans，which earned for them the rebuke of the Koliyans in the quarrel between them   ”like dogs，jackals，and such  like beasts，cohabiting with their own sisters．E．g．，SNA．i．357； J．v．412 L； there were eighty two thousand rājās among the Koliyans and Sākyans （SNA．i．140）．<br><br>A quarrel，which broke out in the Buddha’s lifetime，between the Sākyans and the Koliyans is several times referred to in the books．The longest account is found in the introductory story of the Kunāla Jātaka．The cause of the dispute was the use of the water of the River Rohinī （q．v．），which flowed between the two kingdoms．The quarrel waxed fierce，and a bloody battle was imminent，when the Buddha，arriving in the air between the two hosts，asked them，”Which is of more priceless value，water or khattiya chiefs?” He thus convinced them of their folly and made peace between them．On this occasion he preached five Jātaka stories -  the Phandana，Daddabha，Latukika，Rukkhadhamma and Vattaka （Sammodamāna） -  and the Attadanda Sutta．<br><br>To show their gratitude the Sākyans and Koliyans gave each two hundred and fifty young men from their respective families to join the Order of the Buddha．（J．v．412f．； for their history see also SNA．i．358f ） Earlier，during the Buddha’s first visit to Kapilavatthu，when he had humbled the pride of his kinsmen by a display of miracles，each Sākyan family had given one representative to enter the Order and to help their famous kinsman．The wives of these，and of other Sākyans who had joined the Order，were the first to become nuns under Pajāpatī Gotamī （q．v．） when the Buddha gave permission for women to enter the Order．Among the most eminent of the Sākyan young men，who now joined，were Anuruddha，Ananda，Bhaddiya，Kimbila，Bhagu and Devadatta．Their barber，Upāli，entered the Order at the same time； they arranged that he should be ordained first，so that he might be higher than they in seniority and thus receive their obeisance，and thereby humble their pride Vin．ii．181f．； according to DhA．i．133，eighty thousand Sākyan youths had joined the Order．<br><br>The Buddha states，in the Aggañña Sutta，that the Sākyans were vassals of King Pasenadi of Kosala．D．iii．83 （Sakyā ．．．Pasenadi-Kosalassa anuyuttā bhavanti，karonti Sakyā rañño Pasenadimhi Kosale nipaccakāram abhivādanam paccupatthānam añjalikammam sāmīcikammam）； cf．SN．vs 422，where the Buddha describes his country as being ”Kosalesu niketino．”<br><br>Yet，when Pasenadi wished to establish connection with the Buddha’s family by marrying one of the daughters of a Sākyan chief，the Sākyans decided in their Mote Hall that it would be beneath their dignity to marry one of their daughters to the King of Kosala．But as they dared not refuse Pasenadi’s request，the Sākyan chieftain，Mahānāma，solved the difficulty by giving him Vāsabhakhattiyā （q．v．），who was his daughter by a slave girl，Nāgamundā．By her Pasenadi had a son，Vidūdabha．When Pasenadi discovered the trick，he deprived his wife and her son of all their honours，but restored them on the intervention of the Buddha．Later，when Vidūdabha，who had vowed vengeance on the Sākyans for the insult offered to his father，became king，he marched into Kapilavatthu and there massacred the Sākyans，including women and children．The Buddha felt himself powerless to save them from their fate because they had committed sin in a previous life by throwing poison into a river．Only a few escaped，and these came to be called the Nalasākiyā and the Tinasākiyā．The Mhv．Tīkā （p．180） adds that，during this massacre，some of the Sākyans escaped to the Himālaya，where they built a city，which came to be called Moriyanagara because the spot resounded with the cries of peacocks．This was the origin of the Moriya dynasty，to which Asoka belonged （189）．Thus Asoka and the Buddha were kinsmen．<br><br>Among the Sākyans who thus escaped was Pandu，son of Amitodana．He crossed the Ganges，and，on the other side of the river，founded a city．His daughter was Bhaddakaccānā （q．v．），who later married Panduvāsudeva，king of Ceylon．Thus the kings of Ceylon were connected by birth to the Sākyans．Mhv．viii．18ff．Six of her brothers also came to Ceylon，where they founded settlements：Rāma，Uruvela，Anurādha Vijita，Dīghāyu and Rohana （Mhv．ix 6ff．）．,5,1
402116,en,21,soma,soma,Soma,Soma：<i>1．Soma．</i> See Sutasoma．<br><br><i>2．Soma</i><br><br>A deva to whom sacrifice is offered； he is generally mentioned with Varuna，Pajāpati and Yama （D．i．244；ii．259； J．v．28； vi．201，568，571）． <br><br>In the Atānātiya Sutta （D．iii．204） he is spoken of as a Yakkha chief．<br><br>He is identified with the Moon god of later literature （E．g．，Cv．lxii．5； lxiii．14），the founder of the Somavamsa （dynasty）．<br><br><i>3．Soma．</i> A Yavapāla who offered grass for his seat to Kassapa Buddha．BuA．218； cf．Mtu．iii．105，106．<br><br><i>4．Soma．</i>-Friend of Somadatta （5）．,4,1
402119,en,21,soma,somā,Somā,Somā：<i>1．Somā Therī．</i>She was the daughter of the chaplain of KingBimbisāra．When she grew up，she saw theBuddha on his first visit toRājagaha and became a lay disciple．Later she joined the Order，developed insight，and became an arahant．<br><br>One day，as she was spending her siesta at the foot of a tree inAndhavana，Māra，wishing to interrupt her privacy，approached her，invisible in the air，and teased her，remarking on the ”two finger” consciousness of women．（The Commentary explains that women，when boiling rice，cannot tell if it is cooked without testing it between two fingers，hence the expression）．Somā rebuked him，saying that the fact of being a woman was no obstacle to the comprehension of the Dhamma．（This incident is given also at S．i．129）．<br><br>In the time of Sikhī Buddha Somā was born into the family of an eminent nobleman and became the chief consort of King Arunavā．（Thig．vs．60-62； ThigA．66f）．The rest of her story is identical with that of Abhayā Therī （q．v．）．She is evidently identical with Uppaladāyikā of the Apadāna．Ap．ii．601f．<br><br><i>2．Somā．</i>Sister of Sakulā and queen ofPasenadi．She was a devout follower of theBuddha．M．ii．125； MA．ii．757； she is probably the eminent lay woman referred to at A．iv．347．<br><br><i>3．Somā．</i>  An eminent Therī of Ceylon，expert in the Vinaya．Vin．xviii．14．,4,1
402120,en,21,soma sutta,somā sutta,Somā Sutta,Somā Sutta：Describes the temptation of Somā Therī （1） by Māra．  S．i．129f．,10,1
402121,en,21,somadatta,somadatta,Somadatta,Somadatta：<i>1．Somadatta．</i> The Bodhisatta born as the son of the brahminAggidatta．<br><br><i>2．Somadatta．</i> The younger brother of Sutasoma．He is identified with Ananda．J．v．185，192．<br><br><i>3．Somadatta．</i> A brahmin．For his story see theBhūridatta Jātaka．He is identified with Ananda．J．vi．219．<br><br><i>4．Somadatta．</i> An elephant calf．See theSomadatta Jātaka （No．410）．<br><br><i>5．Somadatta．</i>-A brahmin of Sāvatthi．He once played dice with another brahmin，Soma，and won the latter’s possessions，including his upper garment and signet ring．When Soma said he could not walk home barefoot，nor face his family without his ring，Somadatta returned his winnings and the two became great friends．Somadatta was later sentenced to death for repeated adultery．When Soma discovered this he offered his life instead and was killed．He was reborn as a deva and took Somadatta to the deva world for a week，sending him back with a wish conferring gem．Later Somadatta too was born near Soma．Ras．i．46f．,9,1
402122,en,21,somadatta jataka,somadatta jātaka,Somadatta Jātaka,Somadatta Jātaka：<i>1．Somadatta Jātaka （No．211）．</i>The story of the Bodhisatta when he was born as the son of Aggidatta．For details see Aggidatta （J．ii．164-7）．The story was related in reference to Lāludāyi who is identified with Aggidatta，and is repeated in the Dhammapada Commentary．DhA．iii．123ff．<br><br><i>2．Somadatta Jātaka （No．410）．</i> A wealthy brahmin of Benares once left the world and became an ascetic in the Himalaya，where he adopted an elephant calf，calling it Somadatta．One day the elephant ate too much and fell ill．The brahmin went in search of wild fruit for it，but before he could return，the animal was dead．The ascetic was filled with grief．Sakka （the Bodhisatta） saw this and，appearing before him，reminded him that it was not for this that he had left wife，wealth and children．<br><br>The story was related in reference to a monk who had ordained a novice，and，when the latter died，he was full of grief．Somadatta is identified with the novice and the brahmin with the monk．J．iii．388-91．,16,1
402123,en,21,somadeva,somadeva,Somadeva,Somadeva：<i>1．Somadeva．</i> Nine kappas ago there were eighty five kings of this name，previous births of Ummāpupphiya （Cakkhupāla） Thera．v．l．Hemadeva．Ap．i．172； ThagA．i．196．<br><br><i>2．Somadeva．</i> One of the chief lay patrons of Konāgamana Buddha．Bu．xxiv．24．,8,1
402124,en,21,somadevi,somadevī,Somadevī,Somadevī：Second queen of King Vattagāmani．<br><br>During his flight from the Damilas in a chariot，Somadevī，finding the chariot too heavy，descended of her own accord and the king gave her his diadem jewel．One of the Damila chiefs captured her and took her to India．Later，when Vattagāmani recovered his kingdom，he sent for Somadevī，and raising her once more to her former rank，built in her name the Somārāma （Manisomārāma）．Mhv．xxxiii．46，54，84．,8,1
402127,en,21,somamitta thera,somamitta thera,Somamitta Thera,Somamitta Thera：He belonged to a brahmin family of Benares and was expert in the Vedas．Later，owing to his association with Vimala Thera，he entered the Order and lived with him．（But according to ThagA．i．377，Vimala was ordained by Somamitta）．But finding Vimala given to sloth and laziness，Somamitta left him and joined Mahā Kassapa，under whose direction he soon attained arahantship．Later he visited Vimala and rebuked him．Vimala then put forth effort and became an arahant．<br><br>Somamitta was a householder in the time of Sikhī Buddha，and，very pleased with the Buddha，he picked some kimsuka-flowers from a tree and offered them to him （Thag．vs．147f ； ThagA．i．267f）．<br><br>He is perhaps identical with Kimsukapupphiya Thera of the Apadāna．Ap．ii．435； but see ThagA．i．87．,15,1
402128,en,21,somanadeva,somanadeva,Somanadeva,Somanadeva：Father of Sapattā，Channā and Upālī，who were eminent   Therīs，expert in the Vinaya．Dpv．xviii．29．,10,1
402137,en,21,somanassa,somanassa,Somanassa,Somanassa：<i>1．Somanassa．</i> A king of Videha，who is credited with having founded the city of Mithilā．J．vi．47，51．<br><br><i>2．Somanassa．</i>The Bodhisatta born as the son of Renu，king of Uttarapañcāla．See the Somanassa Jātaka．<br><br><i>3．Somanassa．</i> A Pacceka Buddha．Once，when the Buddha was staying at Indasālaguhā in Vediyakapabbata，an owl became fond of him，and even when he went for alms would accompany him half way，wait for his return，and then go back with him．One day when the Buddha was seated in the assembly of monks，the owl descended from its rock and worshipped him by lowering its wings，putting together its claws and bending its head． <br><br>The Buddha，seeing this，smiled，and said，in answer to Ananda’s question，that one hundred thousand kappas hence the bird would become a Pacceka Buddha，Somanassa by name．MA．i．255f．； KhpA．151．,9,1
402141,en,21,somanassa,somanassā,Somanassā,Somanassā：Wife of Siddhattha Buddha before his renunciation．  BuA．185； but Bu．xvii．calls her Sumanā．,9,1
402142,en,21,somanassa jataka,somanassa jātaka,Somanassa Jātaka,Somanassa Jātaka：Once，when Renu was king of Uttarapañcāla，an ascetic，Mahārakkhita，visited him with five hundred others from the Himālaya．The king entertained them and told them of his worry because he had no sons．Some time later，when the ascetics were returning，Mahā Rakkhita saw that the king would have a son and told his companions so．One of the ascetics，a cheat，hoping to get gain thereby，feigned illness，and，returning to the palace，told the king that a son would be born to his queen，Sudhammā．The king showed him great honour，and he came to be called Dibbacakkhuka．In due course，the Bodhisatta was born as the king’s son，and was named Somanassa．When the boy was seven years old the king had to leave home to quell a border rising，and Somanassa was left in the charge of the cheating ascetic．The boy soon discovered his real nature and paid him no honour．As soon as the king returned，Dibbacakkhu complained to him that the prince had ill treated him．Somanassa was ordered to be executed，but he exposed the cheat’s knavery，and men，sent to search his hut，found bundles of money in it．Disgusted with life at court，Somanassa obtained the king’s leave and became an ascetic in the Himālaya，where Vissakamma，commanded by Sakka，built a hermitage for him．The cheat was stoned to death by the people．<br><br>The story was related in reference to Devadatta’s attempt to kill the Buddha．He is identified with Dibbacakkhu，Sāriputta with Mahārakkhita and Somanassa’s mother with Mahāmāyā．J．iv．445ff．,16,1
402148,en,21,somanassamalaka,somanassamālaka,Somanassamālaka,Somanassamālaka：A sacred spot in Anurādhapura，where Kassapa   Buddha preached during his visit to Ceylon （Mhv．xv．159）．Later，Uttiya，  brother of Devānampiyatissa，built a cetiya there．MT．358．,15,1
402160,en,21,somanatha,somanātha,Somanātha,Somanātha：A park laid out by Parakkamabāhu I．Cv．lxxix．10．,9,1
402161,en,21,somara,somara,Somara,Somara，Somāra：Evidently the name of a country famous for its silk   （somarapata）．E．g．，VibhA．159； Vsm．109，550．,6,1
402167,en,21,somavaddhana,somavaddhana,Somavaddhana,Somavaddhana：One of the palaces occupied by Sumana Buddha before   his renunciation．BuA．186； but see Sumana （1）．,12,1
402175,en,21,somavati,somavatī,Somavatī,Somavatī：A channel leading from the  Kaddūravaddhamāna tank to the  Arimaddavijayaggāma tank．  Cv．lxxix．6．,8,1
402176,en,21,somayaga,somayāga,Somayāga,Somayāga：One of the seven great sages （isī） of great power．  J．vi．99．,8,1
402207,en,21,sona,sona,Sona,Sona：Once when Manoja was king of Brahmavaddhana （Benares），the Bodhisatta was born as Sona，the son of a rich brahmin．He had a brother Nanda．When the boys grew up their parents wanted them to marry，but they refused，and declared their desire to become ascetics after the death of their parents．Then the parents suggested that they should all，at once，become ascetics； this they did，and lived in a pleasant grove in the Himālaya．After some time，because Nanda brought unripe fruit for his parents in spite of Sona’s warning，Sona dismissed him．Nanda thereupon sought Manoja，and，with his magic power，helped him to win various kingdoms in Jambudīpa，bringing into subjection one hundred and one kings in seven years，seven months and seven days．All these kings Manoja brought to Brahmavaddhana，where he caroused with them．Nanda spent his time in the Suvannaguhā in the Himālaya，obtaining his alms from Uttarakuru．At the end of the seventh day Manoja looked for Nanda，who，reading his thoughts，appeared before him．Manoja wished to give some token of his gratitude，and Nanda asked that he should intercede for him with Sona and win for him Sona’s forgiveness．Together they went to Sona accompanied by a large retinue．Sona explained why he had forbidden Nanda，to look after their parents，and Nanda asked his forgiveness for having given his parents unripe fruit in his eagerness to wait on them．Sona forgave him，and they all lived together once more，while the kings returned to their countries，where they ruled wisely．<br><br>The occasion for the story is the same as that for the Sāma Jātaka （q．v．），regarding a monk who supported his mother．Nanda is identified with Ananda and Manoja with Sāriputta （J．v．312，p．332）．<br><br>The story is also given in the Cariyapitaka．Cyp．iii．v．,4,1
402208,en,21,sona,sona,Sona,Sona：<i>1．Sona Thera．</i>Aggasāvaka （great disciple） of Vessabhū Buddha．He was the Buddha’s younger brother，and the Buddha’s first sermon was preached to him．J．i．42； Bu．xxii．23； BuA．205； D．ii．4．<br><br><i>2．Sona Thera．</i>The enemy and rival ofPiyadassī Buddha，corresponding toDevadatta．He conspired withMahāpaduma to kill the Buddha，but was unsuccessful．BuA．174f．； for details see Piyadassī．<br><br><i>3．Sona．</i> A fierce horse belonging to the king of Benares； he was also called Mahāsona．See the Suhanu Jātaka．<br><br><i>4．Sona-Kutikanna，Sona-Kotikanna．</i> A Thera，declared chief - of those possessing clear utterance （A．i．24）．He was the son ofKālī Kuraragharikā，and was conceived before the Buddha appeared in the world．（According to ThagA．i．429，his father was a rich setthi； no mention is made there of his mother）．<br><br>A little while before the birth of the child Kālī went to her parents’ house in Rājagaha，and one day，as she was cooling herself，she heard a conversation between two Yakkhas，Sātāgira andHemavata．As she listened to their talk，her mind was filled with thoughts of the virtues of the Buddha，and she became a sotāpanna．That same night the child was born and was called Sona．His mother later returned to Kuraraghara．At that timeMahā Kaccāna lived near by and often visited her home．Sona was very attached to him，and was later ordained by him．Three years later he received the upasampadā，and，with Mahā Kaccāna’s leave，visited the，Buddha．Kālī gave him a large carpet to spread in the Buddha’sGandhakuti．<br><br>When Sona arrived at the Gandhakuti，he worshipped the Buddha，who askedAnanda to find him a lodging．Ananda，reading the Buddha’s thoughts，spread a rug in the Buddha’s chamber．Late at night Sona went to bed，and，very early the next morning，the Buddha woke him and asked him to recite the Dhamma．Sona recited the whole of theAtthakavagga，which he had learnt from Mahā Kaccāna．At the end of the recital the Buddha applauded him and gave him a boon．Sona asked for the ”Vinaya-dharapañcamaganena upasampadā，which Kaccāna had asked him to choose．（This means permission to admit a monk into the Order with a chapter of only five monks，one of whom was versed in the Vinaya．For details of Sona’s visit to the Buddha，see Vin．i．194ff．； cf．Ud．v．6）．Later he returned to Kuraraghara and visited his mother’s house．She had heard of the Buddha’s applause from the devas，and wished Sona to recite the Dhamma just as he had done before the Buddha，and this he did．<br><br>In the time of Padumuttara Buddha Sona had resolved to win this eminence．In the time of Vipassī Buddha he was a member of the Order and sewed a robe for a monk．Later he was a tailor of Benares and mended a Pacceka Buddha’s robe （Thag．vss．365-9； AA．i．133f．； ThagA．i．429）．<br><br>The Dhammapada Commentary says （DhA．iv．103f） that，on the day when Sona recited the Dhamma in Kuraraghara，Kālī went to listen to him，leaving only one female slave in the house．Her house had seven walls and fortified gates and savage dogs on leash．Molten lead flowed round the walls at night，and in the night it proved a slippery surface，difficult to walk on．Nine hundred thieves had been awaiting a chance of breaking into the house，and this day they saw their opportunity．They stationed one of their number to watch Kālī going to the monastery，and to kill her if she started homewards after the thieves entered her house．When they came her female servant ran to the monastery to tell her about it．But she would not be disturbed and sent her back．Again the servant went，and again she was sent back．When the thief，stationed near Kālī，saw her extraordinary piety，he was filled with remorse，and，at the end of the sermon，begged her forgiveness．All the nine hundred thieves joined the Order under Sona Kutikanna，and on the day they became arahants the Buddha appeared before them in a ray of light to encourage them．<br><br>According to the Udāna Commentary （UdA．307），Sona was called Kutikanna because he wore ear ornaments worth one crore （koti）．It is said that he once went with a caravan to Ujjeni，and when the caravan stopped for the night he slept away from the rest of its members．The caravan started very early and nobody waked Sona．When he finally awoke，he ran along the road till he came to a large tree．There he saw an ugly man tearing off his own flesh and eating it．On enquiry，Sona learnt that he had been a wicked merchant of Bhārukaccha，who had been born as a peta because he had deceived his patrons．This revelation filled Sona with great misgivings，which were increased by the sight of two peta boys with blood pouring out of their lips．They had been youths，also of Bhārukaccha，who had found fault with their mother for feeding an arahant monk．When Sona returned from Ujjeni he consulted Mahā Kaccāna about these things，and resolved to enter the Order．<br><br>The Vinaya says （Vin．i．195f） that when Kaccāna wished to confer the higher ordination on Sona，it was three years before he could get together the necessary chapter of ten monks．This was because there were but few monks inAvanti and in the Southern Country； hence Sona’s request to the Buddha that he should allow five monks to officiate in Avanti．Other boons asked for by Sona and allowed by the Buddha were：<br><br>  （1） Permission to use，in Avanti，shoes with thick linings，because the   soil of Avanti was black and always muddy；   （2） permission to bath constantly；   （3） to use skins for coverlets；   （4） to accept robes set apart for absent monks even after the lapse of ten   days．Sona is evidently identical with Pātihīrasaññaka of the Apadāna （Ap．ii．392）．Gosāla Thera was a friend of Sona Kutikanna．ThagA．i．79．<br><br><i>5．Sona-Kolivisa Thera</i>，also called <i>Sukhumāla Sona</i> （AA．ii．679）． He was born inCampā，his father being Usabhasetthi．From the time of his conception his father’s wealth continued to increase，and，on the day of his birth，the whole town kept festival．Because in a previous birth he had given a ring，worth one hundred thousand，to a Pacceka Buddha，his body was like burnished gold - hence his name．（He was evidently called Kolivisa because he was a Koliyan，Ap．i．95，21）．His hands and feet were soft like bandhujīvaka-flowers，and a fine down grew on them （four inches long on his feet，Ap．i．298） curved ”like ear ornaments．” He lived in great luxury in three palaces，each having its own season．<br><br>King Bimbisāra，hearing of him，sent for him and Sona went with eighty thousand fellow townsmen．<br><br>In Rājagaha he heard the Buddha preach，and，winning faith，entered the Order with his parents’ consent．The Buddha gave him a subject for meditation，and he went to Sītavana，but many people visited him and he was unable to concentrate．He strove hard，and，through pacing up and down in meditation，painful sores developed on his feet．But he won no attainment and was filled with despair．The Buddha saw this and visited him，and by preaching to him the Vīnūpamovāda Sutta （see Sona Sutta），taught him how to temper energy with calm．Thus corrected，he put forth fresh effort and attained arahantship （Thag．vss．632）．<br><br>The Vinaya （i．179ff） gives details of Sona’s visit to Bimbisāra．The king，being curious to see Sona’s feet，sent for him．He and his eighty-thousand companions went to see the Buddha，and there they were greatly impressed by the iddhi-power of Sāgata．Sona then sought the Buddha alone and joined the Order．After ordination he walked about meditating，his feet bled，and his cankamana was covered with blood ”like a slaughter house for oxen．” After Sona attained arahantship，the Buddha gave him permission to wear shoes with one lining．Sona said he had abandoned eighty cartloads of gold and a retinue of seven elephants．He did not wish，as a monk，to have any luxuries which his colleagues did not share，The Buddha then gave permission to all monks to wear shoes with one lining．<br><br>In the time of Anomadassī Buddha he was a very rich setthi，and，having gone with others to the vihāra and heard the Buddha preach，he decorated a cankamana for the Buddha and a long hall （dīghasālā） for the monks．On the cankamana he scattered various flowers，and，above it，he hung canopies．In the time of Padumuttara Buddha he was a setthi of Hamsavatī named Sirivaddha．It was then that he resolved to win eminence as foremost of those who strove energetically （aggam āraddhaviriyānan），and in this he was successful （A．i．24）．After the death of Kassapa Buddha Sona was a householder in Benares，and built a hut by the river for a Pacceka Buddha，whom he looked after during the rainy season．He was king of the gods for twenty five kappas，and seventy-seven times king among men under the name of Yasodhara．ThagA．i．544f．； cf．Ap．i．93f．，where he is called Koliyavessa．The ApA．confused his story with that of Kutikanna； see also AA．i．130f．，where the details are different，especially regarding the honour paid by Sona to the Pacceka Buddha．Once，on visiting the Pacceka Buddha’s cell，he noticed that the ground outside it was muddy； so he spread on the ground a rug worth one hundred thousand，so that the Pacceka Buddha’s feet might not be soiled．<br><br>The Apadāna mentions （Ap．i．298） a Thera，called Sona Kotivīsa，evidently identical with the above，the reason given for the name being that he gave away wealth equal in value to twenty crores （vīsa koti）．His eminence is ascribed to the fact that，in the time of Vipassī Buddha，he made a lena （cave） for the Buddha and his monks and spread it with rugs．Buddhaghosa （AA．i．130） gives a variant of his name，calling him Kotivessa，and explains this by saying that he belonged to a vessa （merchant） family worth a crore．<br><br>The Sona Sutta （Cf．AA．ii．680，where he is described as gandhabbasippe cheko） mentions that Sona was a clever player of the vīnā before he joined the Order．It was the example of Sona Kolivisa which urged Nandaka and his brother，Bharata，to leave the world．ThagA．i．299．<br><br><i>6．Sona．</i>An arahant monk who was sent with Uttara to convert Suvannabhūmi．Dpv．viii．12； Sp．i．68，69； Mhv．xii．6，44ff．； for details see Suvannabhūmi．<br><br><i>7．Sona．</i>A minister of Mahāsena and a follower of the heretic monk，Sanghamitta．He helped Sanghamitta in the despoliation of the Lohapāsāda and other buildings．He was killed in an attempt to destroy the Thūpārāma （Mhv．xxxvii．10，13，28）．In the Dīpavamsa （Dpv．xxii．70，71） he is called Pāpasona．<br><br><i>8．Sona．</i> See Mahāsona．<br><br><i>9．Sona-Potirīyaputta</i> （or Setthiputta） Thera．He was born in Kapilavatthu as the son of the zemindar Potirīya （Selissariya），and became chief of the forces of the Sākiyan Bhaddiya．When Bhaddiya left the world，Sona followed his example and entered the Order．But he was lazy and not given to meditation．The Buddha saw this from the Ambavana atAnupiyā and，sending forth a ray of glory，spurred him on．Sona became agitated，and putting forth effort became an arahant．<br><br>In the time of Sikhī Buddha he was a forester and gave the Buddha a kuruñjiya-fruit （Thag．vss．193，194； ThagA．i．316f）．He is probably identical with Kuruñjiyaphaladāyaka of the Apadāna．Ap．ii．448f．<br><br><i>10．Sona．</i>A gahapatiputta of Rājagaha．He is mentioned as having had two conversations with the．Buddha at Veluvana：one on the impermanence of the body，feelings，etc．，their origin and their cessation （S．iii．48f）； and，on another occasion，as to why some beings achieve complete cessation in this life and others do not．S．iv．113．<br><br><i>11．Sona．</i> A gifted preacher，who lived in the Pipphali vihāra at the foot of Sonnagiri．His father was a hunter，and all Sona’s efforts to lead him away from sin failed，until he was very old，when Sona ordained him just before his death．The old man saw the Niraya and dogs coming to devour him．He shouted in his fright，and Sona took him on his bed to the vihāra and made him worship the cetiya，the bodhi-tree，etc．，and offered various things in his father’s name．He then saw the Devaloka before him．VibhA．439； cf．AA．i．255，where the vihāra is called Pañcala-vihāra，and MA．ii．887，where it is called Paceli-vihāra．<br><br><i>12．Sona．</i>A Thera of the Mahāvihāra，at whose request the Kankhāvitaranī was written．Knv．，p．1．<br><br><i>13．Sona．</i>See Sona and its compounds．<br><br><i>1．Sona Suttā．</i>Two suttas，recording conversations between the Buddha and Sona-gahapati of Rājagaha．S．iii．48f．； iv．113．<br><br><i>2．Sona Sutta．</i>Sona Kolivisa，living in Sītavana，despairs of ever attaining arahantship．The Buddha，on Gijjhakūta，becomes aware of this and visits him．The Buddha reminds him that when he was a vīnā player his vīnā sounded neither tuneful nor playable when the strings were either over-strung or over-lax．Even so，energy，when over-strung，ends in flurry，when over-lax，in idleness．Sona profits by the lesson and becomes an arahant．He then visits the Buddha and declares to him his new found vision．A．iii．374f．,4,1
402210,en,21,sona,sonā,Sonā,Sonā：<i>1．Sonā．</i>One of the chief women patrons of Dīpankara Buddha．Bu．ii．215．<br><br><i>2．Sonā．</i> An aggasāvikā，of Sumana Buddha．Bu．v．24； J．i．34．<br><br><i>3．Sonā．</i>An eminent lay woman，disciple of the Buddha．A．iv．348．<br><br><i>4．Sonā．</i> An eminent Therī of Ceylon．Dpv．xviii．38．<br><br><i>5．Sonā．</i> A Therī．She was declared foremost among nuns for capacity of effort （āraddhaviriyānam）．She belonged to the family of a clansman of Sāvatthi，and because，after marriage，she had ten sons and daughters，she came to be called <i>Bahuputtikā</i>．When her husband renounced the world，she distributed her wealth among her children，keeping nothing for herself．<br><br>Her children soon ceased to show her any respect，and she entered the Order in her old age．She waited on the nuns and studied most of the night．Soon her strenuous energy became known to the Buddha，and he，sending forth a ray of glory，spoke to her．Then she attained arahantship．Her resolve to win eminence was made in the time of Padumuttara Buddha，when she was the daughter of a rich setthi．（A．i．25； Thig．vss．102-6； ThigA．96f．； Ap．ii．576； cf．the story of Bahuputtikā at DhA．ii．276f）．<br><br>The Anguttara Commentary says （AA．i．199） that after she became an arahant she wished her colleagues to know this because they had been in the habit of constantly finding fault with her for various things，and she did not wish them to continue doing so and thereby commit a sin．She therefore filled a vessel with water，which she heated by her iddhi-power，using no fire．When the nuns came to look for water she told them that if they wanted warm water they could have it from the vessel．They found the water hot，and understood．Then they begged her forgiveness．<br><br><i>6．Sonā．</i>An eminent teacher of the Vinaya in Jambudīpa．Dpv．xviii．10．,4,1
402215,en,21,sonadanda,sonadanda,Sonadanda,Sonadanda：A rich brahmin of Campā，very learned in the Vedas； he lived in a royal domain，given to him as royal fief by KingBimbisāra．When the Buddha was in Campā，on the banks of the Gaggarā-lake，Sonadanda visited him in spite of the protests of his friends and colleagues．Their conversation is recorded in the Sonadanda Sutta．At the end of the discourse，Sonadanda expressed his appreciation of the Buddha and his doctrine，and invited him and his monks to a meal．At the conclusion of the meal Sonadanda asked the Buddha to forgive him if，in the presence of the brahmins，he did not make humble obeisance to the Buddha，but merely saluted him．<br><br>Buddhaghosa explains （D．i．111ff．，DA．i．292ff） that this was because Sonadanda was much older than the Buddha and did not wish people to see him paying homage to one young enough to be his grandson．But，probably，Sonadanda’s conversion to the faith was only partial．<br><br>Angaka was Sonadanda’s sister’s son．,9,1
402216,en,21,sonadanda sutta,sonadanda sutta,Sonadanda Sutta,Sonadanda Sutta：The fourth Sutta of the Dīgha Nikāya．It records the discussion between the Buddha andSonadanda．The Buddha asks him what things enable a man to make a just claim to be a brahmin and Sonadanda answers him．The Buddha makes him admit that birth is of no importance，only the good life matters．The Buddha then teaches him what is meant by the good life in the Buddha’s own doctrine，in very much the same way as in that of theSāmaññaphala Sutta．D．i．111ff．,15,1
402217,en,21,sonadinna,sonadinna,Sonadinna,Sonadinna：A devaputta who had seven mansions in Tāvatimsa．King Nimi saw these on his visit to Sakka，and Mātali explained to him that Sonadinna had been a householder in a Kāsi village in the time of Kassapa Buddha and had built hermitages for holy men，providing them with all necessaries．J．vi．118f．,9,1
402218,en,21,sonadinna,sonadinnā,Sonadinnā,Sonadinnā：An upāsaka of Nālandā，a very good woman．<br><br>She listened to the Buddha preaching and became a sotāpanna．<br><br>After death she was born in Tāvatimsa，where Moggallāna met her and learnt her story．Vv．ii．6； VvA．114f．,9,1
402219,en,21,sonagiri,sonagiri,Sonagiri,Sonagiri：A mountain district in Ceylon．King Mahācūli Mahātissa once worked in a sugar mill there for three years in order to earn money wherewith to give alms （Mhv．xxxiv．4）．Near Sonnagiri was the Pipphalī-vihāra （VibhA．439）．<br><br>According to the Mahāvamsatīkā （MT．624； see also Mhv．Trs．238，n．1），Sonnagiri was part of the Ambatthakola-range．,8,1
402223,en,21,sonaka,sonaka,Sonaka,Sonaka：Son of a chaplain of Rājagaha．He afterwards became a   Pacceka Buddha．See the Sonaka Jātaka．,6,1
402225,en,21,sonaka jataka,sonaka jātaka,Sonaka Jātaka,Sonaka Jātaka：The story of the Bodhisatta in his birth as Arindama and of his friend，Sonaka，who became a Pacceka Buddha （J．v．247-61； cf．Ntu．iii．450）．<br><br>For the story see Arindama．<br><br>It was related regarding the Buddha’s Nekkhamma-pāramitā．,13,1
402226,en,21,sonaka thera,sonaka thera,Sonaka Thera,Sonaka Thera：He was the son of a leader of a caravan of Kāsi，and once，when he was fifteen，he went with his parents to Rājagaha and then into the Veluvana vihāra．He had with him fifty five companions．He saw Dāsaka Thera，and，very pleased with him，he entered the Order，after starving for three meals，until his parents gave their consent．He soon became an arahant and leader of one thousand monks．Later，as Sonaka sat in a trance，he was seen by Siggava and Candavaggi，who spoke to him．But he would not answer，and when they heard his explanation，they entered the Order under him．Mhv．v．104，114ff．； Dpv．iv．39f．； v．79f．； Sp．i．32，235； Vin．v．2．,12,1
402227,en,21,sonakayana,sonakāyana,Sonakāyana,Sonakāyana：A youth who，according to Sikhā Moggallāna，went about saying that the Buddha proclaimed the ineffectiveness of all deeds，and thereby preached the annihilation of the world．The Buddha said he did not know Sonakāyana，even by sight．A．ii．232．,10,1
402228,en,21,sonakayana sutta,sonakāyana sutta,Sonakāyana Sutta,Sonakāyana Sutta：Sikhā Moggallāna&#39；s conversation with the Buddha   regarding Sonakāyana．,16,1
402230,en,21,sonarama,sonārāma,Sonārāma,Sonārāma：The monastery in which Phussa Buddha died．Bu．xix．25；   BuA．195 calls it Setārāma．,8,1
402232,en,21,sonatthera vagga,sonatthera vagga,Sonatthera Vagga,Sonatthera Vagga：Also called Mahā Vagga．The fifth chapter of the   Udāna．,16,1
402233,en,21,sonayamata,sonāyamātā,Sonāyamātā,Sonāyamātā：An eminent laywoman，disciple of the Buddha （A．iv．348）．  She was evidently mother of Sonā Therī （Sonā 5）．,10,1
402284,en,21,sonemi,sonemi,Sonemi,Sonemi：Name of a Pacceka Buddha．ApA．i．107．,6,1
402314,en,21,sonnabha,sonnābha,Sonnābha,Sonnābha：Twenty kappas ago there were eight kings of this name，  previous births of Kanikāracchadaniya．Ap．i．183．,8,1
402319,en,21,sonnamali,sonnamāli,Sonnamāli,Sonnamāli：See Mahā Thūpa．,9,1
402329,en,21,sonuttara,sonuttara,Sonuttara,Sonuttara：<i>1．Sonuttara Thera．</i>An arahant．He lived in thePūjā-parivena in theMahāvihāra and was entrusted byDutthagāmanī with the task of finding relics for the Mahā Thūpa．In the time of the Buddha he had been the brahmin Nanduttara，and had entertained the Buddha on the occasion on which，at Payāgatittha，Bhaddaji Thera had raised，from the bed of the Ganges，the palace he had occupied as Mahāpanāda．Filled with marvel，Nanduttara wished that he might have the power of procuring relics possessed by others．Sonuttara visited theMañjerika-nāga-bhavana and asked the Nāga king，Mahākāla，to give him the relics which he had there and which had once been enshrined in Rāmagāma．But Mahākāla，unwilling to part with them，told his nephew，Vāsuladatta，to hide them．Sonuttara knew this，and when Mahākāla told him he might take the relics if he could find them，Sonuttara，by his magic power，took the relic casket from Vāsuladatta，unknown to him，and brought it to Anurādhapura，where the relics were deposited in the Mahā Thūpa．Mhv．xxxi．4-74．<br><br><i>2．Sonuttara．</i>A brahmin of Kajangala，father of Nāgasena Thera．Mil．8．<br><br><i>3．Sonuttara．</i>The name given to the princes ofSuvannabhūmi after the visit ofSona and Uttara to that country．Mhv．xii．54．<br><br><i>4．Sonuttara．</i>The horse on which Tissa Buddha left the household life．BuA．189．<br><br><i>5．Sonuttara．</i>Devadatta born as a hunter．See the Chaddanta Jātaka．,9,1
402341,en,21,sopaka,sopāka,Sopāka,Sopāka：<i>1．Sopāka Thera．</i>He was the son of a very poor woman of Sāvatthi．While in labour his mother fell into a long and deep swoon，and her kinsfolk，thinking her dead，took her to the cemetery and prepared for cremation．But a spirit prevented the fire from burning with a storm of wind and rain，and they went away．The child was safely born and the mother died．The spirit，in human shape，took the child and put it in the watchman’s hut，feeding it for a time．After that the watchman adopted it，and the child grew up with the watchman’s son，Suppiya （q．v．）．He was called Sopāka，（the ”waif”） because he was born in the cemetery．When he was seven years old he came under the notice of the Buddha，who visited him in the cemetery．Gladdened by the Buddha’s teaching，he sought his father’s consent and entered the Order．The Buddha gave him，as his subject of meditation，the thought of mettā，and Sopika，developing insight，soon attained arahantship．<br><br>In the time of Kakusandha Buddha，he was a householder’s son and gave the Buddha some bījapūra-fruits．He also provided three monks with milk rice daily to the end of his life．In another birth he gave a meal of milk rice to a Pacceka Buddha （Thag．vs．33； ThagA．i．94f）．<br><br>He is perhaps identical with Vibhītakamiñjaya of the Apadāna．Ap．ii．396．<br><br><i>2．Sopāka Thera．</i>He was born as the child of a cemetery keeper and was therefore called Sopāka．Others say that he was born in a trader’s family and that Sopāka was merely a name．Four months after birth his father died suddenly and he was adopted by his uncle．When he was only seven years old，his uncle took him to a charnel field because he quarrelled with his cousin，bound his hands，and tied him fast to a corpse，hoping that the jackals would eat him．At midnight the jackals came and the child started crying．The Buddha，seeing Sopāka’s destiny for arahantship，sent a ray of glory，and，by the Buddha’s power，the boy broke his bonds and stood before the Buddha’s Gandhakuti，a sotāpanna．His mother started seeking for him，and the uncle telling her nothing，she came to the Buddha，thinking ”The Buddhas know all，past，present and future．” When she came，the Buddha，by his iddhi-power，made the boy invisible and taught her the Dhamma，saying that sons are no shelter，blood bonds no refuge．As she listened she became a sotāpanna and the boy an arahant．Then the Buddha revealed the boy’s presence to his mother，and she allowed him to enter the Order．Some time later the Buddha，wishing to confer on him the higher ordination，asked him the questions which came to be known as the ”Kumārapañhā” Sopāka answered these，and the Buddha，satisfied，gave him the upasampadā．<br><br>Sopāka had been a brahmin in the time of Siddhattha Buddha，expert in the Vedas．He later became an ascetic and lived on a mountain．The Buddha，foreseeing his imminent death，visited him．The brahmin spread for him a seat of flowers．The Buddha preached to him on impermanence and left through the air．Thag．vss．480-6； ThagA．i．477f．； Ap．i．64f．； KhpA．76； see also DhA．iv．176f．,6,1
402391,en,21,sora lankagiri,sora lankagiri,Sora Lankagiri,Sora Lankagiri：A general of Parakkamabāhu I，who took part in his   Indian campaign．Cv．lxxvi．250．,14,1
402402,en,21,sorandakkotta,sorandakkotta,Sorandakkotta,Sorandakkotta：A stronghold in South India．Cv．lxxvi．304．,13,1
402410,en,21,soratthaka,soratthakā,Soratthakā,Soratthakā：The inhabitants of Surattha．  Mil．331．,10,1
402413,en,21,soreyya,soreyya,Soreyya,Soreyya：<i>1．Soreyya．</i>A town where Soreyya-Revata lived （Vin．ii．299）．In the time of the Buddha there was a caravan route between Soreyya and Takkasilā （DhA．i．326）．There was also a direct route from Verañjā to Payāgatittha，passing through Soreyya，Sankassa and Kannakuja （Vin．iii．11； see also Soreyya-Revata）．<br><br>At one time Mahā Kaccāyana lived near Soreyya （DhA．i．325）．It was evidently a very ancient city，for Anomadassī Buddha is mentioned as having twice preached there once to King Isidatta and again to the king of Soreyya； and it was there that he held his first assembly of monks （BuA．143，144）．Vessabhū Buddha also preached there later to a very large assembly （BuA．206）．<br><br><i>2．Soreyya．</i> A setthiputta of Soreyya．Once，when he and a friend with a large retinue were driving out of the city to bathe，he saw Mahā Kaccāyana adjusting his robe before entering the city for alms．Soreyya saw the Elder’s body，and wished that he could make him his wife or that his wife’s body might become in colour like the Elder’s．Immediately Soreyya turned into a woman，and，hiding from his companions，went with a caravan bound for Takkasilā．Arrived at Takkasilā，he became the wife of the Treasurer of that city and had two sons．He had already two sons in Soreyya，born to him before his transformation． <br><br>Some time after，he saw his former friend driving in a carriage through Takkasilā，and，sending a slave woman to him，invited him to the house and entertained him．The friend was unable to recognize him till he revealed the truth．Thereupon they both returned to Soreyya and invited Mahā Kaccāyana to a meal．Soreyya fell at his feet，confessed his fault，and asked for forgiveness．When the Elder pardoned him，he once more became a man．He entered the Order under the Elder and went with him to Sāvatthi．There people having heard his story worried him with questions．He therefore retired into solitude，and，developing insight，became an arahant．Before that，when people asked him which of his children he loved best，he would say：”Those to whom I gave birth while a woman”； but after attaining arahantship he would say：”My affections are set on no one．” DhA．i．324ff．,7,1
402441,en,21,sosanika mahakumara thera,sosānika mahākumāra thera,Sosānika Mahākumāra Thera,Sosānika Mahākumāra Thera：An Elder who lived in a charnel field   for sixty years．He was unknown to any other monk．AA．i．44．,25,1
402500,en,21,sota sutta,sota sutta,Sota Sutta,Sota Sutta：<i>1．Sota Sutta．</i> The Ariyan disciple who really knows and understands the five indriyas is a stream winner （sotāpanna）．S．v．193．<br><br><i>2．Sota （or Sotāpanna） Sutta．</i>The Ariyan disciple who really knows and understands the six sense faculties is a sotāpanna．S．v．205．,10,1
402522,en,21,sotanugata sutta,sotānugata sutta,Sotānugata Sutta,Sotānugata Sutta：A detailed explanation of the four advantages to   be looked for from the frequent verbal practice of teachings heard with the   ear，from considering them in the mind，and from thoroughly penetrating them   by view．A．ii．185ff．,16,1
402537,en,21,sotapanna samyutta,sotāpanna samyutta,Sotāpanna Samyutta,Sotāpanna Samyutta：The fifty-fifth Samyutta of the  Samyutta Nikāya．S．v．342-60．,18,1
402538,en,21,sotapanna sutta,sotāpanna sutta,Sotāpanna Sutta,Sotāpanna Sutta：<i>1．Sotāpanna Sutta．</i> The Ariyan disciple who really knows and understands the five upadānakkhandhas is a stream winner．S．iii．160．<br><br><i>2．Sotāpanna Sutta．</i> The same as sutta （1），but addressed to Rādha．S．iii．192．,15,1
402566,en,21,sotara sutta,sotarā sutta,Sotarā Sutta,Sotarā Sutta：The detailed qualities of a state-elephant，as   hearer，destroyer，warder，endurer，and goer； and the corresponding qualities   of a monk．A．iii．161．,12,1
402567,en,21,sotarama,sotārāma,Sotārāma,Sotārāma：A pleasance in which Sobhita Buddha died．BuA．140； but   Bu．vii．30 calls it Sīhārāma．,8,1
402626,en,21,sotthija,sotthija,Sotthija,Sotthija，Sotthiya：The constant attendant of Konāgamana Buddha．  Bu．xxiv．22； J．i．43； D．ii．6．,8,1
402631,en,21,sotthika,sotthika,Sotthika,Sotthika：A setthi，one of the chief lay patrons of Vessabhū   Buddha．Bu．xxii．25； BuA．208； but J．i．94 calls him Sotthiya．,8,1
402640,en,21,sotthisena,sotthisena,Sotthisena,Sotthisena：<i>1．Sotthisena．</i>  King of Benares and son of Brahmadatta．His wife was Sambulā．See the Sambula Jātaka．He is identified with the king of Kosala （? Pasenadi）．J．v．98．<br><br><i>2．Sotthisena．</i> Son of King Mahānāma and a Damila queen．He succeeded Mahānāma in 431 A．C．，and was killed，almost immediately after his accession，by his step sister，Sanghā．Cv．xxxviii．1．,10,1
402644,en,21,sotthivati,sotthivatī,Sotthivatī,Sotthivatī：A city，the capital of the Ceti country，in the time of   King Upacara （Apacara）．J．iii．454．,10,1
402650,en,21,sotthiya,sotthiya,Sotthiya,Sotthiya：<i>1．Sotthiya．</i>A grass cutter （unchānaka） who gave grass for his seat to the Buddha．J．i．70； BuA．238； SNA．ii．391，etc．<br><br><i>2．Sotthiya．</i> See also Sotthika and Sotthija．<br><br><i>3．Sotthiya．</i>A brahmin of Sāvatthi who entered the Order and became an arahant after a conversation he had with Anāthapindika’s slave girl，Punnikā （Punnā）．Ap．ii．611 （vss．6-11）．,8,1
402653,en,21,sotthiyakara,sotthiyākara,Sotthiyākara,Sotthiyākara：A monastery erected by King Sirimeghavanna at the eastern gate of Anurādhapura．For twelve days the image of Mahinda，made by the king，remained there； after which it was installed in the Mahāvihāra．Cv．xxxvii．82f．； for identification see Cv．Trs．i．6，n．1．,12,1
402688,en,21,sotumbara,sotumbarā,Sotumbarā,Sotumbarā：A river on whose banks buffaloes live．J．vi．507．,9,1
402728,en,21,sovannakattarika thera,sovannakattarika thera,Sovannakattarika Thera,Sovannakattarika Thera：An arahant．In a previous birth he gave an   alābu to Padumuttara Buddha．Ap．ii．389．,22,1
402729,en,21,sovannakinkhaniya thera,sovannakinkhaniya thera,Sovannakinkhaniya Thera,Sovannakinkhaniya Thera：An arahant．In the time of Atthadassī   Buddha he was an ascetic，and built a thūpa of sand in the name of the Buddha．  Because he was too ill to visit the Buddha，he offered it sonnakinkhanika   flowers．Ap．ii．388．,23,1
402734,en,21,sovannapali,sovannapāli,Sovannapāli,Sovannapāli：See Suvannapāli．,11,1
402755,en,21,sovira,sovīra,Sovīra,Sovīra：A country mentioned in the Mahāgovinda Sutta （D．ii．235），and again in the Aditta Jātaka （J．iii．470； cf．Mil．359，where it is mentioned as a place to be visited by sea）．<br><br>In the time of King Renu，Bharata was king of Sovīra，andRoruka was its capital．<br><br>Cunningham identifies Sovīra with Eder，a district in the province of Gujarat，at the head of the gulf of Cambay．（Anct．Geog．of India，p．569f．； he identifies Sauvīra with Sophir or Ophir； cf．Hopkins，Great Epic，373，474．）．<br><br>The compound Sindhu-Sovīra （E．g．，VvA．332） suggests that Sovīra was situated between the Indus and the Jhelum．,6,1
402757,en,21,sovira jataka,sovīra jātaka,Sovīra Jātaka,Sovīra Jātaka：See the Aditta   Jātaka．,13,1
402832,en,21,subahu thera,subāhu thera,Subāhu Thera,Subāhu Thera：<i>1．Subāhu Thera．</i>He was the son of a setthi family of Benares，and was the friend of Yasa．When Yasa and his companions joined the Order Subāhu followed his example，and they all became arahants．Vin．i．19f．<br><br><i>2．Subāhu Thera．</i>He was the son of a Malla rājā of Pāvā．He joined the Order on the occasion of the Buddha’s first visit to Rājagaha and attained arahantship together with his friendsGodhika，Valliya and Uttiya．Bimbisāra built a hut for them but forgot the roof； there was no rain until this defect had been made good （Thag．vs．52； ThagA．i．123f）．<br><br>Ninety nine kappas ago Subāhu paid homage to Siddhattha Buddha．Thirty seven kappas ago he was king sixteen times，under the name of Agada．He is perhaps identical with Ñānasaññaka of the Apadāna．Ap．i．140f．<br><br><i>3．Subāhu．</i>Five hundred kappas ago there were thirty four kings of this name，previous births of Ekāsaniya （Sīvalī） Thera．Ap．i．150； ThagA．i．139．<br><br><i>4．Subāhu．</i> A tiger．See the Vannāroha and Tittira （No．438） Jātakas．He is identified with Moggallāna．J．iii．192，540．<br><br><i>5．Subāhu．</i> A Pacceka Buddha．M．iii．70； ApA．i．107．,12,1
402849,en,21,subbata,subbata,Subbata,Subbata：A king of long ago，a previous birth of Kutivihāriya   （Nalamāliya） Thera．ThagA．i．131； Ap．i．143．,7,1
402879,en,21,subha,subha,Subha,Subha：<i>1．Subha．</i> A Pacceka Buddha．M．iii．70； ApA．i．106．<br><br><i>2．Subha．</i> A young man （mānava） called <i>Todeyyaputta</i>．He once visited the Buddha inSāvatthi，asking him various questions．The interview is described in the Subha Sutta．At the end of the discourse he declared himself the Buddha’s follower．While on his way back from the city，he met Jānussoni，and，on being asked what he thought of the Buddha，spoke of him in terms of the highest praise，saying that none but Gotama’s own peer could utter sufficient praise of him （M．i．196f．，208f．； Jānussoni addresses him as Bhāradvāja）．Subha is described （MA．ii．802； cf．M．i．202） as the son of the brahminTodeyya of Tudigāma．<br><br>Elsewhere however，a different account is given of his conversion．（DA．ii．384f．； cf．MA．ii．963f．，which adds that the Buddha proved the identity of the dog by getting it to indicate the place where Todeyya’s treasure lay buried）．Subba’s father was a very rich merchant，chaplain toPasenadi，but a great miser．After death he was born as a dog in the same home．One day，when the Buddha was going his alms round in Tudigāma near Sāvatthi，he arrived at Subha’s house．The dog saw the Buddha and barked，and the Buddha addressed it as ”Todeyya．” The dog thereupon ran into the house and lay on a bed，from which no one could drive it away．When Subha asked the cause of the uproar，he was told the story．Thereupon he was very angry，saying that his father had been born in the Brahmaloka，and，in order to refute the Buddha，he visited the monastery．This was the occasion for the preaching of the Subha Sutta．Soon after the Buddha’s death，when Ananda，was staying in Sāvatthi，Subha sent a young man to Ananda，with his respects and an invitation to his house．Ananda，having taken medicine，did not go that day．But he went the next day，accompanied by a monk of Cetiya （Cetaka）．Their conversation is recorded in the Subha Sutta （2） （D．i．204f）．See alsoCūlakammavibhahga Sutta，which too was preached to Subha．<br><br><i>3．Subha．</i> A palace guard，son of Datta．He closely resembled King Yasalālaka-Tissa in appearance，and the king used to place him on the throne，decked in royal ornaments，and watch the ministers doing obeisance to him，while he himself took the guard’s place．One day，while Subha was on the throne，he reprimanded the king，disguised as a guard，for smiling disrespectfully，and had him led away and executed before the truth was discovered．Subha then became king and ruled for six years （120-6 A．C．）．<br><br>He built the Subharāja-parivena，the Vallī-vihāra，the Ekadvāra vihāra and the Nandīgāmaka-vihāra．He was deposed by Vasabha （Mhv．xxxv．51ff．； Dpv．xxi．45）．His daughter married Vankanāsika-Tissa．She had been adopted by a bricklayer，but Vasabha discovered her identity and married her to his son．Her good fortune was owing to a meal she had given to an arahant thera．For details see Mhv．xxxv．101ff．； see also Cv．xxxviii．13f．<br><br><i>4．Subha．</i> A palace occupied by Kondañña Buddha before his renunciation．Bu．iii．26．<br><br><i>5．Subha．</i> A palace occupied by Gotama Buddha before his renunciation．BuA．230； but Bu．xxvi．14 calls it Subhata．<br><br><i>6．Subha．</i>A senāpati who，during the thirteenth century，built a fortress in Subhagiri．Cc．lxxxi．4．,5,1
402885,en,21,subha,subhā,Subhā,Subhā：<i>1．Subhā．</i> A group of Brahmās； the group includes the Parittasubhā，the Appamānasubhā and the Subhakinhā．M．iii．102．<br><br><i>2．Subhā Kammāradhītā．</i> She was the daughter of a rich goldsmith of Rājagaha．One day she went to pay obeisance to the Buddha and he preached to her．She became a sotāpanna，and later she joined the Order under Mahā Pajāpatī．From time to time her relations tried to persuade her to leave the Order and return to the world．One day she set forth，in twenty four verses，the dangers of household life and dismissed them，convinced of her rightness．Then，striving for insight，she attained arahantship on the eighth day （Thig．vs．338-61）．The Buddha saw this and praised her in three verses （Thig．vs．362-4）．Sakka visited her with the gods of Tāvatimsa and uttered another verse in her praise．ThigA．365； ThigA．236f．<br><br><i>3．Subhā Jīvakambavanikā．</i>She belonged to an eminent brahmin family of Rājagaha，and，seeing the bane in the pleasures of sense，became a nun under Pajāpatī Gotamī．She was called Subhā because her body was beautiful．One day，in Jīvakambavana，a libertine，in the prime of youth，seeing her going to her siesta，stopped her，inviting her to sensual pleasures．She talked to him of the evils of such pleasures，but he persisted．Seeing that he was particularly enamoured of the beauty of her eyes，she pulled out one of them，saying：”Come，here is the offending eye．” The man was appalled and asked her forgiveness．Subhā went to the Buddha，and，at sight of him，her eye recovered．<br><br>Filled with joy，she stood worshipping him，and he taught her and gave her an exercise for meditation．She developed insight and became an arahant．Thig．vss．366-399； ThigA．245f．,5,1
402889,en,21,subha sutta,subha sutta,Subha Sutta,Subha Sutta：<i>1．Subha Sutta．</i>Subha Todeyyaputta visits the Buddha at Sāvatthi and asks him various questions regarding the Dhamma，comparing it with the teachings of the brahmins regarding ultimate salvation．He admits that no one among the brahmins or the early sages had fully discerned and realized the qualities laid down by them for the attainment of merit and the achievement of right．He quotes Pokkharasāti as saying that those who，like Gotama，profess to transcend ordinary human beings and rise to the heights of Ariyan knowledge are idle boasters．The Buddha retorts that Pokkharasāti cannot even read the thoughts of his slave girl，Punnikā．The Buddha then convinces Subha that he has discovered the way to union with Brahmā，and，at his request，teaches him this way，as being the four Brahma-vihāras．Subha acknowledges himself the Buddha’s follower．（M．99）．<br><br><i>2．Subha Sutta．</i> A conversation between Subha Todeyyaputta andAnanda at Sāvatthi soon after the Buddha’s death．Subha asks Ananda what were the bodies of doctrine which the Buddha was wont to praise，to which he incited others and in which he established them．Ananda explains to him．The sutta is almost word for word identical with the Sāmaññāphala Sutta．（D．2）．<br><br><i>3．Subha Sutta．</i>According to Buddhaghosa，（MA．ii．962，967） Subha Sutta is the real name for the Cūla-kammavibhanga Sutta．,11,1
402892,en,21,subhadda,subhadda,Subhadda,Subhadda：<i>1．Subhadda．</i>One of the chief lay patrons of Dhammadassī Buddha．Bu．xvi．20．<br><br><i>2．Subhadda．</i>A youth who joined the Order under Kondaññā Buddha with ten thousand others，and became an arahant．He was the Buddha’s aggasāvaka．Bu．iii．30； J．i．30； BuA．111．<br><br><i>3．Subhadda．</i> A yavapālaka who gave grass for his seat to Kakusandha Buddha．BuA．210．<br><br><i>4．Subhadda．</i> Son of Upaka，the ājivaka and Cāpā．ThigA．221； SNA．i．260．<br><br><i>5．Subhadda．</i>A barber of Atumā．He entered the Order and resented having to observe various rules，great and small．When the Buddha died and the monks stood weeping，Subhadda asked them to rejoice instead，saying：”We are well rid of the Mahāsamana； we shall now do just as we like．” Mahā Kassapa heard this while he was on his way from Pāvā to Kusināra，and it was this remark which made him decide to hold the First Council after the Buddha’s death （Vin．ii．284f； D．ii．162； Mhv．iii．6）．<br><br>Subhadda had been a sāmanera at the time of the Buddha’s visit to Atumā，and had two sons before he joined the Order．When he heard that the Buddha was coming，he sent for his two sons and gave orders for various foods to be collected to feed the Buddha and the twelve hundred and fifty monks．The Buddha arrived in the evening and took up his residence in Atumā．All night long Subhadda went about giving instructions regarding the preparation of the food．In the morning of the next day the Buddha went out for alms，and Subhadda approached him and invited him to partake of the food which he had prepared．But the Buddha questioned him，and，discovering what he had done，refused to accept the meal，forbidding the monks to do so too．This angered Subhadda，and he awaited an opportunity of expressing his disapproval of the Buddha．This opportunity came when he heard of the Buddha’s death．DA．ii．599； cf．Vin．i．249f．<br><br><i>6．Subhadda Thera．</i>He was a brahmin of high rank （of the udicca-brāhmana-mahā-sālakula），and，having become a Paribbājaka，was living in Kusinārā when the Buddha went there on his last journey．Having heard that the Buddha would die in the third watch of the night，Subhadda went to the sāla grove，where the Buddha lay on his death bed，and asked Ananda for permission to see him．But three times Ananda refused the request，saying that the Buddha was weary．The Buddha overheard the conversation and asked Subhadda to come in．Subhadda asked the Buddha if there were any truth in the teachings of other religious instructors．The Buddha said he had no time to discuss that，but that any system devoid of the Noble Eightfold Path was useless for salvation，and he taught Subhadda the Doctrine．Subhadda asked to be allowed to join the Order，and the Buddha gave Amanda special permission to admit him at once without waiting for the usual probationary period．Subhadda dwelt in solitude and in meditation and soon became an arahant．He was the last disciple to be converted by the Buddha （D．ii．148ff．； cf．DhA．iii．376f）．<br><br>Buddhaghosa says （DA．ii．590） that when the Buddha gave him permission to ordain Subhadda，Ananda took him outside，poured water over his head，made him repeat the formula of the impermanence of the body，shaved off his hair and beard，clad him in yellow robes，made him repeat the Three Refuges，and then led him back to the Buddha．The Buddha himself admitted Subhadda to the higher ordination and gave him a subject for meditation．Subhadda took this and，walking up and down in a quiet part of the grove，attained arahantship and came and sat down beside the Buddha．<br><br>In the past，Subhadda and Aññāta Kondañña had been brothers．They had a cornfield，and the elder （Aññāta Kondañña） gave the first fruits of the corn to the monks in nine stages．The younger （Subhadda） found fault with him for damaging the corn．They then divided the field，thus settling the dispute （DA．ii．588）．Subhadda rubbed the dead body of Padumuttara Buddha with sandalwood and other fragrant essences and placed a banner on his thūpa．In the time of Kassapa Buddha，the Buddha’s aggasāvaka，Tissa，was，Subhadda’s son．Subhadda spoke disparagingly of him，hence his tardiness in meeting the Buddha in his last life．Subhadda died on the day of his ordination and arahantship （Ap．i．100f）．<br><br>The conversation between the Buddha and Subhadda forms the topic of a dilemma in the Milinda-Pañha （p．130）．Subhadda’s ordination was the Buddha’s last ”official” act．KhA．，p．89．<br><br><i>7．Subhadda．</i> A lay disciple of Nātikā．He was an anāgāmī and was born in the Suddhavāsā，never to be reborn．D．ii．92； S．v．348f．,8,1
402893,en,21,subhadda,subhaddā,Subhaddā,Subhaddā：<i>1．Subhaddā．</i> Aggasāvikā of Revata Buddha．J．i．35； Bu．vi．22．<br><br><i>2．Subhaddā．</i> One of the chief women lay supporters of Sujāta Buddha．Bu．xiii．30．<br><br><i>3．Subhaddā</i>．Wife of Tissa Buddha before his renunciation．Bu．xviii．18．<br><br><i>4．Subhaddā．</i> See Mahā-Subhaddā and Cūla-Subhaddā．<br><br><i>5．Subhaddā．</i> Daughter of the Madda king and wife of the king of Benares．See the Chaddanta Jātaka．<br><br><i>6．Subhaddā．</i> Wife of Mahāsudassana．See Mahāsubhaddā．<br><br><i>7．Subhaddā．</i> A celestial musician or a musical instrument．VvA．94，211．<br><br><i>8．Subhaddā．</i> One of the five daughters of Vijayabāhu I．and Tilokasundarī．She married Vīrabāhu．Cv．lix．31，43．,8,1
402894,en,21,subhaddacetiya,subhaddācetiya,Subhaddācetiya,Subhaddācetiya：A cetiya in Pulatthipura built by Parakkamabāhu I．  Cv．lxxviii．51．,14,1
402895,en,21,subhaddakacca,subhaddakaccā,Subhaddakaccā,Subhaddakaccā：See Bhaddakaccā．,13,1
402897,en,21,subhadeva,subhadeva,Subhadeva,Subhadeva：Uncle of Abhayanāga．Abhayanāga had Subhadeva’s hands and feet cut off and left him behind，that he might bring about division in the kingdom of Vohārika-Tissa．<br><br>When the time was come，he sent word to Abhayanāga，and the latter seized the throne．Mhv．xxxvi．45f．； MT．663．,9,1
402905,en,21,subhaga,subhaga,Subhaga,Subhaga：A son of the Nāga king，Dhatarattha．See the  Bhūridatta Jātaka．He is identified   with Moggallāna．J．vi．219．,7,1
402909,en,21,subhagavana,subhagavana,Subhagavana,Subhagavana：A wood in Ukkatthā．Once，when theBuddha was there，he visited theAvihā gods （D．ii．50） and，again，from there he visited Baka Brahmā，to whom he preached theBrahmanimantanika Sutta （M．i．326； but see S．i．142，where the Buddha is said to have been at Jetavana）．<br><br>It was under a sāla tree in Subhagavana that theMūlapariyāya Sutta was preached （M．i．1； also the Jātakas，of the same name，J．ii．259）．<br><br>The wood was so called because of its beauty．People often went there for pleasure，and，influenced by the romantic nature of the surroundings，would plan pleasant things，which would come to pass （MA．i．10）．,11,1
402910,en,21,subhagavati,subhagavatī,Subhagavatī,Subhagavatī：The pleasance in Khemavatī where Kakusandha Buddha was   born．BuA．213．,11,1
402911,en,21,subhagiri,subhagiri,Subhagiri,Subhagiri：An isolated rock in Ceylon．It was evidently named after the senāpati Subha，who built a fortress there in the time of Māgha （Cv．lxxxi．3）．<br><br>Later，it was occupied by Bhuvanekabāhu （brother of Vijayabāhu IV．），and formed the centre of the campaign in the battle of Vijayabāhu IV．against Candabhānu．<br><br>Later，Bhuvanekabāhu continued to live there （Cv．lxxxviii．26，61，64 f．，79）．After Vijayabāhu IV．was killed by his senāpati Mitta，Bhuvanekabāhu，who had succeeded to the throne at Jambuddoni，had once more to seek refuge in Subhagiri，and for some time it was the seat of government．A town seems to have grown up there in the same way as at Sīhagiri （Cv．xc．11，28，30，35）．<br><br>Bhuvanekabāhu himself ruled there for eleven years （Cv．xc．42）．After his death，Ariyacakkavatti laid waste the town （Cv．xc．45），and the capital was later moved to Hatthigiri（sela）pura （Cv．xc．59）．<br><br>Subhagiri is identified with the modern Yāpahu，near Maho．Cv．Trs．ii．135，n．3．,9,1
402923,en,21,subhakinna,subhakinnā,Subhakinnā,Subhakinnā：A class of Brahmas who occupy the ninth Rūpa-world； a division of the Subha devā （M．iii．102； D．ii．69； M．i．2，etc．Compendium，p．138）．Beings are born in that world as a result of developing the third jhāna，and their life span is sixty four kappas （MA．i．553 and SA．i．162； but see A．ii．127，129，where their life is given as four kappas）．<br><br>They are filled and pervaded with happiness and are serenely blissful； they experience only sublime happiness，unlike the Abhassarā，who exclaim in their joy．（D．iii．219） They agree both in body and in perceptive power （A．iv．401； cf．iv．40）．They radiate light from their bodies in a steady brightness and not in flashes （AA．ii．713； cf．PSA．80）．When the world is destroyed by water，the world of the Subhakinhas forms the limit to which the water rises．PSA．256．,10,1
402924,en,21,subhakuta,subhakūta,Subhakūta,Subhakūta：The name of Missaka Mountain （Sīlakūta） in the time of   Kassapa Buddha．Ceylon was then known as Mandadīpa．It was on Subhakūta that   Kassapa Buddha landed when he arrived in Ceylon．Mhv．xv．131f．； Dpv．xvii．14．,9,1
402951,en,21,subhasita sutta,subhāsita sutta,Subhāsita Sutta,Subhāsita Sutta：The Buddha tells the monks that good speech is that which is spoken well，righteously，affectionately and truthfully．<br><br>Vangīsa，who is present，renders the Buddha’s speech into verse．<br><br>S．i．188； cf．SN．，p．78f．,15,1
402958,en,21,subhavati,subhavatī,Subhavatī,Subhavatī：<i>1．Subhavatī．</i>A city in the time of Piyadassī Buddha．Near by was Sudassanapabbata，where lived the deva king Sudassana．BuA．173．<br><br><i>2．Subhavatī．</i>A city in the time of Anomadassī Buddha．Near by was the Sudassanuyyāna，where the Buddha preached his first sermon．BuA．143．,9,1
402976,en,21,subhuta thera,subhūta thera,Subhūta Thera,Subhūta Thera：He belonged to a clansman’s family of Magadha，and，because of his predisposition to renunciation，left domestic life and joined sectarian ascetics．Dissatisfied with them and seeing the happiness enjoyed by Upatissa，Kolita，Sela and others，after they had joined the Order，he too became a monk under the Buddha，winning the favour of his teachers．He went into solitude with an exercise for meditation，and soon afterwards attained arahantship．<br><br>In the time of Kassapa Buddha he belonged to a very rich family of Benares，and，after hearing the Buddha preach，rubbed the Buddha’s Gandhakuti eight times a month with the four kinds of perfumes．As a result of this，he was born，in all his births，with a fragrant body （Thag．vss．320-4； ThagA．i．405f）．<br><br>He is probably identical with Cūlasugandha of the Apadāna．Ap．ii．508f； but see ThagA．i．80 and Ap．ii．459．,13,1
402977,en,21,subhutacandana,subhūtacandana,Subhūtacandana,Subhūtacandana：A Thera of Pagan who wrote the Lingatthavivarana，a   Pāli grammar．Gv．63，72； Bode，op．cit．，22．,14,1
402981,en,21,subhuti sutta,subhūti sutta,Subhūti Sutta,Subhūti Sutta：Subhūti Thera visits the Buddha with a companion，and the Buddha asks him who his companion is．Subhūti answers that he is the son of a believing disciple and has gone forth from a believer’s home to homelessness．The Buddha then asks Subhūti if his colleague conforms to the traditional signs of the believer．Subhūti begs of the Buddha to define these signs，and the Buddha explains them at length．A．v．337f．<br><br>The Commentary says that the monk was the son ofAnāthapindika and therefore Subhūti’s nephew （AA．ii．865）．,13,1
402985,en,21,subodhalankara,subodhālankāra,Subodhālankāra,Subodhālankāra：A work on Pāli prosody by Sangharakkhita Thera of   Ceylon．Gv．61； P．L．C．199f．,14,1
402988,en,21,subrahma,subrahmā,Subrahmā,Subrahmā：<i>1．Subrahmā．</i>A Devaputta．He visits the Buddha at Veluvana and tells him that his heart is full of dismay．The Buddha replies that the only path out of sorrow is by way of wisdom，renunciation and restraint （S．i．53）．<br><br>According to the Commentary，（SA．i．88f．； DA．iii．750； MA．i．190f ），he was a devaputta of Tāvatimsa，and one day went to the Nandana Park with one thousand nymphs．Five hundred of them sat with him under the Pāricchattaka-tree，while the others climbed the tree，from which they threw garlands and sang songs．Suddenly all of them vanished and were born in Avīci．Subrahmā，discovering their destiny and investigating his own，finds that he has only seven days more to live．Full of grief，he seeks the Buddha for consolation．At the end of the Buddha’s discourse he becomes a sotāpanna．<br><br><i>2．Subrahmā．</i> A Pacceka Brahmā．He was a follower of the Buddha，and，after visiting him together with Suddhavāsa，he went on to another Brahmā，who was infatuated with his own importance．There，by a display of magic power，Subrahmā convinced him that he was far more powerful than the Brahmā，but declared that his own power was as nothing compared with that of the Buddha （S．i．146f）．<br><br>On another occasion，Subrahmā visited the Buddha to declare the folly ofKokālika and ofKatamoraka Tissa （S．i．148）．<br><br>Subrahmā was present at the preaching of theMahāsamaya Sutta．D．ii．261．<br><br><i>3．Subrahmā．</i> A brahmin who will be the father ofMetteyya Buddha．His wife will be Brahmavatī （DhSA．415； Vsm．434）．He will be the chaplain of King Sankha （Anāgat．vs．96）．<br><br>According to the Mahāvamsa （Mhv．xxxii．82） he is identical with Kākavannatissa．,8,1
402989,en,21,subrahma sutta,subrahmā sutta,Subrahmā Sutta,Subrahmā Sutta：Describes the visit of the devaputta Subrahmā to   the Buddha．S．i．53．,14,1
403021,en,21,sucanda,sucanda,Sucanda,Sucanda：<i>1．Sucanda．</i>A palace occupied by Sikhī Buddha before his renunciation．Bu．xxi．16； BuA．（201） calls it Sucandaka Siri．<br><br><i>2．Sucanda．</i> A palace occupied by Sumana Buddha before his renunciation．Bu．v．22．<br><br><i>3．Sucanda．</i> A palace occupied by Sumedha Buddha before his renunciation．Bu．xii．19．,7,1
403022,en,21,sucanda,sucandā,Sucandā,Sucandā：Mother of Piyadassī Buddha and wife of Sudatta．Bu．xiv．15；   BuA．（172） calls her Candli．,7,1
403033,en,21,sucarita sutta,sucarita sutta,Sucarita Sutta,Sucarita Sutta：The Buddha says，in answer to a question，that   those who practise good conduct are born in the Gandhabba-world，because such   is their wish．S．iii．250．,14,1
403034,en,21,sucarita vagga,sucarita vagga,Sucarita Vagga,Sucarita Vagga：The twenty third chapter of the Catukka Nipāta of   the Anguttara Nikāya．A．ii．228-30．,14,1
403040,en,21,sucarudassana,sucarūdassana,Sucarūdassana,Sucarūdassana：Seventeen kappas ago there were eight kings of this   name，previous births of Punnamāsa （Paccāgamanīya） Thera．ThagA．i．54；   Ap．i．113．,13,1
403045,en,21,succaja jataka,succaja jātaka,Succaja Jātaka,Succaja Jātaka：The Bodhisatta was once minister to the king of Benares，and the king，fearing his son，the viceroy，gave orders that he should live outside the city．The viceroy therefore left the city with his wife and lived in a hut in a frontier village．When he discovered，by observing the stars，that the king was dead，he returned with his wife to take the throne．On the way they passed a mountain，and his wife asked：”If this mountain were of pure gold，would you give me some of it?” ”Not an atom，” he replied，and she was deeply hurt．She became queen，but was shown no respect or honour by the king．The Bodhisatta，noticing this，questioned her and made her promise to repeat her story in the king’s presence．This she did，and the king，realizing her affection for him，bestowed all honour on her．<br><br>The story was told to a landowner of Sāvatthi who went with his wife to collect a debt．They received a cart in satisfaction of the debt，and，leaving it with friends，were on the way home when they saw a mountain，and a conversation，identical with the one above，took place．Arrived at Sāvatthi，they went to Jetavana，and when the Buddha asked the wife if she were happy，she told him what had happened．The Buddha then related the story of the king and queen who were the landowner and his wife．At the end of the story they became sotāpannas．J．iii．66-70．,14,1
403054,en,21,succhavi,succhavi,Succhavi,Succhavi：A king of twenty four kappas ago，a，previous birth of   Telmakkhiya Thera．Ap．i．231．,8,1
403056,en,21,sucela,sucela,Sucela,Sucela：Seven kappas ago there were eight kings of this name，  previous births of Kapparukkhiya （Kappa） Thera．Ap．i．91．,6,1
403080,en,21,suci jataka,sūci jātaka,Sūci Jātaka,Sūci Jātaka：The Bodhisatta was once a very clever smith of Kāsi，but was very poor．The principal royal smith had a beautiful daughter，and the Bodhisatta，wishing to win her，made a delicate needle that could pierce，dice and float on water，and for this needle he made seven sheaths．He then went to the village of the head smith，stood outside his house，and sang the praises of his needle．The smith’s daughter，who was fanning her father，spoke to the Bodhisatta and asked him to go elsewhere，as no one in that village would want needles．The Bodhisatta answered that his were no ordinary needles，and the head smith asked him to show them．The Bodhisatta suggested that all the smiths be summoned，and in their presence he gave the needle-tube to the head smith．He thought that it was the needle itself，for he could find no end or tip．The tube was handed back to the Bodhisatta，who took out the first sheath．In this way the seven sheaths were removed，and when the needle was at last revealed he made the needle pierce the anvil and lie on the surface of a vessel of water．The whole assembly was filled with envy and admiration，and the head smith gave his daughter to the Bodhisatta．<br><br>The story was related in the same circumstances as the Mahāummagga Jātaka （q．t）．The smith’s daughter is identified with Rāhulamātā．J．iii．281-6．,11,1
403084,en,21,sucidayaka thera,sūcidāyaka thera,Sūcidāyaka Thera,Sūcidāyaka Thera：An arahant．In a previous birth he had given a   needle to Sumedha Buddha．He was king four times，under the name of   Dīpādhipati．Ap．i．122．,16,1
403111,en,21,suciloma,suciloma,Suciloma,Suciloma：A Yakkha．Once，when the Buddha was at the Tankitamañca in Gayā，which was the abode of Suciloma，Suciloma and his friend，Khara，happened to be passing by，and Suciloma，coming up to the Buddha，bent his body against the Buddha’s．The Buddha bent his body in the opposite direction，saying that contact with him was an evil thing．Then Suciloma asked him a question regarding the origin of various persuasions，and the Buddha answered him （Ap．ii．434； the same verses occur）．<br><br>It is said that Suciloma was a lay follower of Kassapa Buddha and used to visit the vihāra eight times a month to hear the Dhamma．（SNA．i．302，305； in the Samyutta Commentary （SA．i．233） he is said to have been a monk）．One day，when he heard the gong announcing the preaching，he was working in a field near the vihāra，and thinking he would be late if he stayed to wash，he entered the uposatha hall，where he lay on a very costly rug．As a result of this action，the hairs of his body resembled needles hence his name．At the end of the Buddha’s sermon Suciloma became a sotāpanna．<br><br>An expressive statue of Suciloma is to be found among the bas-reliefs of the Bhārhūt Stūpa．Cunningham：Bhārhūt，p．136．,8,1
403113,en,21,suciloma,sūciloma,Sūciloma,Sūciloma：See Suciloma．,8,1
403115,en,21,suciloma sutta,suciloma sutta,Suciloma Sutta,Suciloma Sutta：Describes the visit of the Buddha to Suciloma&#39；s   abode．S．i．207f．； SN．p．47f．,14,1
403117,en,21,sucima,sucimā,Sucimā,Sucimā：One of the palaces occupied by Mangala Buddha in his last   lay life．BuA．116； but see Mangala．,6,1
403124,en,21,sucimati,sucīmatī,Sucīmatī,Sucīmatī：Mother of Bhaddā   Kāpilānī，when she was born in Sāgala as the daughter of the brahmin   Kapila．ThigA．73．,8,1
403125,en,21,sucimhita,sucimhita,Sucimhita,Sucimhita：A celestial musician，or perhaps a musical instrument．  Vv．ii．10； VvA．93，96，211； but see 372．,9,1
403130,en,21,sucimukhi,sucimukhī,Sucimukhī,Sucimukhī：A Paribbājikā． <br><br>She once saw Sāriputta in Rājagaha eating his meal，which he had begged from house to house，leaning against a wall．Sucimukhī asked him why he looked downwards while eating．When Sāriputta disclaimed doing so，she asked him，respectively，why he ate looking upwards，towards the four quarters，between the four quarters．He denied the truth of all her statements，and then explained to her his reason for his denial．He lived neither by such low arts as divination，nor by star gazing，going errands，or palmistry． <br><br>Sucimukhī understood，and went about Rājagaha praising the blamelessness of Sākiyan monks．S．iii．238f．； SA．ii．253．,9,1
403133,en,21,sucindhara,sucindhara,Sucindhara,Sucindhara：A pleasance near Sobhana，where Atthadassī Buddha was   born．BuA．178．,10,1
403134,en,21,sucindhara,sucindharā,Sucindharā,Sucindharā：A Nāgī who gave a meal of milk rice to Atthadassī   Buddha just before his Enlightenment．BuA．178．,10,1
403135,en,21,sucindhara,sucīndhara,Sucīndhara,Sucīndhara：A mahāsāla brahmin，father of Candamānava．BuA．110．,10,1
403141,en,21,sucintita,sucintita,Sucintita,Sucintita：<i>1．Sucintita．</i> A Pacceka Buddha to whom，when very ill，Ajina （Ghatamandadāyaka） Thera，in a former birth，gave ghee．ThagA．i．250； Ap．ii．436．<br><br><i>2．Sucintita Thera．</i> An arahant．Ninety two kappas ago he gave a seat to Tissa Buddha．Thirty eight kappas ago he was king three times，under the names of Ruci，Uparuci and Mahāruci respectively．Ap．i．133f．<br><br><i>3．Sucintita Thera．</i> An arahant．He was a farmer of Hamsavatī in the time of Padumuttara Buddha and gave the first fruits of his fields to the Buddha and his monks．Ap．ii．385f．<br><br><i>4．Sucintita Thera．</i>An arahant．In the time of Atthadassī Buddha he was a hunter，and，seeing the Buddha，offered him a meal of flesh．Thirty eight kappas ago he was king eight times，under the name of Dighāyuka，and one hundred and sixty kappas ago he was king twice，under the name of Varuna．Ap．i．115．<br><br><i>5．Suncitita．</i> A king of eight kappas ago，a previous birth of Veyyāvaccaka （or Sañjaya） Thera．Ap．i．138； ThagA．i．120．,9,1
403150,en,21,sucira jataka,sucira jātaka,Sucira Jātaka,Sucira Jātaka：Another name for the  Aditta Jātaka．See J．iv．360．,13,1
403154,en,21,sucirata,sucīrata,Sucīrata,Sucīrata：A brahmin of the Bhāradvājagotta，chaplain to Dhanañjaya   Koravya of Indapatta．See the Sambhava   Jātaka．He is identified with Anuruddha．J．v．67； referred to at DA．i．155．,8,1
403164,en,21,sucitta,sucitta,Sucitta,Sucitta：A village - the residence of Sirivaddhanā，who gave milk   rice to Vessabhū Buddha．BuA．205．,7,1
403168,en,21,sucitta,sucittā,Sucittā,Sucittā：Wife of Vessabhū Buddha，before his renunciation．  Bu．xxii．20．,7,1
403217,en,21,sudanta,sudanta,Sudanta,Sudanta：See Sudatta （11）．,7,1
403222,en,21,sudari,sudarī,Sudarī,Sudarī：<i>1．Sudarī-Nandā．</i>Younger sister of Thullanandā； she had two other sisters，Nandā and Nandavatī．<br><br>Sālha Migāranattā seduced her，and she was proclaimed guilty of a Parājikā offence （Vin．iv．211f）．<br><br>She was also blamed for her greediness as regards food．<br><br>Vin．iv．232f．，234．<br><br><i>2．Sundarī-Nandā．</i> A Therī．She was the daughter ofSuddhodana andMahā Pajāpatī and sister ofNanda Thera．Seeing that most of her kinsmen had joined the Order，she too became a nun，not from faith，but from love of her kin．Being intoxicated with her own beauty，she did not go to see the Buddha lest he should rebuke her．The rest of her story is very similar to that ofAbhirūpa Nandā．The Buddha preached to her and she became a sotāpanna．He then gave her a topic of meditation，and she，developing insight，became an arahant．Later she was declared foremost among nuns in power of meditation，an eminence which she had resolved to obtain in the time of Padumuttara Buddha．<br><br>Thag．vs．82-6； ThigA．80f．； Ap．ii．572f； A．i．25； AA．i．198f．<br><br>She seems to have been called Rūpanandā （AA．i．198） too； there seems to have been some confusion in the legends of the different Therīs named Nandā．,6,1
403232,en,21,sudassa,sudassā,Sudassā,Sudassā：A Brahma world； one of the Suddhāvāsā．<br><br>Five kinds of anāgāmīs are born there．<br><br>M．i．289； D．ii．52； iii．237； KhA．183； VibbA．521； Kvu．207．,7,1
403236,en,21,sudassana,sudassana,Sudassana,Sudassana：A water pot，set on Erāvana，for the use of Sakka．<br><br>It is thirty leagues in circumference，and above it is a canopy twelve leagues wide made of precious stones．<br><br>Surrounding it are thirty-two other pots．DhA．i．273； SNA．i．369．,9,1
403237,en,21,sudassana,sudassana,Sudassana,Sudassana：<i>1．Sudassana．</i> The city of birth of Sumedha Buddha．J．i．37，38； Bu．xii．18．<br><br><i>2．Sudassana．</i> A monastery in Rammanagam whereDīpankara Buddha lived．J．i．11； DhA．i．69．<br><br><i>3．Sudassana．</i> Younger brother and Aggasāvaka of Sujāta Buddha．J．i．38； Bu．xiii．25； BuA．169．<br><br><i>4．Sudassana．</i> A park，at the gates of which Sujāta Buddha performed his Twin Miracle （BuA．168） before going to Tusita．<br><br><i>5．Sudassana．</i> The horse ridden by Atthadassī Buddha when he left the world．BuA．178．<br><br><i>6．Sudassana．</i> The city where Atthadassī Buddha preached to the Bodhisatta．BuA．180．<br><br><i>7．Sudassana．</i> Father of Piyadassī Buddha （BuA．172）； but see Sudatta （9）．<br><br><i>8．Sudassana．</i> A palace occupied by Dhammadassī Buddha （Bu．xvi．14； BuA．182） in his last lay life； from this palace he left the world．<br><br><i>9．Sudassana．</i> A pleasance in Subhavatī whereAnomadassī Buddha preached his first sermon．BuA．143．<br><br><i>10．Sudassana．</i>A city where Sobhita Buddha performed his Yamaka-pātihāriya under the cittapātali； King Jayasena built for him there a vihāra one league in extent．BuA．138．<br><br><i>11．Sudassana．</i> The city in which Nārada Buddha died．Bu．x．33．<br><br><i>12．Sudassana．</i>A palace occupied by Revata Buddha before his renunciation．Bu．vi．17．<br><br><i>13．Sudassana．</i>A palace in Renuvatī occupied byVimala （7）．Ap．i．61．<br><br><i>14．Sudassana．</i> A deva king of Sudassana-pabbata who was a heretic．Piyadassī Buddha visited him，refuted his views，and converted him with his ninety crores of followers．Bu．xiv．4f．； BuA．173．<br><br><i>15．Sudassana．</i> A setthi whose daughter gave a meal of milk rice toVipassī Buddha． BuA．195．<br><br><i>16．Sudassana．</i> A nigama where the daughter of Piyadassī-setthi gave milk rice to Sikhī Buddha．BuA．201．<br><br><i>17．Sudassana．</i>A king of Sarabbavati．He was the Bodhisatta in the time of Vessabhū Buddha．He later renounced his kingdom and became a monk．Bu．xxii．11； BuA．207； J．i．42．<br><br><i>18．Sudassana．</i> A city near Isipatana whereKonāgamana Buddha preached （BuA．214）．Sudassana was an old name for Benares．See J．iv．119； v．177．<br><br><i>19．Sudassana．</i> A king of seventy one kappas ago； a previous birth of Ekasankhiya Thera．Ap．ii．391．<br><br><i>20．Sudassana．</i>One of the disciples of Padumuttara Buddha．He was declared eminent among those who possessed Luck．It was his example which inspired Sīvalī to wish for similar honour．Ap．ii．493．<br><br><i>21．Sudassana．</i> A park keeper of Dhaññavatī； he gave grass to Nārada Buddha for his seat．BuA．151．<br><br><i>22．Sudassana．</i>Thirty four kappas ago there were four kings of this name，previous births of Madhupindika Thera．Ap．i．137．<br><br><i>23．Sudassana．</i> A garland maker of Hamsavatī．He gave a jasmine garland to Padumuttara Buddha．He was a former birth of Mutthipupphiya Thera．Ap．i．142； cf．ThagA．i．127．<br><br><i>24．Sudassana．</i>A Pacceka Buddha of thirty one kappas ago．Kutajapupphiya （Hārita） （Ap．i．451； ThagA．i．87f．； cf．M．iii．69，87） and Candana Thera （ThagA．i．395） met him in Cāvala-（Vassala-）pabbata and paid him homage．<br><br><i>25．Sudassana．</i> A Nāga-rāja，son of Dhatarattha．He was brother to Bhūridatta．See theBhūridatta Jātaka．He is identified with Sāriputta．J．vi．219； see also J．iv．182．<br><br><i>26．Sudassana Thera </i>（Ap．i．164f）．Evidently another name forUgga Thera．ThagA．i．174f．<br><br><i>27．Sudassana．</i> A vihāra built by the rājā of Sīlavatī as an offering to Bandhura Thera．ThagA．i．208f．<br><br><i>28．Sudassana．</i> Nephew ofPasenadi．The Buddha taught him a stanza to recite whenever Pasenadi sat down to a meal，in order that the king might observe moderation in eating．For this service Pasenadi paid him one hundred kahāpanas a day．S．i．82； DhA．iii．264f．This story is also given at ibid．，iv．15f．，but there the nephew is called Uttara．<br><br><i>29．Sudassana，</i>called Sudassana kūta，Sudassanagiri，Sudassanasiluccaya．The first of the five mountain ranges surroundingAnotatta．It is of a golden colour，two hundred leagues in height，and bent inwards like a crow’s beak （SNA．ii．437； cf．443； AA．ii．759； J．vi．125）．Dīpankara Buddha held an assembly of his monks there．Bu．ii．200．<br><br><i>30．Sudassana．</i> The personal attendant ofPiyadassī Buddha．ThagA．i．230．<br><br><i>31．Sudassana．</i> A king of the dynasty of Mahāsammata．Mhv．ii．5； Dpv．iii．7．<br><br><i>32．Sudassana．</i> The name given to the city of the gods （devanagara）．J．ii．114； BuA．67，etc．,9,1
403240,en,21,sudassana,sudassanā,Sudassanā,Sudassanā：<i>1．Sudassanā．</i>Mother of Atthadassī Buddha．Bu．xv．14； J．i．39．<br><br><i>2．Sudassanā．</i> Wife of Revata Buddha，in his last lay life．Bu．vi．18．<br><br><i>3．Sudassanā．</i> Wife of Vipassī Buddha，in his last lay life （Bu．xx．25，BuA．195）．）．See Sutanū．,9,1
403241,en,21,sudassana sutta,sudassana sutta,Sudassana Sutta,Sudassana Sutta：See   Mahāsudassana Sutta．,15,1
403242,en,21,sudassanamala,sudassanamāla,Sudassanamāla,Sudassanamāla：A place in Anurādhapura，near the Ratanamāla．  Konāgamana and Kassapa Buddhas preached there on their visits to Ceylon．  Mhv．xv．124，158．,13,1
403243,en,21,sudassanapadhanasala,sudassanapadhanasala,Sudassanapadhanasala,Sudassanapadhanasala：A building in Talacatukka．Ras．ii．9．,20,1
403244,en,21,sudassanarama,sudassanārāma,Sudassanārāma,Sudassanārāma：A monastery in which Dhammadassī Buddha held an   assembly of his monks．There he declared the eminence of his disciple，Hārita．  BuA．183．,13,1
403248,en,21,sudassi,sudassī,Sudassī,Sudassī：A Brahma world，one of the Suddhāvāsā．<br><br>The inhabitants of this world are friendly with those ofAkanitthā．（D．ii．52； M．i．259； D．iii．237； M．iii．103； KhA．120； Vsm．473）．<br><br>Some anāgāmīs obtain Parinibbāna in Sudassī．PSA．319．,7,1
403259,en,21,sudatta,sudatta,Sudatta,Sudatta：<i>1．Sudatta．</i> One of the eight brahminis who was called in to examine the signs at the Buddha’s birth．J．i．56； Mil．236．<br><br><i>2．Sudatta．</i> A khattiya of Mekhala，father of Sumana Buddha．Bu．v．32； J．i．34．<br><br><i>3．Sudatta．</i> A khattiya，father of Sumedha Buddha．Bu．xii．18； J．i．38； but BuA．（172） calls him Sudassana．<br><br><i>4．Sudatta．</i>One of the chief lay patrons of Sobhita Buddha．Bu．vii．23．<br><br><i>5．Sudatta．</i> The personal name of Anāthapindika．<br><br><i>6．Sudatta．</i> A lay disciple of Nādikā who had become a sakadāgāmin．D．ii．92； S．v．356f．<br><br><i>7．Sudatta．</i> A devaputta who visited the Buddha atJetavana and spoke two stanzas on the value of earnestness．S．i．53．<br><br><i>8．Sudatta．</i>One of the chief lay patrons ofMetteyya Buddha．Anāgat．vs．62．<br><br><i>9．Sudatta．</i> Father of Piyadassī Buddha．Bu．xiv．15； but see Sudinna （1）．<br><br><i>10．Sudatta．</i>One of Sujāta Buddha’s chief lay patrons．Bu．xiii．30．<br><br><i>11．Sudatta Thera</i> （v．l．Sudanta）．<br><br>He belonged to a rich family of Velukantaka．Some give his name as Vāsula．He was a close friend ofKumāputta，and，on hearing that the latter had left the world，he，too，visited the Buddha with a similar end in view．The Buddha preached to him，and he entered the Order and lived on a hill with Kumāputta，engaged in meditation．But they were disturbed by the comings and goings of numerous monks，and，owing to the disturbance，spurred on to greater endeavour，Sudatta put forth effort and became an arahant．<br><br>Ninety four kappas ago，in the time of Siddhattha Buddha，he was a householder，and going into the forest，he made walking sticks，which he gave to the monks （Thag．vs．37； ThagA．i．101f）．<br><br>He is evidently identical with Dandadāyaka of the Apadāna，and is generally known as Kumāputtasahāya Thera．Ap．i．283．<br><br><i>1．Sudatta Sutta．</i> Describes the visit of Sudatta the Devaputta to the Buddha．S．i．53．<br><br><i>2．Sudatta Sutta．</i>The Buddha tells Anāthapindika that he who gives food gives four things to the receiver thereof：<br><br>  life，  beauty，  happiness，  strength．A．ii．63．,7,1
403262,en,21,sudayaka,sudāyaka,Sudāyaka,Sudāyaka：A king of five kappas ago，a previous birth of   Ajinadāyaka Thera．Ap．i．214．,8,1
403295,en,21,suddhaka sutta,suddhaka sutta,Suddhaka Sutta,Suddhaka Sutta：<i>1．Suddhaka Sutta．</i> On the benefits of the four satipatthānas．S．v．173．<br><br><i>2．Suddhaka Sutta．</i>On the six sense faculties．S．v．203．<br><br><i>3．Suddhaka Sutta．</i> If cultivated and made much of，concentration on in breathing and out breathing is of great profit and point．S．v．313．<br><br><i>4．Suddhaka Sutta．</i> The four qualities which make the Noble Disciple a sotāpanna．S．v．403．,14,1
403318,en,21,suddhatthaka sutta,suddhatthaka sutta,Suddhatthaka Sutta,Suddhatthaka Sutta：The fourth of the Atthakavagga of the Sutta Nipāta．<br><br>The sutta was preached in reference to Candābha （q．v．） （SNA．ii．523f）．Mere knowledge of various systems of philosophy cannot purify a man，for each sponsor of a system claims superiority for his views，and all go from one teacher to another and are never calm and thoughtful．But the wise，who have understood the Dhamma，are never led away by passion．They do not embrace anything in the world as the highest．SN．vss．788-95．,18,1
403323,en,21,suddhavasa,suddhavāsa,Suddhavāsa,Suddhavāsa：A Pacceka Brahmā who，with Subrahmā，went to visit the Buddha，but，finding him in meditation during the noonday heat，went to see a certain Brahmā who was infatuated with his own importance．<br><br>They told him of the greater power and majesty of the Buddha，whom they persuaded him to visit．S．i．146．,10,1
403328,en,21,suddhavasa,suddhāvāsā,Suddhāvāsā,Suddhāvāsā：The ”Pure Abodes”； a name given to a group of Brahma-worlds - the five highest Rūpa worlds - consisting of <br><br>  Avihā，  Atappā，  Sudassā，  Sudassī and   Akanitthā （E．g．，D．iii．237）．There anāgāmī are born，and there they attain arahantship； such anāgāmī are divided into twenty four classes （See，e．g．，KhA．182f．； of．PSA．319； Vsm．710）．<br><br>Bodhisattas are never born there （SNA．i．50； BuA．224）．<br><br>The Suddhāvāsā are described as buddhānam khandhāvāratthānasadisā．Sometimes，for asankheyyas of kappas，when no Buddhas are born，these worlds remain empty （AA．ii．808； cf．MA．i．30）．<br><br>The Buddha is mentioned as having visited the Suddhāvāsā （E．g．，D．ii．50）．When a Buddha is about to be born，the inhabitants of the Suddhāvāsā insert a knowledge of the signs of a Great Being in the Vedas and teach this among men in the guise of brahmins，calling such knowledge buddhamanta．Men learn it and are thus able to recognize a Great Being （MA．ii．761； SNA．ii．448）．The inhabitants of the Suddhāvāsā know how many Buddhas will be born in any particular kappa by observing the number of lotuses which spring up on the site of the Bodhi-pallanka when the earth gradually emerges after the destruction of the world （DA．ii．411）．It is the Suddhāvāsā Brahmās who provide the four omens which lead to a Bodhisatta’s renunciation in his last lay life．See，e．g．，DA．ii．455f．,10,1
403329,en,21,suddhavasakayika deva,suddhāvāsakāyikā devā,Suddhāvāsakāyikā devā,Suddhāvāsakāyikā devā：A group of devas，inhabitants of the   Suddhāvāsā，who appeared before the Buddha and recited three verses in praise   of the Sangha．S．i．26； cf．D．ii．253f．,21,1
403347,en,21,suddhika,suddhika,Suddhika,Suddhika：A brahmin who visited the Buddha atJetavana and stated that a man can be purified only by knowledge of the Vedas．The Buddha answered that it is not knowledge of runes，but the purity of heart of a man，which is important，of a man who has put forth effort to win supreme purity of conduct （S．i．165）．<br><br>Buddhaghosa says （SA．i．179） that the brahmin was called Suddhika to distinguish him from other Bhāradvājas by the nature of his enquiry．,8,1
403348,en,21,suddhika,suddhika,Suddhika,Suddhika：A householder，one of the chief supporters of Metteyya   Buddha．Anāgat．vs．60．,8,1
403350,en,21,suddhika sutta,suddhika sutta,Suddhika Sutta,Suddhika Sutta：<i>1．Suddhika Sutta．</i>Describes the visit of Suddhika Bhāradvāja to the Buddha （S．i．265）．See also Bhikkhu Sutta （5）．<br><br><i>2．Suddhika Sutta．</i> The four kinds of Nāgas：the egg born，the womb-born，the sweat born，those born parentless．S．iii．240．<br><br><i>3．Suddhika Sutta．</i> The same as above，regarding Supannas．S．iii．246．<br><br><i>4．Suddhika Sutta．</i> The different kinds of Gandhabbas：those that dwell in the fragrance of root-wood，heart-wood，pith，bark，sap，leaves，flowers，savours，scents．S．iii．249．<br><br><i>5．Suddhika Sutta．</i> On the five indriyas：faith，energy，mindfulness，concentration and insight．S．v．193．<br><br><i>6．Suddhika Sutta．</i> On the five indriyas：ease，discomfort，happiness （somanassa），unhappiness，indifference．S．v．207．<br><br><i>7．Suddhika Sutta </i>or <i>Samuddaka Sutta．</i> Nothing is permanent．S．iii．149．<br><br><i>Suddhika </i>or<i> Nirāmisa Sutta．</i> On the zest that is carnal or not carnal，the pleasure that is carnal or not carnal，the indifference that is carnal or not carnal．S．iv．235f．,14,1
403357,en,21,suddhodana,suddhodana,Suddhodana,Suddhodana：A Sākiyan Rājā of Kapilavatthu and father of Gotama Buddha．<br><br>He was the son of Sihahanu and Kaccānā．His brothers were Dhotodana，Sakkodana，Sukkodana and Amitodana，and his sisters were Amitā and Pamitā． <br><br> Māyā was his chief consort，and，after her death her sister Pajāpatī was raised to her position （Mhv．ii．15f．； Dpv．iii．45； J．i．15，etc．）． <br><br>When soothsayers predicted that his son Gotama had two destinies awaiting him，either that of universal sovereignty or of Buddha hood，he exerted his utmost power to provide the prince with all kinds of luxuries in order to hold him fast to household life．It is said （E．g．，J．i．54） that when Asita，who was his father’s chaplain and his own teacher，visited Suddhodana to see the newly born prince，and paid homage to the infant by allowing his feet to rest on his head，Suddhodana was filled with wonder and himself worshipped the child．And when，at the ploughing ceremony，Suddhodana saw how the jambu-tree under which the child had been placed kept its shadow immoveable in order to protect him，and that the child was seated cross legged in the air，he again worshipped him （J．i．57f）．<br><br>Later，when，in spite of all his father’s efforts，the prince had left household life and was practising austerities，news was brought to Suddhodana that his son had died owing to the severity of his penances．But he refused to believe it，saying that his son would never die without achieving his goal （J．i．67）．When this was afterwards related to the Buddha，he preached the Mahādhammapāla Jātaka and showed that in the past，too，Suddhodana had refused to believe that his son could have died even when he was shown the heap of his bones．<br><br>When news reached Suddhodana that his son had reached Enlightenment，he sent a messenger to Veluvana in Rājagaha with ten thousand others to invite the Buddha to visit Kapilavatthu．But the messenger and his companions heard the Buddha preach，entered the Order，and forgot their mission．Nine times this happened．On the tenth occasion，Suddhodana sent Kāludāyī with permission for him to enter the Order on the express condition that he gave the king’s invitation to the Buddha．Kāludāyī kept his promise and the Buddha visited Kapilavatthu，staying in theNigrodhārāma．There，in reference to a shower of rain that fell，he preached the Vessantara Jātaka．The next day，when Suddhodana remonstrated with the Buddha because he was seen begging in the streets of Kapilavatthu，the Buddha told him that begging was the custom of all Buddhas，and Suddhodana hearing this became asotāpanna．He invited the Buddha to his palace，where he entertained him，and at the end of the meal the Buddha preached to the king，who became a sakadāgāmī （J．i．90； cf．DhA．iii．164f）．He became an anāgāmī after hearing theMahādhammapāla Jātaka（DhA．i．99； J．iv．55），and when he was about to die，the Buddha came from Vesāli to see him and preach to him，and Suddhodana became an arahant and died as a lay arahant （ThigA．141）．<br><br>Nanda was Suddhodana’s son byMahā Pajāpati，and he had also a daughter called Sundarī Nandā．When the Buddha ordained bothRāhula and Nanda，Suddhodana was greatly distressed lest other parents should be similarly afflicted，and persuaded the Buddha to establish a rule that none should be ordained without the permission of his parents （Vin．i．82f）．<br><br>Suddhodana was the Bodhisatta’s father in numerous births，but he is specially mentioned as such by name in only a few Jātakas e．g．，<br><br>  Katthahāri，  Alīnacitta，  Susīma，     Bandhanāgāra，  Kosambī，     Mahādhammapāla，  Dasaratha，  Hatthipāla，  Mahāummagga  Vessantara．,10,1
403370,en,21,sudeva,sudeva,Sudeva,Sudeva：<i>1．Sudeva．</i>A king of Dhaññavatī，father of Nārada Buddha．Bu．x．18； but J．i．37 calls him Sumedha．<br><br><i>2．Sudeva．</i> Aggasāvaka of Mangala Buddha．J．i．34； Bu．iv．23．<br><br><i>3．Sudeva．</i> Aggasāvaka of Sujāta Buddha （Bu．xiii．25）； but see Deva．,6,1
403384,en,21,sudhabhojana jataka,sudhābhojana jātaka,Sudhābhojana Jātaka,Sudhābhojana Jātaka：There once lived in Benares a wealthy householder，worth eighty crores．He offered his wealth to the king，who，however，had no need for it； so he gave much away in gifts and was born as Sakka．Equally generous were his descendants - Canda，Suriya，Mātali and Pañcasikha．But the next in descent，Pañcasikha’s son，Maccharikosiya，became a miser．He stopped all giving and lived in abject poverty．One day，seeing his sub-treasurer eating rice porridge，he wished for some himself，but，owing to his miserliness，he went in disguise to the river with a little rice and there started to cook it with the help of a slave．Sakka saw this，and，accompanied by Canda and the others，appeared before him disguised as a brahmin．Advancing towards him，Sakka asked him the way to Benares，and，pretending to be deaf，approached the place where the porridge was being cooked and asked for some．Maccharikosiya refused to give him any，but Sakka insisted on reciting to him some stanzas on the value of giving，and then Kosiya agreed to give him a little porridge．One by one the others，also disguised as brahmins，approached，and，in spite of all his efforts，Kosiya was forced to invite them to share his meal．He asked them to fetch small leaves，but in their hands small leaves became large．After the porridge had been served，Pañcasikha assumed the form of a dog，then of a horse of changing colours，and started chasing Kosiya，while the others stood motionless in the air．Kosiya asked how beings could gain such powers，and Sakka explained to him and revealed their identity．Maccharikosiya went back to Benares and gave away his wealth in charity．Later he became a hermit and lived in a hut．<br><br>At that time the four daughters of Sakka - Asā，Saddhā，Sirī and Hirī - went to Anotatta to play in the water．There they saw Nārada under a pāricchattaka-flower，which served him as a sunshade，and each asked him for the flower．Nārada said he would give it to the best of them，and referred them to Sakka．Sakka sent （by Mātali） a cup of ambrosia （sudhābhojana） to Kosiya，and said that whichever of his daughters succeeded in persuading  Kosiya to share with her his drink would be adjudged the best．He listened to all their claims and decided in favour of Hirī．Sakka，wishing to know why he decided thus，sent Mātali in his chariot to ask him．While Mātali was yet speaking to him，Kosiya died and was reborn in Tāvatimsa．Sakka gave him Hirī as wife and also a share of the kingdom of Tāvatimsa．<br><br>The story was told in reference to a monk of Sāvatthi，who was so generous that he would give away his own food and drink and so starve．He is identified with Maccharikosiya，Uppalavannā with Hirī，Anuruddha with Pañcasikha，Ananda with Mātali，Kassapa with Suriya，Moggallāna with Canda，Sāriputta with Nārada，and Sakka with the Buddha himself．J．v．382 412．,19,1
403387,en,21,sudhaja,sudhaja,Sudhaja,Sudhaja：A king of four kappas ago，a previous birth of Vacchagotta   Thera．ThagA．i．221； cf．Ap．i．177．,7,1
403395,en,21,sudhamma,sudhamma,Sudhamma,Sudhamma：<i>1．Sudhamma．</i>The city of birth of Sobhita Buddha．Bu．vii．16； J．i．35．<br><br><i>2．Sudhamma．</i> A king，father of Sobhita Buddha．Bu．vii．16．<br><br><i>3．Sudhamma．</i> The park in which Sobhita Buddha was born and in which he preached his first sermon．Bu．vii．16．<br><br><i>4．Sudhamma．</i> A park in Sudhammavatī City，where Sujāta Buddha held his first assembly of monks．BuA．169．<br><br><i>5．Sudhamma Thera．</i> He lived in Macchikāsanda，in a monastery （the Ambātakārāma） provided by Citta．Citta used to invite Sudhamma to his house for meals．One day Sāriputta，at the head of several eminent monks，visited Macchikāsanda and stayed in the monastery．Citta heard Sāriputta preach （and became a sakadāgāmin，says DhA），and，at the end of the sermon，invited him and the monks to his house the next day．He also invited Sudhamma，but because he had been invited after the others，Sudhamma refused to go．Early the next day he visited Citta’s house to see what offerings had been prepared，and after seeing them，remarked that one thing was missing：sesame cakes （tilasangulikā）．Then Citta rebuked him，comparing him to a crow，the offspring of a cock and a crow．Sudhamma left the house in anger，and going to Sāvatthi，reported the matter to the Buddha．The Buddha blamed Sudhamma and said that the Sangha should pass the patisārānīyakamma on him．Sudhamma，thereupon，went to Macchikāsanda to ask pardon of Citta，but Citta would not forgive him．The Buddha then gave him a companion，and together they went to Citta，and Sudhamma again asked pardon for his fault．Citta pardoned him and asked to be pardoned himself （Vin．i．15-20； cf．DhA．ii．74ff）．Later Sudhamma became an arahant．AA．i．210．,8,1
403397,en,21,sudhamma,sudhammā,Sudhammā,Sudhammā：<i>1．Sudhammā．</i>An aggasāvikā （great disciple） ofAtthadassī Buddha．Bu．xv．20； J．i．39．<br><br><i>2．Sudhammā．</i> The queen consort of Renu，king of Uttarapañcāla．See theSomanassa Jātaka．She is identified withMahāmāyā．J．i．453．<br><br><i>3．Sudhammā．</i> One of the four wives ofMagha．When Magha and his companions were building a rest house for travellers，they did not wish women to have any share in the work．But Sudhammā bribed the carpenter，who made a pinnacle of seasoned wood for the building and laid it aside with the words：”Sudhammā nāma ayam sālā．” When the time for the erection of the pinnacle came，he told Magha and the others that it was impossible to make a pinnacle then，as it must be of well seasoned wood．A search was started for a seasoned pinnacle．Sudhammā agreed to give hers if she were allowed a share in the building．The men were at first unwilling，but in the end gave their consent．<br><br>After death，Sudhammā，was born in Tāvatimsa，and，because of her merit in the past，there came into being for her Sudhammā，the Moot Hall of the Devas，nine hundred leagues in extent （DhA．i．269f．，274f．； J．i．201f）．There the Devas hold their meetings on the eighth day of each month，or when the Dhamma is preached，and also all their important festivals and gatherings （See，e．g．，D．ii．268； M．ii．79； S．i．221； J．vi．97，126； Thag．vs．1198）．All Buddhas preach the Abhidhamma in the Sudhammā-hall．It is said （ThagA．ii．185） that every devaloka has a Sudhammā-sabhā； this title is often used in comparisons to denote a fine hall．<br><br><i>4．Sudhammā．</i> The sixth daughter of Kiki，king of Benares．She is identified sometimes withMahāmāyā （E．g．，J．vi．481） and sometimes with Dhammadinnā．E．g．，Ap．ii．546，548； ThigA．104，114．<br><br><i>5．Sudhammā Therī．</i> An arahant．She lived in the time of Kassapa Buddha．At the Buddha’s wish，she took a branch of the Bodhi tree with her and planted it in the Mahāsāgaruyyāna in Ceylon．Dpv．xvii．19f．； Mhv．xv．147f．<br><br><i>6．Sudhammā．</i> A class of Devas belonging to the Tāvatimsa devanikāya．VvA．258．<br><br><i>7．Sudhammā．</i>Mother of Sobhita Buddha．Bu．vii．16； J．i．35．,8,1
403401,en,21,sudhamma sabha,sudhammā sabhā,Sudhammā Sabhā,Sudhammā Sabhā：See Sudhammā （3）．,14,1
403402,en,21,sudhamma-samanera,sudhamma-sāmanera,Sudhamma-sāmanera,Sudhamma-sāmanera：Given as an example （VibhA．389） of one whose   patisambhidā became clear （visada） from listening to the Dhamma．,17,1
403403,en,21,sudhammapura,sudhammapura,Sudhammapura,Sudhammapura：The Pāli name for the city of Thaton．Bode，op．cit．，  12．,12,1
403411,en,21,sudhammavati,sudhammavatī,Sudhammavatī,Sudhammavatī：A city in whose park Sujāta Buddha held the first   assembly of his monks．BuA．169．,12,1
403412,en,21,sudhamundakavasi-dahara,sudhāmundakavāsi-dahara,Sudhāmundakavāsi-dahara,Sudhāmundakavāsi-dahara：Given as an example of one who came to   grief through hearing a woman&#39；s voice．AA．i．15．,23,1
403413,en,21,sudhana,sudhanā,Sudhanā,Sudhanā：See Sutanū．,7,1
403415,en,21,sudhannaka,sudhaññaka,Sudhaññaka,Sudhaññaka，Sudhaññavatī：The city of birth of Revata Buddha．  Bu．vi．16； J．i．35； BuA．131 calls it Sudhaññavatī．,10,1
403416,en,21,sudhannavati,sudhaññavatī,Sudhaññavatī,Sudhaññavatī：See Sudhaññaka above．,12,1
403423,en,21,sudhapindiya thera,sudhāpindiya thera,Sudhāpindiya Thera,Sudhāpindiya Thera：An arahant．Ninety four kappas ago he gave   mortar （sudhāpinda） for the construction of the cetiya of Siddhattha Buddha．  Thirty kappas ago he was king thirteen times under the name of Patisankhāra．  Ap．i．133．,18,1
403448,en,21,sudinna,sudinna,Sudinna,Sudinna：<i>1．Sudinna．</i> Father of Piyadassī Buddha （J．i．39）； but see Sudatta （9）．<br><br><i>2．Sudinna Kalandakaputta．</i> A monk who，after being ordained，returned to his former wife and had relations with her，thus becoming guilty of the first Pārājikā offence．When there was a famine in the Vajji country，Sudinna went to Vesāli，hoping to be kept by his rich relations，to the mutual benefit of both parties．They gave him sixty bowls of rice，which he distributed among his colleagues．When he went to his father’s house，in Kalandakagāma，he saw a servant girl about to throw away some boiled rice and asked her to put it into his bowl．The girl，recognizing his hands and feet and voice，told his mother of his arrival．Both she and his father visited him as he was eating the rice，and his father took him by the hand and led him home．There he was provided with a seat and asked to eat：but he refused，saying he had already eaten．The next day he was again invited； he went，and they tried to tempt him back to the lay life．His former wife joined in the attempt，but on being addressed by him as ”Sister，” she fell fainting．Then he begged for his meal，saying that if they desired to give it to him they should do so without worrying him．Later his wife visited him，with his mother，at the Mahāvana，and begged that he would give her a son，so that the Licchavis might not confiscate their wealth for want of an heir．Sudinna agreed，and had intercourse three times with her．She became pregnant，and in due course a son was born，who was called Bījaka．When Sudinna realized what he had done he was filled with remorse，and his colleagues，discovering the reason，reported him to the Buddha，who blamed him greatly．（Vin．iii．11-21； see Sp．i．270，where Sudinna is held not guilty of the Pārājikā offence because he was an ādikammika．）．<br><br>The Buddha’s censure of Sudinna forms the topic of one of the dilemmas of the Milinda-Pañha．（p．170f）．<br><br><i>3．Sudinna．</i>Evidently a famous commentator．Buddhaghosa quotes （DA．ii．566； AA．ii．551） him as saying that there is no word of the Buddha which is not a sutta （asuttam nāma kim buddhavacanam atthi ?） and thus rejecting the Jātaka，Patisambhidā，Niddesa，Sutta Nipāta，Dhammapada，Itivuttaka，Vimānavatthu，Petavatthu，Thera  and Therī-gāthā and Apadāna．,7,1
403451,en,21,sudinnabhanavara,sudinnabhānavāra,Sudinnabhānavāra,Sudinnabhānavāra：The second chapter of the Sutta Vibhanga of the   Vinaya．Vin．iii．11-21．,16,1
403489,en,21,sudura sutta,sudūra sutta,Sudūra Sutta,Sudūra Sutta：Four pairs of things which are very far from each   other：the sky and the earth，the hither and further shores of the ocean，the   positions of sunrise and sunset，the Dhammas of good and bad monks．A．ii．50．,12,1
403514,en,21,sugandha thera,sugandha thera,Sugandha Thera,Sugandha Thera：<i>1．Sugandha Thera．</i>He belonged to a rich family ofSāvatthi．In the past he had smeared the Gandhakuti of Kassapa Buddha with costly sandalwood paste and had desired that he might be reborn with a fragrant body，therefore he，on the day of his birth，and his mother，while she carried him，filled the house with fragrance hence his name．When he grew up，he heardMahāsela Thera preach and entered the Order，attaining arahantship in seven days．<br><br>In the time of Tissa Buddha he was a hunter．Tissa Buddha saw him，and，out of compassion for him，left his footprint where the hunter might see it．The hunter recognized the footprint as that of a Great Being and offered to it karandaka flowers （Thag．vs．24； ThagA．i．80f）．<br><br>He is probably identical with Karandapupphiya Thera of the Apadāna．Ap．ii．434； the same verses occur at Ap．ii．383； cf．ThagA．i．270； i．405，where they are found under Subhūti．<br><br><i>2．Sugandha．</i> A khattiya of thirty one kappas ago，a former birth of Atuma （Gandhodakiya） Thera．ThagA．i．162； Ap．i．158．<br><br><i>3．Sugandha Thera．</i>In the past he had been a setthiputta of Benares and had joined the Order under Kassapa Buddha，becoming famous as a preacher．After death he was born in Tusita，and in this life was born among men，with a fragrant body hence his name．He entered the Order and became an arahant．Ap．ii．459-63．,14,1
403546,en,21,sugatavinaya sutta,sugatavinaya sutta,Sugatavinaya Sutta,Sugatavinaya Sutta：The benefits which accrue to the world through   a Tathāgata and his Vinaya and the four things which lead to the confusion of   the Saddhamma．A．ii．147f．,18,1
403578,en,21,sugatuppatti sutta,sugatuppatti sutta,Sugatuppatti Sutta,Sugatuppatti Sutta：A man whose mind is pure is born after death in   heaven．Itv．p．13，quoted in the Sutta Sangaha （No．28）,18,1
403604,en,21,sugutta,suguttā,Suguttā,Suguttā：One of the chief lay women patrons of Sikhī Buddha．  Bu．xxi．22．,7,1
403631,en,21,suhanu,suhanu,Suhanu,Suhanu：A horse belonging to the king of Benares．See the  Suhanu Jātaka．,6,1
403632,en,21,suhanu jataka,suhanu jātaka,Suhanu Jātaka,Suhanu Jātaka：The Bodhisatta was minister to the king of Benares．The king had a wild horse called Mahāsona．The king was miserly，and one day，when some horse dealers brought horses for sale，he gave orders，unknown to his minister，that Mahāsona should be let loose among these horses，and that when he had bitten and weakened them，they should be bought at reduced price．The dealers complained to the minister．After inquiring into the matter，he advised them to bring Suhanu，a very strong horse they had，the next time they visited Benares．This they did，and when Mahāsona and Suhanu were confronted with each other they showed great affection，and started licking each other．The king saw this，and was told by his minister that the horses recognized each other’s virtues．He then warned the king against excessive covetousness．<br><br>The story was told in reference to two hot headed monks，both passionate and cruel．One lived in Jetavana and the other in the country．One day the country monk came to Jetavana，and the monks eagerly awaited their quarrel．But when the two monks met they showed great affection．The Buddha explained that this was because of their like nature．J．ii．30-32．,13,1
403638,en,21,suhema,suhemā,Suhemā,Suhemā：Probably the wife of the goose king Dhatarattha．J．v．366．,6,1
403639,en,21,suhemanta thera,suhemanta thera,Suhemanta Thera,Suhemanta Thera：He belonged to a rich brahmin family of a border kingdom．One day he heard the Buddha preach in the Deer Park in Sankassa，and，after joining the Order，became a reciter of the Tipitaka，attaining arahantship in due course．He then became a teacher and counsellor of the monks，instructing them and solving their difficulties．<br><br>In the time of Tissa，Buddha he was a forester，and，seeing the Buddha at the foot of a tree，offered him punnāga-flowers．Ninety-one kappas ago he was a king，named Tamonuda （Thag．vs．106； ThagA．i．212f）．He is evidently identical with Punnāgapupphiya of the Apadāna．Ap．i．180．,15,1
403668,en,21,suja,sujā,Sujā,Sujā：One of the four wives of Magha and his maternal cousin．<br><br>When Magha’s other wives helped him in his good acts，Sujā，claiming kinship with him，spent her time in adorning herself．When Magha was born asSakka and looked for Sujā，he found that she had been born as a crane in a mountain cave．He visited her and carried her toTāvatimsa to show her how her companions had been born there，as a result of their good acts．He then exhorted her to keep the five precepts．This she did，eating only such fish as had died a natural death．One day，Sakka，wishing to test her，assumed the form of a fish and pretended to be dead．Just as Sujā was about to swallow the fish，it wriggled its tail and she let it go．A few days later she died，and was born as the daughter of a potter of Benares．Sakka filled a cart with treasures disguised as cucumbers and drove it through the city．When people asked him for cucumbers，he said，”I give them only to a woman who has kept the five precepts．” Sujā claimed them，and Sakka，revealing his identity，gave them to her．<br><br>Then she was reborn as the daughter of Vepacitti，king of the Asuras，a bitter enemy of Sakka．Because of her great beauty，Vepacitti granted to Sujā the boon of choosing her own husband，and Sakka，disguised as an aged Asura，came to the assembly where she was to choose．Filled with love for him，owing to their previous association，she threw the garland round the aged Asura，and when the others exclaimed that he was old enough to be her grandfather，Sakka took Sujā up into the air and declared his identity．The Asuras started in pursuit，butMātali drove the Vejayantaratha，and Sujā was installed in Tāvatimsa as Sakka’s chief consort，at the head of twenty five million apsarases．She asked for and was granted as a boon that she should be allowed to accompany Sakka wherever he went．<br><br>DhA．i．269，271，274ff．； DA．iii．716f．； J．i．201f．； also J．iii．491f．，where Sujā accompanies Sakka in his travels； at p．494 she is called Sujātā； cf．DA．iii．716．,4,1
403675,en,21,sujampati,sujampati,Sujampati,Sujampati：A name for Sakka．,9,1
403678,en,21,sujampatika,sujampatikā,Sujampatikā,Sujampatikā：See Sarana Thera,11,1
403689,en,21,sujata,sujāta,Sujāta,Sujāta：<i>1．Sujāta．</i> The twelfth of the twenty four Buddhas． <br><br>  He was born in the city of Sumangala，   his father being the khattiya Uggata and his mother Pabhāvatī．   He was called Sujāta because his birth brought happiness to all beings．   He lived as a householder for nine thousand years in three palaces - Siri，  Upasiri and Nanda   his wife being Sirinandā and his son Upasena．   He left home on a horse，named Hamsavaha，   practised austerities for nine months，   and attained Enlightenment under a bamboo （mahāvelu） tree，     after a meal of milk rice given by the daughter of Sirinandanasetthi of   Sirinandans；    grass for his seat was given by an Ajīvaka named Sunanda．   His first sermon was to his younger brother，Sudassana，and the chaplain’s   son，Deva，in the Sumangala Park．     He performed the Twin Miracle at the gate of Sudassana Park．   The Bodhisatta was a Cakkavatti，and entered the Order under the Buddha．     Sujāta’s chief disciples were Sudassana and Deva （Sudeva） among monks    and Nāgā and Nāgasamālā among nuns．   Nārada was his attendant．   Sudatta and Citta were his chief lay patrons among men    and Subhaddā and Padumā among women．   His body was fifty cubits high；    he lived for ninety thousand years，and died at Silārāma in Candavatī   city，where a thūpa，three gāvutas in height，was erected in his honour．  Bu．xiii．1ff．； BuA．168 ff．； J．i．38； Mhv．i．8，etc．<i>2．Sujāta．</i>Cousin of Padumuttara Buddha and brother of Devala．He later became one of Padumuttara’s Chief Disciples （Bu．xi．24； BuA．159； DA．ii．489）．Heraññakāni （Upaddhadussadāyaka） Thera，in a previous birth，gave him a piece of cloth for a robe （ThagA．i．266； Ap．ii．435），while Khemā gave him three meal cakes and cut off her hair as an offering to him （ThigA．127； AA．i．187）．Dhammadinnā also did obeisance to him and offered him alms （ThigA．196； MA．i．516）．<br><br><i>3．Sujāta．</i> An Ajīvaka，who gave grass for his seat to Piyadassī Buddha．BuA．172．<br><br><i>4．Sujāta．</i> A king，father of Nārivāhana （q．v．）．<br><br><i>5．Sujāta．</i>A king，who later became a hermit．He was the Bodhisatta in the time of Tissa Buddha．Bu．xviii．9f．； J．i．40．<br><br><i>6．Sujāta．</i>A yavapālaka，who gave grass for his seat to Vipassī Buddha．BuA．195．<br><br><i>7．Sujāta．</i> A king of fifty seven kappas ago； a former birth of Ramsisaññaka Thera．Ap．i．210．<br><br><i>8．Sujāta．</i> The name of Upāli Thera （q．v．） in the time of Padumuttara Buddha．ThagA．i．229．<br><br><i>9．Sujāta Thera．</i> He was a brahmin of Benares，father of Sundarī Therī．While grieving for the death of his son，he met Vāsitthī Therī，and from her he heard about the Buddha，whom he visited at Mithilā．<br><br>He entered the Order under the Buddha，attaining arahantship on the third day （ThigA．229）．<br><br>It is perhaps this Thera who is mentioned in the Samyutta Nikāya （S．ii．278f ） as having won the special praise of the Buddha because of his bright expression．<br><br><i>10．Sujāta．</i> A householder of Benares．He once went to hear the leader of a company of ascetics preach in the royal park and spent the night there．During the night，he saw Sakka arrive with his apsarases to pay homage to the ascetics，and he fell in love with one of them．His passion for her was so great that he died of starvation．The story is given in the Mahāsutasoma Jātaka．J．v．468f．<br><br><i>11．Sujāta．</i> The Bodhisatta born as a landowner of Benares．See the Sujāta Jātaka （3）．<br><br><i>12．Sujāta．</i>Son of the Assaka king in Polanagara．He was expelled from the country at the request of his stepmother and lived in the forest．At that time Mahā Kaccāna，following on the holding of the First Council，was living in the Assaka country．One of Sujāta’s friends，a devaputta in Tāvatimsa，appeared before Sujāta in the shape of a deer，and，after leading him to Mahā Kassapa，disappeared．Sujāta saw the Thera and talked with him．Mahā Kassapa saw that Sujāta had but five months to live，and，after stirring up his mind，sent him back to his father，urging him to good deeds．When the king heard his story he sent a messenger for Mahā Kaccāna．Sujāta lived another four months and，after death，was reborn in Tāvatimsa．Later he visited Mahā Kaccāna to show his gratitude and revealed his identity．<br><br>The story is known as the Cūlarathavimāna．Vv．v．13； VvA．259-270．<br><br><i>13．Sujāta．</i> Called Sujāta Pippalāyana of Mahātittha．He married the daughter of the brahmin Kapila，a previous birth of Bhaddā Kāpilānī．ThigA．73．,6,1
403692,en,21,sujata,sujātā,Sujātā,Sujātā：<i>1．Sujātā．</i>An aggasāvikā （great disciple） of Sobhita Buddha．J．i．35； Bu．vii．22．<br><br><i>2．Sujātā．</i> An aggasāvikā of Piyadassī Buddha．J．i．39； Bu．xiv．21．<br><br><i>3．Sujātā．</i> Mother of Padumuttara Buddha．J．i．37； Bu．xi．19； MA．ii．722； DhA．i．417．<br><br><i>4．Sujātā．</i>Mother of Kondañña Buddha．Bu．iii．25； J．i．30．<br><br><i>5．Sujātā．</i> An Asura maiden who became the wife ofSakka．See Sujā．<br><br><i>6．Sujātā．</i>Daughter of Senānī，a landowner of the village of Senānī nearUruvelā．She made a promise to the god of the banyan tree near by that she would offer a meal of milk rice to the god if she gave birth to a son．Her wish was fulfilled，the son was born，and she sent her maid，Punnā，to prepare the place for the offering．This was on the very day of the Buddha’s Enlightenment，and Punnā，finding Gotama sitting under the banyan，thought that he was the tree god present in person to receive the offering．She brought the news to Sujātā，who，in great joy，brought the food in a golden bowl and offered it to him．<br><br>Gotama took the bowl to the river bank，bathed at theSuppatitthita ford and ate the food．This was his only meal for forty nine days．J．i．68f．； DhA．i．71，etc．In Lal．334-7 （267f．） nine girls are mentioned as giving food to the Buddha during his austerities．Cf．Dvy．392，where two are given，Nandā and Nandabalā．<br><br>Sujātā’s meal was considered one of the most important of those offered to the Buddha，and the Devas，therefore，added to it divine flavours．<br><br>Yasa was Sujātā’s son，and when he attained arahantship his father，who had come in search of him，became the Buddha’s follower and invited him to a meal．The Buddha accepted the invitation and went with Yasa to the house．The Buddha preached at the end of the meal，and both Sujātā and Yasa’s wife became sotāpannas．On that day Sujātā took the threefold formula of Refuge．She thus became foremost among lay women who had taken the threefold formula （aggam upāsikānam pathamam saranam gacchantīnam） （SNA．i．154； D．ii．135）．She had made an earnest resolve to attain this eminence in the time of Padumuttara Buddha．A．i．26； AA．i．217f．<br><br><i>7．Sujātā．</i> An upāsikā of Ñātikā．The Buddha said that she had become a sotāpanna and had thus assured for herself the attainment of arahantship．D．ii．92； S．v．356f．<br><br><i>8．Sujātā．</i> Youngest sister ofVisākhā．She was the daughter ofDhanañjayasetthi and was given in marriage to Anāthapindika’s son．She was very haughty and obstinate．One day，when the Buddha visited Anāthapindika’s house，she was scolding the servants．The Buddha stopped what he was saying，and，asking what the noise was，sent for her and described to her the seven kinds of wives that were in the world．She listened to the sermon and altered her ways （A．iv．91f．； J．ii．347f）．<br><br>The Sujāta Jātaka （No．269） was preached to her．<br><br><i>9．Sujātā．</i> A maiden of Benares．See theManicora Jātaka．She is identified withRāhulamātā．J．ii．125．<br><br><i>10．Sujātā Therī．</i>She was the daughter of a setthi ofSāketa and was given in marriage to a husband of equal rank，with whom she lived happily．One day，while on her way home from a carnival，she saw the Buddha at Añjanavana and listened to his preaching．Even as she sat there her insight was completed，and she became an arahant．She went home，obtained her husband’s permission，and joined the Order．Thig．145-50； ThigA．136f．,6,1
403694,en,21,sujata jataka,sujāta jātaka,Sujāta Jātaka,Sujāta Jātaka：<i>1．Sujāta Jātaka （No．269）．</i> The Bodhisatta was once king of Benares．His mother was a passionate woman，harsh and ill tongued，and the Bodhisatta waited for an opportunity of admonishing her．One day，as he accompanied her to the park，a blue jay screeched，and the courtiers stopped their ears，saying：”What a scream! Stop it!” On another day they heard a cuckoo singing and stood listening eagerly．The Bodhisatta pointed this out to his mother and left her to draw her own inference．She understood and reformed herself．<br><br>The story was related to Anāthapindika’s daughter in law，Sujātā，who was identified with the queen mother．J．ii．347-51．<br><br><i>2．Sujāta Jātaka （No．306）．</i> The Bodhisatta was once chaplain to the king of Benares．One day，the king heard a fruiterer’s daughter，Sujātā，hawking sweets，and falling in love with her voice he sent for her and made her his queen．Some time later she saw the king eating sweets from a golden dish and asked him what those egg shaped fruits were．The king was very angry； but the Bodhisatta interceded on her behalf and she was pardoned．<br><br>The story was told in reference to a quarrel between Mallikā and Pasenadi，which became famous under the name of Sirivivāda or Sayanakalaha．Pasenadi ignored Mallikā completely，and the Buddha，knowing this，went to the palace with five hundred monks．The king invited them to a meal，and as the food was being served，the Buddha covered his bowl and asked for Mallikā．She was sent for，and the Buddha made peace between them．Mallikā is identified with Sujātā and Pasenadi with the king of Benares．J．iii．20-22．<br><br><i>3．Sujāta Jātaka （No．352）．</i> The Bodhisatta was once a landowner of Benares，named Sujāta．When his grandfather died his father gave himself up to despair and，having erected a mound over the dead man’s bones，spent all his time offering flowers there．Wishing to cure him，Sujāta feigned madness，and，seeing a dead ox outside the city，put grass and water near it and kept on trying to make it eat and drink．News of this was carried to his father，who hurried to the spot．In the course of their conversation Sujāta convinced his father of his folly．<br><br>The story was told to a lay follower of the Buddha who，after his father’s death，gave himself up to grief．The Buddha visited him and told him this story．<br><br>J．iii．155-7．The story is given in PvA．39f．，but there it is related to the monks and not to the householder； he，however，became a sotāpanna．,13,1
403695,en,21,sujata sutta,sujāta sutta,Sujāta Sutta,Sujāta Sutta：The Buddha sees Sujāta Thera coming towards him，and   praises him both for beauty of appearance and beauty of attainment．S．ii．278f．,12,1
403747,en,21,suka jataka,suka jātaka,Suka Jātaka,Suka Jātaka：The Bodhisatta was once a parrot．When he grew old hits eyes became weak and he was looked after by his son．The son once discovered a special kind of mango on an island，and，having eaten of it himself，brought some home to his parents．The Bodhisatta recognized the mango and warned his son that parrots visiting that island were short lived．But the son took no heed，and one day，while flying back from the island，he fell asleep from weariness and was eaten by a fish．<br><br>The story was told in reference to a monk who died of over eating．The parrot is identified with him．J．ii．291-4．,11,1
403748,en,21,suka sutta,sūka sutta,Sūka Sutta,Sūka Sutta：If a spike bearded wheat or barley be badly grasped by hand or foot，it does not pierce hand or foot； but it will if firmly grasped．Similarly a mind which is ill directed will not pierce ignorance or draw knowledge； but it will if well directed．A．i．8f．,10,1
403752,en,21,sukam jataka,sūkam jātaka,Sūkam Jātaka,Sūkam Jātaka：The Bodhisatta was a lion living in a mountain cave； on the banks of a lake nearby lived many boars，and in the neighbourhood were some hermits．One day the lion，having eaten some game，went to the lake to drink； but after he had drunk，seeing a boar which he did not wish to frighten away，having the idea of eating it when food should be scarce，he slunk away．The boar saw this，and，thinking that the lion was afraid of him，challenged him to a fight．The lion agreed to fight a week later．The boar was overjoyed，and told his relations of this．But they all frightened him and advised him to spend the next seven days rolling in the hermits’ dunghill．When the dirt was dry，he was to moisten his body with dew and go to the meeting place early，standing well to windward．This he did，and when the lion arrived and smelt the filth，the boar was allowed to go away uninjured．<br><br>The story was told in reference to an old and foolish monk．One night the Buddha returned to his cell late at night after preaching．Then Moggallāna asked Sāriputta various questions，which the latter explained．The people stayed on，entranced with Sāriputta’s expositions．An old monk，wishing to attract attention to himself，stood up and asked a foolish question．Sāriputta，reading his thoughts，rose from his seat and walked away； so did Moggallāna．The laymen who were present were annoyed with the old monk and chased him away．As he ran he fell into a cesspit and was covered with filth．The laymen then felt remorse and visited the Buddha to ask his forgiveness．The old monk is identified with the boar．J．ii．9-12； cf．DhA．iii．344f．； it is said that the story was told concerning Lāludāyī．,12,1
403777,en,21,sukarabhatu,sūkarabhātu,Sūkarabhātu,Sūkarabhātu：An officer of Mānābharana．He was captured and put in chains by Parakkamabāhu I．He escaped，however，and the Adhikāri Mañju was sent to seize him．Sūkarabhātu became the commander-in-chief of the rebels and caused great damage to Parakkamabāhu’s forces．It was not until Damilādhikāri and Lankāpura Deva concentrated all their attention on him that he could be defeated．He died fighting，near Mahānāgahula．Cv．lxxiv．127f．，153； lxxv．126f．,11,1
403782,en,21,sukaraggama,sūkaraggāma,Sūkaraggāma,Sūkaraggāma：A fortress in the Dakkhinadesa of Ceylon，mentioned in   the account of the wars of Gajabāhu．Cv．lxx．134．,11,1
403783,en,21,sukaraggamavapi,sūkaraggāmavāpi,Sūkaraggāmavāpi,Sūkaraggāmavāpi：A tank restored by Parakkamabāhu I．Cv．lxviii．46．,15,1
403784,en,21,sukarakhata sutta,sūkarakhata sutta,Sūkarakhata Sutta,Sūkarakhata Sutta：The Buddha questions Sāriputta at Sūkarakhatalena as to why a monk who has destroyed the āsavas should revere the Buddha and his teachings．Sāriputta answers that it is because such a monk has secured freedom from the yoke．”What kind of security is it?” asks the Buddha，and Sāriputta explains that it is security obtained by the cultivation of the five indriyas of faith，energy，etc．S．v．233f．,17,1
403785,en,21,sukarakhatalena,sūkarakhatalena,Sūkarakhatalena,Sūkarakhatalena：A cave on the side of Gijjhakūta，where the Buddha stayed．There he preached the Dīghanakha （or Vedanāpariggaha） Sutta to Dīghanakha．Sāriputta was also present，and the sutta led to his attainment of arahantship （M．i．497，501； DhA．i．79； UdA．189）． <br><br>A conversation which the Buddha had there with Sāriputta is recorded in the Samyutta Nikāya （S．v．233f）．The Commentary says （SA．iii．197） that，in the time of Kassapa Buddha，this cave was found as a hollow in the ground when the earth was yet growing，during the interval between the two Buddhas．One day a boar dug up the soil in the neighbourhood of the ground which concealed the cave．The sky god sent rain which washed away the soil，and the cave was disclosed．<br><br>A forest dweller saw it and looked after it，thinking it to be the dwelling of holy men．He removed the earth round it，fenced it in，cleaned it out，and，making it as beautiful as a golden bowl，furnished it with couch and stool and presented it to the Buddha．The cave was deep and could only be reached by climbing．,15,1
403786,en,21,sukaralibheripasana,sūkarālibheripāsāna,Sūkarālibheripāsāna,Sūkarālibheripāsāna：A place in Rohana mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxv．98，146； see also Cv．ii．53，n．4．,19,1
403791,en,21,sukaranijjhara,sūkaranījjhara,Sūkaranījjhara,Sūkaranījjhara：A dyke constructed by Parakkamabāhu I．at the   junction of the rivers Sankhavaddhamānaka and Kumbhīlavāna．A canal was   carried from there to the Mahāgallaka-tank．Cv．lxviii．33f．,14,1
403794,en,21,sukarapeta,sūkarapeta,Sūkarapeta,Sūkarapeta：<i>1．Sūkarapeta．</i> A peta who lived on Gijjhakūta．His body was human，but his head was that of a pig； out of his mouth grew a tail，and from the tail oozed maggots．Moggallāna saw him and reported the matter to the Buddha．The Buddha said that he，too，had seen the peta．In a previous birth he had been a preacher of the Law，but，wishing to obtain possession of a monastery which he visited，he brought about dissension between the two monks who had lived there on the friendliest terms．After death he suffered in Avīci for a whole Buddhantara，and was reborn in the peta world．DhA．iii．410ff．<br><br><i>2．Sūkarapeta．</i> A monk in the time of Kassapa Buddha，reborn as a peta on Gijjhakūta，where he was seen by Nārada．He had been restrained in his bodily actions，but had an evil tongue．He had the face of a pig．Pv．i．3； PvA．9f．,10,1
403798,en,21,sukarapotika vatthu,sūkarapotika vatthu,Sūkarapotika Vatthu,Sūkarapotika Vatthu：The story of Ubbarī．,19,1
403799,en,21,sukararama,sūkarārāma,Sūkarārāma,Sūkarārāma：A monastery near Dohalapabbata，where a minister of   Kittisirirājasīha built an image house and Suvannagāma erected an uposatha   hall．Cv．c．295．,10,1
403803,en,21,sukaratittha,sūkaratittha,Sūkaratittha,Sūkaratittha：A place，probably in the north of Ceylon，where the   Damilas Māgha and Jayabāhu set up fortifications．Cv．lxxxiii．18．,12,1
403836,en,21,sukataveliya thera,sukataveliya thera,Sukataveliya Thera,Sukataveliya Thera：An arahant．In the time of Sikhī Buddha he was   a garland maker，named Asita，and one day，while on his way with a garland to   the king，he met the Buddha and offered it to him．Fifty-two kappas ago he was   a king named Dvebhāra．Ap．i．217．,18,1
403853,en,21,sukha,sukha,Sukha,Sukha：<i>1．Sukha．</i>A monk，generally known as Sukha Sāmanera．In his past life he had been Bhattabhatika （q．v．）．In his last life he was born in the house of a supporter of Sāriputta．During her pregnancy，his mother gave alms to five hundred monks，with Sāriputta at their head．When he was seven years old，he entered the Order under Sāriputta，on which occasion his parents held a special almsgiving lasting for seven days．<br><br>Once，while going with Sāriputta for alms，he noticed several things，and like the novice Pandita （q．v．） asked the Elder numerous questions．Then he expressed a wish to return to the monastery．Sāriputta agreed，and Sukha turned back saying，”Sir，when you bring my food，pray bring me food of one hundred flavours．If you cannot obtain it through your own merit，you can obtain it through mine．” So saying，he returned to his cell and meditated on the nature of the body．Sakka’s throne was heated，and he sent the Four Regent Gods to keep away all noise from Sukha’s cell．He also bade the Sun and Moon stand still．Sukha，helped by this silence，became an anāgāmī．<br><br>Meanwhile，Sāriputta had gone to a house where he knew he could get the food desired by Sukha，and，having eaten there，returned with Sukha’s portion to the monastery．The Buddha，thinking that Sāriputta’s arrival might impede Sukha’s attainment of arahantship，appeared near the gate of Sukha’s cell and stood guard．As he stood there，the Buddha asked Sāriputta four questions．When the last question was answered，Sukha became an arahant．Thereupon Sāriputta opened the door and gave Sukha his food．Sukha ate it and washed the bowl．The Four Regent God’s left their post，Sakka let go the rope of the door of the novice’s cell，and the Sun and Moon started once more on their course．Evening at once came on，and the Buddha，on being asked the reason，explained that it was a usual occurrence when they who possess merit engage in meditation．DhA．iii．95ff．； op．the story of Pandita．<br><br><i>2．Sukha．</i>A general of Mānābharana （2）．Cv．lxxii．123f．<br><br><i>3．Sukha．</i> A Jīvitapotthakī，one of the generals of Parakkamabāhu I．Cv．lxx．174．,5,1
403861,en,21,sukha vagga,sukha vagga,Sukha Vagga,Sukha Vagga：<i>1．Sukha Vagga．</i>The fifteenth chapter of the Dhammapada．<br><br><i>2．Sukha Vagga．</i> The seventh chapter of the Eka Nipāta of the Anguttara Nikāya．A．i．80f．<br><br><i>1．Sukha Sutta．</i> A monk who delights in Dhamma，in growth，in renunciation，in solitude，in being free of ill will，and in non diffuseness - such a one lives in happiness and contentment and will entirely destroy the āsavas．A．iii．431．<br><br><i>2．Sukha Sutta．</i> Two discussions between Sāriputta and the Paribbājaka Sāmandakāni at Nālakagāmaka．A．v．120．,11,1
403880,en,21,sukhadukkhi sutta,sukhadukkhī sutta,Sukhadukkhī Sutta,Sukhadukkhī Sutta：The self is both bliss and suffering，without   sickness，after death．S．iii．220．,17,1
403883,en,21,sukhagirigama,sukhagirigāma,Sukhagirigāma,Sukhagirigāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．164．,13,1
403956,en,21,sukhatta sutta,sukhatta sutta,Sukhatta Sutta,Sukhatta Sutta：A farmer must first plough and harrow his field and then grow his seed at the proper season．He must further let water in and out as required．A monk must carry out the three preliminaries for arahantship：training in the higher morality，higher thought，higher insight．A．i．229．,14,1
403983,en,21,sukhavihari jataka,sukhavihāri jātaka,Sukhavihāri Jātaka,Sukhavihāri Jātaka：The Bodhisatta was once an Udicca-brahmin and later became a leader of ascetics．When the ascetics came to Benares for the rainy season，the king invited their leader to stay behind while the others returned at the end of the rains．One day the Bodhisatta’s chief disciple visited him and sat down on a mat by his side，exclaiming：”Oh happiness，what happiness!” The king came to pay his respects to the teacher，but was displeased because the disciple still sat there．The Bodhisatta explained that the disciple had also been a king who had renounced his kingship for the ascetic life．<br><br>The story was related in reference to Bhaddiya who，after he had won arahantship，kept on saying ”aho sukham，aho sukham，” because he realized how full of fear he had been as a layman and how free from fear he was as an arahant．Bhaddiya is identified with the chief disciple of the Bodhisatta．J．i．140-2．,18,1
403989,en,21,sukhaya sutta,sukhāya sutta,Sukhāya Sutta,Sukhāya Sutta：He who sees the world as ill，false and perishable，  frees himself from it．S．iv．204．,13,1
404006,en,21,sukhena sutta,sukhena sutta,Sukhena Sutta,Sukhena Sutta：Moggallāna explains to the monks how the Buddha   helped him to perfect the third jhāna．S．iv．264．,13,1
404045,en,21,sukhita,sukhita,Sukhita,Sukhita：See Surakkhita．,7,1
404049,en,21,sukhita sutta,sukhita sutta,Sukhita Sutta,Sukhita Sutta：Incalculable is samsāra； everyone has enjoyed   prosperity in the course of his wanderings．S．ii．186．,13,1
404053,en,21,sukhitta,sukhitta,Sukhitta,Sukhitta：See Sumitta．,8,1
404068,en,21,sukhuma sutta,sukhuma sutta,Sukhuma Sutta,Sukhuma Sutta：A monk who can penetrate through the subtility of   body，feeling，perception，and of the Sankhāras，has overcome Māra．A．ii．17．,13,1
404123,en,21,sukka,sukkā,Sukkā,Sukkā：<i>1．Sukkā Therī．</i>She belonged to a householder’s family of Rājagaha，and，very impressed by the Buddha’s majesty when he visited Rājagaha，she became a lay believer．Later she heard Dhammadinnā preach，and entered the Order under her，attaining arahantship not long after．<br><br>In the time of Vipassī Buddha she had been a nun，and，after a sojourn in Tusita，a nun again in the time of Sikhī，Vessabhū，Kakusandha，Konāgamana and Kassapa Buddhas．<br><br>In her last life she was a great preacher，at the head of five hundred nuns．One particular sermon to the nuns is specially mentioned，and a tree sprite，living at the end of the nun’s cankamana，went about Rājagaha，singing Sukkā’s praises．People，hearing the sprite，flocked to hear Sukkā．<br><br>Thig．vss．54-6； ThigA．57f ； Ap．ii．605f．； the incident of the tree sprite’s praise is twice mentioned in the Samyutta as well．There the sprite is called a Yakkha （S．i．212）； in the second account （ibid．，213） it says that the Yakkha’s praise was owing to a meal given to Sukkā by a lay follower of Rājagaha．<br><br><i>2．Sukkā</i>．A class of Devas who were present，in the company of the Veghanasā，at the preaching of the Mahāsamaya Sutta．D．ii．261．,5,1
404124,en,21,sukka sutta,sukka sutta,Sukka Sutta,Sukka Sutta：In a man whose heart is possessed by gains，favours   and flatteries，even the bright conditions （sutkkā） are extirpated．S．ii．240．,11,1
404141,en,21,sukkapakkhuposatha,sukkapakkhūposatha,Sukkapakkhūposatha,Sukkapakkhūposatha：The name of the festival held in honour of   Mahinda on the eighth day of the bright half of the month of Assayuja，the day   of his death．Mhv．xx．33； MT．418．,18,1
404278,en,21,sulasa,sulasā,Sulasā,Sulasā：<i>1．Sulasā．</i> A nagarasobhinī （courtezan） of Benares； See the Sulasā Jātaka．<br><br><i>2．Sulasā．</i>A nagarasobhinī （courtezan） of Rājagaha．One day she saw the son of Mahādhanasetthi being led to execution for his crimes and，feeling compassion for him because she had once enjoyed his patronage，she sent him four cakes and some drink．Moggallāna appeared before him as soon as the cakes were given to him，and the condemned man offered them to the Elder．After death he was born as a devatā on a nigrodha-tree in the park near the city．One day，when Sulasā entered the park，the deity，creating a great darkness，carried her away．Seven days later he took her to Veluvana and left her there on the edge of the crowd who were listening to the Dhamma．When she related her experiences，the people were at first inclined to laugh at her； but her story was verified，and they were amazed．The story was reported to the Buddha，who made it the subject for a sermon．Pv．i．1； PvA．4f．It is probably this story which is repeated at Milinda，p．350，as the ”assembly of Sulasā．”,6,1
404286,en,21,suleyya,suleyyā,Suleyyā,Suleyyā：A class of devas present at the preaching of the   Mahāsamaya Sutta．D．ii．260．,7,1
404296,en,21,suma,sumā,Sumā,Sumā：An eminent Therī of India who came over to Anurādhapura in   the time of Devānampiyatissa and taught the Vinaya there．Dpv．xviii．24．,4,1
404300,en,21,sumagadha,sumāgadhā,Sumāgadhā,Sumāgadhā：A lotus pond near Rājagaha．<br><br>The Samyutta Nikaya mentions the Buddha as relating the story of a man who went to Sumāgadhā with the thought，”I will speculate about the world．” He saw an army，with its four divisions，enter a lotus stalk．He then thought he must be mad and told everyone so．The Buddha explained that what the man had seen was real； it was an Asura army，fleeing from the devas in panic，through a lotus stalk （S．v．447f．； cf．Rāmāyana i．34）．<br><br>Near the pond was the Moranivāpa，and within walking distance was the Paribbājakārāma in Queen Udumbarikā’s park．The Buddha was walking about in the open air near Sumāgadhā，just before he preached the Udumbarikasīhanāda Sutta．D．iii．40．,9,1
404307,en,21,sumamapabbata,sumamapabbata,Sumamapabbata,Sumamapabbata：A monastic building in Kelivāta，erected by   Aggabodhi I．Cv．xlii．19．,13,1
404308,en,21,suman sutta,suman sutta,Suman Sutta,Suman Sutta：See Sumanarajakumari   Sutta．,11,1
404314,en,21,sumana,sumana,Sumana,Sumana：<i>1．Sumana．</i>The fourth of the twenty four Buddhas．He was born in Mekhala，his father being the khattiya Sudatta and his mother Sirimā．For nine thousand years he lived as a householder in three palaces - Canda，Sucanda and Vatamsa （BuA．125 calls them Nārivaddhana，Somavaddhana and Iddhivaddhana） - his wife being Vatamsikā and his son Anupama．He left the world on an elephant，practised austerities for ten months，and attained enlightenment under a nāga tree，being given a meal of milk rice by Anupamā，daughter of Anupama-setthi of Anoma，and grass for his seat by the Ajīvaka Anupama．His first sermon was preached in the Mekhala Park，and among his first disciples were his step brother Sarana and the purohita’s son Bhāvitatta．His Twin miracle was performed in Sunandavatī．The Bodhisatta was a Nāga king Atula．One of the Buddha’s chief assemblies was on the occasion of his solving the questions of King Arindama on Nirodha．<br><br>Sarana and Bhāvitatta were his chief monks and Sonā and Upasenā his chief nuns．Udena was his personal attendant．Varuna and Sarana were his chief lay supporters among men and Cālā and Upacālā among women．His body was ninety cubits in height，and he died at the age of ninety thousand in Angārāma，where a thūpa of four yojanas was erected over his ashes．Bu．v．1ff．； BuA．125f．； J．i．30，34，35，40．<br><br><i>2．Sumana．</i>Attendant of Padumuttara Buddha （J．i．37； Bu．xi．24）．His eminence prompted Ananda （Sumana in that birth） to resolve to be an attendant of some future Buddha．ThagA．ii．122； see also Ap．i．195．<br><br><i>3．Sumana．</i>Step brother of Padumuttara，Buddha．He obtained，as boon from the king，the privilege of waiting on the Buddha for three months．He built in the park of Sobhana a vihāra．The park belonged to the householder Sobhana，and he built the vihāra，on land for which he gave one hundred thousand．There he entertained the Buddha and his monks．Sunanda is identified with Ananda．ThagA．ii．122f．； AA．i．160f．； SA．ii．168f．<br><br><i>4．Sumana．</i> A pupil of Anuruddha．He represented the monks from Pāveyyaka at the Second Council．Vāsabhagāmi was his colleague．See also Sumana （8）．Mhv．iv．49，58； Dpv．iv．48； v．24； Vin．ii．305，etc．<br><br><i>5．Sumana．</i>A garland maker，given as an example of one whose acts bore fruit in this very life （Mil．115，291，350； cf．DhSA．426； PSA．498）．He was Bimbisāra’s gardener，and provided the king daily with eight measures of jasmine flowers，for which he received eight pieces of money，One day，while on his way to the palace，he saw the Buddha，and threw two handfuls of flowers into the air，where they formed a canopy over the Buddha’s head．Two handfuls thrown on the right，two on the left and two behind，all remained likewise in the air and accompanied the Buddha as he walked through the city，a distance of three leagues，that all might see the miracle．<br><br>When Sumana returned home with his empty basket and told his wife what he had done，she was fearful lest the king should punish him．Going to the palace，she confessed what he had done，and asked for forgiveness for herself as she had had no part in the deed．Bimbisāra visited the Buddha and then sent for Sumana．Sumana confessed that when he offered the flowers to the Buddha he was quite prepared to lose his life．The king gave him the eightfold gift：eight female slaves，eight sets of jewels，eight thousand pieces of money，eight women from the royal harem，and eight villages．<br><br>In reply to a question by Ananda，the Buddha said that in the future the garland maker would become a Pacceka Buddha，Sumana．DhA．ii．40f．； KhA．129．According to KhA．，the Pacceka Buddha’s name will be Sumanissara．<br><br><i>6．Sumana．</i>Chief lay supporter of Kassapa Buddha．DA．ii．424； but see Sumangala （2）．<br><br><i>7．Sumana Thera．</i> He belonged to a brahmin family of Kosala．His mother’s brother was an arahant，and ordained him as soon as he grew up．Sumana soon acquired the four jhānas and fivefold aññā and，in due course，attained arahantship．<br><br>Ninety five kappas ago he gave a harītaka-fruit to a Pacceka Buddha who was ill （Thag．vss．330-4； ThagA．i．411f）．He is evidently identical with Harītakadāyaka of the Apadāna．Ap．ii．394； cf．Avadānas ii．67-70．<br><br><i>8．Sumana Thera．</i>See Cūla Sumana （3）．He is probably identical with Sumana （4），and may be identical with Sumana （7） if the uncle mentioned in connection with the latter is Anuruddha．<br><br>Thirty one kappas ago he was a garland maker and offered jasmine-flowers to Sikhī Buddha．Twenty six kappas ago he was king four times，under the name of Mahāyasa．Thagg．vss．429-34； ThagA．i．457f．<br><br><i>9．Sumana Thera．</i> He is mentioned as having lived in Andhavana with Khema．Together they visited the Buddha，and，when Khema had gone away，Sumana talked with the Buddha about arahants （A．iii．348f）．He is probably identical with Sumana （7） or （8）．<br><br><i>10．Sumana．</i>A setthi in the time of Padumuttara Buddha．He was the employer and，later，the friend of Annabhāra （q．v．）．<br><br><i>11．Sumana．</i> A householder in the time of Dutthagāmanī Abhaya，in the village of Bhokkanta in South Ceylon．Later he lived in the village Mahāmuni，in the district of Dīghavāpi．Ubbirī was born as his daughter and was named Sumanā．Sumanā married Lakuntaka Atimbara．DhA．iv．50f．<br><br><i>12．Sumana．</i> A setthi of Sāvatthi．He was the father ofAnāthapindika and Subhūti Thera．ThagA．i．23； AA．i．125，208．<br><br><i>13．Sumana．</i> A Pacceka Buddha of thirty one kappas ago，to whom，in a previous birth，Bhalliya （ThagA．i．49） and Bhāradvāja Thera （ThagA．i．303； cf．Ap．ii．416） gave vallikāra-fruit．<br><br><i>14．Sumana</i>．Eldest son of King Bindusāra．He was killed by Asoka．Nigrodha-sāmanera was his son and Sumanā his wife．Mhv．v．38，41； Sp．i．45．<br><br><i>15．Sumana．</i> Son of Sanghamittā and Aggibrahmā （Mhv．v．170）．He joined the Order at the age of seven； even as a sāmanera he was gifted with the sixfold abhiññā and accompanied Mahinda to Ceylon （Mhv．xiii．4，18）．Once when he announced that Mahinda was going to preach his voice was heard all over Ceylon （Mhv．xiv．33）．In order to get relics for the cetiyas in Ceylon，he went （by air） to Papphapura （Pātaliputta），and from there to Sakka’s abode，for the Buddha’s right collar bone．He supervised the placing of the relics in the Thūpārāma-cetiya．Mhv．xvii．7，21； xix．24，42； see also Dpv．xii．13，26，39； xv．5f．，28，93．<br><br><i>16．Sumana．</i> Governor of Girijanapada in the time of Kākavannatissa．He was a friend of Velusumana’s father．Mhv．xxiii．69．<br><br><i>17．Sumana．</i>A Yakkha chief，to be invoked in time of need by followers of the Buddha．D．iii．205．<br><br><i>18．Sumana．</i> One of the chief lay patrons ofMetteyya Buddha．Anāgat．vs．98．<br><br><i>19．Sumana．</i> A Pacceka Buddha of the future．See Sumana （5）．<br><br><i>20．Sumana．</i> A gardener of Kosambī．He worked for three setthis：Ghosaka，Kukkuta and Pāvāriya．With their permission，he entertained the Buddha one day，and it was at his house thatKhujjuttarā met and heard the Buddha．DhA．i．208f．<br><br><i>21．Sumana．</i> A setthiputta ofRājagaha．Punna （Punnasīha） was his servant，but，later，Punna，as the result of giving alms toSāriputta，became rich and Sumana married his daughter，Uttarā．Sumana was an unbeliever，and Uttarā，wishing for leisure in which to practise her religion，obtained for him the services of the courtesan Sirimā，paying her with the money obtained from her father．DhA．iii．104，302f．<br><br><i>22．Sumana</i>．A deity who lived in the fortified chamber over the gate in Jetavana．DhA．i．41．<br><br><i>23．Sumana．</i> See Samiddhisumana．<br><br><i>24．Sumana．</i>An eminent monk，who was present at the Foundation Ceremony of the Mahā Thūpa．Dpv．xix．8； in MT．（524） he is called Mahā Sumana．<br><br><i>25．Sumana．</i> The guardian deity of Samantakūta．See also Cv．lxxxvi．19．<br><br><i>26．Sumana．</i> The personal name of Uggahamāna．MA．ii．709．,6,1
404324,en,21,sumana,sumanā,Sumanā,Sumanā：Sumanā，sister of Pasenadi，visits the Buddha atJetavana with five hundred companions in five hundred chariots and asks him whether，in the case of two disciples，alike in faith，virtue and insight，the one being an almsgiver and the other not，there be any distinction．The Buddha replies that whether they be born in the deva world or in the world of men，the giver would be superior in life span，beauty，happiness，honour and power．There would still be a difference between them，even when，in later life，they both enter the Order，but the difference would cease to exist on their becoming arahants （A．iii．32f）．<br><br>The Commentary adds （AA．ii．595f ） that Sumanā’s questions were the result of a conversation between two babies born in the house of the King of Kosala，one as the king’s son，the other as the son of one of the attendant women．The children were laid side by side on two beds，the prince’s bed being higher and better．They had both been monks in their previous life； the prince was a sārānīyadhammapūraka，the other a bhattaggapūraka．The prince saw his past life，and，realizing that the other had not taken his advice and had，therefore，suffered eclipse，addressed him as he lay on the next bed．Sumanā heard their talk，but spoke no word of it to anyone，in case the children should be thought to be possessed of evil spirits．,6,1
404325,en,21,sumana,sumanā,Sumanā,Sumanā：<i>1．Sumanā．</i> An aggasāvikā of Anomadassī Buddha．J．i．36； Bu．viii．23．<br><br><i>2．Sumanā．</i>Wife of Sirivaddhaka and mother of Mahosadha．J．vi．331．<br><br><i>3．Sumanā．</i> A Nāga maiden，wife of the Nāga king Campeyya．See the Campeyya Jātaka．She is identified with Rāhulamātā．J．iv．468．<br><br><i>4．Sumanā．</i> Wife of Sumana （14） and mother of Nigrodha-sāmanera．Mhv．v．41．<br><br><i>5．Sumanā．</i> Wife of Sumedha Buddha in his last lay life．Bu．xii．20．<br><br><i>6．Sumanā．</i> Called <i>Sumanārājakumārī</i>．She was the daughter of the king of Kosala and sister of Pasenadi．She is included among the eminent upāsikās （A．iv．347）．She once visited the Buddha，with five hundred royal maidens in five hundred royal chariots，and questioned him regarding the efficacy of giving （SeeSumanārājakumārī Sutta，A．iii．32f）．<br><br>The Commentary explains （AA．ii．593f ） that these five hundred companions were born on the same day as herself．She was seven years old when the Buddha paid his first visit to Sāvatthi，and she was present at the dedication of Jetavana with her five hundred companions，carrying vases，flowers，etc．，as offering to the Buddha．After the Buddha’s sermon she became asotāpanna．<br><br>It is said that，in the time of Vipassī Buddha，she belonged to a setthi family，her father being dead．When the people，almost at the point of the sword，obtained the king’s permission to entertain the Buddha and his monks，it was the senāpati’s privilege to invite the Buddha to his house on the first day．When Sumanā came back from playing，she found her mother in tears，and when asked the reason，her mother replied，”If your father had been alive，ours would have been the privilege of entertaining the Buddha today．” Sumanā comforted her by saying that that honour should yet be theirs．She filled a golden bowl with richly flavoured milk rice，covering it with another bowl．She then wrapped both vessels all round with jasmine flowers and left the house with her slaves．On the way to the senāpati’s house she was stopped by his men，but she coaxed them to let her pass，and，as the Buddha approached，saying that she wished to offer him a jasmine garland，she put the two vessels into his alms bowl．She then made the resolve that in every subsequent birth she should be named Sumanā and that her body should be like a garland of jasmine．When the Buddha arrived in the senāpati’s house and was served first with soup，he covered his bowl saying that he had already been given his food．At the end of the meal the senāpati made enquiries，and，full of admiration for Sumanā’s courage，invited her to his house and made her his chief consort．Ever after that she was known as Sumanā，and，wherever she was born，a shower of jasmine flowers fell knee deep on the day of her birth．<br><br>According to the Therīgāthā Commentary （ThigA．22f），Sumanā joined the Order in her old age．She was present when the Buddha preached to Pasenadi，the discourse （S．i．68-70） beginning with，”There are four young creatures，Sire，who may not be disregarded，” and Pasenadi was established in the Refuges and the Precepts．Sumanā wished to leave the world，but put off doing so that she might look after her grandmother as long as she lived．<br><br>After the grandmother’s death，Sumanā went with Pasenadi to the vihāra，taking such things as rugs and carpets，which she presented to the Order．The Buddha preached to her and to Pasenadi，and she became ananāgāmī．She then sought ordination，and，at the conclusion of the stanzas （Thig．vs．16） preached to her by the Buddha，attained arahantship．<br><br><i>7．Sumanā Therī．</i>She was a Sākiyan maiden，belonging to the harem of the Bodhisatta before his renunciation．She joined the Order under Mahā Pajāpatī Gotamī，and，as she sat meditating，the Buddha appeared before her in a ray of glory．She developed insight and became an arahant．Thig．vs．14； ThigA．20．<br><br><i>8．Sumanā．</i>Wife of Siddhattha Buddha in his last lay life．Bu．xvii．15； BuA．185，187 calls her Somanassā．<br><br><i>9．Sumanā．</i>See Sumanadevī．<br><br><i>10．Sumanā．</i>An aggasāvikā of Metteyya Buddha．Anāgat．vs．98．<br><br><i>11．Sumanā．</i> The name of Ubbirī，when she was born in Bhokkantagāma，as the daughter of Sumana．She married Lakuntaka Atimbara，Dutthagāmanī’s minister．Later she joined the Pañcabalaka nuns and became an arahant．See Ubbirī （1）．<br><br><i>12．Sumanā．</i>An eminent teacher of the Vinaya in Ceylon．Dpv．xviii．17．<br><br><i>13．Sumanā．</i> One of four women of Pannakatanagara inEsikārattha．They saw a monk begging for alms，and one gave him a sheaf of indīvara-flowers，another a handful of blue lilies，another of lotuses，and the fourth some jasmine blossoms．They were all reborn in Tāvatimsa，their vimānas adjoining each other．<br><br>Moggallāna saw them and learnt their story，which is recorded in the Vimānavatthu as the story of the <i>Caturitthivimāna</i>．<br><br>The last mentioned of the women，who offered sumana-flowers，was called Sumanā．Vv．iv．7； VvA．195f．<br><br><i>14．Sumanā．</i>-Wife of Ariyagālatissa （q．v．）．<br><br><i>15．Sumanā</i>．-A woman of the Mahāvālukavīthi in Anurādhapura．She spent much time in the monastery and was sent away in anger by her husband．She starved for seven days，and on the way back to her house from Mahāgāma，where she was married，gave some food，which Sakka provided for her，to Mahādhammadinna Thera of Talangapabbata，at Nigrodhasālakhanda．Later，another deity took her in a cart to Gulapūvatintini，near Anurādhapura．The king，hearing of her，made her his chief queen．Ras．ii．49f．,6,1
404329,en,21,sumana vagga,sumanā vagga,Sumanā Vagga,Sumanā Vagga：The fourth chapter of the Pañcaka Nipāta of the   Anguttara Nikāya．A．iii．32-44．,12,1
404331,en,21,sumanadamadayaka thera,sumanadāmadāyaka thera,Sumanadāmadāyaka Thera,Sumanadāmadāyaka Thera：An arahant．Ninety four kappas ago he stood   in front of Siddhattha Buddha，with a garland of sumana flowers in his hand to   honour him．Ap．i．293．,22,1
404332,en,21,sumanadeva,sumanadeva,Sumanadeva,Sumanadeva：<i>1．Sumanadeva．</i> A tree deity whose daughter，Kālī，was married to Dīghataphala．Because Kālavilangiya’s （q．v．） wife，disguised as a man，brought him the news of the birth of a son to Kālī，he gave her the treasures which lay buried within range of the shadow of his tree．MA．ii．813．<br><br><i>2．Sumanadeva．</i> An Elder of Ceylon，teacher at the Lohapāsāda．He was an eminent expert of the Abhidhamma．DhSA．31．,10,1
404333,en,21,sumanadevi,sumanadevī,Sumanadevī,Sumanadevī：<i>1．Sumanadevī．</i>Mother of Mahā Kassapa Thera．Ap．ii．583．<br><br><i>2．Sumanadevī．</i> Mother of Suppatitthita．MT．528．<br><br><i>3．Sumanadevī．</i> Step sister of Khallātanāga．She had three sons - Tissa，Abhaya and Uttara who conspired against the king．On the failure of their conspiracy，they jumped into the fire on the spot where now stands the Abhayagiri-cetiya．MT．612．<br><br><i>4．Sumanadevī．</i>Youngest daughter of Anāthapindika．When her sisters，Mahāsubhaddā and Cullasubhaddā，married and went to live with their husbands，Anāthapindika appointed her to look after the feeding of the monks in his house．She became a sakadāgāmi and remained unmarried．Because of her failure to obtain a husband，she refused to eat，and fell ill．One day，when Anāthapindika was in the refectory，he received a message from her．He went immediately and asked her what was the matter．She addressed him as ”Younger brother，” and saying that she had no fear，she died．Anāthapindika，in great sorrow，sought the Buddha and confessed his grief that she should have died while talking incoherently．The Buddha explained that，inasmuch as she was a sakadāgāmī and he but a sotāpanna，her addressing him as ”Younger brother” was quite in order．After death she was born in Tusita，said the Buddha．DhA．i．151f．<br><br><i>5．Sumanadevī．</i> Mother of Visākhā．Her husband was Dhanañjaya，son of Mendakasetthi of Bhaddīya-nagara （DhA．i．384f．； SA．i．116，etc．）．She was one of theMahāpuññā．Vsm．383； PSA．509，etc．,10,1
404334,en,21,sumanagalla,sumanagalla,Sumanagalla,Sumanagalla：A district in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．123．,11,1
404335,en,21,sumanagiri-vihara,sumanagiri-vihāra,Sumanagiri-vihāra,Sumanagiri-vihāra：See Samantakūta．,17,1
404337,en,21,sumanakutla,sumanakūtla,Sumanakūtla,Sumanakūtla：&nbsp； See Samantakūta．,11,1
404355,en,21,sumanatalavantiya thera,sumanatālavantiya thera,Sumanatālavantiya Thera,Sumanatālavantiya Thera：An arahant．Ninety four kappas ago he gave   to Siddhattha Buddha a fan （tālavanta） covered with jasmine-flowers （Ap．i．293   = Ap．ii．408）．See also Sātimattika．  ThagA．i．359．,23,1
404356,en,21,sumanavapigama,sumanavāpigāma,Sumanavāpigāma,Sumanavāpigāma：A village in Ceylon，four yojanas to the south east   of Anurādhapura．Precious stones appeared there，when Dutthagāmanī wished to   build the Mahā Thūpa．Mhv．xxviii．18．,14,1
404357,en,21,sumanaveliya thera,sumanāveliya thera,Sumanāveliya Thera,Sumanāveliya Thera：An arahant．Thirty-one kappas ago he placed a   bunch of sumana-flowers in front of the seat of Vessabhū Buddha．After death   he was born in the Nimmanaratī-world； eleven kappas ago he was a king named   Sahassāra．Ap．i．264．,18,1
404358,en,21,sumanavijaniya thera,sumanavījaniya thera,Sumanavījaniya Thera,Sumanavījaniya Thera：An arahant （Ap．ii．415），evidently identical   with Isidinna．ThagA．i．313．,20,1
404363,en,21,sumangala,sumangala,Sumangala,Sumangala：<i>1．Sumangala．</i> Aggasāvaka of Dīpankara Buddha．J．i．29； Bu．ii．213．<br><br><i>2．Sumangala．</i> One of the chief lay patrons of Kassapa Buddha （Bu．xxv．41； J．i．92）．<br><br>He spread the ground with bricks of gold for a space of twenty usabhas and spent an equal sum on a monastery for the Buddha．．He saw a man sleeping， and thought to himself that the man must be a thief．The man conceived a grudge against Sumangala，and burned his fields seven times，cut the feet off the cattle in his pen seven times，and burned his house seven times．Then knowing that Sumangala loved the Buddha’s Gandhakuti，he also set fire to that．It was burnt down by the time Sumangala could arrive there； seeing it，he clasped his hands，saying that now he could build another in its place．Then the thief went about with a knife concealed on him，waiting to kill Sumangala．One day Sumangala held a great almsgiving，at the conclusion of which he said：”Sir，there is evidently an enemy of mine trying to do me harm．I have no anger against him，and will give over to him the fruits of this offering．” The thief heard and was filled with remorse，and begged his forgiveness．The thief was later born as a peta on Gijjhakuta．DhA．iii．61f．<br><br><i>3．Sumangala．</i> City of birth of Sujāta Buddha （Bu．xiii．20； J．i．38）．He preached his first sermon in the park in the city．BuA．168．<br><br><i>4．Sumangala．</i> The city where Piyadassī Buddha preached to Pālita and Sabbadassī，who later became his chief disciples．BuA．176．<br><br><i>5．Sumangala．</i>A king of seven hundred kappas ago，a previous birth of Susārada （Phaladāyaka） Thera．ThagA．i．167； Ap．i．161．<br><br><i>6．Sumangala．</i>   Nineteen kappas ago there were several kings of this name，previous births of Khitaka Thera．ThagA．i．209．<br><br><i>7．Sumangala Thera．</i>He was born in a poor family in a hamlet near Sāvatthi．When he grew up，he earned his living in the fields．One day he saw Pasenadi hold a great almsgiving to the Order，and，seeing the food served to the monks，desired to enter the Order that he might lead a life of ease and luxury．A Thera to whom he confessed his desire ordained him，and sent him to the forest with an exercise for meditation．In solitude he pined and wavered，and finally returned to his village．As he went along he saw men working in the fields in the hot wind，with soiled garments，covered with dust．And thinking how miserable they were，he put forth fresh effort in his meditations，and，winning insight，attained arahantship．<br><br>In the past he saw Siddhattha Buddha （? Atthadassī Buddha） standing in one robe，after a bath．Pleased with this sight，he clapped his hands．One hundred and sixteen kappas ago he was twice king，under the name of Ekacintita．Thag．vs．43； ThagA．i．111f．； Ap．i．147f．<br><br><i>8．Sumangala Thera．</i> An arahant．One hundred and eighteen kappas ago he was a brahmin．One day，having made preparations for a great sacrifice，he saw Piyadassī Buddha arriving at his door with one thousand arahants，and placed all the food in his house at the disposal of the Buddha and his monks．Ap．i．65f．<br><br><i>9．Sumangala．</i> A Pacceka Buddha．M．iii．70； ApA．i．107．<br><br><i>10．Sumangala．</i> A park keeper of the king of Benares．See the Sumangala Jātaka．He is identified with Ananda．J．iii．444．<br><br><i>11．Sumangala．</i>A monk of Ceylon，pupil of Sāriputta．<br><br>He wrote a tīkā on the Abhidhammāvatāra，called the Abhidhammattha-vibhāvinī （P．L．C．108，173）． <br><br>He also wrote the Sāratthasālinī，on the Saccasankhepa．P．L．C．200； Gv．62，72．<br><br><i>12．Sumangala．</i> The tenth future Buddha，the first being Metteyya．Anāgat．，p．40．,9,1
404364,en,21,sumangala jataka,sumangala jātaka,Sumangala Jātaka,Sumangala Jātaka：The Bodhisatta was once king of Benares and had a park keeper called Sumangala （10）． <br><br>A Pacceka Buddha came from Nandamūlapabbhāra and took up his abode in the park．The king，seeing him as he went begging，invited him to the palace，fed him，and urged him to continue to stay in the park．The Pacceka Buddha agreed to do so，and the king told Sumangala to look after him．One day the Pacceka Buddha went away to a village，and，after an absence of some days，returned in the evening．Putting away his bowl and robe，he sat on a stone seat．Sumangala，looking in the park for some meat in order to feed some relations who had suddenly arrived，saw the Pacceka Buddha，and，taking him for a deer，shot him．The Pacceka Buddha revealed his identity and made Sumangala pull out the arrow．Sumangala was full of remorse，but the Pacceka Buddha died．Feeling sure that the king would never forgive him，Sumangala fled with his wife and children．After a year he asked a friend，a minister at court，to discover how the king felt towards him．The man uttered his praises in the king’s presence，but the king remained silent．This was repeated every year，and in the third year，knowing that the king now bore him no ill will，he returned to the king，who，after hearing from him how the accident had happened，forgave him．When asked why he had remained silent，the king replied that it was wrong for a king to act hastily in his anger．<br><br>Sumangala is identified with Ananda．The story was related in connection with the admonition of a king．J．iii．439-44,16,1
404365,en,21,sumangala-parivena,sumangala-parivena,Sumangala-parivena,Sumangala-parivena：A monastery，probably in Anurādhapura at the   time of Buddhaghosa．Dāthanāga Thera   lived there．,18,1
404368,en,21,sumangalamata theri,sumangalamātā therī,Sumangalamātā Therī,Sumangalamātā Therī：She was born in a poor family of Sāvatthi and was married to a rush-plaiter （nalakāra）．<br><br>Her first child was a son，named Sumangala，who left the world and became an arahant （See Sumangala 7）．<br><br>She became a nun，and one day，while reflecting on all she had suffered in the lay life，she was much affected，and，her insight quickening，she became an arahant．Thig．vss．23-24； ThigA．28f．,19,1
404369,en,21,sumangalappasadani,sumangalappasādanī,Sumangalappasādanī,Sumangalappasādanī：A tīkā on the Khuddasikkhā，written by   Vācissara of Ceylon at the request of．Sumangala．Gv．62，71； Svd．1227,18,1
404401,en,21,sumbha,sumbha,Sumbha,Sumbha：<i>1．Sumbha．</i>A Pacceka Buddha．M．iii．70； ApA．i．106．<br><br><i>2．Sumbha．</i> A country in which was Desaka （?），where Udāyi visited the Buddha during a stay there，and had a conversation with him．S．v．89； cf．168，and J．i．393； also SA．iii．181．,6,1
404419,en,21,sumedha,sumedha,Sumedha,Sumedha：<i>1．Sumedha．</i> The Bodhisatta in the time of Dīpankara Buddha．He was a very rich brahmin of Amaravatī，and，having left the world，became an ascetic of great power in the Himālaya．While on a visit to Rammma-nagara，he saw people decorating the road for Dīpankara Buddha，and undertook to do one portion of the road himself．The Buddha arrived before his work was finished，and Sumedha lay down on a rut for the Buddha to walk over him．He resolved that he，too，would become a Buddha，and Dīpankara，looking into the future，saw that his wish would come true．This was the beginning of Gotama Buddha’s qualification for Enlightenment．J．i．2ff．； DhA．i．68； Bu．ii．5ff．； SNA．i．49； in Chinese Records he is called Megha．The Dvy．（p．247） calls him Sumati．<br><br><i>2．Sumedha．</i> A khattiya，father of Dīpankara Buddha．J．i．29； Bu．ii．207．<br><br><i>3．Sumedha．</i> A khattiya，father of Nārada Buddha．J．i．37； but Bu．x．18 calls him Sudeva．<br><br><i>4．Sumedha．</i> The eleventh of the twenty four Buddhas． <br><br>  He was born in Sudassana，   his father being the khattiya Sudatta and    his mother Sudattā．   He lived in the household for nine thousand years，in three palaces，  Sucanda，Kañcana （Koñca） and Sirivaddha，   his wife being Sumanā and his son Sumitta （Punabbasumitta）．   He left home on an elephant，   practised austerities for eight months，   was given a meal of milk rice by Nakulā，and      grass for his seat by the Ajīvaka Sirivaddha．   He obtained Enlightenment under a mahānimba（mahānīpa）-tree．     His body was eighty eight cubits in height．     His chief disciples were Sarana and Sabbakāma among monks    and Rāmā and Surāmā among women．   Sāgara was his personal attendant．   His chief lay patrons were Uruvela and Yasava among men，   and Yasodharā and Sirimā among women．   He preached his first sermon at Sudassana，to his younger brothers．     The Bodhisatta was the ascetic，Uttara．   Sumedha lived for ninety thousand years and died in Medhārāma．     His relics were scattered．Bu．xii．??； BuA．163f．<i>5．Sumedha．</i> The name of a brahmin family in the time of Tissa Buddha．Vārana Thera was born in the family．ThagA．i．353．<br><br><i>6．Sumedha．</i> An upatthāka of Sumedha Buddha，whom Pilindavaccha met at that time．Ap．i．59； but see Bu．xii．23，where Sumedha’s upatthāka is called Sāgara．Perhaps this refers to another．<br><br><i>7．Sumedha．</i>A king of twenty kappas ago，a previous birth of Avopphiya Thera．Ap．i．112．<br><br><i>8．Sumedha．</i> A king of seven kappas ago，a previous birth of Padasaññaka Thera．Ap．i．119．<br><br><i>9．Sumedha．</i> An Elder of Ceylon，at whose request Buddhanāga wrote the Vinayatthamañjūsā．P．L．C．201．<br><br><i>10．Sumedha．</i> A Thera of Cūtaggāma，probably of the fourteenth century； author of the Sādhucaritodaya and the Anāpattidīpanī．P．L．C．247．,7,1
404422,en,21,sumedha,sumedhā,Sumedhā,Sumedhā：<i>1．Sumedhā Theri．</i> She was the daughter of KingKoñca of Mantāvatī．When she came of age，her parents letAnikadatta，king ofVāranavatī，see her．But she had frequent association with nuns，and cut off her hair by herself，and then，concentrating her attention on the idea of the ”foul，” she attained the first jhāna．When her parents entered her room with Anikadatta，she converted them all，and obtained permission to join the Order．Shortly afterwards she attained arahantship．<br><br>In the time of Konāgamana Buddha she and her friends （afterwards Dhanañjānī and Khemā），clansmen’s daughters，agreed together to have a large monastery built，and this they made over to the Buddha and the Order．<br><br>In the time of Kassapa Buddha she belonged to a very rich family and was a friend of the seven daughters of Kikī．<br><br>Thig．vs．448-522； ThigA．272f．； Ap．ii．512f．； cf．545 （vs．24）．<br><br><i>2．Sumedhā．</i> Mother of Dīpankara Buddha．J．i．29； Bu．ii．207．<br><br><i>3．Sumedhā．</i>Mother of Padumuttara Buddha．SA．ii．67； DA．ii．488； but Bu．xi．19 calls her Sujātā．<br><br><i>4．Sumedhā．</i> Chief queen of King Suruci of Mithilā and mother ofMahāpanāda．See theSuruci Jātaka．She is identified withVisākhā．J．iv．325； DA．iii．856．,7,1
404423,en,21,sumedhakatha,sumedhakathā,Sumedhakathā,Sumedhakathā：The first section of the Jātaka Commentary，dealing   with Sumedha&#39；s meeting with Dīpankara Buddha．J．i．2-28．,12,1
404428,en,21,sumedhayasa,sumedhayasa,Sumedhayasa,Sumedhayasa：A king of twenty nine kappas ago，a former birth of   Rāmaneyya Thera．ThagA．i．121．,11,1
404429,en,21,sumeghaghana,sumeghaghana,Sumeghaghana,Sumeghaghana：A king of twenty nine kappas ago； a previous birth of   Minela-（Vinela）pupphiya Thera．Ap．i．204．,12,1
404430,en,21,sumekhala,sumekhala,Sumekhala,Sumekhala：A king whose country was destroyed because he ill   treated holy men．ThagA．i．368．,9,1
404431,en,21,sumekhali,sumekhali,Sumekhali,Sumekhali：A king of fifty four kappas ago，a former birth of   Bilālidāyaka Thera．ThagA．i．145．,9,1
404439,en,21,sumitta,sumitta,Sumitta,Sumitta：<i>1．Sumitta．</i>An Ajīvaka who gave grass for his seat to Padumuttara Buddha．BuA．158．<br><br><i>2．Sumitta．</i> Son of Sumedha Buddha in his last lay life．Bu．xii．20； BuA．160 calls him Punabbasumitta．<br><br><i>3．Sumitta．</i> Brother of Sambahula and king of Amaranagara； he entered the Order and became the aggasāvaka of Siddhattha Buddha．Bu．xvii．18； J．i．40； BuA．186．<br><br><i>4．Sumitta．</i>A king of one hundred and thirty kappas ago； a previous birth of Nāgita （Atthasandassaka） Thera （ThagA．i．184； Ap．i．168）．See Sukhitta．<br><br><i>5．Sumitta．</i> A sage of Kāsī，a former birth of Mahā Kassapa； his wife was Bhaddā Kāpilānī．Ap．ii．582．<br><br><i>6．Sumitta．</i> Younger brother of Vijaya and son of Sīhabāhu．His wife，Cittā，was the daughter of the Madda King．He reigned in Sīhapura，and was invited by Vijaya to Ceylon to succeed to the throne； but he sent，instead，his son Panduvāsudeva．He had two other sons．Mhv．vi．38； viii．2，6，10．<br><br><i>7．Sumitta Thera．</i>He was the younger son of Kuntikinnarī．He was ordained，with his brotherTissa，byMahāvaruna and attained to arahantship．Tissa died from the bite of a venomous insect because it proved impossible to get any ghee，though Sumitta went about seeking for some．Sumitta died，while walking in meditation in the Cankama-hall，in the eighth year ofAsoka’s reign．Mhv．v．213-27．,7,1
404440,en,21,sumitta,sumittā,Sumittā,Sumittā：<i>1．Sumittā．</i>One of the five daughters of Vijayabāhu I．and Tilokasandarī．She married Jayabāhu．Cv．lix．31，43．<br><br><i>2．Sumittā．</i> Yasodharā （Rāhulamātā） in a previous birth．Ap．ii．587．,7,1
404442,en,21,sumittarama,sumittārāma,Sumittārāma,Sumittārāma：The monastery in which Vipassī Buddha died．Bu．xx．36．,11,1
404448,en,21,sumsumara jataka,sumsumāra jātaka,Sumsumāra Jātaka,Sumsumāra Jātaka：The Bodhisatta was once a monkey，living on the banks of the Ganges．The wife of a crocodile living in the river saw him and wished to eat his heart．Her husband，therefore，grew friendly with the monkey，whom he suggested taking across the river on his back，so that he might eat of fresh fruit on the opposite bank．The monkey trusted him and climbed on to his back，but，half way across the river，the crocodile began to sink and then confessed his intentions．The monkey thereupon laughed and told him that he never took his heart with him when he went climbing trees for food，otherwise it would get torn to pieces； but he，like all the other monkeys，hung it on a tree，and he showed it to the crocodile hanging there on the opposite bank．<br><br>The crocodile believed him and took him across，where he hoped to get the heart．But the monkey jumped on the bank and laughed at his stupidity．<br><br>The story was related in reference to Devadatta’s attempts to kill the Buddha．The crocodile is identified with Devadatta and his wife with Ciñcā．J．ii．159f．； cf．Cyp．iii．7； Mtu．ii．208．,16,1
404450,en,21,sumsumaragiri,sumsumāragiri,Sumsumāragiri,Sumsumāragiri：A city in the Bhagga country，of which it was probably the capital （See，e．g．，Sp．iv．862）．The  Buddha spent the eighth vassa there （BuA．3）．Near the city was the Bhesakalāvana where the Buddha stayed．<br><br>During his visits there he preached the Anumāna Sutta （M．i．95f ） and the Bodhirāja Sutta （M．ii．91f）．The city was the residence ofNakulapītā and his wife，with whom the Buddha had several interviews．（E．g．，A．ii．61； iii．295 f； iv．268； S．iii．1； iv．116）．<br><br>It is said that once，when the Buddha was at Sumsumāragiri，he saw with his divine eye Moggallāna atKallavālamutta half asleep，and appeared before him and admonished him （A．iv．85）．<br><br>On another occasion，he saw Anuruddha in the Veluvana in the Ceti country，pondering over the seven Mahāpurisavitakkas，and appeared before him to encourage him （A．iv．228f）．Both incidents show that the Buddha visited Sumsumāragiri quite early in his career，in the first year after the Enlightenment．Moggallāna also stayed in Sumsumāragiri，and there Māra is said to have entered his stomach and to have given him trouble （M．i．332f．； cf．Thag．vs．1208）．<br><br>Sumsumāragiri was the birthplace of Sirimanda Thera （ThagA．i．462） and the scene of the meditations of Singālakapitā．<br><br>Several Vinaya rules were passed during the Buddha’s stay at Sumsumāragiri （Vin．ii．127； iv．115f； 198f）．<br><br>The Dhonasākha Jātaka was preached there （J．iii．157f）．Prince Bodhi，the governor of the Bhagga country，evidently lived in Sumsumāragiri，and it was there that he had his famous palace，called Kokanada．<br><br>It is said （MA．i．292； SA．ii．181） that the city was so called because when it was being built a crocodile （sumsumāra） made a noise in a lake near by．,13,1
404452,en,21,sumucalindasara,sumucalindasara,Sumucalindasara,Sumucalindasara：A lake （J．vi．582），evidently identical with  Mucalinda．,15,1
404455,en,21,sumukha,sumukha,Sumukha,Sumukha：<i>1．Sumukha．</i>A Yakkha chief，to be invoked in time of need by followers of the Buddha．D．iii．205．<br><br><i>2．Sumukha．</i>A crow，general of Supatta．See the Supatta Jātaka．He is identified with Sāriputta．J．ii．436．<br><br><i>3．Sumukha．</i> A swan，general of a flock of swans whose king was Dhatarattha．See the Hamsa Jātaka （No．502） and Mahāhamsa Jātaka （No．534）．He is identified with Ananda．J．iv．430； v．382．,7,1
404499,en,21,sunaga,sunāga,Sunāga,Sunāga：The son of a brahmin of Nālakagāma，a friend of Sāriputta before the latter left the world．Later，Sunāga heard the Buddha preach，entered the Order，and attained arahantship．<br><br>In the time of Sikhī Buddha，thirty one kappas ago，he was a brahnnin versed in the Vedas，and lived in a forest hut near Mount Vasabha as teacher of three thousand pupils．One day he met Sikhī Buddha，and，knowing by the signs on his body that he was a Buddha of infinite wisdom，he was suffused with joy，as a result of which he was born after death in the deva world．Twenty seven kappas ago he was a king named Siridhara （Thag．vs．85； ThagA．i．182）．<br><br>He is evidently identical with Rahosaññaka of the Apadāna．Ap．i．166f．,6,1
404517,en,21,sunakha,sunakha,Sunakha,Sunakha：One of the Mahānirayas． Nālikīra was born there．J．v．145．,7,1
404520,en,21,sunakha jataka,sunakha jātaka,Sunakha Jātaka,Sunakha Jātaka：There was in Benares a man who owned dog which had been fattened on rice．A villager saw the dog，and，having bought it from its master，took it away on a lead．Arrived at the edge of the forest，he entered a hut，tied up the dog，and lay down to sleep．The Bodhisatta，seeing the dog，asked him why he did not bite through the lead and escape．”I am going to，” answered the dog，”as soon as all are asleep．” And he did so．<br><br>The story was told in reference to a dog belonging to a water carrier who used to be fed near the Ambalakotthaka in Jetavana．Once a villager saw it and bought it from the water carrier and took it away on a chain．The dog followed quietly，and the man，thinking it to be fond of him，let it loose．The dog ran away and returned to its old home．The two dogs were identical．J．ii．246-8．,14,1
404528,en,21,sunakkhatta,sunakkhatta,Sunakkhatta,Sunakkhatta：A Licchavi prince of Vesāli．He was，at one time，a member of the Order and the personal attendant of theBuddha （anibaddhaupatthāka），but was later converted to the views of Korakkhattiya and went about defaming the Buddha，saying that he had nothing superhuman and was not distinguished from other men by preaching a saving faith：that the doctrine preached by him did not lead to the destruction of sorrow，etc．Sāriputta，on his alms rounds in Vesāli，heard all this and reported it to the Buddha，who thereupon preached theMahāsīhanāda Sutta （M．i．68ff．； the Buddha was，at this time，eighty years old，M．i．82） and theLomahamsa Jātaka （J．i．389f．； see also J．iv．95）．The Sunakkhatta Sutta （M．ii．252ff） was evidently preached to Sunakkhatta before he joined the Order，while thePātika Sutta （D．iii．1ff） gives an account of his dissatisfaction．<br><br>His grievance was that the Buddha showed no mystic superhuman wonders，that he had not shown him the beginning of things．The Buddha reminded him that he had not promised to do any of these things，and that，at one time，Sunakkhatta had been loud in his praise of the Buddha and the Dhamma．The Buddha warned him that people would say he had left the Order because its discipline had proved too hard for him．The Buddha had told him that Korakkhattiya，whom he so much admired，would be born after death among theKālakañjaka Asuras within seven days．It happened as the Buddha prophesied，and the dead body of Kora declared that he was right．But even so，Sunakkhatta was not convinced．<br><br>Later he transferred his allegiance to Kandaramasaka，who died，as the Buddha had prophesied，fallen from grace and fame．The next teacher to win the admiration of Sunakkhatta wasPātikaputta，and Sunakkhatta wished the Buddha to pay honour to him．But the Buddha quoted to Sunakkhatta the words ofAjita，the Licchavi general who had been born inTāvatimsa，to the effect that Pātikaputta was ”a liar and a cheat，” and was later able to prove that these words were true．But Sunakkhatta did not return to the Order．He had probably remained in it for several years before actually leaving it．For we find in theMahāli Sutta （D．i．152） the LicchaviOtthaddha relating to the Buddha how Sunakkhatta had come to him three years after joining the Order，claiming that he could see divine forms but could not hear heavenly sounds．Buddhaghosa explains （DA．i．311） that he could not acquire the power of hearing divine sounds because in a previous birth he had ruptured the ear drum of a holy monk and made him deaf．The Sutta itself gives （D．i．153） as the reason that he had only developed one sided concentration of mind．<br><br>Sunakkhatta is identified with Kānāritha of theBhūridatta Jātaka．J．vi．219．,11,1
404530,en,21,sunakkhatta sutta,sunakkhatta sutta,Sunakkhatta Sutta,Sunakkhatta Sutta：Preached at Vesāli to Sunakkhatta，before he joined the Order．<br><br>He asks the Buddha if the monks have really won all they profess or if some of them are extravagant in their professions．The Buddha explains that some of the monks are worldly，their hearts set on material things； others are free from worldly bondage，their hearts set on permanence； yet others on various jhānas； while the last have their hearts set on nibbāna； all these will act according to their beliefs．<br><br>The Buddha then explains further，using the simile of a surgeon：a patient is wounded by a poisoned arrow，even when the surgeon has removed the poison the patient must go slowly till the wound is healed．Craving is the arrow； the wound represents the six sense organs within； ignorance is the poison； mindfulness is the surgeon’s probing； Noble Understanding is the surgeon’s knife； and the Tathāgata the surgeon．<br><br>M．ii．252-61．,17,1
404531,en,21,sunama,sunāma,Sunāma,Sunāma：A minister of Angati，king of Mithilā．See the  Mahānāradakassapa Jātaka．  He is identified with Bhaddaji．J．vi．255．,6,1
404534,en,21,sunanda,sunanda,Sunanda,Sunanda：<i>1．Sunanda．</i>Father of Padumuttara Buddha．DhA．i．417； but J．i．37 and Bu．xi．19 call him Ananda．<br><br>He became an ascetic and the Buddha preached to him．In this life he was Punna Mantānīputta．ThagA．i．361f．<br><br><i>2．Sunanda Khattiya．</i> Father of Kondañña Buddha．J．i．30； Bu．iii．25．<br><br><i>3．Sunanda</i>．A village，where Yasodharā gave a meal of milk rice to Kondañña Buddha．BuA．108．<br><br><i>4．Sunanda．</i> An Ajīvaka who gave grass for his seat to Kondañña Buddha．BuA．108．<br><br><i>5．Sunanda．</i> An Ajīvaka who gave grass for his seat to Sujāta Buddha．BuA．168．<br><br><i>6．Sunanda．</i>An Ajīvaka who gave grass for his seat to Dīpankara Buddha．BuA．68．<br><br><i>7．Sunanda．</i> The park where Anomadassī Buddha was born．BuA．141．<br><br><i>8．Sunanda．</i> A disciple of Dhammadassī Buddha．Ap．i．196．<br><br><i>9．Sunanda．</i> A palace of Vipassī Buddha，in his last lay life．Bu．xx．24．<br><br><i>10．Sunanda．</i> A brahmin in the time of Padumuttara Buddha； a former birth of Nīta （Pupphachadanīya） Thera．ThagA．i．181； Ap．i．166．<br><br><i>11．Sunanda．</i> A brahmin，who gave an umbrella to Sāriputta．Ap．i．266．<br><br><i>12．Sunanda．</i> Son of King Añjasa．Once，while riding the elephant Sirika，he saw the Pacceka Buddha Devala，and drove the elephant against him．He was a previous birth of Upāli．ThagA．i．367f．<br><br><i>13．Sunanda．</i> A king of thirty seven kappas ago，a previous birth of Akkanta-Saññaka．Ap．i．212．<br><br><i>14．Sunanda．</i> A charioteer of the king of Kāsi，in the Mūgapakkha Jātaka （J．vi．10ff）．He is identified with Sāriputta．<br><br><i>15．Sunanda．</i> A charioteer of King Sivi in the Ummadantī  Jātaka．He is identified with Ananda．J．v．227．<br><br><i>16．Sunanda．</i>A king of Surabhi in the time of Mangala Buddha； the Buddha preached to him．Bu．iv．6； BuA．119f．<br><br><i>17．Sunanda．</i> A city．See Naradeva （2）．,7,1
404535,en,21,sunandaka,sunandaka,Sunandaka,Sunandaka：The residence of an Ajīvaka who gave grass for his seat   to Kondañña Buddha．BuA．108．,9,1
404536,en,21,sunandavati,sunandavatī,Sunandavatī,Sunandavatī：A city where Sumana Buddha performed the  Yamakapātihāriya （BuA．128）．King   Uggata built there，for Sobhita Buddha，a vihāra named Surinda （BuA．139）．In   this city Tissa Buddha died in the Sunandārāma （BuA．192）．,11,1
404543,en,21,sunaparanta,sunāparanta,Sunāparanta,Sunāparanta：A country in which was the port of Suppāraka，birthplace ofPunna Thera．From there he went with a caravan toSāvatthi，and，after hearing the Buddha preach，entered the Order．Later，obtaining the Buddha’s permission，he returned to Sunāparanta （ThagA．i．158）．There he attained arahantship，and five hundred men and five hundred women became lay followers of the religion．Under his direction they built a Gandhakuti，called Candanasālā，and Punna，wishing the Buddha to be present at the dedication festival，sent a flower through the air to the Buddha at Sāvatthi as invitation．<br><br>The Buddha accepted this invitation and went to Sunāparanta with four hundred and ninety nine arahants，including Kundadhāna and Ananda，all in pinnacle palanquins，provided by Vissakamma，acting under orders from Sakka．On the way the Buddha stopped at Saccabaddhapabbata，where he converted the tāpasa （?） of the mountain，who became an arahant and travelled on with the party in the five hundredth palanquin．The Buddha spent the day in Sunāparanta，and，on his way back，stopped on the banks of the riverNammadā．There the Nāgarājā paid him homage，and the Buddha left his footprint in the Nāga’s abode for him to worship．MA．ii．101f．； SA．iii．176； according to the latter account the Buddha spent seven days in Sunāparanta，at the Mankulārāma．<br><br>The people of Sunāparanta were reported as being fierce and violent （M．iii．268； S．iv．61f）．<br><br>Sunāparanta was also the birthplace of Culla-Punna and Isidinna （Isidatta）．<br><br>Sunāparanta is probably identical with Aparanta； the Burmese，however，identify it with the country on the right bank of the Irrawaddy River，near Pagan．Sās．Introd．，p．ix．,11,1
404546,en,21,sunari,sunārī,Sunārī,Sunārī：A Kālinga princess； see Sundarī．,6,1
404564,en,21,sundara,sundara,Sundara,Sundara：<i>1．Sundara．</i>A city where Kassapa Buddha performed the Yamaka-pātihāriya at the foot of an asana tree （BuA．218），and Konāgamana Buddha under a mahāsāla-tree （BuA．214）．<br><br><i>2．Sundara．</i> A monk of Rājagaha．One day，as he walked through the street，a woman asked him to stop for a moment that she might worship him，and，raising the end of his robe，took his penis into her mouth．A doubt arose in his mind as to whether any blame attached to him and he consulted the Buddha，who said that as Sundara had not acquiesced in the act，he was blameless．Vin．iii．36； of the story of St．Anthony．<br><br><i>3．Sundara．</i>A monk who，with five hundred others of the same name，was present at the Foundation Ceremony of the Mahā Thūpa．MT．522．,7,1
404569,en,21,sundarananda,sundarananda,Sundarananda,Sundarananda：See Nanda．,12,1
404570,en,21,sundarapabbata,sundarapabbata,Sundarapabbata,Sundarapabbata：See Subhagiri．,14,1
404571,en,21,sundarapandu,sundarapandu,Sundarapandu,Sundarapandu：A Damila chief of South India．An ally of   Kulasekhara．Cv．lxxvi．126，174．,12,1
404572,en,21,sundarasamudda thera,sundarasamudda thera,Sundarasamudda Thera,Sundarasamudda Thera：He was the son of a wealthy setthi of Rājagaha and was called Sundara on account of his beauty．While yet young，he realized the majesty of the Buddha，when he visited Rājagaha，and Samudda entered the Order．He once went to Sāvatthi，where he stayed with a friend，learning how to practise insight．On a festival day his mother thought of him and wept，seeing the sons of other families enjoying themselves with their wives．A courtesan offered to entice him back，and the mother promised that should she succeed she would make her Samudda’s wife and give her many gifts．The courtesan went，well attended，to Sāvatthi and took lodgings in a house to which Samudda frequently came for alms．She saw that he was well seen to and showed herself to him，decked and adorned and wearing golden slippers．One day，slipping off her sandals at the door，she saluted him with clasped hands as he passed，and invited him in with seductive manner．<br><br>Then the Thera，realizing that the heart of a worldling is unsteady，made then and there a supreme effort and attained arahantship （Thag．vss．459-65； ThagA．i．467f）．<br><br>According to the Dhammapada Commentary （DhA．iv．194ff．； cf．the story of Cullapindapātikatissa），Samudda accepted the invitation of the courtesan and went with her to the top floor of her seven storied house．There she provided him with a seat and practised her wiles．Samudda suddenly realized what he was doing and was much distressed．<br><br>The Buddha，seated in Jetavana，forty five leagues away，saw what was happening and smiled．On being asked by Ananda why he smiled，he said：”A battle royal is being waged between Sundarasamudda and a courtesan，but Samudda will win．” So saying，he sent forth a ray of light to Samudda and preached to him．At the end of the sermon Samudda became an arahant．,20,1
404576,en,21,sundari,sundarī,Sundarī,Sundarī：<i>1．Sundarī．</i>An aggasāvikā of Anomadassī Buddha．J．i．36； Bu．viii．23．<br><br><i>2．Sundarī Therī．</i> She was born in Benares as the daughter of the brahmin Sujāta （see Sujāta 9）．When her father joined the Order at Mithilā and sent his charioteer home，Sundarī，with her mother’s consent，gave all away and joined the Order，attaining arahantship in due course．Then one day，with the leave of her teacher，she left Benares，accompanied by a large number of nuns，and，visiting the Buddha at Sāvatthi，uttered her ”lion’s roar．”<br><br>Thirty one kappas ago she was born in a clansman’s family，and seeing Vessabhu Buddha begging for alms，gave him a ladleful of food．<br><br>Fifty times she became the wife of Cakkavattis．Thig．vss．326-332； ThigA．228f．<br><br><i>3．Sundarī，Sundarikā．</i> AParibbājikā．She listened to the persuasions of her colleagues，the heretics，and would be seen in the evenings going towardsJetavana with garlands，perfumes，fruits，etc．When asked where she was going，she would reply that she was going to spend the night in the Buddha’s cell．She would then spend it in a neighbouring monastery of the Paribbājakas and be seen again early in the morning coming from the direction of Jetavana．After some days，the heretics hired some villains to kill Sundarī and hide her body under a heap of rubbish near Jetavana．Then they raised a hue and cry and reported to the king that Sundarī was missing．A search was made，and her body was found near the Gandhakuti of the Buddha．Placing the body on a litter，they went about the streets of the city crying：”Behold the deeds of the Sākyan monks!” As a result，the monks were subjected to great insults in the streets．For seven days the Buddha stayed in the Gandhakuti，not going to the city for alms，and Ananda even suggested that they should go to another city．<br><br>But the Buddha pointed out to him the absurdity of running away from a false report，and said that in seven days the truth would be known．The king employed spies，who found the murderers quarrelling among themselves after strong drink．They were seized and brought before the king，where they confessed their crime．The king sent for the heretics and compelled them to retract their accusations against the Buddha and his monks and to confess their own wickedness．They were then punished for murder．Ud．iv．8； UdA．256ff．； DhA．iii．474f．； SNA．ii．528f．； J．ii．415f<br><br>It is said （Ap．i．299； UdA．263） that once the Bodhisatta was a pleasure seeker named Munāli．One day he saw Surabhi，a Pacceka Buddha，putting on his outer robe just outside the city．Near by a woman was walking，and Munāli said in jest，”Look，this recluse is no celibate，but a rake．” It was this utterance of the Bodhisatta that brought to the Buddha，as retribution，the disgrace in connection with Sundarī．<br><br>The Dutthaka Sutta and theManisūkara Jātaka were preached in this connection．<br><br><i>4．Sundarī．</i>A Kālinga princess，kinswoman of Tilokasundarī．She married Vikkamabāhu．v．l．Sūnari．Cv．lix．49； for the correctness of the name see Cv．Trs．i．213，n．2．,7,1
404578,en,21,sundarika,sundarika,Sundarika,Sundarika：A brahmin，one of the Bhāradvājas．<br><br>Once，when he was performing Fire-rites on the banks of the Sundarikā，he looked round to see if there were anyone，to whom he could give what was left over from the oblations．He saw the Buddha seated under a tree，his head covered； （to rouse the brahmin’s curiosity and to prevent him from being repelled by the sight of a shaven head，says the Commentary） he approached him with the oblation and a water pitcher and addressed him．The Buddha uncovered his head．The sight of the shaven head at first made Sundarika draw back，but，realizing that some brahmins too were shaved，he questioned the Buddha about his birth．The Buddha explained to him that the important thing was not birth，but the leading of a good life．The brahmin was pleased and offered him the oblation，but the Buddha refused it，saying that he did not accept presents for chanting verses．He advised Sundarika to throw the food into the water，where there were no creatures，for who could digest food which had once been offered to a Buddha? The brahmin followed this advice and saw the water hiss and seethe with steam and smoke．Alarmed and with hair on end，he worshipped the Buddha，who preached to him．Sundarika entered the Order and became an arahant．S．i．167f．The account of the meeting between the Buddha and Sundarika is given in the Sutta Nipāta too （p．79 f．），but there the details differ greatly，though the topic of discussion is the same．Several additional verses are attributed to the Buddha regarding the true ”sacrifice．” The Commentary calls the SN．discourse the Pūralāsa Sutta （SNA．ii．400）．<br><br>Sundarika-Bhāradvāja was so called from his habit of offering oblations on the banks of the Sundarikā （SA．i．181f）．He is also mentioned （M．i．39f） as meeting the Buddha on the banks of the Bāhukā and asking him whether he bathed in that river，because it had the reputation of cleansing sins．The Buddha answered that purity was not to be won that way and preached to him the Vatthūpama Sutta．<br><br>According to the Dhammapada Commentary （DhA．iv．163），Sundarika was the brother of Akkosaka and Bilangika Bhāradvāja．There he is mentioned as having abused the Buddha in much the same way as Akkosaka．,9,1
404579,en,21,sundarika,sundarikā,Sundarikā,Sundarikā：<i>1．Sundarikā．</i> A river in Kosala，reputed to be efficacious in washing away sins （M．i．39）． <br><br>There Sundarika-Bhāradvāja held sacrifices in honour of Agni and met the Buddha during such a sacrifice．S．i．167； SN．p．79，etc．<br><br><i>2．Sundarikā</i>．See Sundarī （3）．,9,1
404580,en,21,sundarika sutta,sundarika sutta,Sundarika Sutta,Sundarika Sutta：Describes the meeting between the Buddha and  Sundarika-Bhāradvāja．S．i．167f．,15,1
404585,en,21,sunela,sunela,Sunela,Sunela：A king of one hundred and twenty three kappas ago，a former   birth of Mutthipūjaka Thera．Ap．i．201．,6,1
404586,en,21,sunetta,sunetta,Sunetta,Sunetta：<i>1．Sunetta．</i>Aggasāvaka of Sobhita Buddha （Bu．vii．21； J．i．35）．He was the Buddha’s stepbrother and his first convert．BuA．137．<br><br><i>2．Sunetta Thera．</i>Attendant of Dhammadassī Buddha．J．i．39； Bu．xvi．18．<br><br><i>3．Sunetta．</i> A Pacceka Buddha．A man who had learnt the art of pelting stones with great skill，from the cripple of the Sālittaka Jātaka，looking for a target for testing his skill，saw Sunetta entering the city for alms and aimed a pebble at his ear．The pebble went into one ear and out at the other，and the Pacceka Buddha died after suffering great pain．Men，who saw this，killed the stone thrower，and，after a sojourn in Avici，he became a sledgehammer ghost in Gijjhakūta （DhA．ii．71f； Pv．iv．16； PvA．283f）．<br><br>On another occasion，the son of Kitavassa，king of Benares，saw Sunetta begging for alms，and，angered that he did not do him homage，took the begging bowl from Sunetta’s hand and dashed it to the ground．Pv．iii．2； iv．7； PvA．177f．，264．<br><br><i>4．Sunetta．</i>A teacher of old．He had numerous disciples，and those who followed his teachings were reborn in the Brahma world and in various other worlds．Then Sunetta，seeing that some among his disciples were as good as himself，developed mettā to a much greater degree； but even so，he could not free himself from birth，old age，etc．It was because he had not comprehended Noble Conduct，Noble Concentration，Noble Wisdom，Noble Release．A．iv．103f．； he is referred to at A．iii．371； iv．135．<br><br><i>Sunetta Sutta．</i> Contains a list of teachers，including Sunetta （q．v．），who taught their followers the way to the Brahma world．A．iv．135．,7,1
404588,en,21,sunetta,sunettā,Sunettā,Sunettā：A brahmin maiden of Asadisagāma，who gave a meal of milk   rice to Siddhattha Buddha．BuA．185．,7,1
404598,en,21,sunhata-parivena,sunhāta-parivena,Sunhāta-parivena,Sunhāta-parivena：A parivena built by Devānampiyatissa on the bank   of the bathing tank of Mahinda．Mhv．xv．207．,16,1
404603,en,21,sunidda,suniddā,Suniddā,Suniddā：See Niddā．,7,1
404604,en,21,sunidha,sunidha,Sunidha,Sunidha：A minister of Magadha，who，with Vassakāra，was in charge of the fortifications of Pātaligāma，built in order to repel the Vajjīs．These two are always mentioned together．<br><br>They invited the Buddha to a meal，and，after his departure，named the gate by which he had left the city Gotamadvāra，and the ford by which he crossed the Ganges，Gotamatittha．Vin．i．228f； D．ii．86f．； Ud．viii．6．,7,1
404613,en,21,sunikkhamma,sunikkhamma,Sunikkhamma,Sunikkhamma：Sixty seven kappas ago there were seven kings of this   name，previous births of Sattāhapabbajita Thera．Ap．i．242．,11,1
404618,en,21,sunimmita,sunimmita,Sunimmita,Sunimmita：A devaputta，king of the Nimmānarati world （J．i．81； S．iv．280； A．iv．243； cf．Dvy．140）．<br><br>Visākhā became his wife，after her birth among the Nimmānarati-devā．VvA．189．,9,1
404629,en,21,sunisa-vimana-vatthu,sunisā-vimāna-vatthu,Sunisā-vimāna-vatthu,Sunisā-vimāna-vatthu：The story of a woman of Sāvatthi．She had no   family，and one day，seeing an arahant there begging for alms，she gave him a   piece of cake （pūvabhāgam）．After death she was born in Tāvatimsa，where   Moggallāna learnt her story．Vv．i．13； VvA．61．,20,1
404641,en,21,sunita thera,sunīta thera,Sunīta Thera,Sunīta Thera：He belonged to a family of flower scavengers in Rājagaha and eked out a miserable existence as road sweeper．One day the Buddha saw that Sunīta was destined for arahantship and visited him at dawn，as he was sweeping the street and collecting the scraps in his basket．Seeing the Buddha，he was filled with awe，and，finding no place to stand，stood stiffly against a wall．The Buddha approached him and asked if he would like to be a monk．He expressed great joy，and the Buddha ordained him with the ”ehi bhikkhu” pabbajjā．Then he took Sunīta to the vihāra and taught him a subject of meditation，by which he won arahantship．Then many men and gods came to pay homage to him，and Sunīta preached to them on his way of attainment．<br><br>In the past he had spoken disparagingly of a Pacceka Buddha．Thag．vss．620-31； ThagA．i．540f．,12,1
404686,en,21,sunna sutta,suñña sutta,Suñña Sutta,Suñña Sutta：The Buddha explains to Ananda that the world ifs void   of &quot；self&quot； and of what belongs to &quot；self．&quot； S．iv．54．,11,1
404697,en,21,sunnakatha,suññakathā,Suññakathā,Suññakathā：The tenth chapter of the Yuganandha Vagga of the   Patisambhidā-Magga．Ps．ii．177-84．,10,1
404706,en,21,sunnata sutta,suññatā sutta,Suññatā Sutta,Suññatā Sutta：See   Cūlasuññatā Sutta and Mahāsuññatā   Sutta．,13,1
404707,en,21,sunnata vagga,suññatā vagga,Suññatā Vagga,Suññatā Vagga：The thirteenth section of the Majjhima Nikāya，  containing suttas 121-130．M．iii．104ff．,13,1
404750,en,21,supabba,supabbā,Supabbā,Supabbā：&nbsp； An upāsikā of Rājagaha．She held the view that one who   offered herself for sexual intercourse gave the supreme gift．Vin．iii．39．,7,1
404763,en,21,supajjalita,supajjalita,Supajjalita,Supajjalita：Twenty seven kappas ago there were seven kings of this   name，previous births of Citapūjaka Thera．Ap．i．244．,11,1
404789,en,21,supanna samyutta,supanna samyutta,Supanna Samyutta,Supanna Samyutta：The thirtieth section of the Samyutta Nikāya．  S．iii．246-9．,16,1
404807,en,21,suparicariya,supāricariya,Supāricariya,Supāricariya：<i>1．Supāricariya．</i> Three kappas ago there were thirty four kings of this name，previous births of Samitigutta （Jātipūjaka） Thera．ThagA．i．176； Ap．i．154．<br><br><i>2．Supārīcariya Thera．</i> Evidently identical with Khitaka Thera （q．v．）．Ap．i．181； ThagA．i．209．,12,1
404831,en,21,supassa,supassa,Supassa,Supassa：The name of Mount Vepulla in the time of Kassapa Buddha   （v．l．Suphassa）．The people of Rājagaha at that time were called Suppiyā．  S．ii．192．,7,1
404860,en,21,supatittha-cetiya,supatittha-cetiya,Supatittha-cetiya,Supatittha-cetiya：A shrine near the Latthivanuyyāna in Rājagaha．  Vin．i．35．,17,1
404861,en,21,supatitthita,supatitthita,Supatitthita,Supatitthita：A Pacceka Buddha mentioned in a nominal list．  M．iii．70．,12,1
404862,en,21,supatta,supatta,Supatta,Supatta：1．Supatta．The Bodhisatta born as a crow； see the Supatta Jātaka．<br><br>2．Supatta．A king of the vultures and son of the Bodhisatta．See the Gijjha Jātaka （No．427）．<br><br>3．Supatta．One of the five horses of King Kappina．Only the king rode Supatta，while messengers were allowed to ride the others．DhA．ii．117．,7,1
404863,en,21,supatta jataka,supatta jātaka,Supatta Jātaka,Supatta Jātaka：The Bodhisatta was once a crow，named Supatta，king of eighty four thousand crows：His chief mate was Suphassā and his chief companion Sumukha．One day，while Supatta and Suphassā were out looking for food，they noticed that the king’s cook had prepared a host of dishes and had left some of them out in the open to cool．Suphassā sniffed at the food but said nothing．The next day，however，she wished to stay behind and taste some of the king’s food．Supatta consulted his captain，and they went with a large number of crows，whom they set in groups round the kitchen．As the cook was taking the dishes on a pingo，Sumukha，as arranged，attacked him with beak and claw and made him drop them．Then the crows ate their fill and flew away with food for Supatta and Suphassā．Sumukha was caught and taken before the king，who has seen what had happened．When questioned by the king，he told him the whole story and said that he would gladly lose his life for his king，Supatta．The king sent for Supatta and listened to his preaching，and，thereafter protecting all creatures，practised the good life．<br><br>The story was told in reference to Sāriputta，who had obtained from Pasenadi a meal of red rice and new ghee，flavoured with red fish，because he had been informed by Rāhula that Bimbādevi （Rāhulamātā） suffered from gastric trouble and would be cured by this food．<br><br>The king of Benares is identified with Ananda，Sumukha with Sāriputta，and Suphassā with Rāhulamātā．J．ii．433-6．,14,1
404883,en,21,suphassa,suphassa,Suphassa,Suphassa：See Supassa above．,8,1
404916,en,21,supina sutta,supina sutta,Supina Sutta,Supina Sutta：The five great dreams which the Buddha had on the   night before his Enlightenment．A．iii．240f．； they are referred to J．i．69．,12,1
404967,en,21,suppabuddha,suppabuddha,Suppabuddha,Suppabuddha：<i>1．Suppabuddha．</i> A Sākiyan prince，son ofAñjana and Yasodharā．<br><br>He had a brother，Dandapāni，and two sisters，Māyā andPajāpatī．<br><br>He married Amitā and had two children，Bhaddakaccānā andDevadatta．Thus he was father in law to theBuddha （Mhv．ii．19，21； but see also Añjana）．It is said （DhA．iii．44f．； cf．Mil．301） that he was offended with the Buddha for deserting his daughter and for being hostile to Devadatta．One day he took strong drink and blocked the Buddha’s path，refusing to move in spite of the repeated requests of the monks．The Buddha thereupon turned back．Ananda seeing the Buddha smile and enquiring the reason for the smile，was told that，at the end of seven days，Suppabuddha would be swallowed up by the earth at the foot of his stairs．Suppabuddha overheard this，and had all his belongings carried to the seventh storey of his house．He removed the stairway，closed all doors，and set a strong guard．On the seventh day a state charger belonging to Suppabuddha broke loose．None could manage him except Suppabuddha，and he，desiring to seize the animal，moved towards the door．The doors opened of their own accord，the stairway returned to its place，and the strong guard threw him down the stairs．When he landed at the bottom of the stairway the earth opened and swallowed him up in Avīci．He was also evidently called Mahāsuppabuddha．E．g．，ThigA．140．<br><br><i>2．Suppabuddha．</i> A poor leper of Rājagaha，who，one day seated in the outer circle of people，heard the Buddha preach and became a sotāpanna．While waiting the departure of the crowd so that he could pay homage to the Buddha and express his gratitude，Sakka，desiring to test him，approached him and offered him untold wealth if he would repudiate the Buddha，his teachings，and the Order．But although Sakka revealed his identity，Suppabuddha rebuked him for a fool and said he had no need of more wealth，because he possessed already the seven stores of Ariyadhana （Noble Wealth）．Sakka reported this conversation to the Buddha，who said that no power in the world would change Suppabuddha．Soon after，Suppabuddha visited the Buddha，and，having worshipped him，was on his way to the city when he was gored to death by a cow，the cow which killed also Pukkusāti，Bāhiya Dāruciriya andTambadāthika．<br><br>The cow was a Yakkhinī，who had once been a courtesan．These four men had then been sons of wealthy merchants，who，having taken her one day to a pleasure garden，took their pleasure with her．In the evening they killed her and took the jewels and money which they themselves had given her．At the moment of her death she had vowed vengeance on them and had killed them in one hundred existences．<br><br>In a previous birth，Suppabuddha had insulted the Pacceka Buddha Tagarasikhī by calling him a ”leper” （kutthi） - because he wore a patched robe - and by spitting on him．<br><br>Ud．v．3； UdA．279ff．； DhA．ii．33f．The Udāna account does not include the interlude of Sakka．<br><br><i>3．Suppabuddha．</i>Son of Vessabhū Buddha in his last lay life．D．ii．7； Bu．xxii．20．<br><br><i>4．Suppabuddha．</i> A king of fifty seven kappas ago，a former birth of Eraka （Maggadāyaka） Thera．ThagA．i．193； Ap．i．173．,11,1
404971,en,21,suppadevi,suppādevī,Suppādevī,Suppādevī：Mother of Sīhabāhu and Sīhasīvali．MT．243f．,9,1
404983,en,21,suppagedha,suppagedha,Suppagedha,Suppagedha：A Yakkha，to be invoked by followers of the Buddha in   time of need．D．iii．205．,10,1
404988,en,21,suppala,suppala,Suppala,Suppala：One of the palaces of Siddhattha Buddha before his   renunciation．Bu．xvii．14．,7,1
405002,en,21,suppara,suppāra,Suppāra,Suppāra：<i>Suppāra，Suppāraka．</i> A seaport in India．It was in the Sunāparanta country and was the birthplace of Punna．There was regular trade between Bhārukaccha，Suppāraka and Suvannabhūmi （See，e．g．，Ap．ii．476 （vs．13f．）； AA．i．156）．<br><br>From Suppāra to Sāvatthi was one hundred and twenty leagues （DhA．ii．214； UdA．85），Sāvatthi being to the north east of Suppāra．UdA．84 （pubbuttaradisābhāgāyam）．Vijaya and his followers landed there on their way to Ceylon，but had to leave because the people were incensed by their behaviour （Mhv．vi．46； Dpv．ix．15f）．Ubbarī was once born in Suppāraka as a horse dealer’s daughter （DhA．iv．50）．It was also the residence of Bāhiya Dārucīriya．<br><br>Suppāraka （Skt．Sūrpāraka） is identified with the modern Sopāra in the Thāna district，to the north of Bombay．Imperial Gazetteer of India sv．，but see Sunāparanta．<br><br><i>Suppāraka．</i> The Bodhisatta born as a master mariner （niyyāmakajettha） of Bhārukaccha．See the Suppāraka Jātaka．,7,1
405004,en,21,supparaka jataka,suppāraka jātaka,Suppāraka Jātaka,Suppāraka Jātaka：The Bodhisatta，named Suppāraka，was once a master mariner ofBhārukaccha．His eyes were injured by the salt water and he went completely blind．The king appointed him valuer and assessor．One day an elephant was brought before him which was designed to be the state elephant，but，feeling it over with his hands，he condemned it，saying that its dam had dropped it in its youth，injuring its hind feet．He similarly condemned a horse，a chariot，and a blanket for various reasons，all these things having been designed for royal use．All his judgments were verified by the king and found to be correct； but he only gave Suppāraka eight pieces of money each time，and so Suppāraka left his service in disgust．<br><br>Some merchants had commissioned a ship，and，while searching for a captain，thought of Suppāraka．When Suppāraka refused，saying that he was blind，they replied that blind he might be，but no ship could founder if he were at the helm．After seven days the ship was caught in a storm and Suppāraka drove her through various oceans -  Khummāla，Aggimāla，Dadhimāla，Nīlavannakusamāla，Nalamāla and Valabhāmukha．When he arrived at the last sea he saw that there was no means of rescuing the ship，and so performed an act of Truth．In one day the，ship sailed back to Bhārukaccha．<br><br>The story was related in reference to the Buddha’s perfection of wisdom．J．iv．136-47； cf．Sapāraga Jātaka in the Jātakamālā （No．14）．,16,1
405005,en,21,supparika,supparikā,Supparikā,Supparikā：The name of a tribe．Ap．ii．369 （vs．19）．,9,1
405009,en,21,suppasanna,suppasanna,Suppasanna,Suppasanna：A king of eight kappas ago，a previous birth of   Rattipupphiya Thera．Ap．i．188．,10,1
405017,en,21,suppati sutta,suppati sutta,Suppati Sutta,Suppati Sutta：Once，in Veluvana，the Buddha had been walking about for the greater part of the night； then having washed his feet and entered his cell，he lay down to sleep，and Māra appeared and asked him why he slept．<br><br>The Buddha replied that his wishes were the sole arbiter in this matter．S．i．107f．,13,1
405034,en,21,suppatita,suppatīta,Suppatīta,Suppatīta：King of Anoma or Anupama； father of Vessabhū Buddha．  J．i．42； Bu．xxxii．18； D．ii．7．,9,1
405047,en,21,suppatitthita,suppatitthita,Suppatitthita,Suppatitthita：<i>1．Suppatitthita．</i>A ford，across the Nerañjarā，where the Buddha bathed just before eating the meal given by Sujātā．J．i．70； BuA．7．<br><br><i>2．Suppatitthita．</i> A nigrodha tree belonging to king Koravya．The king and his court ate the first portion of the fruit as big as pipkins and sweet； the army had the second portion，the town and country people the third，recluses and holy men the fourth，and birds and beasts the last．None guarded its fruit，and none would hurt another in order to obtain its fruit．<br><br>One day there came a man who ate his fill of the fruit，broke a branch，and went his way．The deva of the tree was angry，and the tree bore no more fruit．Koravya visited Sakka and consulted him．Sakka sent a squall to punish the deva and made the deva appear before him full of repentance．Then Sakka warned him to keep the Rukkhadhamma，which was that various people take and make use of various parts of a tree； it is not for the deva of the tree to mope and pine on that account．A．iii．369f．<br><br><i>3．Suppatitthita．</i> The minister who traced the foundations of the Mahā Thūpa．His father was Nandisena and his mother Sumanādevī．Dpv．xix．8； MT．528．<br><br><i>4．Suppatitthita．</i> A king of sixty five kappas ago，a previous birth of Gosīsanikkhepa Thera．Ap．i．245．,13,1
405059,en,21,suppavasa koliyadhita,suppavāsā koliyadhītā,Suppavāsā Koliyadhītā,Suppavāsā Koliyadhītā：Mother of Sīvalī．Before he was born，she lay for seven days in labour suffering great pain，and it was not till the Buddha blessed her that she was able to bring forth the child．It is said that the child was seven years in her womb，and the reason for this is given in the Asātarūpa Jātaka．<br><br>Suppavāsā was the daughter of the rājā of Koliya （J．i．407）．Her husband was the Licchavi Mahāli，（Ap．ii．494，vs．28； but see AA．i．244，where her husband is described as a Sākiyan noble） and she lived in the Koliyan village of Sajjanela，where the Buddha visited her and preached to her on the efficacy of giving food （A．ii．62f）．She was described by the Buddha as foremost among those who gave excellent alms （aggam panītadāyikānam） （A．i．26），an eminence which she had earnestly resolved to attain in the time of Padumuttara Buddha （AA．i．244）．<br><br>She is included in a list of eminent upāsikās （A．iv．348），and is mentioned with Anāthapindika，Culla Anāthapindika and Visākhā，as givers of gifts which were gladly accepted by the monks．DhA．i．339； in this context she is spoken of as living in Sāvatthi； this was probably after Mahāli went to live there； cf．DhA．iv．193f．,21,1
405060,en,21,suppavasa sutta,suppavāsā sutta,Suppavāsā Sutta,Suppavāsā Sutta：The Buddha visits Suppavāsā in Sajjanela and is entertained by her．<br><br>He preaches to her that an Ariyan upāsikā，who gives food，gives four things to the receiver of the food <br><br>  life，  beauty，  happiness and   strength and is sure of happiness in later lives．A．ii．62f．,15,1
405072,en,21,suppiya,suppiya,Suppiya,Suppiya：<i>1．Suppiya．</i>A Paribbājaka．He was the teacher of Brahmadatta．It was the discussion between these two，in the Ambalatthikā park，regarding the virtues of the Buddha，his Dhamma and his Order，which led to the preaching of the Brahmajāla Sutta （D．i．1）．Suppiya was a follower of Sañjaya Belatthiputta．DA．i．35．<br><br><i>2．Suppiya．</i> One of the chief lay supporters of Siddhattha Buddha．Bu．xvii．20．<br><br><i>3．Suppiya Thera．</i> He was born in Sāvatthi in a family of cemetery keepers．Converted by the preaching of his friend，the Thera Sopāka，he entered the Order and attained arahantship．<br><br>In the time of Padumuttara Buddha he was a brahmin，named Varuna，who left his ten children and became an ascetic in the forest．There he met the Buddha and his monks and gave them fruit．He belonged to a khattiya family in the time of Kassapa Buddha，but through pride of birth and learning used to detract his colleagues hence his birth in a low caste in his last life．Thag．vs．32； ThagA．i．92f．； Ap．i．452f．<br><br><i>4．Suppiya．</i>See Suppiyā （2）．,7,1
405073,en,21,suppiya,suppiyā,Suppiyā,Suppiyā：<i>1．Suppiyā．</i> The name of the inhabitants of Rājagaha in the time of Kassapa Buddha．At that time Vepulla was called Supassa （Suphassa）．S．ii．192．<br><br><i>2．Suppiyā．</i> An upāsaka of Benares．Her husband was Suppiya，and they were both greatly devoted to the Order．One day，while on a visit to the monastery，Suppiyā saw a sick monk who needed a meat broth．On her return home，she sent an attendant to fetch meat； but there was none to be had in the whole of Benares．She therefore，with a knife，cut a piece of flesh from her thigh and gave it to her servant to make into soup for the monk．She then went to her room and lay on her bed．When Suppiya returned and discovered what had happened he was overjoyed，and，going to the monastery，invited the Buddha to a meal the next day．The Buddha accepted the invitation，and when，on the next day，he arrived with his monks，he asked for Suppiyā．On hearing that she was ill，he desired that she be brought to see him．At the moment when the Buddha saw her wound was healed，covered with good skin，on which grew fine hairs as on the rest of her body．<br><br>It was as a result of this incident that the Buddha lay down a rule forbidding monks to eat human flesh，even when willingly given （Vin．i．216f）．<br><br>Suppiyā is given as an example of one whose good deeds bore fruit in this very life （Mil．115； cf．291）．She was declared by the Buddha foremost among women who waited on the sick （A．i．26），an eminence she had resolved to win in the time of Padumuttara Buddha．AA．i．244f．； she is mentioned in a list of eminent women lay disciples （A．iv．348）．<br><br><i>3．Suppiyā．</i> One of the five daughters of the thirdOkkāka and Bhattā （Hatthā）．DA．i．258； MT．131； SNA．ii．352．,7,1
405077,en,21,supubbanha sutta,supubbanha sutta,Supubbanha Sutta,Supubbanha Sutta：A name given in the Sutta Sangaha （No．52） to the   Pubbanha Sutta （q．v．）．,16,1
405085,en,21,suputakapujaka thera,suputakapūjaka thera,Suputakapūjaka Thera,Suputakapūjaka Thera：An arahant．Ninety one kappas ago he saw   Vipassī Buddha begging for alms and gave him a packet of salt （?   lonasuputaka）．Ap．i．284．,20,1
405091,en,21,sura,sura,Sura,Sura：A hunter，who discovered fermented liquor．See the  Kumbha Jātaka．,4,1
405114,en,21,sura,sūra,Sūra,Sūra：An eminent lay disciple，declared by the Buddha foremost among his followers in unwavering loyalty （agggam aveccappasannānam） （A．i．26； cf．iii．451）．He resolved to acquire this eminence during his birth in the time of Padumuttara Buddha．He was born，in this Buddha age，in a banker’s family in Sāvatthi and became a follower of the heretics．One day the Buddha，seeing Sūra’s fitness for conversion，went to his door for alms．Out of respect for the Buddha，Sūra invited him in，and，giving him a comfortable seat，entertained him to a meal．At the end of the meal，when the Buddha returned thanks，Sūra became a sotāpanna．Some time after the Buddha had left，Māra，disguised as the Buddha，visited Sūra and，in reply to Sūra’s questioning，said that he had returned to contradict a wrong statement which he had made earlier．He had said that all the sankhāras were impermanent，etc．，but，on further reflection，he had come to the conclusion that only some sankhāras were of that nature．Sūra recognized Māra and drove him away．AA．i．215； cf．DA．iii．864．,4,1
405115,en,21,sura,sūra,Sūra,Sūra：A messenger of Kuvera （q．v．）．D．iii．201．,4,1
405122,en,21,sura-ambavana,sūra-ambavana,Sūra-ambavana,Sūra-ambavana：A place in Ceylon，mentioned in the account of the   wars of Parakkamabāhu I．（Cv．lxx．87）．It evidently formed part of Ambavana，  the district round the Ambanganga．Cv．Trs．i．294，n．3．,13,1
405123,en,21,sura-raja,sūra-rājā,Sūra-rājā,Sūra-rājā：A messenger of Kuvera （q．v．）．DA．iii．967．,9,1
405132,en,21,surabhi,surabhi,Surabhi,Surabhi：A Pacceka Buddha whom the Bodhisatta （in his birth as   Munāli） insulted．Ap．i．299； UdA．264．,7,1
405145,en,21,suradaddara,sūradaddara,Sūradaddara,Sūradaddara：A Nāga king of Daddarapabbata．See the Daddara Jātaka．  He was the father of Mahādaddara．,11,1
405148,en,21,suradeva,sūradeva,Sūradeva,Sūradeva：&nbsp； A Damila chief，ally of Kulasekhara．Cv．lxxvii．13．,8,1
405149,en,21,suradha,surādhā,Surādhā,Surādhā：An aggasāvikā of Paduma Buddha．Bu．ix．22．,7,1
405150,en,21,suradha sutta,surādha sutta,Surādha Sutta,Surādha Sutta：The Buddha teaches Surādha （q．v．） how to get rid of   all idea of &quot；I&quot； and &quot；mine，&quot； so that the mind may go beyond the ways of conceit   and be utterly liberated．S．iii．80f．,13,1
405151,en,21,suradha thera,surādha thera,Surādha Thera,Surādha Thera：The younger brother of Rādha．<br><br>He followed his brother’s example，entered the Order，and became an arahant．<br><br>Thirty-one kappas ago he gave a mātulunga-fruit to Sikhī Buddha （Thag．vss．135-6； ThagA．i．254f）．<br><br>He is probably identical with Mātulungaphaladāyaka of the Apadāna．Ap．ii．446．,13,1
405160,en,21,suragiri,suragiri,Suragiri,Suragiri：A palace occupied by Atthadassī Buddha before his   renunciation．Bu．xv．15．,8,1
405164,en,21,surakitti,surakitti,Surakitti,Surakitti：A king of Burma in the fifteenth century．He built a   four storeyed vihāra for Tipitakālankāra Thera．Bode，op．cit．，53．,9,1
405172,en,21,suramana,suramāna,Suramāna,Suramāna：A tank restored by Parakkamabāhu I．Cv．lxxix．36．,8,1
405184,en,21,suramma,suramma,Suramma,Suramma：A seven storeyed palace，occupied by Gotama Buddha before   his Renunciation．BuA．230； Bu．xxvi．14 calls it Surāma．,7,1
405186,en,21,suramma,surammā,Surammā,Surammā：One of the chief lay women supporters of Siddhattha   Buddha．Bu．xvii．70．,7,1
405188,en,21,suramukha,suramukha,Suramukha,Suramukha：A noble steed，belonging to Ekarāja．J．vi．135．,9,1
405196,en,21,suranimmila,sūranimmila,Sūranimmila,Sūranimmila：One of the ten warriors of Dutthagāmanī．For details   see Mhv．xxiii．19f．According to the Rasavāhinī （ii．71） he was so called   because he drank a large quantity of toddy before the attack on Vijitapura．,11,1
405200,en,21,surapana jataka,surāpāna jātaka,Surāpāna Jātaka,Surāpāna Jātaka：The Bodhisatta was once born in the Udiccabrāmanakula，and became a hermit with five hundred pupils．One day his pupils went，with his leave，to Benares，to the haunts of men，for salt and vinegar．The king welcomed them，and invited them to stay in the royal park for four months．During this time a drinking festival was held in the city，and the people，thinking to give the hermits a rare gift，entertained them to the best they had．The hermits became drunk and behaved with undue hilarity．When they emerged from their stupor and realized what they had done，they left the city and hastened back to their teacher．<br><br>The story was related in reference to the occasion on whichSāgata Thera got drunk．J．i．360f．,15,1
405218,en,21,surasena,surasena,Surasena,Surasena：<i>1．Surasena．</i>One of the sixteen Mahājanapadā．It is mentioned with Maccha，and was located in the south of the Kuru country．Its capital was Mathurā．It is famous in the Epics and the Purānas because of its connection with Krsna，and the Yādavas．<br><br><i>2．Surasena．</i> A city in the time of Siddhattha Buddha，where the Bodhisatta was born as the brahmin Mangala．BuA．187．,8,1
405239,en,21,suratissa,sūratissa,Sūratissa,Sūratissa：King  of Ceylon （187-177 B．C．）．He was the younger brother and successor of Mahāsiva．He built five hundred vihāras，including the Nagarangana，Hatthikkhandha，Gonnagirika，Pācīnapabbata，Kolambahālaka，Makulaka，Acchagallaka and Girinelavāhanaka．He died at the age of sixty，after being conquered by the Damilas Sena and Guttika．He was called Suvannapindatissa before his accession．Mhv．xxi．3ff．； Dpv．xviii．46f； see also Acchagiri．,9,1
405253,en,21,surattha,surattha,Surattha,Surattha：A country （Mil．331，359； Pv．iv．3； Ap．ii．359） in which Sālissara lived，on the banks of the Sātodikā （J．iii．463； but see v．133）．<br><br>Two hundred years after the Buddha’s death the king of Surattha was Pingala （PvA．244）．<br><br>The country is identified with modern Kathiawad．,8,1
405258,en,21,suravinicchaya,surāvinicchaya,Surāvinicchaya,Surāvinicchaya：A work by Mahāparakkama Thera of Taungu （Ketumatī）   on the evil effects of intoxicants．Sās．，p．81； Bode，op．cit．，46．,14,1
405264,en,21,surinda-vihara,surinda-vihāra,Surinda-vihāra,Surinda-vihāra：A monastery built in Sunandavatī by King Uggata for   Sobhita Buddha．BuA．138．,14,1
405265,en,21,surindavati,surindavatī,Surindavatī,Surindavatī：A city in the time of Konāgamana Buddha．In a park in   the city Konāgamana preached to Bhīyasa and Uttara，who later became his chief   disciples．BuA．215．,11,1
405273,en,21,suriya,suriya,Suriya,Suriya：<i>1．Suriya．</i>A Devaputta．Once，when he was seized by Rāhu，lord of the Asuras，he invoked the power of the Buddha，and the Buddha enjoined on Rāhu to let him go．This Rāhu did，and Suriya is spoken of as seeking Vepacitti and standing by his side，trembling and with stiffened hair （S．i．51； cf．Candimā）．Suriya is one of the inhabitants of the Cātummahārājika-world （MNidA．108）．Suriya and Candimā are both under the rule of Sakka，and we find Sakka asking them to stop their journeying at his behest．（E．g．，when he wished the Sāmaneras Pandita and Sukha to be able to meditate undisturbed （DhA．ii．143； iii．97）．See also DhA．iii．208）．<br><br>Suriya was present at the preaching of the Mahāsamaya Sutta （D．20）．He is sometimes （PSA．253） described as Adicca （Aditi’s son）．The disk of the sun，which forms Suriya’s vimāna，is fifty leagues in diameter （E．g．，D．iii．196）．<br><br><i>2．Suriya．</i>A son of Sakka．,6,1
405281,en,21,suriya sutta,suriya sutta,Suriya Sutta,Suriya Sutta：<i>1．Suriya Sutta．</i> Describes the occasion on which Suriya （q．v．） was seized by Rāhu．S．i．51．<br><br><i>2．Suriya Sutta．</i> The Buddha explains to the monks the destruction of the world by the gradual appearance of seven consecutive suns．Details are given of the havoc caused by each subsequent sun．The sutta is intended to show that all things are impermanent； but only those who possess Ariyan knowledge realize this．Even so great a teacher as Sunetta （q．v．） could not find the way out of sorrow （A．iv．100f）．The sutta was also evidently called Sattasuriya or Sattasuriyuggamana Sutta．<br><br><i>3．Suriya Sutta．</i> Just as，in the autumn when the sky is clear，the sun drives away all darkness，so，of all profitable conditions，earnestness is the chief．S．v．44．,12,1
405284,en,21,suriyadeva,suriyadeva,Suriyadeva,Suriyadeva：The fourth son of Devagabbhā； one of the   Andhakavenhudāsaputtā．J．iv．8．,10,1
405286,en,21,suriyagabbha,suriyagabbha,Suriyagabbha,Suriyagabbha：A mountain range on the way to Gandhamādana．  SNA．i．66．,12,1
405289,en,21,suriyagutta,suriyagutta,Suriyagutta,Suriyagutta：<i>1．Suriyagutta Thera．</i> He was present from the Kelāsa-vihāra，with ninety six thousand others，at the Foundation Ceremony of the Mahā Thūpa．Mhv．xxix．43； Dpv．xix．8．<br><br><i>2．Suriyagutta．</i> A Thera belonging to the pupillary succession of Mahā Kassapa．Candagutta was his teacher and Assagutta his pupil．SA．iii．125．,11,1
405291,en,21,suriyakumara,suriyakumāra,Suriyakumāra,Suriyakumāra：<i>1．Suriyakumāra．</i>Brother of Candakumāra．See the Khandahāla Jātaka．He is identified with Sāriputta．J．vi．157．<br><br><i>2．Suriyakumāra．</i>A son of Brahmadatta，king of Benares，and stepbrother of Mahimsāsa．See the Devadhamma Jātaka．He is identified with Ananda．J．i．133； cf．DhA．iii．73f．,12,1
405295,en,21,suriyapassapabbita,suriyapassapabbita,Suriyapassapabbita,Suriyapassapabbita：One of the seven mountain ranges surrounding   Chaddantadaha．J．v．138．,18,1
405296,en,21,suriyapeyyala,suriyapeyyāla,Suriyapeyyāla,Suriyapeyyāla：A series of discourses based on the sun．S．v．29．,13,1
405313,en,21,suriyavaccasa,suriyavaccasā,Suriyavaccasā,Suriyavaccasā：A Gandhabba maiden，daughter ofTimbaru．<br><br>When she went to dance before Sakka，Pañcasikha saw her and fell in love with her，but she favoured Mātali’s son Sikhandi．<br><br>Later she heard Pañcasikha sing love-songs in her honour，which also contained references to his deep attachment to the Buddha．This influenced her choice，and she became his wife （D．ii．258，268f）．<br><br>Her personal name was Bhaddā．She was called Suriyavaccasā because of her bodily beauty （sarīrasampattiyā）．DA．iii．704．,13,1
405314,en,21,suriyavati,suriyavatī,Suriyavatī,Suriyavatī：A city in which，at the foot of a campaka-tree，Sikhī   Buddha performed the Yamakapātihāriya．BuA．202．,10,1
405318,en,21,suriyopama sutta,suriyopama sutta,Suriyopama Sutta,Suriyopama Sutta：<i>1．Suriyopama Sutta．</i> Just as the dawn is the forerunner of the sun，so is right view the forerunner of the four Ariyan truths．S．v．442．<br><br><i>2．Suriyopama Sutta．</i> Just as there is darkness in the world till the sun or the moon rises，so is there ignorance of the four Ariyan truths till a Buddha arises．S．v．442f．,16,1
405332,en,21,suruci,suruci,Suruci,Suruci：<i>1．Suruci．</i> The Bodhisatta born as a brahmin in the time of Mangala Buddha．J．i．32； Bu．iv．10．<br><br><i>2．Suruci．</i> A king of Mithilā．See the Suruci Jātaka．Cf．Mhv．ii．4； Dpv．iii．7； Mtu．i．348．<br><br><i>3．Suruci．</i> A king of Mithilā，father ofMahāpanāda．See theSuruci Jātaka．<br><br><i>4．Suruci．</i> A palace，occupied by Vessabhū Buddha before his renunciation．Bu．xxii．19．<br><br><i>5．Suruci．</i> A palace occupied by Kakusandha Buddha before his renunciation．Bu．xxiii．16．<br><br><i>6．Suruci．</i> A tāpasa．See Sarada．,6,1
405334,en,21,suruci jataka,suruci jātaka,Suruci Jātaka,Suruci Jātaka：There once reigned in Mithilā a king，named Suruci．He had a son also called Suruci-kumāra，who studied at Takkasilā，where Prince Brahmadatta of Benares was his fellow student．They became great friends，and agreed to bring about an alliance between the two royal houses．Suruci came to the throne of Mithilā and had a son called after himself．Brahmadatta became king of Benares and had a daughter，Sumedhā．A marriage was arranged between Suruci and Sumedhā，but Brahmadatta agreed to the alliance only on condition that Sumedhā should be Suruci’s only wife．Suruci accepted this condition，but，though Sumedhā lived in the palace for ten thousand years，she had no child．The people clamoured for an heir，but Suruci refused to take another queen，though Sumedhā herself obtained for him many thousands of women for his harem，sixteen thousand in all．Forty thousand years thus passed，but no child was born in the palace．<br><br>Then Sumedhā vowed an Act of Truth； Sakka’s throne was heated，and he asked the god Nalakāra to be born as Sumedhā’s son．Nalakāra reluctantly agreed．Then Sakka went to the king’s park disguised as a sage and offered to give any woman who was virtuous a son．”If thou seek virtue，seek Sumedhā，” they said．He then went to the palace，and having made Sumedhā declare to him her virtue，he revealed his identity and promised her a son．In due course a son was born - Mahāpanāda．He grew up amid great splendour，and，when he was sixteen，the king built for him a grand palace．<br><br>It is said that Sakka sent Vissakamma as mason to help with the building．When the palace was completed，three ceremonies were held on the same day：the dedication of the palace，Mahāpanāda’s coronation and his marriage．The festival lasted for seven years，and the people began to grumble； but the king would not bring the festival to an end，for all this time Mahāpanāda had not once laughed，and the king said the feast could not end till he was made to laugh．Various people came to amuse him，among them two jugglers，Bhandukanna and Pandukanna； but it was not till Sakka sent a divine dancer to dance the ”Half  body” dance，in which one half of the body danced while the rest stood still，that Mahāpanāda smiled．<br><br>The story was related on the occasion on which the Buddha gave Visākhā eight boons．One night there was a great storm，and the Buddha asked the monks to drench themselves in the rain as that would be the last great rain storm in his time．Together with them the Buddha appeared at Visākhā’s house，but as soon as they arrived on the threshold they were quite dry．<br><br>Bhaddaji is identified with Mahāpanāda，Visākhā with Sumedhā，Ananda with Vissakamma，and the Bodhisatta，was Sakka．J．iv．314-25； cf．DA．iii．856f．； and J．ii．334．,13,1
405338,en,21,surullagama,surullagāma,Surullagāma,Surullagāma：A village in Ceylon，mentioned in the campaigns of   Parakkamabāhu I．Cv．lxxii．139．,11,1
405373,en,21,susaddasiddhi,susaddasiddhi,Susaddasiddhi,Susaddasiddhi：Another name for the Sāratthavilāsini&nbsp； by   Sangharakkhita of Ceylon； it is a tīkā on the Moggallānapañijikā．P．L．C．200．,13,1
405406,en,21,susammuttha sutta,susammuttha sutta,Susammuttha Sutta,Susammuttha Sutta：A deva tells the Buddha that followers of other   creeds have their vision fully blurred．S．i．4．,17,1
405471,en,21,susarada thera,susārada thera,Susārada Thera,Susārada Thera：He was born in the family of a kinsman of Sāriputta and was given his name because he was a dullard．He heard Sāriputta preach，entered the Order，and became an arahant．<br><br>In the time of Padumuttara Buddha he was a brahmin，who became an ascetic．One day he saw the Buddha begging for alms and filled his bowl with sweet fruits．Seven hundred kappas ago he was a king，named Sumangala （Thag．vs．75； ThagA．i．167）．He is evidently identical with Phaladāyaka of the Apadāna．Ap．i．160f．,14,1
405507,en,21,susima,susīma,Susīma,Susīma：<i>1．Susīma．</i> The Bodhisatta in the time of Atthadassī Buddha．He was a Mahāsāla brahmin of Campaka and became an ascetic of great power．He heard the Buddha preach at Sudassana and was converted．J．i．39； Bu．xv．9f．； BuA．180．<br><br><i>2．Susīma．</i> The Bodhisatta，son of the chaplain of the king of Benares．He later became king himself．See the Susīma Jātaka （No．411）．<br><br><i>3．Susīma．</i> A king of Benares．See the Susīma Jātaka （No，163）．He is identified with Ananda．J．ii．50．<br><br><i>4．Susīma．</i> A Devaputta．Once，when Ananda utters high praise of Sāriputta，Susīma，who is present，reflects on it and confirms all that Ananda has said．The retinue of Susīma listen enraptured，waxing wondrous，in divers colour-tones （”even as a beautiful lustrous beryl-stone of eight facets，well polished，when laid in an orange coloured cloth，shines，glows and blazes，etc．”） （S．163f）．<br><br>It is said （SA．i．98） that Susīma had been a fellow celibate of Sāriputta．<br><br><i>5．Susīma．</i> One of the thousand sons of Sakka．He was one of the deva generals in the fight with the Asuras，but he was lazy，and Sakka had to admonish him （S．i．217； SA．i．262）．He is probably identical with Susīma （4）．<br><br><i>6．Susīma．</i>A Paribbājaka （skilled in the Vedangas，says Buddhaghosa，SA．ii．93） of Rājagaha．When the Buddha’s fame spread and his gains increased，Susīma’s followers suggested that he should learn the Buddha’s doctrine and preach it to the laity so that he and his followers，too，could reap some of the advantages． <br><br>Susīma agreed，and sought，Ananda，who，with the Buddha’s sanction，ordained him．In discussion with the monks who declared that they had obtained complete emancipation，etc．，Susīma discovered that all of them did not possess supernatural powers，but thought they had gained nibbāna ”through insight．” He thereupon sought the Buddha to have the matter explained．The Buddha asked him many questions，and made him realize the truth of their statement．Susīma confessed his original purpose in joining the Order and asked for forgiveness （S．ii．119ff）．He developed insight and became an arahant．SA．ii．96．<br><br><i>7．Susīma．</i>A brahmin of Takkasilā and son of Sankha．He went to Benares and apprenticed himself to a teacher，who was his father’s friend and who taught him various things．But he was able to understand only the beginning and the middle，and not the end．He therefore consulted his teacher，who confessed that neither did he understand the end，and advised him to seek the Pacceka Buddhas who were living in Isipatana．Susīma went there，entered the Order，and became a Pacceka Buddha．Soon afterwards he died，and Sankha，coming in search of his son，was told of what had happened．Sankha is identified with the Bodhisatta．DhA．iii．445f．； KhA．198f．<br><br>See Sankha Jātaka （2）．,6,1
405508,en,21,susima,susīmā,Susīmā,Susīmā：Mother of Sīhabāhu and Sīhasīvalī．<br><br>She was the daughter of the king of Vanga，and is said to have consorted with a Lion．<br><br>The descendants of this union became the Sīhalā．Dpv．ix．2f．； cf．Mhv．vi．1ff．,6,1
405509,en,21,susima jataka,susīma jātaka,Susīma Jātaka,Susīma Jātaka：<i>1．Susīma Jātaka （No．163）．</i> Susīma was king of Benares，and the Bodhisatta was his chaplain’s son．The chaplain had been master of ceremonies in the king’s elephant festival，and，as a result，had amassed great wealth．He died when his son was sixteen．Soon after，another elephant festival came round，and other brahmins obtained the king’s consent to be in charge of the ceremonies on the plea that the chaplain’s son was too young．When but four days remained before the festival，the Bodhisatta found his mother weeping．She explained that for seven successive generations their family had managed the elephant festival and that she felt the change deeply．The Bodhisatta discovered that a teacher expert in elephant lore lived in Takkasilā，two thousand yojanas away．He comforted his mother and proceeded to Takkasilā，reaching it in a single day．There he paid his fee of one thousand pieces to the teacher and explained the urgency of his mission．In one night the teacher taught him the three Vedas and the elephant lore，and the pupil could even excel his teacher in knowledge．The next morning he left early for Benares and reached it in one day．<br><br>On the day of the festival the Bodhisatta went in all his array before the king，and protested against the alienation of his rights．He challenged anyone to show his superiority over him in elephant lore，and nobody could be found to do so．The king then appointed him to conduct the ceremonies．<br><br>The story was related in reference to an attempt on the part of the heretics to prevent the people of Sāvatthi from giving alms to the Buddha．All the people of the city made a collection to hold an almsgiving，but they were divided in their allegiance，some wishing to entertain the Buddha，others favouring heretical teachers．A vote was passed，and the majority were found to be in favour of the Buddha．For a whole week alms were given on a lavish scale，and，at the end of the week，the Buddha pronounced a benediction．<br><br>Ananda is identified with Susīma，Sāriputta with the teacher，Mahāmāyā with the Bodhisatta’s mother，and Suddhodana with his father．J．ii．45-50．<br><br><i>2．Susīma Jātaka （No．411）．</i> The Bodhisatta was born as son of the chaplain of the king of Benares and was called Susīma．The king’s son，born on the same day，was called Brahmadatta．Together they grew up，and then studied under the same teacher in Takkasilā．Later Brahmadatta became king and Susīma his chaplain．One day，when Susīma was taking part in a procession with the king，the queen mother saw him and fell desperately in love with him．The king，discovering this，made Susīma king in his place and the queen mother Susīma’s queen．But Susīma soon tired of royalty，and after establishing Brahmadatta once more on the throne，returned to the Himālaya in spite of his wife’s protests．There he became an ascetic．<br><br>The story was told in reference to the Buddha’s Renunciation．Ananda is identified with Brahmadatta and the queen mother with Rāhulamātā．J．iii．391-7．,13,1
405510,en,21,susima sutta,susīma sutta,Susīma Sutta,Susīma Sutta：1．Susīma Sutta．Describes the visit of Susīmadevaputta （Susīma 4） to the Buddha．S．i．63f．<br><br>2．Susīma Sutta．Gives Sakka’s admonition to his son，Susīma （5）．S．i．217．<br><br>3．Susīma Sutta．Describes the visit of Susīma Paribbājaka to the Buddha，and their conversation．See Susīma （6）．S．ii．119ff．,12,1
405511,en,21,susimadevi,susīmadevī,Susīmadevī,Susīmadevī：Wife of Amitodana．  Her daughter，Bhaddākaccānā，became queen of Panduvāsudeva．MT．275．,10,1
405554,en,21,sussondi,sussondī,Sussondī,Sussondī：Wife of Tamba，king of   Benares．See the Sussondī Jātaka．,8,1
405555,en,21,sussondi jataka,sussondī jātaka,Sussondī Jātaka,Sussondī Jātaka：Tamba was a king of Benares and his wife was the beautiful Sussondī．Nāgadīpa was then known as Seruma，and the Bodhisatta was a young Garuda living there．He used to go in disguise to Benares and play at dice with Tamba．The queen heard of his beauty and contrived to see him，and they fell in love with each other．The Garuda，by his power，raised a storm in the city and covered it with darkness，under cover of which he carried off Sussondī．The king was filled with grief，not knowing what had happened to his queen，as the Garuda continued to play at dice with him．Tamba therefore sent Sagga，a minstrel，to search for her．In the course of his wanderings，Sagga came to Bhārukaccha and took ship for Suvannabhūmi．In the middle of the ocean the sailors asked Sagga to play for them，but Sagga told them that his music would excite the big fish and trouble would ensue．The sailors，however，insisting，Sagga played，and the fish，maddened by the sound，splashed about，and the ship broke in two under the leap of a sea-monster．Sagga lay on a plank，which drifted to Nāgadīpa．There he saw and was recognized by Sussondī．Sussondī took him home，and，keeping him hidden from the Garuda，enjoyed herself with him when the Garuda was away playing at dice．Six weeks later a ship，with merchants for Benares，touched at Nāgadīpa，and Sagga returned home．He found Tamba playing at dice with the Garuda and recounted his adventures in song．The Garuda heard the song and understood the references．Filled with remorse that he had not been able to keep his wife，he brought her back to Tamba．<br><br>The story was related in reference to a love sick monk．Ananda is identified with Tamba．J．iii．187-90．,15,1
405643,en,21,susunaga,susunāga,Susunāga,Susunāga：King of Magadha and father of Kālāsoka．He reigned for eighteen years （Mhv．iv．6； but see Dpv．v．98，where his reign is given as ten years，in the eighth year of which Dasaka Thera died．Cf．Sp．i．33．）．<br><br>According to the Mahāvamsa Tīkā （M．T．155f），he was the son of a Licchavi rājā and a courtezan．When he was born he looked like a lump of flesh，and his mother gave orders that he should be put in a vessel and cast on the rubbish heap．The Nāga-king of the city kept guard over the vessel，but when the people crowded round him and said ”Su-sū，” he left it and went away．In the crowd was a minister’s son，and，when the vessel was opened and the child was discovered，he decided to adopt him．In due course the child grew up，and when the infuriated populace deposed the parricide Nāgadāsaka，they placed Susunāga on the throne．He was called Susunāga because he was guarded by the Nāga who disappeared when the people said ”Su-sū．”,8,1
405674,en,21,suta brahmadatta,suta brahmadatta,Suta Brahmadatta,Suta Brahmadatta：A king of Benares，so called because he never tired of learning （suta）．He was once visited by eight Pacceka Buddhas and entertained them．At the end of the meal，they rose and，each speaking only a word or two as thanks went away．The king was at first disappointed，but realizing the import of their words，he renounced the world and became a Pacceka Buddha．<br><br>His verse is included in the Khaggavisāna Sutta （verse 57）．SNA．i．109f．； ApA．i．157．,16,1
405692,en,21,sutana,sutana,Sutana,Sutana：The Bodhisatta born as a poor householder．See the  Sutano Jātaka．,6,1
405693,en,21,sutana,sutanā,Sutanā,Sutanā：<i>1．Sutanā，Sutanī．</i> A gazelle，sister of the Bodhisatta．See the Rohantamiga Jātaka．She is identified with Khemā．J．iv．423．<br><br><i>2．Sutanā．</i> An eminent upāsikā．v．l．Sudhanā．A．iv．347．<br><br><i>3．Sutanā．</i> One of the aggasāvikā of Mangala Buddha．Bu．iv．25．<br><br><i>4．Sutanā．</i> See Sutanū．,6,1
405694,en,21,sutano jataka,sutano jātaka,Sutano Jātaka,Sutano Jātaka：The Bodhisatta was once a poor householder，named Sutana，and supported his parents．One day the king of Benares went hunting，and，after chasing a deer，killed it，and was returning with the carcase when he passed under a tree belonging to the Yakkha Makhādeva，who，by the power conferred on him by Vessavana，claimed him as his food．The king was set free on condition that he sent one man daily to the Yakkha for food．As time went on，no one could be found to take rice to the Yakkha，because all knew what awaited them．Then the king offered one thousand，and the Bodhisatta，for the sake of his parents and against his mother’s wishes，consented to go．Before going he obtained from the king his slippers，his umbrella，his sword，and his golden bowl filled with rice．Sutana then approached the Yakkha’s tree，and，with the point of his sword，pushed the bowl of rice to him．The Yakkha then started talking to Sutana and was very pleased with him．Sutana exhorted him to give up his evil ways，and returned to Benares with the Yakkha，who was given a settlement at the city gate and provided with rich food．<br><br>For the introductory story see the Sāma Jātaka．The Yakkha is identified with Angulimāla and the king with Ananda．J．iii．324f．,13,1
405698,en,21,sutanu,sutanu,Sutanu,Sutanu：A stream at Sāvatthi．Anuruddha is mentioned as having   stayed near by．S．v．297．,6,1
405701,en,21,sutanu,sutanū,Sutanū,Sutanū，Sutanā：Wife of Vipassī Buddha，in his last lay life   （Bu．xx．25）．She was also called Sudassanā （BuA．195）．See Sudhanā．,6,1
405702,en,21,sutanu sutta,sutanu sutta,Sutanu Sutta,Sutanu Sutta：Anuruddha explains to some monks who visit him on the   banks of the Sutanu River that he gained iddhi power by cultivating the four   satipatthānas．S．v．297f．,12,1
405717,en,21,sutasoma jataka,sutasoma jātaka,Sutasoma Jātaka,Sutasoma Jātaka：See   Cullasutasoma Jātaka and   Mahāsutasoma Jātaka．,15,1
405726,en,21,sutava,sutavā,Sutavā,Sutavā：<i>1．Sutavā．</i>A king of thirty three kappas ago，a previous birth of Dhammasaññaka Thera．Ap．i．249．<br><br><i>2．Sutavā．</i>A Pacceka Buddha mentioned in a nominal list．M．iii．69； ApA．i．106．<br><br><i>3．Sutavā．</i>A Paribbājaka who visited the Buddha on Gijjhakūta and questioned him regarding the description of an arahant．A．iv．369f．<br><br><i>1．Sutavā Sutta．</i> Describes the visit of the Paribbājaka Sutavā to the Buddha．A．iv．369f．<br><br><i>2．Sutavā Sutta．</i>A learned monk should ponder carefully on the five groups of grasping （upādānakkhandhā）．S．iii．169．,6,1
405764,en,21,sutighara cetiya,sūtighara cetiya,Sūtighara cetiya,Sūtighara cetiya：A thūpa，one hundred and twenty cubits in height，  in Punkhagāma，erected by Parakkamabāhu I．on the site of the house of his   birth．Cv．lxxix．61．,16,1
405792,en,21,sutta,sutta,Sutta,Sutta：One of the nine divisions of the Tipitaka，according to   matter （anga）．DA．i．23； Gv．57，etc．,5,1
405800,en,21,sutta nipata,sutta nipāta,Sutta Nipāta,Sutta Nipāta：One of the books，generally the fifth，of the Khuddaka Nikāya．<br><br>It consists of five Vaggas - Uraga，Cūla，Mahā，Atthaka and Pārāyana - the first four consisting of fifty four short lyrics，while the fifth contains sixteen suttas．Of the thirty eight poems in the first three cantos，six are found in other books of the canon，showing that they had probably existed separately，as popular poems，before being incorporated in the Sutta Nipāta．The fourth canto is referred to in the Samyutta Nikaya，the Vinaya Pitaka and the Udāna，as a separate work，and this canto was probably very closely associated with the last，because the Niddesa is obviously an old Commentary on them and takes no notice of the remaining cantos．（For a detailed account see Law，Pāli Literature i．232f．）<br><br>The Dīghabhānakas included the Sutta Nipāta in the Abhidhamma Pitaka （DA．i．15）．<br><br>A Commentary exists on the Sutta Nipāta，written by Buddhaghosa，and called the Paramatthajotikā （q．v．）．,12,1
405801,en,21,sutta pitaka,sutta pitaka,Sutta Pitaka,Sutta Pitaka：One of the three divisions of the Tipitaka．It consists of five Nikāyas  <br><br>  Dīgha，  Majjhima，  Samyutta，  Anguttara   Khuddaka．The first four are homogeneous and cognate in character．A number of suttas appear in two or more of them．,12,1
405824,en,21,suttandara,suttandara,Suttandara,Suttandara：A Damila chief，ally of Kulasekhara．Cv．lxxvi．181．,10,1
405825,en,21,suttaniddesa,suttaniddesa,Suttaniddesa,Suttaniddesa：also called Kaccāyanasuttaniddesa<br><br>A grammatical treatise，explaining the suttas （aphorisms） of Kaccāyana’s grammar．It is generally ascribed to Kaccāyana himself，but sometimes Chapata is mentioned as the author and it is said that he wrote it at Arimaddana （Pagan） at the request of his pupil，Dhammacāri．Sās．74； Gv．64，74； Svd．vs．1247f．,12,1
405852,en,21,suttasangaha,suttasangaha,Suttasangaha,Suttasangaha：A post canonical work which，in Burma，is regarded as one of the volumes of the Khuddaka Nīkāya （Bode，op．cit．，5，73）．<br><br>It is a miscellaneous collection of suttas and legends and was probably written in Anurādhapura．,12,1
405858,en,21,suttavada,suttavādā,Suttavādā,Suttavādā：A heretical sect，a branch of the Sankantikas．Dpv．v．48；   Mhv．v．9； Points of Controversy，pp．3，5．,9,1
405865,en,21,suttavibhanga,suttavibhanga,Suttavibhanga,Suttavibhanga：See Vibhanga （2）．,13,1
405932,en,21,suvaca sutta,suvaca sutta,Suvaca Sutta,Suvaca Sutta：<i>1．Suvaca Sutta．</i>A deva tells the Buddha of seven things which lead to a monk’s growth：<br><br>  reverence for the Buddha，  the Dhamma，  the Sangha，  the training，  concentration，  fair speech，  good friendship．A．iv．29．<i>2．Suvaca Sutta．</i> Sāriputta explains the foregoing sutta．A．iv．30．,12,1
405933,en,21,suvaccha,suvaccha,Suvaccha,Suvaccha：A brahmin in the time of Padumuttara Buddha，a previous birth of Dhammasava （Nāgapupphiya） Thera （ThagA．i．214； Ap．i．179）．<br><br>He became a hermit and lived in a forest hut．<br><br>One day Padumuttara performed miracles near his hut，and Suvaccha threw nāga-flowers on him in token of his honour．,8,1
405979,en,21,suvanna,suvanna,Suvanna,Suvanna：The story of a man who built for the Buddha a Gandhakuti on a bare rock （mundikapabbata） in Andhakavinda，and was reborn，after death，in Tāvatimsa，where a golden palace appeared for him．<br><br>Moggallāna saw him there and learnt his story．Vv．vii．4； VvA．302f．,7,1
405986,en,21,suvannabhumi,suvannabhūmi,Suvannabhūmi,Suvannabhūmi：A country．At the end of the Third Council，the theras Sona andUttara visited this country in order to convert it to Buddhism．At that time a female deity of the sea was in the habit of eating every heir born to the king．The arrival of the theras coincided with the birth of a prince．At first the people thought that the monks were the friends of the demon，but later the monks，being told the story，drove away the demon by their iddhi power and erected a bulwark round the country by reciting theBrahmajāla Sutta．Sixty thousand people embraced the new faith，while three thousand five hundred young men and fifteen hundred girls of noble family entered the Order．Thenceforth all princes born into the royal family were called Sonuttara （Mhv．xii．6，44f．； Dpv．viii．12； Sp．i．64）．<br><br>There seems to have been regular trade between Bharukaccha and Suvannabhūmi （See，e．g．，J．iii．188），and also between the latter and Benares （Molini），（J．iv．15），Mithilā （J．vi．34），Sāvatthi （PvA．47），andPātaliputta （PvA．271）．<br><br>The distance between Ceylon and Suvannabhūmi was seven hundred leagues，and，with a favourable wind，could be covered in seven days and nights （AA．i．265）．<br><br>Suvannabhūmi is generally identified with Lower Burma，probably the Pagan and Moulmein districts．It probably included the coast from Rangoon to Singapore．The chief place in Suvannabhūmi was Sudhammanagara -  i．e．，Thaton - at the mouth of the Sittaung River （See Sās．Introd．，p．4，and n．3）．<br><br>Fleet suggests （J．R．A．S．1910，p．428），however，that it might be the district in Bengal called by Hiouen Thsang ”Ka-lo-na-su-fa-la-na” （Karnasuvarna），or else the country along the river Son in Central India，a tributary of the Ganges，on the right bank of the river which is also called Hiranyavāha．The probability is that there were two Places of the same name，one originally in India itself and the other in Further India．cf．Sunāparanta．,12,1
405988,en,21,suvannabimbohaniya thera,suvannabimbohaniya thera,Suvannabimbohaniya Thera,Suvannabimbohaniya Thera：An arahant．Ninety one kappas ago he gave   as gift a bed and a cushion．Sixty three kappas ago he was a king named Asama．  Ap．i．234．,24,1
405999,en,21,suvannadoni,suvannadonī,Suvannadonī,Suvannadonī：A village in the Malaya district of Ceylon．Cv．lxx．11．,11,1
406003,en,21,suvannagama,suvannagāma,Suvannagāma,Suvannagāma：A minister of Kittisirirājasīha．He built an   uposatha-hall in the Sūkara-vihāra．Cv．c．296．,11,1
406008,en,21,suvannahamsa jataka,suvannahamsa jātaka,Suvannahamsa Jātaka,Suvannahamsa Jātaka：The Bodhisatta was once a brahmin．He had three daughters：Nandā，Nandavatī and Sundarīnandā．After death he was born as a golden goose，and，remembering his past birth，he flew to where his wife and daughters lived and gave one of his golden feathers．This happened several times，till at last his wife planned to pull out all his feathers．Now the feathers taken from a golden goose，against his wish，cease to be golden and become like the feathers of a crane．The woman discovered this when she had pulled out all his feathers，so she flung him into a barrel and fed him there．Later white feathers grew on him，and he flew away never to return．<br><br>The story was told in reference to Thulla-Nandā （q．v．）．One day she went to a bailiff’s house for some garlic，as he was in the habit of giving this to the nuns．But the supply was finished，and she was asked to get some from the field．She went there and took away a large quantity，and the bailiff was very angry．<br><br>Thulla Nandā is identified with the greedy woman and her three sisters with the three daughters．J．i．474-7．,19,1
406011,en,21,suvannakakkata jataka,suvannakakkata jātaka,Suvannakakkata Jātaka,Suvannakakkata Jātaka：The Bodhisatta was a brahmin farmer of Sālindiya．On the way to his fields he passed a pond and grew friendly with a golden crab living in the pond．A she-crow longed to eat the farmer’s eyes，and persuaded her husband to induce a snake to bite the farmer．This he did，and，overcome with the poison，the farmer fell near the pool．Attracted by the noise，the crab emerged，and，seeing the crow about to peck out the farmer’s eyes，caught the crow with his claws．When the snake came to the rescue of the crow，the crab fastened on him too．The crab made the snake suck the poison from the farmer’s body，and，when he stood up，the crab crushed the necks of both the snake and the crow and killed them．<br><br>The story was told in reference to Ananda’s attempt to save the Buddha from the elephant （Dhanapāla） sent byDevadatta to kill him，by standing between the elephant and the Buddha．<br><br>Māra was the serpent，Devadatta the crow，and Ananda，the crab．Ciñcāmānavikā was the female crow．J．iii．293-8．,21,1
406015,en,21,suvannakara sutta,suvannakāra sutta,Suvannakāra Sutta,Suvannakāra Sutta：A monk developing the higher consciousness   should be like a goldsmith working with sterling gold．The analogous details   are given of both processes．A．i．257f．,17,1
406024,en,21,suvannakuta,suvannakūta,Suvannakūta,Suvannakūta：The name of the Cetiyapabbata （Missakapabbata） in the   time of Konāgamana Buddha．Sp．i．87，etc．； but Mhv．xv．96 calls it Sumanakūta  ,11,1
406025,en,21,suvannakuti,suvannakūti,Suvannakūti,Suvannakūti：A building in the Dakkhinagiri-vihāra，where   Appihāsāmanera lived．MT．552．,11,1
406029,en,21,suvannamalaya,suvannamalaya,Suvannamalaya,Suvannamalaya：A place in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．62，65，66．,13,1
406030,en,21,suvannamali,suvannamāli,Suvannamāli,Suvannamāli：A name for the Mahā Thūpa （q．v．）．,11,1
406034,en,21,suvannamiga jataka,suvannamiga jātaka,Suvannamiga Jātaka,Suvannamiga Jātaka：The Bodhisatta was a young stag of golden colour who lived happily with a beautiful doe．The stag was the leader of eight myriads of deer．One day a hunter set a snare and the Bodhisatta’s foot got entangled therein．He gave a succession of warning cries and the herd fled．The doe，however，came up to him and encouraged him to try to break the noose．But all his efforts were in vain，and，when the hunter approached，the doe went up to him and asked to be allowed to die in her mate’s place．The hunter was so touched and amazed that he set them both free，and the stag gave him a magic jewel which he had found on the feeding ground．<br><br>The story was told in reference to a girl of Sāvatthi who belonged to a family devoted to the two Chief Disciples．She married an unbeliever，but was allowed to practise her own religion unmolested．She finally persuaded her husband to listen to a sermon by Sāriputta，and both husband and wife became sotāpannas．Later，they joined the Order and became arahants．<br><br>Channa （the husband） is identified with the hunter，while the woman was the doe．J．iii．182-7．,18,1
406040,en,21,suvannapabbata,suvannapabbata,Suvannapabbata,Suvannapabbata：A mountain in Himavā．  J．i．50，55； SNA．i．358．,14,1
406042,en,21,suvannapali,suvannapālī,Suvannapālī,Suvannapālī：Daughter of Girikandasiva and wife of Pandukābhaya．<br><br>Pandukābhaya saw her on her way to her father’s field with food and made her entertain him and his followers．<br><br>Her name was Pālī，and she was given her soubriquet because the banyan leaves，on which she served the meal to Pandukābhaya，turned into gold in her hands．<br><br>She had five brothers，all of whom were killed by Pandukābhaya’s companion，Canda．Mhv．x．30ff．,11,1
406048,en,21,suvannapassapabbata,suvannapassapabbata,Suvannapassapabbata,Suvannapassapabbata：One of the seven mountain ranges on the way to  Gandhamādana （SNA．i．66）．It was the   seventh range surrounding the Chaddantadaha．  J．v．38，etc．,19,1
406053,en,21,suvannapindatissa,suvannapindatissa,Suvannapindatissa,Suvannapindatissa：The name by which Sūratissa was known before his   accession．Mhv．xxi．9．,17,1
406058,en,21,suvannapupphiya thera,suvannapupphiya thera,Suvannapupphiya Thera,Suvannapupphiya Thera：An arahant，evidently identical with   Vimalakondañña （q．v．）．Ap．i．150； ThagA．i．146．,21,1
406064,en,21,suvannasama,suvannasāma,Suvannasāma,Suvannasāma：The Bodhisatta born as the son of Dukūlaka and Pārikā．  See the Sāma Jātaka．,11,1
406081,en,21,suvannatilaka,suvannatilakā,Suvannatilakā,Suvannatilakā：A candāla maiden of Uttara Madhurā．She was very beautiful，and was so called because she had a golden mole between her breasts．When the king heard that she wanted to marry a man of high lineage he challenged her to win Uddāla of Pañcamadhurā who hated women．She accepted the challenge and went with her father．On the way seven kings offered to marry her，but she refused them．Uddāla fell in love with her at sight and lived with her for four months，neglecting all his duties．His pupils were enraged and killed Suvannatilakā．He thereupon jumped into her pyre．<br><br>In her last life Suvannatilakā had been born in Anurādhapura．One day she went with her mother to Abhayuttaracetiya，and，when her mother went to fetch water to wash the altar，Suvannatilakā offered the flowers without waiting．The mother was angry and called her ”candālī．” Suvannatilakā retorted，saying，”You are the candālī，not I．” This was why she became a candālī．Ras．i．74f．,13,1
406082,en,21,suvannatissa,suvannatissa,Suvannatissa,Suvannatissa：A tank restored by Parakkamabāhu I．Cv．lxxix．32； see   Cv．Trs．ii．119，n．2．,12,1
406084,en,21,suvannatthambba,suvannatthambba,Suvannatthambba,Suvannatthambba：A ford considered dangerous on the   Mahāvālukagangā．Cv．xcvi．10．,15,1
406091,en,21,suvannavithi,suvannavīthi,Suvannavīthi,Suvannavīthi：A street in Tāvatimsa，sixty leagues in length．  J．v．386．,12,1
406134,en,21,suvideha,suvidehā,Suvidehā,Suvidehā：The name of a country and its inhabitants （M．i．225）．<br><br>It is that part of Videha which is opposite Magadha，on the other side of the Ganges．MA．ii．448．,8,1
406180,en,21,suvira,suvīra,Suvīra,Suvīra：<i>1．Suvīra．</i>A Deva．Once，when the Asuras marched against the Devas，Sakka sent for Suvīra and asked him to fight the Asuras．Suvīra agreed to do this，but was very lazy about it．This happened three times．Sakka admonished him after the third time on the evils of laziness．<br><br>The Buddha related the story to the monks to show them the value of exertion and energy．S．i．216f．<br><br><i>2．Suvīra Sutta．</i> The story of Suvīra （q．v．）．,6,1
406185,en,21,suviraka,suvīraka,Suvīraka,Suvīraka：The horse of Bodhirājakumarī （q．v．）,8,1
406215,en,21,suyama,suyāma,Suyāma,Suyāma：<i>1．Suyāma．</i>One of the eight brahmins consulted at the birth of the Buddha to predict his future．J．i．56； Mil．236．<br><br><i>2．Suyāma．</i>A devaputta，chief of the Yāma-devas （A．iv．242； D．i．217）．The courtesan，Sirimā，was reborn after death，as the wife of Suyāma （SNA．i．244）．When the Buddha descended from the deva world to earth，at Sankassa，Suyāma accompanied him，holding a yak’s-tail fan （vālavījana）．DhA．iii．226； Vsm．392； cf．BuA．239； J．i．48，53； Mhv．xxxi．78．<br><br><i>3．Suyāma．</i>A king of Benares，son of Puthuvindhara．His son was Kikī Brahmadatta．ThagA．i．151．<br><br><i>4．Suyāma （Suyāmana） Thera．</i> He belonged to a brahmin family of Vesāli and was expert in the three Vedas．He saw and heard the Buddha at Vesāli，and，having entered the Order，attained arahantship while his head was being shaved．<br><br>Ninety one kappas ago he was a brahmin of Dhaññavatī，and，having invited Vipassī Buddha to his house，gave him a seat spread with flowers．He was once a king，called Varadassana （Thag．74； ThagA．i．165f）．He is evidently identical with Kusumāsaniya of the Apadāna．Ap．i．160．,6,1
406218,en,21,suyana,suyāna,Suyāna,Suyāna：Seventy-seven kappas ago there were eight kings of this   name，previous births of Pānadhidāyaka Thera．Ap．i．209．,6,1
406219,en,21,suyasa,suyasā,Suyasā,Suyasā：A palace occupied by Paduma Buddha before his renunciation．  Bu．ix．17； but see BuA．146．,6,1
406444,en,21,tabbarattha,tabbārattha,Tabbārattha,Tabbārattha：A district in the Dakkhinadesa of Ceylon （Cv．lxix．8）．,11,1
406453,en,21,tabbavapi,tabbāvāpī,Tabbāvāpī,Tabbāvāpī：A tank in the Dakkhinadesa of Ceylon （Cv．lxviii．3）．,9,1
406806,en,21,tacasara jataka,tacasāra jātaka,Tacasāra Jātaka,Tacasāra Jātaka：Once a poor village doctor saw some boys playing near a tree，in the hollow of which lived a snake．Hoping to make some money，he asked one of the boys，who was the Bodhisatta，to put his hand into the hollow of the tree，saying that a hedgehog lived there．The boy did so，but，feeling the snake，with great presence of mind，he seized it firmly by the neck and flung it away from him．The snake fell on the doctor and bit him so severely that he died．The boys were brought before the king and charged，but on hearing the Bodhisatta’s explanation the king released them．<br><br> <br><br>The story was related to show how the Bodhisatta practised paññāpāramitā．Ananda is identified with the king．J．iii．204ff．,15,1
406870,en,21,tacchaka,tacchakā,Tacchakā,Tacchakā：A class of Nāgas present at the Mahāsamaya．D．ii．258．,8,1
406930,en,21,tacchasukara jataka,tacchasūkara jātaka,Tacchasūkara Jātaka,Tacchasūkara Jātaka：Once a carpenter in a village near Benares picked up a young boar from a pit and took him home and reared him，calling him Tacchasūkara （Carpenter’s Boar）．The boar helped him in his work，fetching his tools and so on．When he grew up to be a big，burly beast，the carpenter let him go free in the forest．There he joined a herd of wild boars which was being harassed by a fierce tiger．Tacchasūkara made all the preparations for a counter-attack，digging pits and training all the members of the herd in their various duties，and their several positions at the time of attack．Under his guidance they succeeded in killing the tiger and greedily devouring the corpse．Tacchasūkara was told that there was a sham ascetic who had helped the tiger to eat the boars．The herd attacked the ascetic，who climbed up a fig-tree，but they uprooted the tree and devoured him．They consecrated Tacchasūkara as their king，making him sit on a fig-tree，and sprinkling water on him from a conch-shell，with its spirals turned right-wise，which the ascetic had used for drinking．<br><br>Hence arose the custom of seating the king on a chair of fig wood and sprinkling him with water from a conch-shell at his coronation．The story was related in connection with the Thera Dhanuggahatissa．Spies of Pasenadi had heard him discuss with the Thera Datta the plan of campaign which should be adopted if Pasenadi wished to defeat Ajātasattu．This was repeated to Pasenadi，who followed the suggestion and captured Ajātasattu．<br><br>Dhanuggahatissa is identified with Tacchasūkara．J．iv．342ff．,19,1
407110,en,21,tadadhimutta,tadadhimutta,Tadadhimutta,Tadadhimutta：A Pacceka Bhuddha．M．iii．70； ApA．i．107．,12,1
407272,en,21,tadanga sutta,tadanga sutta,Tadanga Sutta,Tadanga Sutta：Kāludāyi asks Ananda，at the Ghositārāma，what is   meant by Tadanganibbāna，and Ananda answers．A．iv．454．,13,1
407757,en,21,taddhigama,taddhigāma,Taddhigāma,Taddhigāma：A chieftain of Rohana，subdued by Parakkamabāhu I．He   held the title of Lankāpura．Cv．lxxv．180．,10,1
408218,en,21,tagara,tagara,Tagara,Tagara：A city in the time of Dhammadassī Buddha； it was the   capital of King Sañjaya．BuA．p．183．,6,1
408234,en,21,tagarasikhi,tagarasikhī,Tagarasikhī,Tagarasikhī：A Pacceka Buddha （M．iii．69； ApA．i．106），third among the five hundred sons of Padumavatī，all of whom became Pacceka Buddhas．Suppabuddha，a banker of Rājagaha，having seen the Pacceka Buddha on his way to a park，spoke insultingly to him，and，as a result，was born as a leper in this birth．（Ud．v．3； UdA．291； DhA．（ii．36） says Suppabuddha spat on the Pacceka Buddha）．<br><br> <br><br>The Samyutta Nikaya （i．92f； SA．i．126f； also J．iii．299f and MT．597） contains the story of a man who often met Tagarasikhī begging for alms．One day，being attracted by him，he asked his wife to give him a meal and went on his way．His wife prepared excellent food and gave it to Tagarasikhī．The husband met Tagarasikhī on his way back to the town，and seeing the excellence of the food，was displeased with his wife’s generosity，thinking to himself that it were better that slaves and workmen should have eaten the food．As a result，he was born as a very rich setthi in Sāvatthi，but was never able to enjoy his wealth，and died intestate，all his possessions passing to the royal treasury．<br><br> <br><br>The Dhammapada Commentary （iv．77f） calls him Aputtaka．It has been suggested （Bud．India，p．31） that the ”Tagara” in Tagarasikhī was the name of a place，perhaps the modern Ter．,11,1
408619,en,21,takka,takka,Takka,Takka：A city in India twelve leagues from Kāvīrapattana．It was   the residence of monks．Ras．ii．108．,5,1
408628,en,21,takka jataka,takka jātaka,Takka Jātaka,Takka Jātaka：Once the Bodhisatta was an ascetic on the banks of the Ganges，from which he rescued Dutthakumārī，daughter of the setthi of Benares，who had been thrown into the flood during a storm by her long-suffering servants．The ascetic succumbed to the wiles of Dutthakumārī and took up his abode with her in a village，where they earned their living by selling takka （curds or dates）．He therefore came to be called Takkapandita．One day the village was looted by robbers，and they carried the woman away together with their booty．Living happily with the robber chief，she feared that her former husband might come to claim her； she therefore sent for him with sweet words，planning to have him killed．<br><br>While being beaten by the robber-chief，Takkapandita kept repeating，”Ungrateful wretches，” and，on being asked the reason，related the story．The robber thereupon killed the woman．<br><br>Ananda is identified with the robber-chief．<br><br> <br><br>The story was related to a passion-tossed monk （J．i．295-99）．<br><br>The Jātaka is sometimes referred to as the Takkāriya Jātaka，E．g．，J．v．446 （16）．,12,1
408703,en,21,takkala jataka,takkala jātaka,Takkala Jātaka,Takkala Jātaka：Once in a village lived a man called Vasitthaka，an only son，who looked after his father with great devotion，until the latter，much against the wishes of his son，found a wife for him．A son was born to the pair and，when seven years old，he overheard his mother planning to have the old man taken by a ruse to the cemetery and there killed and buried in a pit．The next morning，when his father set out in a cart for the cemetery，the child insisted on accompanying him．Having watched his father dig a pit，he asked what it was for，and was told that the useless old man was a burden to keep and that the pit was for him．The boy was silent，and when his father stopped to have a rest，he took up the spade and began to dig another hole．On being asked the reason，he said it was for his father when he should be too old to be supported．This remark opened Vasitthaka’s eyes； he returned home and drove away his wife．He afterwards took her back on her promising to give up her treacherous ways．<br><br> <br><br>The story was related to a man who had looked after his father； but the wife，whom he took at his father’s wish，wanted to get rid of the old man，and suggested the idea to her husband．But his answer was that if she found the house inconvenient she could go elsewhere．The Buddha said that the characters of both stories were identical，and that he himself was the lad of the atītavatthu．J．iv．43-50．,14,1
408726,en,21,takkambila,takkambila,Takkambila,Takkambila：A pāsāda attached to a vihāra in Rohana．It was   repaired by Dappula，who also installed monks there．Cv．xlv．56．,10,1
408747,en,21,takkapandita,takkapandita,Takkapandita,Takkapandita：The name given to the Bodhisatta in the  Takka Jātaka．,12,1
408772,en,21,takkara,takkarā,Takkarā,Takkarā：A city in the time of Sumana Buddha．ThagA．i．303；   Ap．ii．416．,7,1
408782,en,21,takkarika,takkārika,Takkārika,Takkārika：See Takkāriya below．,9,1
408784,en,21,takkariya,takkāriya,Takkāriya,Takkāriya：The Bodhisatta as chaplain to the king of Benares．See  Takkāriya Jātaka．,9,1
408786,en,21,takkariya jataka,takkāriya jātaka,Takkāriya Jātaka,Takkāriya Jātaka：Brahmadatta had，as chaplain，a tawny-brown brahmin who was toothless，and whose wife had a paramour possessed of the same attributes．Wishing for the death of the latter，the chaplain asked the king to build anew the southern gate of his city，and declared that on the day the gate was set up a tawny-brown brahmin should be killed and sacrificed to the guardian spirits．The king agreed，but the chaplain，unable to restrain his wife’s conduct，told her about it．The news spread abroad，and all tawny-brown brahmins fled from the city，leaving，on the auspicious day，only the chaplain．The people demanded that he should be slain to avert ill-luck，and that his pupil，Takkāriya （the Bodhisatta），should be appointed in his place．The chaplain confessed his plan to Takkāriya，who thereupon related several stories showing how ”silence is golden．” In the end Takkāriya allowed the chaplain to flee from the city，and had the corpse of a goat buried under the city gates in the dead of night （J．iv．242ff）．<br><br>The story was related in reference to Kokālika，who came to grief by abusing the Chief Disciples．See Kokālika （2）．<br><br>The tawny-brown brahmin is identified with Kokālika．<br><br>The Jātaka seems also to have been called the Takka Jātaka （E．g．，J．v．446） and the Mahātakkāri Jātaka．J．ii．175．,16,1
408795,en,21,takkaru jataka,takkaru jātaka,Takkaru Jātaka,Takkaru Jātaka：See Kakkaru   Jātaka．,14,1
408805,en,21,takkasila,takkasilā,Takkasilā,Takkasilā：The capital of Gandhāra．It is frequently mentioned as a centre of education，especially in the Jātakas．It is significant that it is never mentioned in the suttas，though，according to numerous Jātaka stories，it was a great centre of learning from pre-Buddhistic times．The Commentaries mention that in the Buddha’s day，also，princes and other eminent men received their training at Takkasilā．Pasenadi，king of Kosala，Mahāli，chief of the Licchavis，and Bandhula，prince of the Mallas，were classmates in the university of Takkasilā （DhA．i．337）．Among others described as being students of Takkasilā are Jīvaka，Angulimāla，Dhammapāla of Avanti，Kanhadinna，Bhāradvāja and Yasadatta （q．v．）．<br><br> <br><br>From Benares to Takkasilā was a distance of two thousand yojanas （J．i．395），though we are told that sometimes the journey was accomplished in one day （J．ii．47）．The road passed through thick jungle infested by robbers （DhA．iv．66）．Takkasilā was，however，a great centre of trade； people flocked to it from various parts of the country （MNid．i．154），not only from Benares，but also from Sāvatthi，from which city the road lay through Soreyya （DhA．i．326）．In ancient times students came to the university from Lāla （J．i．447），from the Kuru country （DhA．iv．88），from Magadha （J．v．161），and from the Sivi country （J．v．210）．<br><br> <br><br>The students in the university studied the three Vedas and the eighteen sciences （vijjā） （J．i．159），which evidently included the science of archery （J．i．356； DhA．iv．66； also medicine and surgery，Vin．i．269f），the art of swordmanship （J．v．128），and elephant-craft （hatthi-sutta） （J．ii．47）．Mention is also made of the study of magic，such as the ālambanamanta，for charming snakes （J．iv．457），and the Nidhiuddharanamanta，for recovering buried treasure （J．iii．116）．The students were also taught the science of ritual （manta） （J．ii．200）； but in this branch of learning Benares seems to have had a greater reputation，for we find students being sent there from Takkasilā in order to learn the mantas （DhA．iii．445）．<br><br> <br><br>The students generally paid a fee to the teacher on admission，the usual amount being one thousand gold pieces．They waited on the teacher by day and were taught by him at night．The paying students were entitled to various privileges，and lived with the teacher as members of his family，enjoying his constant company．The students seem mostly to have done their own domestic work，leading a co-operate life，gathering their own firewood and cooking their meals，though mention is made of servants，both male and female，helping in the various tasks （J．i．319）．<br><br> <br><br>Only brāhmanas and khattiyas appear to have been eligible for admission to Takkasilā （J．iv．391）．<br><br>Discipline was evidently very rigorous，a breach of the rules being severely punished，irrespective of the status of the pupil，who was sometimes flogged on the back with a bamboo stick （J．ii．277f）．Often the most promising students were given the daughters of the teachers in marriage as a mark of very special favour．（E．g．，DhA．iv．66．Elsewhere （J．vi．347） it is stated that the teacher’s daughter was given to the eldest pupil）．<br><br> <br><br>Sometimes the teacher and his pupils were invited to a meal at the house of a chief man of the city （J．iv．391）．The principal teacher was called Disāpāmokkhācariya； under him were assistants，usually chosen from among his students，who were called pitthiācariyā （E．g．，J．ii．100）．<br><br> <br><br>Takkasilā，being the capital of Gandhāra，was probably also the seat of government．Bimbisāra’s contemporary in Gandhāra was Pukkusāti （J．i．399； ii．218）．Mention is made in the Jātakas of a Takkasilā-rājā （AA．i．153； MA．i．335； ii．979，987f）．According to the Kumbhakāra Jātaka （q．v．），Takkasilā was the capital of Naggaji．The Dīpavamsa （iii．31） records that twelve kings，descendants of Dīpankara，ruled in succession at Takkasilā．<br><br> <br><br>It is said in the Divyāvadāna （p．371） that Bindusāra’s empire included Takkasilā．There was once a rebellion there and Asoka was sent to quell it．From the minor Rock Edict II．of Asoka it would appear that Takkasilā was the headquarters of a provincial government at Gandhāra，placed under a Kumāra or Viceroy．A rebellion broke out there again in the time of Asoka，who sent his son Kunāla to settle it．<br><br> <br><br>Takkasilā is identified with the Greek Taxila，in Rawalpindi in the Punjab．,9,1
408812,en,21,takkasila jataka,takkasilā jātaka,Takkasilā Jātaka,Takkasilā Jātaka：Apparently another name for the  Telapatta Jātaka．See J．i．970； DhA．iv．83．,16,1
408930,en,21,takkivimamsi,takkivīmamsi,Takkivīmamsi,Takkivīmamsi：The name of a class of brahmins who might be   described as sophists and researchers．M．ii．211．,12,1
408939,en,21,takkola,takkola,Takkola,Takkola：A town mentioned in the Milindapañha （p．359） as a great   centre of trade．,7,1
409002,en,21,talacatukka,tālacatukka,Tālacatukka,Tālacatukka：A place included in the sīmā of the Mahāvihāra．  Mbv．135．,11,1
409037,en,21,taladilla,taladilla,Taladilla,Taladilla，Talandilla：A port in the Pandu kingdom，in South India．  Lankāpura landed there and captured it．Cv．1xxvi．88，92．,9,1
409046,en,21,talaggallakavapi,tālaggallakavāpi,Tālaggallakavāpi,Tālaggallakavāpi：A tank in Ceylon repaired by Parakkamabāhu I．  Cv．lxxix．66．,16,1
409130,en,21,talakatthali,talākatthalī,Talākatthalī,Talākatthalī，Talātthala：A locality not far from Pulatthipura．It   had a fortress which was once occupied by Lankādhinātha Rakkha．Cv．lxx．107，  112，174．,12,1
409148,en,21,talakkhettagama,tālakkhettagāma,Tālakkhettagāma,Tālakkhettagāma：A village in the Malaya district of Ceylon．  Cv．lxx．10．,15,1
409190,en,21,talanga,talanga,Talanga,Talanga：A locality in Ceylon，perhaps in Piyangudīpa．It is known chiefly as having been the residence of the Elder Dhammadinna．Mhv．xxxii．52； VbhA．389，489； Vsm．392，834．<br><br> <br><br>It may be the place mentioned in the Saddhammasangaha （p．88） as the residence of Mahādhammadinna，under the name of Talangaratissapabbata （elsewhere （MT．606，n．2） called Vālangatissapabbata）．There was a cave in it called Devarakkhitalena．<br><br> <br><br>According to the Majjhima Commentary （i．149f），Talangaratissapabbata was in Rohana，and between it and Tissamahārāma lay the monasteries of Hankana and Cittalapabbata．v．l．Talanka，Tālankara，Tālanganagara．,7,1
409191,en,21,talangarasamuddapabbata,talangarasamuddapabbata,Talangarasamuddapabbata,Talangarasamuddapabbata：Mentioned in the Rasavāhinī （ii．50） as   the residence of Mahādhammadinna．It is probably the same as Talangara （q．v．）．,23,1
409204,en,21,talanigama-tittha,talanīgāma-tittha,Talanīgāma-tittha,Talanīgāma-tittha：A ford across the Mahāvālukagangā．Cv．lxxii．4．,17,1
409313,en,21,talaphaliya thera,tālaphaliya thera,Tālaphaliya Thera,Tālaphaliya Thera：An arahant．Ninety-four kappas ago he saw the   Pacceka Buddha Sataramsī and gave him a palm-fruit （Ap．ii．447）．He is probably   identical with Sambulakaccāyana．ThagA．i．314．,17,1
409324,en,21,talapitthika-vihara,tālapitthika-vihāra,Tālapitthika-vihāra,Tālapitthika-vihāra：A monastery in Ceylon，where Gopakasīvali   built a cetiya．VibhA．p．156．,19,1
409332,en,21,talaputa,talaputa,Talaputa,Talaputa：See Tālaputa above．,8,1
409335,en,21,talaputa,tālaputa,Tālaputa,Tālaputa：A natagāmani （stage-manager） of Rājagaha．With a company of five hundred men，he gave dramatic performances of great splendour in towns and villages and in royal courts，and won much fame and favour．One day he visited the Buddha and asked if it was true that players who delight large audiences are reborn among the gods of laughter．Three times the Buddha refused to answer，but in the end allowed himself to be persuaded，and told Tālaputa that those who induce sensual states in others will be reborn in purgatory．Tālaputa wept to think that older actors should so have deceived him in telling him of their theories，and，having heard the Buddha preach，entered the Order and soon became an arahant （S．iv．306ff； Thag．1091-1145； ThagA．ii．155ff）．<br><br> <br><br>The Samyutta Commentary （SA．iii．100） says he obtained his name from his bright and cheerful colour，like that of a ripe palm-fruit．,8,1
409372,en,21,talatadevi,talatādevī,Talatādevī,Talatādevī：Mother of Cūlanī Brahmadatta，king of Pañcāla，her husband being Mahā Cūlani．<br><br>She was a very wise woman，wiser than the ten sages of the court．A story is related of how，in her wisdom，she managed to procure an adequate reward for a man who had saved another from drowning at the risk of his own life （J．vi．398）．We are told that，while her son was still young，she committed adultery with the chaplain Chambhī，poisoned her husband，and made the chaplain king．Later，Chambhī wished to kill Cūlani，but Talatā saved his life by sending him to the royal cook （J．vi．471f）．<br><br>She had a son by Chambī，called Tikhinamantī （J．vi．474）．<br><br>She is identified with Cullanandikā （J．vi．478）．,10,1
409409,en,21,talavana,tālavana,Tālavana,Tālavana：See Nālapana ??．,8,1
409419,en,21,talavantadayaka thera,tālavantadāyaka thera,Tālavantadāyaka Thera,Tālavantadāyaka Thera：An arahant．Ninety-two kappas ago he gave a   fan made of palm leaf to the Buddha Tissa．Sixty-three kappas ago he became   king several times under the name of Mahārāma．Ap．i．211．,21,1
409444,en,21,talavatthu-vihara,tālavatthu-vihāra,Tālavatthu-vihāra,Tālavatthu-vihāra：A monastery in Ceylon．It was restored by   Aggabodhi V．，who also gave to it the village of Pannabhatta．He appears to   have renamed the village Mahāsena，probably after its original founder．  Cv．xlviii．8； Cv．Trs．i．111，n．1．,17,1
409463,en,21,talavelimagga,tālavelimagga,Tālavelimagga,Tālavelimagga：A road lying between Mahāgāma and Anurādhapura．<br><br> <br><br>On this road lived the mother of Tissa the minister （see Tissa 2），and it is said that she threw down into the street a cloth worth one hundred，which had been used in her confinement．Vsm．p．63； Path of Purity，i．70，n．1．,13,1
409477,en,21,talayurunadu,tālayūrunādu,Tālayūrunādu,Tālayūrunādu：A district in South India．Cv．lxxvi．261．,12,1
409526,en,21,talipabbata,tālipabbata,Tālipabbata,Tālipabbata：The brahmin who accompanied Mahā Arittha on his   embassy from Ceylon to the court of Asoka．MT．302．,11,1
409556,en,21,talissara,tālissara,Tālissara,Tālissara：A descendant of King Dīpankara，who ruled in Takkasilā．  Dpv．iii．32．,9,1
409641,en,21,tam-jivam-tam-sariram sutta,tam-jīvam-tam-sarīram sutta,Tam-jīvam-tam-sarīram Sutta,Tam-jīvam-tam-sarīram Sutta：One of the views which are held in the   world，owing to the existence of the khandhas and the clinging to them．  S．iii．215．,27,1
409702,en,21,tamalinda,tāmalinda,Tāmalinda,Tāmalinda：One of the four companions of Chapata and a founder of   the Sīhalasangha in Burma （Sās．，p．65）．He later founded a sect of his own．  Bode：op．cit．24．,9,1
409708,en,21,tamalitti,tāmalitti,Tāmalitti,Tāmalitti：The port from which the branch of the Bodhi-tree was sent to Ceylon by Asoka （Mhv．xi．38； Dpv．iii．33）．It is said （Sp．i．90f） that Asoka came from Pātaliputta，crossed the Ganges by boat，traversed the Vinijhātavi，and so arrived at Tāmalitti．<br><br> <br><br>It is identified with modern Tamluk，formerly on the estuary of the Ganges，but now on the western bank of the Rūpnārāyana．<br><br> <br><br>When Fa Hsien came to Ceylon，he embarked at Tāmluk．Giles：op．cit．p．65．,9,1
409780,en,21,tamba,tamba,Tamba,Tamba：1．Tamba．-A king of Benares whose queen was Sussondī．For his story see the Sussondī Jātaka （J．iii．187ff）．He is identified with Ananda．<br><br> <br><br>2．Tamba．-A Tamil general and a fort of the same name．Both were captured by Dutthagāmani during his campaign against the Tamils．Tamba was an uncle of Unnama．Mhv．xxv．14．<br><br> <br><br>3．Tamba．-An officer of Parakkamabāhu I．He was chief of the Kesadhātus．Cv．lxx．66．<br><br> <br><br>4．Tamba．-One of the ten families of elephants．Each elephant of this family has the strength of ten thousand men．AA．ii．822； MA．i．262，etc．,5,1
409807,en,21,tambadathika,tambadāthika,Tambadāthika,Tambadāthika：A public executioner of Rājagaha．He had copper-coloured teeth and tawny skin，and his body was covered with scars．He wished to join a band of thieves，but，for some time，the ringleader refused to admit him on account of his inordinately cruel looks．In the end he was admitted； but when the thieves were captured and no one could be found willing to kill as many as five hundred of them，Tambadāthika agreed to do it for a reward，and slew all his colleagues．He was afterwards appointed public executioner and held the post for fifty-five years．When he became too old to behead a man with one blow，another was appointed in his place，and he was deprived of the four perquisites to which he had，for so many years，been entitled - old clothes，milk porridge made with fresh ghee，jasmine flowers，and perfumes．<br><br>On the day on which he was deposed from office，he gave orders for milk porridge to be cooked，and having bathed and decked himself out，he was about to eat，when Sāriputta，out of compassion for him，appeared at his door．Tambadāthika invited the Elder in and entertained him hospitably．When Sāriputta began the words of thanksgiving，his host could not concentrate his thoughts，being worried by memories of his past wickedness．Sāriputta consoled him by representing to him that he had merely carried out the king’s orders．At the end of the sermon，Tambadāthika developed the qualities necessary for becoming a Sotāpanna．When Sāriputta left，Tambadāthika accompanied him on his way，but on the way back he was gored to death by a cow．<br><br>The cow was a Yakkhinī who also killed：<br><br>  Pukkusāti，  Bāhīya Dārucīriya  Suppabuddha （DhA．ii．35； UdA．289）．<br><br>The Buddha said he had been reborn in the Tusita world．DhA．ii．203ff．,12,1
409814,en,21,tambagama,tambagāma,Tambagāma,Tambagāma：A village in Rohana．Cv．lxxv．90．,9,1
409859,en,21,tambala,tambala,Tambala,Tambala：A village，probably in Rohana，where a battle was fought   between Dāthopatissa and Mana．Cv．xlv．78．,7,1
409861,en,21,tambalagama,tambalagāma,Tambalagāma,Tambalagāma：A village in Rohana，once the headquarters of   Vijayabāhu I．Cv．lviii．10，38； see also Cv．Trs．i．202，n．5．,11,1
409936,en,21,tambapanni,tambapanni,Tambapanni,Tambapanni：The name given to that district in Ceylon where Vijaya landed after leaving Suppāraka （Mhv．vi．47； Dpv．ix．30）．It is said to have been so called because when Vijaya’s followers，having disembarked from the ship，sat down there，wearied，resting their hands on the ground，they found them coloured by the red dust that lay there．Later on Vijaya founded his capital in Tambapanni，and following that the whole island came to bear the same name （Dpv．vii．38-42）．Tambapanni was originally inhabited by Yakkhas，having their capital at Sirīsavatthu （q．v．）．The Valāhassa Jātaka （J．ii．129） speaks of a Tambapannisara．According to the Samyutta Commentary （ii．83； but in VbhA．p．444 it is spoken of as tiyojana satika），the Tambapannidīpa was one hundred leagues in extent．<br><br> <br><br>Anurādhapura formed the Majjhimadesa in Tambapannidīpa，the rest being the Paccantimadesa （AA．i．265）．<br><br>In Asoka’s Rock Edicts II．and XIII．Tambapanni is mentioned as one of the Pratyanta desas，together with Coda，Pāndya，Satiyaputta，Keralaputta，and the realm of Antiyaka Yonarāja，as an unconquered territory with whose people Asoka was on friendly terms．Vincent Smith （Asoka （3rd edn．），p．163； but see Ind．Antiq．，1919，p．195f ） identifies this，not with Ceylon，but with the river Tāmraparni in Tinnevelly．,10,1
409937,en,21,tambapanni,tambapannī,Tambapannī,Tambapannī：An irrigation channel built by Parakkamabāhu I．It   flowed northwards from the Ambala tank．Cv．lxxix．50．,10,1
409977,en,21,tambapittha,tambapittha,Tambapittha,Tambapittha：A village seven leagues to the east of Anurādhapura，  on the banks of the Mahāvālukanadi．When Dutthagāmani made plans to build the   Mahā Thūpa，nuggets of gold appeared in Tambapittha．Mhv．xxviii．16．,11,1
409983,en,21,tambapupphiya,tambapupphiya,Tambapupphiya,Tambapupphiya：A thera．Ninety-one kappas ago he had fled into the forest，having committed some crime．<br><br> <br><br>There he saw the Bodhi-tree of the Buddha Piyadassī，and having swept the ground around it，he scattered flowers．<br><br> <br><br>Three kappas ago he was a king named Samphusita （Ap．i．176）．<br><br> <br><br>He is probably identical with Vanavaccha Theta．ThagA．i．222f．,13,1
409997,en,21,tambasumana,tambasumana,Tambasumana,Tambasumana：He was once a minister of Saddhātissa．Having gone to Kottasāla on official business he gave to a monk the food prepared by the people for him．He was then born in Vallavāhagāma and was called Sumana．Later he entered the Order in Brāhmanārāma and became an arahant．A deity of a timbaru-tree provided him and 500 companions with food during the Brahmanatiya famine．Later，during their travels near Kandarājika，the monks，about to eat，had doubts regarding the time because the sun was hidden．Tambasumana threw a stone into the sky，and，making it shine like the sun，dispelled their doubts．The spot came to be called Manisūriya．<br><br>On another occasion，at Cullatavālagāma，he converted a whole river into ghee from the ford of Vālagāma-vihāra to Bhuttakatittha，a distance of two yojanas．Ras．ii．24f．,11,1
410005,en,21,tambavitthika,tambavitthika,Tambavitthika,Tambavitthika：A village in Ceylon，where the soldiers of   Vijayabāhu I．killed the Cola king．Cv．lviii．21； see also Cv．Trs．i．203，n．3．,13,1
410176,en,21,tamo sutta,tamo sutta,Tamo Sutta,Tamo Sutta：The four types of people found in the world - those   who，being in darkness，are bound for darkness，those who are in darkness，but   are bound for light，etc．A．ii．85； cf．Pugg．p．51； and S．i．93，where the sutta   is addressed to Pasenadi．,10,1
410177,en,21,tamo-tama sutta,tamo-tama sutta,Tamo-tama Sutta,Tamo-tama Sutta：A name given in the  Sutta Sangaha （No．49） to the  Puggala Sutta （3）．See also Tamo Sutta   above．,15,1
410191,en,21,tamonuda,tamonuda,Tamonuda,Tamonuda：A king of ninety-one kappas ago，a previous birth of   Punnāgapupphiya．Ap．i．180； ThagA．i．213．,8,1
410361,en,21,tana sutta,tāna sutta,Tāna Sutta,Tāna Sutta：The Buddha preaches the Refuge and the way thereto．  S．iv．372．,10,1
410367,en,21,tanagaluka,tanagaluka,Tanagaluka,Tanagaluka：A village in Rohana．Cv．lxxiv．165．,10,1
410391,en,21,tanasiva,tanasīva,Tanasīva,Tanasīva：A landowner of Mātuvelanga and a supporter of Kupikkala-Mahātissa Thera．When Vattagāmanī，the king，was in hiding，the thera entrusted him to the care of Tanasīva，who，for fourteen years，looked after him，his queen，Anulādevī，and his two sons．Then，as the result of a dispute between Anulā and Tanasīva’s wife，Vattagāmanī shot him dead．Mhv．xxxiii．52-65．,8,1
410405,en,21,tanaveli-vihara,tanaveli-vihāra,Tanaveli-vihāra,Tanaveli-vihāra：A vihāra erected in Bījagāma by King   Mahallaka-Nāga．v．l．Cānavela．Mhv．xxxv．125．,15,1
410556,en,21,tandulanali jataka,tandulanāli jātaka,Tandulanāli Jātaka,Tandulanāli Jātaka：Once the Bodhisatta was appraiser to the king of Benares，with whom he always dealt fairly．The king was greedy，and thinking that his appraiser paid too much for things bought for the palace，he appointed in his place a rustic，whom he happened to see passing．This man fixed prices according to his own fancy．One day a dealer brought five hundred horses from Uttarāpatha，and the appraiser valued the whole lot at a single measure of rice．The horse-dealer sought the Bodhisatta’s advice，who suggested that the appraiser should be asked to value a measure of rice．The horse-dealer went to the king，and，in the presence of the court，asked the appraiser the value of one measure of rice．The man replied that it was worth all Benares and its suburbs．The ministers laughed，thus putting the king to shame．He dismissed the fool and reinstated the Bodhisatta．<br><br> <br><br>The story was told in reference to Lāludāyi，who had a dispute with Dabba Mallaputta regarding the distribution of food tickets．The monks thereupon asked Lāludāyi to undertake the task．This he did so badly that great confusion ensued，and the matter was reported to the Buddha，who related the above story to show that in the past，too，his stupidity had deprived others of their profit．<br><br> <br><br>Lāludāyi is identified with the false appraiser．J．i．123-26．,18,1
410572,en,21,tandulapatta,tandulapatta,Tandulapatta,Tandulapatta：A village in Rohana．Cv．lxxiv．165．,12,1
410639,en,21,tangipperumala,tāngipperumāla,Tāngipperumāla,Tāngipperumāla：A Damila chieftain，ally of Kulasekhara   （Cv．lxxvi．145）．He was later won over by Lankāpura．Ibid．，190．,14,1
410659,en,21,tanha,tanhā,Tanhā,Tanhā：One of the three daughters of Māra，who tried to tempt the Buddha under theAjapāla-nigrodha，soon after the Enlightenment．<br><br>SN．p．163； S．i．124f； J．i．78，469； DhA．i．252； iii．196，199．,5,1
410662,en,21,tanha sutta,tanhā sutta,Tanhā Sutta,Tanhā Sutta：1．Tanhā Sutta．-On the one hundred and eight thoughts of craving - thirty-six each，of the past，the present，and the future - which，like a net，snares one，clings to one，etc．A．ii．211f．<br><br> <br><br>2．Tanhā Sutta．-The four causes of the arising of craving in a monk - robes，food，lodging，success or failure in undertakings．A．ii．10．<br><br> <br><br>3．Tanhā Sutta．-The nine evil things which have their ultimate origin in tanhā．A．iv．400f．<br><br> <br><br>4．Tanhā Sutta．-Both craving and the emancipation there from，through knowledge，are nourished and fulfilled by something，and this something may finally be reduced to association with the bad and the good respectively．A．v．116ff．<br><br> <br><br>5．Tanhā Sutta．-Preached in answer to a question by a deva．It is craving，above all things，which brings everything beneath its sway．S．i．39．<br><br> <br><br>6．Tanhā Sutta．-Preached to Rāhula，as question and answer．Craving for objects of sense is fleeting，and leads，therefore，to unhappiness．S．ii．248，251．<br><br> <br><br>7．Tanhā Sutta．-Craving for body is impermanent； likewise craving for sounds，scents，savours，etc．S．iii．227．<br><br> <br><br>8．Tanhā Sutta．-The arising of craving for body and for things is the beginning of decay and death，its cessation，their cessation．S．iii．230．<br><br> <br><br>9．Tanhā Sutta．-Desire and lust for visible shape，etc； these are a corruption of the heart．S．iii．234．<br><br> <br><br>10．Tanhā Sutta．-A discussion between Sāriputta and Jambukhādaka on the three kinds of craving - for sense-delight，for becoming，for not-becoming．S．iv．257．<br><br> <br><br>11．Tanhā Sutta．-The Noble Eightfold Path must be followed in order to get rid of the three kinds of craving．S．v．57f．,11,1
410663,en,21,tanha vagga,tanhā vagga,Tanhā Vagga,Tanhā Vagga：The twenty-fourth chapter of the Dhammapada．,11,1
410885,en,21,tanhakkhaya sutta,tanhakkhaya sutta,Tanhakkhaya Sutta,Tanhakkhaya Sutta：1．Tanhakkhaya Sutta．-The Buddha teaches the destruction of craving，and the path thereto．S．iv．371．<br><br> <br><br>2．Tanhakkhaya Sutta．-Anuruddha tells the monks that the four Satipatthāna，if cultivated，lead to the destruction of craving．S．v．300．,17,1
411015,en,21,tanhankara,tanhankara,Tanhankara,Tanhankara：One of the four Buddhas born in the same kappa as   Dipankara．J．i．44； Bu．xxvii．1．,10,1
411253,en,21,tanhasankhaya sutta,tanhāsankhaya sutta,Tanhāsankhaya Sutta,Tanhāsankhaya Sutta：See   Cūla° and Mahā°．,19,1
411607,en,21,tankitamanca,tankitamañca,Tankitamañca,Tankitamañca：A place near Gayā．It was the residence of the Yakkha Suciloma and the Buddha once stayed there （SN．p．47f； S．i．206）．<br><br>The Sutta Nipāta Commentary （SNA．i．301） explains that Tankitamañca was at Gayātittha，and that it was a stone-bed （pāsānamañca） formed by a stone set on the top of four other stones．<br><br>The Samyutta Commentary （SA．i．232f） says it was either a house （geha） so-formed，or a long bed made with supports inserted under the legs of the bedstead and placed in the temples of the gods．,12,1
411614,en,21,tankuttara,tankuttara,Tankuttara,Tankuttara：A Damila chieftain，ally of Kulasekhara．Cv．lxxvi．144．,10,1
411621,en,21,tannarugama,tannarugāma,Tannarugāma,Tannarugāma：A village near Pulatthipura，the scene of several   conflicts between the forces of Parakkamabāhu I．and those of his enemies．  Cv．ixx．313，316，319； lxxii．175．,11,1
411678,en,21,tannitittha,tannitittha,Tannitittha,Tannitittha：A village in Ceylon，near Ambagāma and Antaravitthi．  Cv．lxx．322．,11,1
411768,en,21,tantavayikacatika,tantavāyikacātikā,Tantavāyikacātikā,Tantavāyikacātikā：A village assigned by Potthakuttha to the   padhānaghara at Mātambiya．Cv．xlvi．20．,17,1
412141,en,21,tapakannika,tapakannika,Tapakannika,Tapakannika：See Tavakannika．,11,1
412156,en,21,tapana,tapana,Tapana,Tapana：A Niraya．Beings born there are pierced by heated stakes   and they remain transfixed，motionless．J．v．266，271，275．,6,1
412167,en,21,tapana,tāpana,Tāpana,Tāpana：The younger sister of Kapila and Sodhana，in the time of Kassapa Buddha．Her mother was Sādhanī．They all entered the Order，but introduced dissension there．<br><br> <br><br>Kapila was reborn as a fish in the Aciravatī and Tāpanā was born in the Mahāniraya．SNA．i．305f，309； DhA．iv．37，39．,6,1
412168,en,21,tapana,tāpana,Tāpana,Tāpana：See Tapana above．,6,1
412372,en,21,tapassi,tapassī,Tapassī,Tapassī：An envoy sent by the king of Rāmañña to Parakkamabāhu I．  Cv．lxxvi．23．,7,1
412395,en,21,tapassu,tapassu,Tapassu,Tapassu：The householder Tapassu visitsAnanda at Uruvelakappa，and expresses surprise that young men in the fullness of life can renounce the pleasures of household life and enter the Order．Ananda takes Tapassu to the Buddha，who is having his siesta at the foot of a tree in theMahāvana，and repeats Tapassu’s remark．The Buddha tells Ananda how he himself had attained to Buddhahood by passing through the nine successive stages，the anupubbavihārā．These nine stages consist of the four jhānas，the fourāyatanas （ākāsānañcāyatana，etc．），and，as the crowning stage，the saññāvedayitanirodha （A．iv．438ff）．<br><br>The Tapassu mentioned is evidently identical with the brother ofBhalluka mentioned above．<br><br>The Commentary （AA．ii．814） on this passage makes no attempt to distinguish him from any other．,7,1
412396,en,21,tapassu,tapassu,Tapassu,Tapassu：<i>1．Tapassu，Tapussa．</i>-A merchant of Ukkala．He and his friend，Bhalluka （Bhalliya），while on their way to Rājagaha，saw the Buddha at the foot of the Rājāyatana tree，in the eighth week after the Enlightenment．Urged by a deity，who had been their relation，they offered the Buddha rice-cakes and honey in a bowl provided by the Four Regent Gods．They became the first lay disciples of the Buddha，and their formula of Refuge contained no reference to the Sangha （Vin．i．3f； A．i．26； UdA．54； J．i．80）．<br><br>According to the Theragāthā Commentary （i．48f），Tapassu and Bhalluka were brothers，sons of a caravan leader of Pokkharavatī．Some time later they visited the Buddha at Rājagaha，where he preached to them； Tapassu，thereupon，became a Sotāpanna，while Bhalluka entered the Order and became an arahant．<br><br>In the time of Sikhī Buddha they were brahmins of Arunavatī．Hearing that two caravan leaders，Ujita and Ojita，had given the first meal to the Buddha，they gave alms to the Buddha and his monks，and wished for a similar privilege for themselves under a future Buddha．In the time of Kassapa Buddha，they were sons of Gopāla-setthi，and for many years provided the monks with milk rice．<br><br>The Anguttara Commentary （AA．i．207f） says that the deity，who caused Tapassu and Bhalluka to give alms to the Buddha，was their mother in their previous birth．The Buddha gave them，for worship，eight handfuls of his hair，which he obtained by stroking his head．They took the hair with them to their city - which，according to this account，was Asitañjana - and there built a cetiya，from which rays of blue light issued on fast-days．Tapassu is called a dvevācikaupāsaka （AA．ii．696），and is included in a list of eminent upāsakas．A．iii．450．The Sanskrit books call him Trapusa （Dvy．393； Mtu．iii．303．）<br><br>See also Tapassu Sutta below．<br><br><i>2．Tapassu．</i>-Chief of the lay disciples of Dīpankara Buddha．Bu．ii．215．,7,1
412515,en,21,tapo-kammanca sutta,tapo-kammañca sutta,Tapo-kammañca Sutta,Tapo-kammañca Sutta：As the Buddha sits under the Ajapālanigrodha   tree，soon after the Enlightenment，rejoicing in freedom from toil，Māra   approaches and tells him that his purity is but a delusion．The Buddha rebukes   him and proves him to be wrong．S．i．103．,19,1
412521,en,21,tapoda,tapodā,Tapodā,Tapodā：A large lake below the Vebhāra mountain，outside Rājagaha．The lake was cool，but the stream flowing from it，also called Tapodā （Vin．iii．108； iv．116f； DA．i．35； UdA．110），was hot．Around it was the Tapodārāma．<br><br>It is said （SA．i．30f； Sp．ii．512） that the water of the river was hot because it flowed between two Lohakumbhi-nirayas，which existed under Rājagaha．The lake was the playground of the Nāgas who dwelt at the foot of the Vebhāra mountain．Monks and recluses were evidently in the habit of going to the Tapodā to bathe in the hot springs． <br><br>Thus，we find Samiddhi being questioned by a deity as he dried himself after bathing in the Tapodā （S．i．8ff； M．iii．192ff； J．ii．56），and the Anguttara Nikāya （v．196f） records a discussion between Ananda and the paribbājaka Kokanuda，on the banks of the Tapodā，where they had gone to bathe．,6,1
412528,en,21,tapodakandara,tapodakandarā,Tapodakandarā,Tapodakandarā：See Tapodārāma．,13,1
412532,en,21,tapodarama,tapodārāma,Tapodārāma,Tapodārāma：A grove near lake Tapodā （q．v．）．In the grove was a monastery where the Buddha seems to have stayed on several occasions．It is said （D．ii．116） that on one such occasion the Buddha gave Ananda the chance of asking him to live for a whole kappa，but Amanda failed to make use of it．<br><br> <br><br>Near the Tapodārāma was the Tapodakandārā．They were both far from Rājagaha，and monks would come from afar late at night and，in order to test Dabba Mallaputta’s powers，ask him to provide lodgings for them （Vin．ii．76； iii．159）．,10,1
412536,en,21,tapodavatthu,tapodāvātthu,Tapodāvātthu,Tapodāvātthu：The story of Moggallāna explaining the reason for the   warmth of the water of the Tapodā and of the refusal of the monks to believe   him （Vin．iii．108； Sp．ii．512）．,12,1
412582,en,21,tapovana,tapovana,Tapovana,Tapovana：A group of monasteries near Anurādhapura inhabited by the   Pamsukūlikas．They lay in the forest district to the west of the city．  Cv．lii．22； liii．14ff； also Cv．Trs．i．163，n．8．,8,1
412968,en,21,tapussa,tapussa,Tapussa,Tapussa：See Tapassu．,7,1
413017,en,21,taraccha,taracchā,Taracchā,Taracchā：The name of a clan in Ceylon．The name is totemistic．<br><br> <br><br>This clan was among the tribes which accompanied the Bodhi-tree to Ceylon （Mhv．xix．2）．<br><br> <br><br>When Aggabodhi I，set up an image of Mahinda on the bank of the Mahindatata，the image was carried by the Taracchā．Cv．xlii．30； see Cv．Trs．i．29，n．2．,8,1
413028,en,21,taracchavapi,taracchavāpi,Taracchavāpi,Taracchavāpi：A tank built by Mahānāga．Mhv．xxii．4．,12,1
413226,en,21,taraniya thera,taraniya thera,Taraniya Thera,Taraniya Thera：1．Taraniya Thera．-An arahant．In a previous birth he took the Buddha and his monks across a river which was in flood．Thirteen kappas ago he became king five times under the name of Sabhogavā （Ap．i．204f）．<br><br>He is probably identical with Sambhūta Thera．ThagA．i．47．<br><br> <br><br>2．Taraniya Thera．-An arahant．Ninety-one kappas ago he took the Buddha Vipassī and his monks across a river in a boat．Ap．i．234．<br><br> <br><br>3．Taraniya Thera．-An arahant．Ninety-one kappas ago he built a bridge on an impassable road．Fifty-five kappas ago he was a king，Samogadha by name．Ap．i．238．<br><br> <br><br>4．Taraniya Thera．-An arahant．In a previous birth he was a tortoise in the river Vinatā，and，seeing that the Buddha Atthadassī wished to cross the river，he took him on his back．Ap．ii．428f．,14,1
413248,en,21,tarara,tarara,Tarara,Tarara：A king of fifty-eight kappas ago，a former birth of   Khadiravaniya Revata．Ap．i．51； ThagA．i．109．,6,1
413454,en,21,tarukkha,tārukkha,Tārukkha,Tārukkha：One of the most eminent Mahāsāla brahmins，contemporary of theBuddha．<br><br>He was present at the assemblies of the brahmins inIcchānangala and inManasākata．<br><br>He was the teacher of Bhāradvāja，companion of Vāsettha．SN．，p．115f； SNA．i．372； ii．462； D．i．235； M．ii．202．,8,1
413469,en,21,taruna sutta,taruna sutta,Taruna Sutta,Taruna Sutta：In him who contemplates the enjoyment of what makes   for enfettering，craving grows and a consequent mass of dukkha，like a sapling   which is well tended； but in him who contemplates misery in all enslaving   things，craving，etc．，is destroyed．S．ii．88f．,12,1
413966,en,21,tasina sutta,tasinā sutta,Tasinā Sutta,Tasinā Sutta：On the three thirsts - for sensual delights，for   becoming and for ceasing to become - and the way to get rid of them （S．v．58）．,12,1
414017,en,21,tassa,tassa,Tassa,Tassa：A group of suttas in which the Buddha is asked why beings are born among the different kinds of Nāgas．<br><br> <br><br>He replies that it was because men who had practised double dealing，having heard that birth among Nāgas was happy，wish to be born there．S．iii．243f．,5,1
414122,en,21,tatavapi,tatavāpi,Tatavāpi,Tatavāpi：A locality near the Kālavāpi．There was a fortress there   where Gokanna suffered defeat．Cv．lxx．165．,8,1
414134,en,21,tatha,tatha,Tatha,Tatha：A Pacceka Buddha．M．iii．69； ApA．i．106．,5,1
414204,en,21,tathagata,tathāgata,Tathāgata,Tathāgata：An epithet of the Buddha，used by the Buddha in referring to himself．<br><br> <br><br>The Commentaries （DA．i．59-67； AA．i．58-63； MA．39-43； UdA．128ff．，etc．） give eight （sometimes expanded to sixteen） explanations of the word，which shows that there was probably no fixed tradition on the point．<br><br> <br><br>The explanations indicate that the name can be used for any arahant，and not necessarily only for a Buddha．<br><br> <br><br>The term was evidently pre-Buddhistic，though it has not yet been found in any pre-Buddhistic work．,9,1
414214,en,21,tathagata sutta,tathāgata sutta,Tathāgata Sutta,Tathāgata Sutta：A group of suttas in which the simile of the   Tathāgata，being the chief of all creatures，is repeated．S．v．41ff； repeated   at v．135．,15,1
414302,en,21,tathagatena,tathāgatena,Tathāgatena,Tathāgatena：Another record （see Vin．i．10ff） of the first sermon preached by the Buddha，more commonly known as the Dhammaccakkappavattana Sutta （q．v．）．<br><br> <br><br>At the conclusion of the sutta，news of the establishment of the kingdom of the Dhamma was proclaimed throughout the Cakkavāla．<br><br> <br><br>Kondañña alone，of the Pañcavaggiyas，understood the significance of the teaching，and became known as Aññata-Kondañña （S．v．420ff； Vin．i．10ff）．This sutta is followed by a repetition of itself，but with the words ”Tathāgatas” （plural） substituted for ”Tathāgata．” （S．v．424f）．,11,1
414309,en,21,tathagatuppatti,tathāgatuppatti,Tathāgatuppatti,Tathāgatuppatti：&nbsp； A Pāli work by Ñānagambhīra．Gv．62，72．,15,1
414770,en,21,tatojasi,tatojasi,Tatojasi,Tatojasi：A messenger of Vessavana．  D．iii．201．,8,1
414774,en,21,tatola,tatolā,Tatolā,Tatolā，Tatotalā，Tattalā：Messengers of  Vessavana．D．iii．201．,6,1
415121,en,21,tavakannika,tavakannīka,Tavakannīka,Tavakannīka：A householder who realised Nibbāna from knowledge of the Tathāgata．<br><br> <br><br>He is mentioned in a list of such householders，but nothing further is known of him （A．iii．451）．<br><br> <br><br>Is he connected with Tikanna （q．v．）?<br><br> <br><br>The Commentary （AA．ii．696） says he was also called Tapakannika．,11,1
415162,en,21,tavatimsa,tāvatimsa,Tāvatimsa,Tāvatimsa：The second of the six deva-worlds，the first being the Cātummahārājika world．Tāvatimsa stands at the top of Mount Sineru （or Sudassana）．Sakka is king of both worlds，but lives in Tāvatimsa．Originally it was the abode of the Asuras； but whenMāgha was born as Sakka and dwelt with his companions in Tāvatimsa he disliked the idea of sharing his realm with the Asuras，and，having made them intoxicated，he hurled them down to the foot of Sineru，where the Asurabhavana was later established． <br><br>The chief difference between these two worlds seems to have been that the Pāricchattaka tree grew in Tāvatimsa，and the Cittapātali tree in Asurabhavana．In order that the Asuras should not enter Tāvatimsa，Sakka had five walls built around it，and these were guarded by Nāgas，Supannas，Kumbhandas，Yakkhas and Cātummahārājika devas （J．i．201ff； also DhA．i．272f）．The entrance to Tāvatimsa was by way of the Cittakūtadvārakotthaka，on either side of which statues of Indra （Indapatimā） kept guard （J．vi．97）．The whole kingdom was ten thousand leagues in extent （DhA．i．273），and contained more than one thousand pāsādas （J．vi．279）．The chief features of Tāvatimsa were its parks - the Phārusaka，Cittalatā，Missaka and Nandana - the Vejayantapāsāda，the Pāricchatta tree，the elephant-king Erāvana and the Assembly-hall Sudhammā （J．vi．278； MA．i．183； cp．Mtu．i．32）．Mention is also made of a park called Nandā （J．i．204）．Besides the Pāricchataka （or Pārijāta） flower，which is described as a Kovilāra （A．iv．117），the divine Kakkāru flower also grew in Tāvatimsa （J．iii．87）．In the Cittalatāvana grows the āsāvatī creeper，which blossoms once in a thousand years （J．iii．250f）．<br><br>It is the custom of all Buddhas to spend the vassa following the performance of the Yamakapātihāriya，in Tāvatimsa．Gotama Buddha went there to preach the Abhidhamma to his mother，born there as a devaputta．The distance of sixty-eight thousand leagues from the earth to Tāvatimsa he covered in three strides，placing his foot once on Yugandhara and again on Sineru．<br><br>The Buddha spent three months in Tāvatimsa，preaching all the time，seated on Sakka’s throne，the Pandukambalasilāsana，at the foot of the Pāricchattaka tree．Eighty crores of devas attained to a knowledge of the truth．This was in the seventh year after his Enlightenment （J．iv．265； DhA．iii．216f； BuA．p．3）．It seems to have been the frequent custom of ascetics，possessed of iddhi-power，to spend the afternoon in Tāvatimsa （E．g．，Nārada，J．vi．392； and Kāladevala，J．i．54）．<br><br>Moggallāna paid numerous visits to Tāvatimsa，where he learnt from those dwelling there stories of their past deeds，that he might repeat them to men on earth for their edification （VvA．p．4）．<br><br>The Jātaka Commentary mentions several human beings who were invited by Sakka，and who were conveyed to Tāvatimsa - e．g．Nimi，Guttila，Mandhātā and the queen Sīlavatī．Mandhātā reigned as co-ruler of Tāvatimsa during the life period of thirty-six Sakkas，sixty thousand years （J．ii．312）．The inhabitants of Tāvatimsa are thirty-three in number，and they regularly meet in the Sudhammā Hall．（See Sudhammā for details）．A description of such an assembly is found in the Janavasabha Sutta．The Cātummahārājika Devas （q．v．） are present to act as guards．Inhabitants of other deva- and brahma-worlds seemed sometimes to have been present as guests - e．g．the Brahmā Sanankumāra，who came in the guise of Pañcasikha．From the description given in the sutta，all the inhabitants of Tāvatimsa seem to have been followers of the Buddha，deeply devoted to his teachings （D．ii．207ff）．Their chief place of offering was the Cūlāmanicetiya，in which Sakka deposited the hair of Prince Siddhattha，cut off by him when he renounced the world and put on the garments of a recluse on the banks of the Nerañjarā （J．i．65）．Later，Sakka deposited here also the eye-tooth of the Buddha，which Dona hid in his turban，hoping to keep it for himself （DA．ii．609； Bu．xxviii．6，10）．<br><br>The gods of Tāvatimsa sometimes come to earth to take part in human festivities （J．iii．87）．Thus Sakka，Vissakamma and Mātali are mentioned as having visited the earth on various occasions．Mention is also made of goddesses from Tāvatimsa coming to bathe in the Anotatta and then spending the rest of the day on the Manosilātala （J．v．392）．<br><br>The capital city of Tāvatimsa was Masakkasāra （Ibid．，p．400）．The average age of an inhabitant of Tāvatimsa is thirty million years，reckoned by human computation．Each day in Tāvatimsa is equal in time to one hundred years on earth （DhA．i．364）．The gods of Tāvatimsa are most handsome； the Licchavis，among earth-dwellers，are compared to them （DhA．iii．280）．The stature of some of the Tāvatimsa dwellers is three-quarters of a league； their undergarment is a robe of twelve leagues and their upper garment also a robe of twelve leagues．They live in mansions of gold，thirty leagues in extent （Ibid．，p．8）．The Commentaries （E．g．，SA．i．23； AA．i．377） say that Tāvatimsa was named after Magha and his thirty-two companions，who were born there as a result of their good deeds in Macalagāma．Whether the number of the chief inhabitants of this world always remained at thirty-three，it is impossible to say，though some passages，e．g．in the Janavasabha Sutta，lead us to suppose so．<br><br>Sometimes，as in the case of Nandiya，who built the great monastery at Isipatana，a mansion would appear in Tāvatimsa，when an earth-dweller did a good deed capable of obtaining for him birth in this deva-world； but this mansion would remain unoccupied till his human life came to an end （DhA．iii．291）．<br><br>There were evidently no female devas among the Thirty-three．Both Māyā and Gopikā became devaputtas when born in Tāvatimsa．The women there were probably the attendants of the devas．（But see，e．g．，Jālini and the various stories of VvA）．<br><br>There were many others besides the Thirty-three who had their abode in Tāvatimsa．Each deva had numerous retinues of attendants，and the dove-footed （kaktgapādiniyo） nymphs （accharā） of Tāvatimsa are famous in literature for their delicate beauty．The sight of these made Nanda，when escorted by the Buddha to Tāvatimsa，renounce his love for Janapadakalyānī Nandā （J．ii．92； Ud．iii．2）．<br><br>The people of Jambudīpa excelled the devas of Tāvatimsa in courage，mindfulness and piety （A．iv．396）．Among the great achievements of Asadisakumāra was the shooting of an arrow as far as Tāvatimsa （J．ii．89）．<br><br>Tāvatimsa was also known as Tidasa and Tidiva （q．v．）．,9,1
415270,en,21,tayana,tāyana,Tāyana,Tāyana：A devaputta．He visited the Buddha at Sāvatthi and uttered certain verses in the hearing of the monks，telling of the necessity of following the recluse’s calling with energy and sincerity．After his departure the Buddha asked the monks to learn the verses for their own good （S．i．49）．<br><br> <br><br>The Commentary （SA．i．85） says that he was once a dissentient teacher，like Nanda，Vaccha，Kisa，Sankicca，etc．，and taught some of the sixty-two views enumerated in the Brahmajāla Sutta．By the power of good deeds and by believing in Kamma，he was reborn in the heavens．Discerning from there that at length a really saving Dhamma and Order had been founded，he came to incite the Buddha’s disciples．,6,1
415274,en,21,tayana sutta,tāyana sutta,Tāyana Sutta,Tāyana Sutta：Records the visit of Tāyana   to the Buddha．,12,1
415356,en,21,tayodhamma jataka,tayodhamma jātaka,Tayodhamma Jātaka,Tayodhamma Jātaka：Once Devadatta was born as king of the monkeys，and the Bodhisatta was his son．The monkey-king had the habit of gelding with his teeth all his male offspring，lest they should one day supersede him； but the Bodhisatta’s mother left the herd before the child was born and brought him up elsewhere．When he grew up he came to see the monkey-king，and on the latter’s trying to kill him by crushing him in a false embrace，the Bodhisatta showed greater strength than his sire．Then Devadatta asked him to fetch lotuses from a neighbouring lake，which was inhabited by an ogre，saying that he wished to crown his son as king．The Bodhisatta guessed the presence of the ogre and plucked the flowers by leaping several times from one bank to the other，grasping them on his way．The ogre seeing this expressed his admiration，saying that those who combine the three qualities of dexterity，valour，and resource can never be vanquished．When the monkey-king saw his son returning with the ogre，who was carrying the flowers，he died of a broken heart．The story was related in reference to hunting．J．i．280-3．,17,1
415404,en,21,tebhatika-jatila,tebhātika-jatilā,Tebhātika-Jatilā,Tebhātika-Jatilā：Three brothers，Uruvela-Kassapa，Gayā-Kassapa and   Nadī-Kassapa．For their story see   Uruvela-Kassapa．,16,1
415610,en,21,tejasi,tejasi,Tejasi,Tejasi：One of the messengers employed by Kuvera．D．iii．201．,6,1
415723,en,21,tejodipa,tejodipa,Tejodipa,Tejodipa：A disciple of Tilokaguru and author of a tīkā on the   Paritta．Sās．，p．115．,8,1
415813,en,21,tekicchakari,tekicchakārī,Tekicchakārī,Tekicchakārī：He was the son of the brahmin Subandhu，and was so-called because he was brought safely into the world with the aid of physicians．When Tekicchakārī was grown up his father，by his wisdom and policy，incurred the jealousy and suspicion of Cānakka，minister of Candagutta，who had him thrown into prison．Tekicchakārī，in his fright，fled，and，taking refuge with a forest-dwelling monk，entered the Order and dwelt in the open air，never sleeping and heedless of heat and cold．Māra，in the guise of a cowherd，tried to tempt him，but he developed insight and became an arahant．<br><br> <br><br>In the time of Vipassī Buddha he was born in a physician’s family and cured a monk，named Asoka，and many others．Eight kappas ago he was a king named Sabbosadha （Thag．384-6； ThagA．i．440f）．<br><br> <br><br>He is probably identical with Tikicchaka of the Apadāna （i．190）．,12,1
415879,en,21,telagama,telagāma,Telagāma,Telagāma：A canal，the revenue from which was given by Aggabodhi   IX．to the monks for their rice gruel．Cv．xlix．89．,8,1
415899,en,21,telakandarika,telakandarikā,Telakandarikā,Telakandarikā：A pious and generous woman，who gave ghee in large   quantities to monks．She is mentioned in a story illustrating how monks will   sometimes boast of their patrons．VbhA．483； Vsm．27．,13,1
415903,en,21,telakani thera,telakāni thera,Telakāni Thera,Telakāni Thera：An arahant．He was a brahmin of Sāvatthi，older than the Buddha．Having become a wandering recluse he went about questioning recluses and brahmins，but not finding satisfaction．<br><br> <br><br>One day he beard the Buddha preach，entered the Order and became an arahant （Thag．747-68； ThagA．ii．24ff）．,14,1
415921,en,21,telakatahagatha,telakatāhagāthā,Telakatāhagāthā,Telakatāhagāthā：A Pāli poem of eighty-eight stanzas supposed to have been uttered by Kalyāniya Thera on being thrown into a cauldron of boiling oil by King Kalyāni-Tissa （Tissa 24），who suspected him of having been accessory to an intrigue with his queen．<br><br> <br><br>For details see P．L．C．162f．,15,1
415947,en,21,telamakkhiya thera,telamakkhiya thera,Telamakkhiya Thera,Telamakkhiya Thera：An arahant．Ninety-four kappas ago he rubbed   oil on the vedikā of Siddhattha Buddha&#39；s Bodhi-tree．Twenty-four kappas ago he   was a king named Succhavi．Ap．i．230f．,18,1
415993,en,21,telapakkanijjhara,telapakkanijjhara,Telapakkanijjhara,Telapakkanijjhara：A weir forming part of the irrigation work   carried out by Parakkamabāhu I．Cv．lxxix．66．,17,1
416014,en,21,telapatta jataka,telapatta jātaka,Telapatta Jātaka,Telapatta Jātaka：The Bodhisatta was once the youngest of one hundred sons of the king of Benares．He heard from the Pacceka Buddhas，who took their meals in the palace，that he would become king of Takkasilā if he could reach it without falling a prey to the ogresses who waylaid travellers in the forest．Thereupon，he set out with five of his brothers who wished to accompany him．On the way through the forest the five in succession succumbed to the charms of the ogresses，and were devoured．One ogress followed the Bodhisatta right up to the gates of Takkasilā，where the king took her into the palace，paying no heed to the Bodhisatta’s warning．The king succumbed to her wiles，and，during the night，the king and all the inhabitants of the palace were eaten by the ogress and her companions．The people，realising the sagacity and strength of will of the Bodhisatta，made him their king．<br><br> <br><br>The story was related in reference to the Janapada-Kalyāni Sutta （q．v．）．The monks said it must be very hard not to look at a janapada-kalyāni，but the Buddha denied this and related the above story （J．i．393ff）．<br><br>The Jātaka seems also to have been called the Takkasilā Jātaka （J．i．470）．,16,1
416032,en,21,telappanali,telappanāli,Telappanāli,Telappanāli：A village near Ujjenī．When Mahā Kaccāna went there on his way to Ujjeni，a poor girl of noble family，seeing him return empty handed from his alms-round，invited him into her house，cut off her beautiful hair，sent a slave-girl to sell it，and with the price of it gave alms to Kaccāna，keeping herself out of sight．<br><br>The Elder sent for her，and，at the sight of him，her hair grew as before．Candappajjota，hearing of the incident，sent for her and made her his queen．<br><br>She gave birth to a son called，after his maternal grandmother，Gopāla，and his mother thereafter came to be called Gopālamātā．AA．i．117f．,11,1
416111,en,21,telovada jataka,telovāda jātaka,Telovāda Jātaka,Telovāda Jātaka：Once the Bodhisatta was a brahmin ascetic．He came to a village for alms and was invited by a wealthy brahmin who，after having given him food with fish，tried to annoy him by saying that the fish had been killed specially for him．The Bodhisatta said that he himself was entirely free from blame．<br><br>The story was related in reference to Nigantha Nātaputta who sneered because the Buddha had consented to eat at the house of the general Sīha．The wealthy brahmin is identified with Nātaputta．J．ii．262f．,15,1
416113,en,21,telumapali,telumapāli,Telumapāli,Telumapāli：A place through which the sīmā of the Mahāvihāra   passed．Mbv．135．,10,1
416250,en,21,temiya,temiya,Temiya,Temiya：The name of the Bodhisatta in the  Mūgapakkha Jātaka．He was so   called because on the day of his birth there were great rains throughout the   kingdom and he was born wet．J．vi．3．,6,1
416252,en,21,temiya jataka,temiya jātaka,Temiya Jātaka,Temiya Jātaka：See   Mūgapakkha Jātaka．,13,1
416304,en,21,tenkongu,tenkongu,Tenkongu,Tenkongu：A locality in South India．Cv．lxxvi．288； lxxvii．67．,8,1
416305,en,21,tennavallappalla,tennavallappalla,Tennavallappalla,Tennavallappalla：A Damila chief，ally of Kulasekhara．  Cv．lxxvi．222，231．,16,1
416431,en,21,tesakuna jataka,tesakuna jātaka,Tesakuna Jātaka,Tesakuna Jātaka：Once upon a time，the king of Benares had no heir，but finding three eggs in a nest - an owl’s，amynah’s，and a parrot’s - he brought them，and when they were hatched out，adopted the birds as his children，giving them the names of Vessantara，Kundalinī and Jambuka．When they had grown up in the houses of the courtiers who had charge of them，the king had them summoned one by one，and asked them for advice as to how a king should reign．Each admonished the king in eleven stanzas，and，at the suggestion of the admiring populace，they were given respectively the ranks of general，treasurer，and commander-in-chief．When the king died，the people wished to make Jambuka king，but，having inscribed rules of righteousness on a golden plate，he disappeared into the forest．<br><br>The story was related in reference to the admonitions delivered by the Buddha to the king of Kosala．The king of the past was Ananda，Kundalinī was Uppalavanā，Vessantara，Sāriputta and Jambuka the Bodhisatta （J．v．109-25）．<br><br>The verses uttered by Jambuka are often quoted．E．g．，J．i．177； vi．94．,15,1
416532,en,21,tevijja,tevijja,Tevijja,Tevijja：The Buddha visits Vacchagotta at the Paribbājakārāma in Vesāli and tells him that he is called Tevijja （knower of the threefold lore） because he has knowledge of his former existences，possesses the divine eye，and has knowledge of the destruction of the āsavas．M．i．481ff．,7,1
416540,en,21,tevijja sutta,tevijja sutta,Tevijja Sutta,Tevijja Sutta：The thirteenth sutta of the Digha Nikāya，preached to Vāsettha and Bhāradvāja who visited the Buddha at Manasākata．<br><br>The Buddha points out the futility of the belief that a mere knowledge of the Three Vedas leads to the attainment of reunion with Brahmā．<br><br>Such union can，however，be attained only by the practice of the four Brahma-vihāras．D．i．235-53．,13,1
416846,en,21,thakuraka,thakuraka,Thakuraka,Thakuraka：The chief of the   āriyakkhattayodhā．Cv．xc．16，24，27．,9,1
416962,en,21,thalayuru,thalayūru,Thalayūru,Thalayūru：See Athalayūru．,9,1
417118,en,21,thambaropaka thera,thambāropaka thera,Thambāropaka Thera,Thambāropaka Thera：An arahant．<br><br>In the past he set up a flagstaff over the cetiya of Dhammadasī Buddha and，climbing to the top of it，decked it with jasmine flowers．Ninety-four kappas ago he became king sixteen times，under the name of Thùpasikha （Ap．i．171）．<br><br> <br><br>He is probably identical with Paripunnaka Thera．ThagA．i．190．,18,1
417271,en,21,thana sutta,thāna sutta,Thāna Sutta,Thāna Sutta：1．Thāna Sutta．-The four kinds of persons in the world - those who live on the fruit of their efforts，not of their deeds； those who live on the fruit of their deeds，not of their efforts； those who do both； those who do neither．A．ii．135．<br><br> <br><br>2．Thāna Sutta．-A man’s virtue is to be understood only by association，his integrity by living with him，his courage by watching him in time of distress，his wisdom by conversing with him．A．ii．187ff．<br><br> <br><br>3．Thāna Sutta．-Five things that make parents desire a son - he will help them，he will do his duty by them，he will keep up tradition，worthily possess his heritage and give merit to them when they are dead．A．iii．43．<br><br> <br><br>4．Thāna Sutta．-The five unattainable states - ageing which brings no decay，sickening no disease，dying no death，wasting no destruction，ending no end．A．iii．54f．<br><br> <br><br>5．Thāna Sutta．-Four occasions that exist - when action is unpleasant and unprofitable to the doer，when it is unpleasant but profitable，when it is pleasant but unprofitable，when it is both pleasant and profitable．A．ii．118f．<br><br> <br><br>6．Thāna Sutta．-Five things which should often be contemplated by everyone - the possibility of old age，disease，death，separation from what is near and dear，and the fact that one is the result of one’s own deeds - and the purposes of such contemplation．A．iii．71ff．<br><br> <br><br>7．Thāna Sutta．-The special attainments of the inhabitants of Uttarakuru，Jambudīpa and Tāvatimsa respectively．A．v．396．<br><br> <br><br>8．Thāna Sutta．-Five conditions hard to be won by a woman who has won no merit - birth in a desirable family，marriage to a desirable person，having no other wife as rival，giving birth to a son and ability to retain the husband’s affection．S．iv．249．<br><br> <br><br>9．Thāna Sutta．-The conditions that promote lust，malevolence，sloth，torpor，excitement and flurry，doubt and wavering，and the seven bojjhangas．S．v．84f．<br><br> <br><br>10．Thāna Sutta．-The Buddha knows how things are caused and occasioned，and the fruits of actions．S．v．304．,11,1
417382,en,21,thanakonkana,thānakonkana,Thānakonkana,Thānakonkana：A garden in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．11．,12,1
417829,en,21,thapana sutta,thapana sutta,Thapana Sutta,Thapana Sutta：Ten reasons for establishing the Pātimokkha．  A．v．70f．,13,1
417936,en,21,thapatayo sutta,thapatayo sutta,Thapatayo Sutta,Thapatayo Sutta：The royal chamberlains，Isidatta and Purina，staying at Sādhuka，hear that the Buddha is in the village and，waiting for him，follow him till he sits down under a tree．They tell him of their joy that he is staying near them．They are proud in telling him that in spite of the temptations placed in their way in the performance of their duties，they are free from thoughts of lust．The Buddha tells them they are possessed of the four qualities of Sotāpannas and should，therefore，be thankful for their good fortune．S．v．348ff．,15,1
418758,en,21,thera,thera,Thera,Thera：Name of a monk in Rājagaha．He lived in solitude，the   virtues of which state he extolled．Hearing this，the Buddha sent for him and   taught him how the solitary life could be perfected in detail （S．ii．282f）．,5,1
418771,en,21,thera sutta,thera sutta,Thera Sutta,Thera Sutta：1．Thera Sutta．-An Elder may be time-honoured，long gone forth，well-known，renowned，with a great following，a receiver of the requisites，learned，with a well-stored mind，but if he has wrong views and a perverted vision，he exists for the ill，the harm of devas and men．A．iii．114．<br><br> <br><br>2．Thera Sutta．-Ten qualities，the possession of which will enable a monk to live happily and comfortably，wherever he may be．A．v．201．,11,1
418772,en,21,thera vagga,thera vagga,Thera Vagga,Thera Vagga：1．Thera Vagga．-The ninth chapter of the Pañcaka Nipāta of the Anguttara Nikāya．A．iii．110ff．<br><br> <br><br>2．Thera Vagga．-The ninth chapter of the Dasaka Nipāta of the Anguttara Nikāya．A．v．151-76．<br><br> <br><br>3．Thera Vagga．-The ninth chapter of the Khandha Samyutta．S．iii．105-37．,11,1
418803,en,21,theragatha,theragāthā,Theragāthā,Theragāthā：The eighth book of the Khuddaka-Nikāya，a collection of poems，most of which are believed to have been composed by theras during the lifetime of the Buddha．<br><br>Some poems contain life-histories of the theras，while others are paeans of joy，extolling their new-found freedom．<br><br>The work has been published by the P．T．S．（1883） and translated by Mrs．Rhys Davids，as Psalms of the Brethren．<br><br>Dhammapāla wrote a commentary on the Theragāthā，as part of the Paramatthadīpanī．,10,1
418832,en,21,therambalaka vihara,therambalaka vihāra,Therambalaka Vihāra,Therambalaka Vihāra：A monastery built by Sakka．Dāthāsena lived   there．Ras．ii．109．,19,1
418834,en,21,therambatthala,therambatthala,Therambatthala,Therambatthala：See Ambatthala．Geiger thinks （Mhv．Trs．264，n．3） that Therambatthala is the name given to the Ambatthalathūpa，built （on the Cetiyagiri） by Mahādāthika Mahānāga in memory of Mahinda．<br><br> <br><br>But，probably，the whole of this locality later came to be referred to by this name，for Therambatthala is mentioned （Vsm．155，375； DhSA 187） as the residence of monks，among them，Buddha-Rakkhita and Mahā-Rohanagutta．,14,1
418838,en,21,theranama sutta,theranāma sutta,Theranāma Sutta,Theranāma Sutta：Records the story of the Elder named Thera．  S．ii．282f．,15,1
418843,en,21,theranambandhamalaka,therānambandhamālaka,Therānambandhamālaka,Therānambandhamālaka：A locality in Anurādhapura where Uttiya   erected the funeral pyre of Mahinda．Later he erected a thūpa there over half   the remains （Mhv．xx．42f）．,20,1
418861,en,21,therapanha sutta,therapañha sutta,Therapañha Sutta,Therapañha Sutta：See Sāriputta Sutta．,16,1
418867,en,21,therapassaya-parivena,therāpassaya-parivena,Therāpassaya-parivena,Therāpassaya-parivena：A building erected on the spot where Mahinda   used to meditate，leaning against a support．Mhv．xv．210．,21,1
418881,en,21,theraputtabhaya,theraputtābhaya,Theraputtābhaya,Theraputtābhaya：One of the ten chief warriors of Dutthagāmani．His personal name was Abhaya．His father was the headman of the village Kitti in Rohana，and Theraputtābhaya，when sixteen，wielded a club thirty-eight inches round and sixteen cubits long．He was therefore sent to Kākavannatissa’s court．Abhaya’s father was a supporter of Mahāsumma and，having heard a discourse from him，became a Sotāpanna，entered the Order and soon afterwards became an arahant．His son，thereupon，came to be called Theraputtābhaya （Mhv．xxiii．2，63ff）．At the end of Dutthagāmani’s campaigns，Abhaya took leave of the king and joined the Order，became an arahant，and lived with five hundred other arahants （Mhv．xxvi．2）．When Dutthagāmani lay on his deathbed Abhaya visited him and gladdened his heart by reminding him of the works of great merit he had done （Mhv．xxxii．48ff）．<br><br>In a previous birth he had given milk-rice to monks，hence his great strength （MT．453）．,15,1
418882,en,21,theraputtabhaya,theraputtābhaya,Theraputtābhaya,Theraputtābhaya：The Rasavāhinī （ii．92f．） contains a story of his   youth when he was a novice in Kappakandara-vihāra．Gothayimbara visited the   place and ate the coconuts，throwing the husks about．The novice beat him   soundly．,15,1
418919,en,21,theravada,theravāda,Theravāda,Theravāda：The name given to the Buddhist Canon as compiled by the Elders at the Rājagaha Council （Mhv．iii．40）．<br><br>It was considered the most orthodox； from it seventeen other schools branched off from time to time in later ages，as a result of schisms in the Order （Mhv．v．1f）．<br><br>The followers of Theravādā are called Theravādins （E．g．，Cv．xxxviii．37） and their succession，Theravamsa （E．g．，Cv．lii．46； liv．46）．,9,1
418980,en,21,therigatha,therīgāthā,Therīgāthā,Therīgāthā：The ninth book of the Khuddaka-Nikāya．<br><br>It corresponds to the Theragāthā and is a unique collection in the literature of the world．<br><br>Published by the P．T．S．（1883），and translated by Mrs．Rhys Davids as Psalms of the Sisters．,10,1
418990,en,21,therika,therikā,Therikā,Therikā：An arahant Therī．She was born in a family of Vesāli and was so called because of her sturdy build．She married and became a devoted wife，accepting the Buddha’s teaching，after hearing him preach at Vesāli．Later she heard Pajāpatī Gotamī and wished to leave the world，but her husband refused his permission．One day，while cooking，she developed the thought of impermanence and became an Anāgāmī．When her husband realised this，he took her to Pajāpatī，who ordained her．<br><br> <br><br>In the past she had entertained Konāgamana Buddha and built for him an arbour with draped ceiling and sanded floor．<br><br> <br><br>In the time of Kassapa Buddha she was a nun．Thig．1； ThigA．，p．5．,7,1
418998,en,21,theriya-parampara,theriya-parampāra,Theriya-parampāra,Theriya-parampāra：The name given to the succession of Theravāda   monks．Mhv．v．1．,17,1
419753,en,21,thitanjaliya,thitañjaliya,Thitañjaliya,Thitañjaliya：An arahant thera．In the time of Tissa Buddha he was a hunter，and，having seen the Buddha，worshipped him．The hunter was almost immediately afterwards killed by lightning，and at the moment of death clasped his hands once more in honour of the Buddha．<br><br> <br><br>Fifty-four kappas ago he was a king named Migaketu．Ap．i．123．,12,1
419946,en,21,thiti sutta,thiti sutta,Thiti Sutta,Thiti Sutta：1．Thiti Sutta．-The four kinds of people who practise meditation - those skilled in concentration but not in steadfastness，those in steadfastness but not in concentration，those in neither，those in both．S．iii．264．<br><br> <br><br>2．Thiti Sutta．-When the Buddha has passed away，the Doctrine will last if people cultivate the four satipatthānas，not if they do not．S．v．172．<br><br> <br><br>3．Thiti Sutta．-The Buddha praises not steadfastness in good actions，but growth in respect of them．In this sutta the Buddha explains by means of similes how this is done．A．v．96f．<br><br> <br><br>4．Thiti Sutta．-The seven stations of consciousness （viññānatthiti）．A．iv．39f．,11,1
420145,en,21,thomadayaka thera,thomadāyaka thera,Thomadāyaka Thera,Thomadāyaka Thera：An arahant．Ninety-one kappas ago he was a deva，  and having heard Vipassī Buddha preach，paid him homage．Ap．i．226．,17,1
420426,en,21,thulathana,thūlathana,Thūlathana,Thūlathana：Second son of Saddhātissa and king of Ceylon （59 B．C．）．<br><br> <br><br>On his father’s death the ministers crowned him king，but after a reign of only one month and a few days his elder brother Lañjatissa overpowered him and seized the throne．<br><br> <br><br>Thūlathana built the Kandara-vihāra （Mhv．xxxiii．15ff） and a cetiya on the Sirīsamālaka （MT．355）．,10,1
420464,en,21,thulla,thulla,Thulla,Thulla：A nun．She was present when Mahā-Kassapa，in the company of Ananda，visited the nuns and preached to them．She expressed resentment that Kassapa should dare to preach in the presence of Ananda．It was，she said，”as if the needle-pedlar should try to sell a needle to the needle-maker．” Ananda afterwards asked Kassapa to ignore Tissā’s outburst，but she later left the Order．S．ii．215ff．,6,1
420465,en,21,thulla,thulla,Thulla,Thulla：A nun，one of four sisters who all joined the Order，the others being Nandā，Nandavatī and Sundarinandā．<br><br>Thulla-Nandā appears to have had charge of a large company of nuns，all of whom followed her in various malpractices （Vin．iv．211．239，240，280）．<br><br>Thulla-Nandā was well-versed in the Doctrine and was a clever preacher．Pasenadi，king of Kosala，is mentioned as having come on two occasions to hear her preach，and was so pleased with her eloquence that he allowed her to persuade him to give her the costly upper garments he was wearing （Vin．iv．254-256）．<br><br>She was greedy for possessions，and was later accused of misappropriating gifts intended for other nuns （Vin．iv．245-246，258）．<br><br>She was fond of the company of men，and frequented streets and cross-roads unattended that she might not be hindered in her intrigues with men （Vin．iv．270，273）．<br><br>She seems to have regarded with sympathy women who succumbed to temptation and to have tried to shield them from discovery （Vin．iv．216，225，230f）．<br><br>She bribed dancers and singers to sing her praises．She could brook no rival，and especially disliked Bhaddā，whom she deliberately annoyed on more than one occasion （Vin．iv．283，285，287，290，292）．<br><br>She was fractious and would wish for something，but when that was procured for her，would say it was something else she really wanted （Vin．iv．248，250）．<br><br>She was evidently an admirer of Ananda，and was greatly offended on hearing that Mahā Kassapa had called Ananda ”boy，” and gave vent to her displeasure at what she considered Kassapa’s presumption．But we are told that soon after that she left the Order （S．ii．219ff ）．<br><br>She befriended Arittha when he was cast out of the Order （Vin．iv．218）．The Suvannahamsa Jātaka was related in reference to her，and she is identified with the brahmin’s wife of the story （J．i．474f）．,6,1
420470,en,21,thulla-tissa,thulla-tissa,Thulla-Tissa,Thulla-Tissa：See Tissa （14）．,12,1
420528,en,21,thullakotthita,thullakotthita,Thullakotthita,Thullakotthita：<i>1．Thullakotthita</i>．-A township in the Kuru country．It was the birthplace of Ratthapāla，and it was there that the Buddha stayed during a tour among the Kurus （M．ii．54； ThagA．ii．30； AA．i．144）．It received its name from the fact of its granaries being always full （thullakottham，paripunnakotthāgāram）．It had plenteous crops．MA．ii．722； also Avadāna S．ii．118．<br><br><i>2．Thullakotthita</i>．-A city in the time of Nārada Buddha，who preached there to Bhaddasāla and Vijitamitta，afterwards appointed as his chief disciples．BuA．154．,14,1
420580,en,21,thulu,thulū,Thulū,Thulū：See Bumū．,5,1
420597,en,21,thuna,thūna,Thūna,Thūna：A brahmin village on the western boundary of Majjhimadesa （Vin．i．197； AA．i．56，205； MA．397，etc； J．i．49）．It was in theKosala country and belonged to theMallas，and was once visited by theBuddha．<br><br>The people of Thūna were unbelievers and，hearing of the Buddha’s contemplated visit，they removed all the boats of the river which the Buddha had to cross，closed all the wells except one and determined not to honour the Buddha in any way．<br><br>The Buddha arrived with the monks through the air and a slave-woman，coming to fetch water，saw them and gave them to drink．For this，she was beaten by her husband and killed； but she was reborn in Tāvatimsa．<br><br>The Buddha，by his power，caused the water in the wells to overflow and flood the village．The inhabitants begged his forgiveness and invited him and the monks to stay there．Vv．i．8； VvA．45ff．<br><br>The Buddha’s visit is described at Ud．vii．9 （UdA．377），but no mention is made there of the slave-woman．<br><br>A city called Thūna is mentioned in theMahājanaka Jātaka （J．vi．62，65）．,5,1
420630,en,21,thuneyyaka,thūneyyakā,Thūneyyakā,Thūneyyakā：The people of Thūna．,10,1
420721,en,21,thuparaha sutta,thūpāraha sutta,Thūpāraha Sutta,Thūpāraha Sutta：There are four persons worthy of a thūpa - a   Buddha，a Pacceka Buddha，a Buddha&#39；s disciple and a Cakkavatti．A．ii．245．,15,1
420727,en,21,thuparama,thūpārāma,Thūpārāma,Thūpārāma：1．Thūpārāma．-A monastery near the southern wall of Anurādhapura，erected by Devānampiyatissa．The spot was consecrated by the Buddha having sat there in meditation （Mhv．i．82） and also by former Buddhas doing likewise （Mhv．xv．86）．The thūpa there was the first of its kind in Ceylon and enshrined the Buddha’s collar-bone．Miracles，said to have been ordained by the Buddha himself，attended its enshrinement （Mhv．xvii．30，50）．The monastery was built later than the thūpa，hence its name （Mhv．xvii．62）．One of the eight saplings of the Bodhi-tree at Anurādhapura was planted in the grounds and exists to this day （Mhv．xix．61）．The Cittasālā was to the east of the Thūpārāma，and on that site Sanghamittā was cremated （Mhv．xx．52）．It was the monks of Thūpārāma who helped Thūlatthana to become king （Mhv．xxxiii．17）．<br><br>Lañjatissa levelled the ground between the Thūpārāma and the Mahā Thūpa （about four hundred yards away），made a stone mantling for the thūpa，and built a smaller thūpa to the east of it，near which he built the Lañjakāsana-hall （Mhv．xxxiii．23f）．Amandagāmani added an inner verandah to the uposatha-hall in the monastery （Mhv．xxxv．3），while Vasabha placed lamps round the thūpa and built a new uposatha-house （Mhv．xxxv．80，87，91）．Bhātika-Tissa erected another assembly-hall，while Gothābhaya made certain restorations （Mhv．xxxvi．4，106）．The Sanghapāla-parivena probably formed part of the monastery （Mhv．xxxvi．114）．<br><br>Jetthatissa removed from the Thūpārāma the stone image placed there by Devānampiyatissa and set it up in Pācīnatissapabbata （Mhv．xxxvi．128）．<br><br>The renegade monk Sanghamitta once threatened to destroy the Thūpārāma but was killed in the attempt （Mhv．xxxvii．27）．Mahānāma provided a gold casing for the finial of the thūpa （Cv．xxxvii．207） and Dhātusena restored the thūpa （Mhv．xxxviii．70），while Aggabodhi II．effected extensive repairs，almost rebuilding the whole structure （Mhv．xlii．51ff）．Dāthopatissa I．did the monastery great damage，as did Kassapa II．，though he afterwards made amends （Mhv．xliv．133，138，148）．Dāthopatissa II．gave the village of Punnali to the Thūpārāma （Mhv．xlv．28），and Mānavamma built a pāsāda （Mhv．xlvii．66）．Aggabodhi VII．repaired the doors and transposed the pillars of the structure round the cetiya （Cv．xlviii．65）．Mahinda II．placed a casing of gold and silver plates in the cetiya （Cv．xlviii．140），while Dappula II．covered the thūpaghara with golden bricks （Cv．xlix．81）； both plates and bricks were later plundered by the Pandu king （Cv．l．35）．The golden plates were restored by Udaya II．（Cv．li．128），and Sena Ilanga provided a building for the monks to the west of the Thūpārāma （Cv．lii．16）．Rakkha Ilanga did likewise （Cv．liii．11）．Mahinda IV．covered the cetiya with strips of gold and silver，provided a golden door for the vihāra and instituted a great festival （Cv．liv．42f）．Vijayabāhu I．，Parakkamabāhu I．，and Vijayabāhu IV．，successively，restored the buildings and effected necessary repairs （Cv．lx．56； lxxviii．107； lxxxviii．80）．The road into Anurādhapura passed by the southern gate of the Thūpārāma，eastwards and then northwards （UdA．238； VibhA．449）．From the Kadambanadī to the Thūpārāma the road lay through the gate of the Rājamātuvihāra （DA．ii．572）．<br><br>Behind the Thūpārāma was the Mahejjāvatthu．It is said （Sp．i．86） that，at the time of Devānampiyatissa，there was in the Thūpārāma a shrine dedicated to the three Buddhas previous to Gotama．<br><br>2．Thūpārāma．-The name of a building in Pulatthipura．The date of erection and name of the founder are unknown，but it probably existed before the time of Parakkamabāhu I （Cv．lx．56； Cv．Trs．i．220，n．1； ii．105，n．5）．,9,1
420755,en,21,thupavamsa,thūpavamsa,Thūpavamsa,Thūpavamsa：A Pāli poem written by Vācissara．It has sixteen   chapters，the last eight of which contain a description of the erection of the   Mahā Thūa by Dutthagāmani at Anurādhapura．The work probably belongs to the   twelfth century．P．L．C．216f．,10,1
420762,en,21,thupavitthi-vihara,thūpavitthi-vihāra,Thūpavitthi-vihāra,Thūpavitthi-vihāra：A monastery in Ceylon built by Dhātusena．  Cv．xxxviii．48．,18,1
420821,en,21,thusa jataka,thusa jātaka,Thusa Jātaka,Thusa Jātaka：Once the Bodhisatta was a teacher in Takkasilā，and the heir to the throne of Benares was his student．Foreseeing danger to the prince from his son，he taught the prince four stanzas to be repeated when his son should be sixteen years old，at the evening meal，at the time of the great levee，while ascending the palace roof，and in the royal chamber respectively．The prince in due course became king，and，as had been foreseen by his teacher，he was conspired against by his son，but saved his life by repeating the stanzas．The son was cast into prison，and set free only after the king’s death．<br><br> <br><br>The story was related in reference to Bimbisāra’s great love for Ajātasattu，though soothsayers had predicted that the latter would kill his father （J．iii．121ff）．,12,1
420874,en,21,thusavapi,thusavāpi,Thusavāpi,Thusavāpi：A tank near Pulatthipura．Cv．l．73．,9,1
420877,en,21,thusavatthi,thusavatthi,Thusavatthi,Thusavatthi：A village in Ceylon where king Buddhadāsa effected a   miraculous cure （Cv．xxxvii．124f）．It was near Anurādhapura，and the sīmā of   the Mahāvihāra passed through it （Mbv．136）．,11,1
420971,en,21,ti,ti,Ti,Ti：1．Ti-uppalamāliya Thera．-An arahant．In the time of Vipassī Buddha，he was a monkey on the banks of the Candabhāgā，and，having seen the Buddha，he offered him three lotuses．Shortly afterwards he fell from a rock，died，and was reborn in heaven．Ap．i．277．<br><br> <br><br>2．Ti-uppalamāliya Thera．-An arahant．The same as （1），except that，in this case，the Buddha was Phussa．Ap．i．291．,2,1
420972,en,21,ti,ti,Ti,Ti：An arahant．In the time of Vipassī Buddha he was a householder in Bandhumatī，where he tended his blind parents．Being prevented by his parents’ affliction from joining the Order，he repeated the Three Refuges under a monk，named Nisabha，and honoured them throughout his life of one hundred thousand years．He was eighty times born as king of the gods．In this last life he was born in a rich family in Sāvatthi，and，having heard the Buddha preach，became an arahant at the age of seventy-seven．Ap．i．74f．,2,1
420973,en,21,ti,ti,Ti,Ti：An arahant．In the time of Padumuttara Buddha he was garland-maker to the king，and，seeing the Buddha，while on his way to the palace，he threw up into the air three lotuses，which formed a canopy over the Buddha．<br><br> <br><br>Ti-padumiya was reborn as a deva，and owned a palace called Mahāvitthārika，which was three hundred leagues high．Ap．i．124ff．,2,1
420974,en,21,ti,ti,Ti,Ti：An arahant．He was once a vijjādhara，and，having seen the Buddha Sumedha flying through the air，offered him three flowers which remained suspended above the Buddha’s head．<br><br> <br><br>He was reborn as a deva in a palace in Tāvatimsa called Kanikāra （Ap．ii．441ff）．<br><br> <br><br>He is probably identical with Uttara Thera．ThagA．i．241．,2,1
420982,en,21,ti-kinkinipupphiya thera,ti-kinkinipupphiya thera,Ti-kinkinipupphiya Thera,Ti-kinkinipupphiya Thera：ān arahant．Ninety-one kappas ago he gave   three kinkini-flowers to Vipassī Buddha （Ap．ii．433）．He is probably identical   with Cittaka Thera．ThagA．i．78．,24,1
420988,en,21,ti-ukkadhariya thera,ti-ukkādhāriya thera,Ti-ukkādhāriya Thera,Ti-ukkādhāriya Thera：An arahant．Once in the past he lit three   torches，which he stood holding，at the foot of the Bodhi-tree of Padumuttara   Buddha．Ap．ii．404．,20,1
421202,en,21,tidasa,tidasa,Tidasa,Tidasa：A name given to Tāvatimsa，the   inhabitants being called Tidasā （J．iii．357，413； vi．168； v．20，390）．The   Tidasa devas are spoken of as being full of glory．S．i．234．,6,1
421273,en,21,tidiva,tidiva,Tidiva,Tidiva：A name given to Tāvatimsa．See   also Tirītavaccha （3）．J．iv．322，450； v．14，  15．,6,1
421284,en,21,tidivadhibhu,tidivādhibhū,Tidivādhibhū,Tidivādhibhū：A name given to Sakka．,12,1
421445,en,21,tika-vagga,tika-vagga,Tika-Vagga,Tika-Vagga：The eleventh chapter of the Chakka Nipāta of the   Anguttara Nikāya．A．iii．445-9．,10,1
421544,en,21,tikandakivana,tikandakivana,Tikandakivana,Tikandakivana：See Tikantakivana below．,13,1
421545,en,21,tikandipupphiya thera,tikandipupphiya thera,Tikandipupphiya Thera,Tikandipupphiya Thera：An arahant．In a previous birth he saw the   Buddha Sumangala in a grove and offered him a tikandi flower．Forty-six kappas   ago he was a king named Apilāpiya．Ap．i．201f．,21,1
421557,en,21,tikanna,tikanna,Tikanna,Tikanna：A brahmin．He once visited the Buddha and spoke in praise   of tevijja brahmins．The Buddha explained to him that the threefold lore of   the Ariyan disciple was a different and a far nobler thing．The brahmin   accepted the Buddha as his teacher．A．i．164f； cp．D．i．73ff．,7,1
421558,en,21,tikanna-sutta,tikanna-sutta,Tikanna-Sutta,Tikanna-Sutta：Records the visit of Tikanna （above） to the Buddha．,13,1
421565,en,21,tikannipupphiya,tikannipupphiya,Tikannipupphiya,Tikannipupphiya：An arahant thera．Ninety-one kappas ago he was born in heaven，and realising that this was due to the Buddha’s teaching，he offered a flower in the name of Vipassī Buddha．<br><br>Seventy-three kappas ago he became king four times under the name of Naruttama．Ap．i．195．,15,1
421570,en,21,tikantaki,tikantaki,Tikantaki,Tikantaki：<i>Tikantaki-Sutta</i>．-Preached at Tikantakivana，on the five ways in which a monk gains poise and equanimity，being rid of both that is distasteful and that is not．A．iii．169f．<br><br><i>Tikantaki-Vagga</i>．-The fifteenth chapter of the Pañcaka Nipāta of theAnguttara Nikāya．v．l．Tikandaki Vagga．A．iii．164-74．,9,1
421571,en,21,tikantakivana,tikantakivana,Tikantakivana,Tikantakivana：A grove in Sāketa，  evidently identical with Kantakivana．,13,1
421693,en,21,tikhinamanti,tikhinamantī,Tikhinamantī,Tikhinamantī：Brother of Cūlanī-Brahmadatta．<br><br>He was born while his mother，Talatā，was living with the brahmin Chambhī，after having killed Mahācūlanī．On discovering his real parentage，he killed Chambhī，and，having taken the throne，sent for his brother，Cūlanī，who was then in exile，and crowned him king （J．vi．469，473）．<br><br>It is said （J．vi．474） that，later，Cūlanī was displeased because Tikhinamantī ceased to attend at the palace．,12,1
421811,en,21,tikicchaka-thera,tikicchaka-thera,Tikicchaka-Thera,Tikicchaka-Thera：An arahant．In a previous birth he was a   physician of Bandhumatī，and cured Asoka，the attendant of Vipassī Buddha．  Eight kappas ago he was king under the name of Sabbosadha （Ap．i．190）．He is   evidently identical with Tekicchakāni Thera．ThagA．i．442．,16,1
422046,en,21,tikonamalatittha,tikonamālatittha,Tikonamālatittha,Tikonamālatittha：The Pāli name for Trincomali in Ceylon．Cv．c．76．,16,1
422076,en,21,tikuta,tikūta,Tikūta,Tikūta：A river in Himavā，the resort of the Kinnaras．J．iv．438，  439．,6,1
422122,en,21,tilagulla,tilagulla,Tilagulla,Tilagulla：A village in the Dakkhinadesa of Ceylon．It is mentioned   in the account of the campaigns of Vijayabāhu I （Cv．lviii．43）．Attached to it   was a tank．Cv．lxviii．44； Cv．Trs．i．206，n．1．,9,1
422213,en,21,tilamutthi jataka,tilamutthi jātaka,Tilamutthi Jātaka,Tilamutthi Jātaka：Brahmadatta，son of the king of Benares，was sent to Takkasilā to study．One day，when going to bathe with his teacher，he ate some white seeds which an old woman had spread in the sun to dry．He did this on three different days； on the third day the woman reported him to the teacher and he was beaten．When Brahmadatta ascended the throne，be sent for the teacher，wishing to avenge this insult by killing him．The teacher did not come until the king had grown older，but when he did arrive，the sight of him so rekindled the king’s hatred，that he ordered him to be put to death．But the teacher spoke to him，telling him that if he had not been corrected in his youth，he would today be a highway robber．Convinced that the teacher’s action had been due to a desire for his welfare，Brahmadatta asked his forgiveness and showed him all honour．<br><br> <br><br>The story was told in reference to a monk who showed resentment when advised．J．ii．277-82．,17,1
422271,en,21,tilavatthu,tilavatthu,Tilavatthu,Tilavatthu：A canal which fed the Manihīra tank．Cv．lx．53．,10,1
422306,en,21,tilokamalla,tilokamalla,Tilokamalla,Tilokamalla：See Tibhuvanamalla above．,11,1
422308,en,21,tilokanagara,tilokanagara,Tilokanagara,Tilokanagara：The residence of Cūlasīva．So DA．（Hewavitarne edn．）   ii．641，but P．T．S．edn．（ii．883） has Lokuttara．,12,1
422309,en,21,tilokanandana,tilokanandana,Tilokanandana,Tilokanandana：A garden laid out in Pulatthipura by Parakkamabāhu   I．Cv．lxxix．8．,13,1
422316,en,21,tilokasundari,tilokasundarī,Tilokasundarī,Tilokasundarī：A Kālinga princess，the second queen of Vijayabāhu   I．She later became his chief queen and had five daughters - Subhaddā，  Sumittā，Lokanāthā，Ratnāvalī and Rūpavatī - and a son，Vikkamabāhu．  Cv．lix．29．,13,1
422334,en,21,timanda,timanda,Timanda,Timanda：A monster fish of the deep sea，five hundred leagues in   length．He eats only seaweed．Jat．532．,7,1
422369,en,21,timbaru,timbaru,Timbaru,Timbaru：A chieftain of the Gandhabbas and father ofSuriyavaccasā （D．ii．266，268； see also MT．576）．<br><br>He was present at the Mahāsamaya．（D．ii．258； see Hopkins：Epic Mythology，s．v．Tumburu）．,7,1
422378,en,21,timbaruka,timbaruka,Timbaruka,Timbaruka：<i>Timbaruka</i>．-A Paribbājaka who visited the Buddha at Sāvatthi and discussed with him the origin of pleasure and pain．The Buddha explained to him how ignorance was at the root of all conditioned existence．<br><br>It is said that Timbaruka became a follower of the Buddha （S．ii．20f）．<br><br><i>Timbaruka Sutta</i>．-Records the visit of Timbaruka （above） to the Buddha．,9,1
422412,en,21,timbarutittha,timbarutittha,Timbarutittha,Timbarutittha：A pond at which sacrifices were offered．J．v．388，  389．,13,1
422471,en,21,timirapingala,timirapingala,Timirapingala,Timirapingala：A fish of the deep sea．He is one thousand leagues   long and eats only seaweed （J．v．462）．,13,1
422481,en,21,timirapupphiya thera,timirapupphiya thera,Timirapupphiya Thera,Timirapupphiya Thera：1．Timirapupphiya Thera．-An arahant．He was once an ascetic and while walking one day along the banks of the river Candabhāgā，saw the Buddha Siddhattha and scattered over him timira flowers，paying him homage．Soon afterwards he was killed by a lion （Ap．i．126f）．<br><br> <br><br>2．Timirapupphiya Thera．-An arahant．Ninety-one kappas ago he saw a Pacceka Buddha walking along the Candabhāgā and offered him a timira flower （Ap．i．288f）．,20,1
422529,en,21,timitimingala,timitimingala,Timitimingala,Timitimingala：A fish，one thousand leagues long，living in the   deep ocean and feeding on seaweed （J．v．462； NidA．211）．,13,1
422587,en,21,timsamatta sutta,timsamatta sutta,Timsamatta Sutta,Timsamatta Sutta：Thirty monks from Pāvā （described as Pāveyyakā），all forest-dwellers，visit the Buddha at Rājagaha．By means of various similes the Buddha tells them of the infiniteness of samsāra，and at the end of the sermon they become arahants （S．ii．187f ）．<br><br> <br><br>The Dhammapada Commentary （DhA．ii．32f） evidently refers to the same monks，but there it is stated that the Buddha first preached to them in the Kappāsikavanasanda while they were searching for a woman．We seem here to have a confusion of legends．cp．the Bhaddavaggiyas．,16,1
422710,en,21,tina,tina,Tina,Tina：The name given to those Sākiyans who held reeds in their mouths in order to escape slaughter when Vidūdabha massacred the Sākiyans．<br><br>For details see DhA．i．359．<br><br>See also Nalasākiyā,4,1
422858,en,21,tinakattha-sutta,tinakattha-sutta,Tinakattha-Sutta,Tinakattha-Sutta：Incalculable is the beginning of samsāra．If a   man were to collect all the grasses and twigs of Jambudīpa，the number of his   mothers would surpass them．S．ii．178．,16,1
422893,en,21,tinakutidayaka thera,tinakutidāyaka thera,Tinakutidāyaka Thera,Tinakutidāyaka Thera：An arahant．Ninety-one kappas ago he was a   servant，and，having been granted a day&#39；s leave by his master，he built for   the Sangha a grass hut．As a result，he was born in Tāvatimsa after death．  Ap．i．270f．,20,1
422919,en,21,tinamutthidayaka thera,tinamutthidāyaka thera,Tinamutthidāyaka Thera,Tinamutthidāyaka Thera：Tinamutthidāyaka Thera．-An arahant．Ninety-four kappas ago he was a hunter．One day，seeing the Buddha Tissa （v．l．Upatissa） in the forest near Lambaka，he gave him a handful of grass for a seat．He was soon afterwards killed by a lion and was born in the deva-world （A．i．280f）．The same story is given elsewhere （A．ii．454f） in somewhat different words．<br><br>This Elder is evidently to be identified with Posiya Thera．ThagA．i．97．,22,1
423021,en,21,tinasantharadayaka thera,tinasanthāradāyaka thera,Tinasanthāradāyaka Thera,Tinasanthāradāyaka Thera：An arahant．In a previous birth he was a hermit living near a lake in Himavā．<br><br> <br><br>One day he saw the Buddha Tissa and offered him a seat of grass．<br><br> <br><br>He was later born among the Nimmānarati gods．<br><br> <br><br>Two kappas ago he was a king，named Migasammata．Ap．i．121f．,24,1
423030,en,21,tinasantharaka,tinasanthāraka,Tinasanthāraka,Tinasanthāraka：Five kappas ago there were seven kings of this   name，all previous births of Senāsanadāyaka （or Channa） Thera．Ap．i．137；   ThagA．i．155．,14,1
423045,en,21,tinasulaka thera,tinasūlaka thera,Tinasūlaka Thera,Tinasūlaka Thera：An arahant．Many kappas ago he was a householder，and，seeing a Pacceka Buddha on Bhūtagana Mountain，offered him a Tinasūla flower．<br><br> <br><br>Eleven kappas ago he was a king named Dharanīruha （Ap．i．179）．<br><br> <br><br>He is evidently identical with Dhammāsavapitu Thera．ThagA．i．215f．,16,1
423048,en,21,tinasulakachadaniya thera,tinasūlakachādaniya thera,Tinasūlakachādaniya Thera,Tinasūlakachādaniya Thera：An arahant．<br><br> <br><br>Ninety-two kappas ago he was an ascetic on the banks of the Ganges，and meeting Tissa Buddha he offered him nāga and tinasūla flowers．<br><br> <br><br>He was king of the gods twenty-five times．Ap．ii．370f．,25,1
423138,en,21,tinduka,tinduka,Tinduka,Tinduka：A watcher of corn （yavapālaka），who gave grass for his   seat to Konāgamana Buddha．BuA．214．,7,1
423143,en,21,tinduka jataka,tinduka jātaka,Tinduka Jātaka,Tinduka Jātaka：The Bodhisatta was once the leader of eighty thousand monkeys．Near their dwelling place was a village where grew a tinduka tree，whose sweet fruits were eaten by the monkeys．But the people came and built a village near the tree and the monkeys could no longer take the fruit．One night，when the villagers were asleep，they crept up to the tree and began eating the fruit．A villager gave the alarm and the monkeys were in great danger of being slain when dawn came．But the Bodhisatta comforted them and kept them in good humour until they were rescued by his nephew，Senaka，who set fire to the village，distracting the attention of the people，thus allowing the monkeys to escape．<br><br> <br><br>The story was related in illustration of the Bodhisatta’s sagacity （J．ii．76f）．<br><br>Senaka is identified with Mahānāma the Sākiyan．v．l．Tinduka．,14,1
423145,en,21,tindukacira,tindukācīra,Tindukācīra,Tindukācīra：See Mallikārāma．,11,1
423150,en,21,tindukadayaka thera,tindukadāyaka thera,Tindukadāyaka Thera,Tindukadāyaka Thera：An arahant．Ninety-four kappas ago he was a   monkey who saw Siddhattha Buddha and gave him and his monks tinduka fruits to   eat．Fifty-seven kappas ago he became king，under the name of Upananda．  Ap．i．200f．,19,1
423151,en,21,tindukagama,tindukagāma,Tindukagāma,Tindukagāma：A village near the Mahāvālukanadī．Ras．ii．157．,11,1
423156,en,21,tindukakandara,tindukakandarā,Tindukakandarā,Tindukakandarā：A cave outside Rājagaha where lodgings were   provided for visiting monks．Vin．ii．76； iii．159．,14,1
423178,en,21,tindukaphaladayaka thera,tindukaphaladāyaka thera,Tindukaphaladāyaka Thera,Tindukaphaladāyaka Thera：An arahant．Ninety-one kappas ago he saw   the Buddha Vessabhū and gave him tinduka fruit to eat （Ap．i．281）．,24,1
423222,en,21,tinimakkulagama,tinimakkulagāma,Tinimakkulagāma,Tinimakkulagāma：A village in the Malaya country in Ceylon，not far   from Pulatthipura．Cv．lxx．284，301．,15,1
423330,en,21,tintasisakola,tintasīsakola,Tintasīsakola,Tintasīsakola：A region，thirty leagues in extent，near the spot   where the stream from the Anotatta falls from a height of sixty leagues．The   soil，being constantly sprinkled by the drops of water，is extremely soft and   plastic and clay was obtained from there for the building of the Mahā Thūpa．  MT．515．,13,1
423385,en,21,tintinika,tintinika,Tintinika,Tintinika：A village granted by Mahānāga to the Mahāvihāra   （Cv．xli．96）．It was once the headquarters of Dāthāsiva （Cv．xliv．125）．It   evidently contained a tank which was restored by Parakkamabāhu I   （Cv．lxviii．47）．,9,1
423401,en,21,tipa,tipa,Tipa,Tipa：A Vanni chieftain of Ceylon，subdued by Bhuvanekabāhu I．  Cv．xc．33．,4,1
423434,en,21,tipallatthamiga jataka,tipallatthamiga jātaka,Tipallatthamiga Jātaka,Tipallatthamiga Jātaka：Once the Bodhisatta was born as a stag，leader of a herd of deer．Rāhula was his sister’s son and was entrusted to him，that he might learn the ”deer’s tricks．” The young stag followed his instruction diligently and one day，being caught in a net，he feigned death and so made his escape．<br><br> <br><br>The story was told in reference to Rāhula．Once，at the Aggālavacetiya，the Buddha，noticing that monks were in the habit of sleeping with novices in the preaching-hall after the sermon，he passed a rule making this a pācittiya-offence．As a result，Rāhula could find no lodging and spent the night in the Buddha’s jakes，not wishing to transgress the rule．The Buddha，discovering this，assembled the monks and blamed them for their thoughtlessness，for if they thus treated his son，what might they not do to the other novices．The rule about lodgings was thereupon modified．The story was related to show Rāhula’s diligence in following rules （J．i．160ff； cp．Vin．iv．16）．<br><br>The Jātaka seems also to have been called the Sikkhākāma Jātaka．JA．1876，p．516．,22,1
423516,en,21,tipitakalankara,tipitakālankāra,Tipitakālankāra,Tipitakālankāra：A monk of Prome in Burma．He enjoyed the patronage   of Surakitti，king of Burma，but for a time lived in retreat in Tiriyapabbata．  Among his works are the Yasavaddhanavatthu and the Vinayālañkāratīkā．Sās．，  p．106； Bode：op．cit．53f．,15,1
423597,en,21,tipucullasa,tipucullasa,Tipucullasa,Tipucullasa：See Tīsucullasa below．,11,1
423644,en,21,tipupphiya-thera,tipupphiya-thera,Tipupphiya-Thera,Tipupphiya-Thera：An arahant．In a previous birth he offered three   flowers to the Pātalī，the Bodhi-tree or Vipassī Buddha．Thirty-three kappas   ago he became king thirteen times under the name of Samantapāsādika．Ap．i．136．,16,1
423687,en,21,tiputthulla,tiputthulla,Tiputthulla,Tiputthulla：A monastery built by Dāthopatissa II．as an extension to the Abhayagiri-vihāra．<br><br> <br><br>The Theravādins objected to it，as the grounds lay within their boundary．<br><br> <br><br>The king refused to recognise their protest and the bhikkhus passed on him the pattanikkujjana-kamma．Cv．xiv．29ff．,11,1
423887,en,21,tiracchika,tiracchikā,Tiracchikā,Tiracchikā：A Nāga maiden，sister of Mahodara．Her son was   Cūlodara．MT．104．,10,1
423907,en,21,tiramsiya-thera,tiramsiya-thera,Tiramsiya-Thera,Tiramsiya-Thera：An arahant．In a previous birth he was a hermit．  He saw the Buddha Siddhattha and spoke verses in praise of him，extolling his   lustre as surpassing that of the sun and of the moon．Sixty-one kappas ago he   was a king named Ñānadhara．Ap．i．256f．,15,1
424018,en,21,tirikkanappera,tirikkānappera,Tirikkānappera,Tirikkānappera：A locality in South India．Cv．lxxvi．302； lxxvii．72，  82．,14,1
424019,en,21,tirimalakka,tirimalakka,Tirimalakka,Tirimalakka：A village in South India．Cv．lxxvii．51，52．,11,1
424020,en,21,tirinaveli,tirinaveli,Tirinaveli,Tirinaveli：A district in South India．Cv．lxxvi．143，288；   lxxvii．42，91．,10,1
424021,en,21,tirippaluru,tirippāluru,Tirippāluru,Tirippāluru：A locality in South India．Cv．lxxvi．309，312．,11,1
424022,en,21,tiriputturu,tiriputtūru,Tiriputtūru,Tiriputtūru：A place in South India．Cv．lxxvii．16，20．,11,1
424060,en,21,tiritara,tiritara,Tiritara,Tiritara：A Tamil usurper who succeeded Khuddapārinda on the   throne．Two months after his accession he was killed by Dhātusena．  Cv．xxxviii．32．,8,1
424067,en,21,tiritavaccha,tirītavaccha,Tirītavaccha,Tirītavaccha：<i>1．Tirītavaccha．</i>-The Bodhisatta born as a brahmin inKāsi．See the Titītavaccha Jātaka．<br><br><i>2．Tirītavaccha．</i>-A setthi of Aritthapura，father of Ummadantī （J．v．210，211）．He is also called Tirīti°．J．v．215； ThigA．i．192．<br><br><i>3．Tirītavaccha．</i>-A brahmin，purohita ofCandappajjota and father ofMahā Kaccāna．His wife wasCandapadūmā．v．l．Tidivavaccha．Ap．ii．465； ThagA．i．485．,12,1
424068,en,21,tiritavaccha jataka,tirītavaccha jātaka,Tirītavaccha Jātaka,Tirītavaccha Jātaka：Once the Bodhisatta was a brahmin in Kāsi named Tirītavaccha and after the death of his parents he became an ascetic．The king of Benares，fleeing from his enemies，arrived at Tirītavaccha’s hermitage，riding on an elephant．Looking for water but finding none，he let himself down into the hermit’s well but was unable to get out again； the hermit rescued him and showed him every hospitality．Later the hermit visited the king，now restored to the throne，and was given a dwelling place in the royal park．The courtiers were inclined to be jealous of the attentions paid to the hermit，but the king told them of the incident in the forest and they acknowledged the hermit’s claim to honour．<br><br>The story was told in reference to Ananda having received five hundred robes from the women of Pasenadi’s palace．The king is identified with Ananda．J．ii．314ff．,19,1
424069,en,21,tiritavacchagama,tirītavacchagāma,Tirītavacchagāma,Tirītavacchagāma：See Milinda．,16,1
424090,en,21,tiritivaccha,tirītivaccha,Tirītivaccha,Tirītivaccha：See Tirītavaccha  （2）．,12,1
424097,en,21,tirivekambama,tirivekambama,Tirivekambama,Tirivekambama：A place in South India．Cv．lxxvi．238，266，276．,13,1
424236,en,21,tirokudda sutta,tirokudda sutta,Tirokudda Sutta,Tirokudda Sutta：One of the five suttas included in the Khuddaka-Pātha．Departed spirits haunt their old dwelling places and their compassionate kinsmen should bestow on them in due time，food，drink，etc．and also give gifts to the monks in their name．Thus will they be happy （Khp．，p．6）．<br><br> <br><br>The Sutta was preached on the third day of the Buddha’s visit to Rājagaha．On the previous night，Petas had made a great uproar in Bimbisāra’s palace．In the time of Phussa Buddha，they had been workmen entrusted with the task of distributing alms to the Buddha and his monks，but they had been negligent in their duties and had appropriated some of the gifts for themselves．As a result，they suffered for a long period in purgatory and became Petas in the time of Kassapa Buddha．Kassapa told them that in the future，Bimbisāra，who had once been their kinsman，would entertain the Buddha Gotama and make over the merit to them．They had long waited for this occasion and when Bimbisāra failed to fulfil their expectations，they made great outcry．<br><br> <br><br>The Buddha explained this to Bimbisāra，who thereupon gave alms in the name of the Petas，thus making them happy．It was on this occasion that the Sutta was preached．KhpA．202ff； cp．PvA．19ff．,15,1
424363,en,21,tisihala,tisīhala,Tisīhala,Tisīhala：See Sīhala．,8,1
424371,en,21,tissa,tissa,Tissa,Tissa：<i>1．Tissa．</i>-The seventeenth of the twenty-four Buddhas．<br><br>  He was born in the Anomā pleasaunce in Khemaka．  His father was Janasandha （v．l．Saccasandha） and his mother Padumā．  He lived the household life for seven thousand years，in three palaces -   Guhāsala，Nārī （Nārisa） and Nisabha    He left the world on a horse named Sonuttara．  For eight months he practised austerities．  After a meal of milk rice given by the daughter of Vīrasetthi of Vīragāma，   he sat on grass given by a yavapālaka named Vijitasangāma   He attained Buddhahood under an asana tree．  He preached his first sermon at Yasavatī to Brahmadeva and Udaya （Udayana）   of Hamsavatī，who later became his chief disciples．  His attendant was Samanga （Sambhava）   His chief patrons being Sambala and Siri among men and Kisāgotamī and   Upasenā among women．  His chief women disciples were Phussā and Sudattā．  His body was sixty cubits high    After a life of one hundred thousand years he died at Nandārāma   （Sunandārāma） in Sunandavatī．  His body was cremated and a thūpa was erected three leagues in height．  Bu．xviii．1ff； BuA．188ff； J．i．40．<i>2．Tissa．</i>-The ninth future Buddha．See Anāgasavamsa，p．40．<br><br><i>3．Tissa．</i>-One of the two chief disciples of Vipassī Buddha （Bu．xx．28； J．i．41； D．ii．4）．He was the son of the purohita Bandhumatī，and the Buddha’s first sermon was preached to him and Khanda．BuA．196．<br><br><i>4．Tissa．</i>-One of the two chief disciples of Dīpankara Buddha．Bu．ii．213； J．i．29； Mbv．5．<br><br><i>5．Tissa</i>．-An aggasāvaka （great disciple） of Kassapa Buddha．He was the Buddha’s brother and，having renounced the household，became an ascetic．On hearing that Kassapa had become Buddha，he visited him but expressed great disappointment on discovering that he ate flesh food （āmagandha）．The Buddha taught him that āmagandha was not really flesh but the kilesas which corrupt the heart，and he preached to him the āmagandha Sutta．Tissa immediately entered the Order and became an aggasāvaka （Bu．xxv．39； SNA．i．280-2，293； D．ii．4）．Tissa’s father was born as Subhadda in this age．Ap．i．101．<br><br><i>6．Tissa．</i>-A monk who was reborn as a Brahmā with great iddhi-powers．Moggallāna visited him soon after his birth in the Brahma-world and asked him questions about devas and Brahmas who were assured of salvation （A．iii．331； iv．75ff）．He was evidently the Tissa mentioned as being present at the Mahāsamaya．D．ii．261； DA．ii．692．<br><br><i>7．Tissa．</i>-A friend of Metteyya．They together visited the Buddha at Jetavana and，having listened to his teaching，entered the Order．Metteyya retired with his teacher into the forest and not long after became an arahant．Tissa lived in Sāvatthi and when his elder brother died，he went home and was persuaded by his relations to return to the lay life．Later，Metteyya，passing through the village with the Buddha，during a journey，visited Tissa and brought him once more to the Buddha．The Buddha preached to them the Tissa-Metteyya Sutta，at the end of which Tissa became a Sotāpanna，later attaining arahantship．SN．，p．160f； SNA．ii．535f，NidA．184．<br><br><i>8．Tissa．</i>-The personal name of Metteyya，friend of Tissa （7）．Metteyya was his gotta-name by which he became known （SNA．ii．536； NidA．184）．In the Sutta Nipāta （vs．814） he is called Tissa-Metteyya．<br><br><i>9．Tissa-Metteyya．</i>-A disciple ofBāvarī．He visited the Buddha with his colleagues and when the Buddha answered his questions，he，and his thousand pupils became arahants．Tissa was his personal name and Metteyya that of his clan．SN．，vs．1040-2； SNA．ii．588．<br><br><i>10．Tissa．</i>-An Elder of Sāvatthi．He once received a length of coarse cloth as a gift and handed it to his sister to be made into a robe．She had the cloth pounded and spun into fine yarn and made of it a soft robe-cloth．At first Tissa would not accept it but was prevailed upon to do so and had it made into a soft robe by skilled robe-makers．He died on the night it was finished and，as a result of his fancy for it，was reborn as a louse in the robe．After his death，the monks wished to divide the robe but the louse started shouting．The Buddha，hearing this by his power of divine audience，asked the monks to lay the robe aside for seven days．At the end of that period，the louse was reborn in the Tusita world．DhA．iii．341ff．<br><br><i>11．Tissa．</i>-A monk．When the Buddha declared that in four months he would pass away，many monks were greatly excited，collecting in groups，not knowing what to do．But Tissa remained aloof，determined to win arahantship before the Buddha’s death．The others，misunderstanding him，reported to the Buddha that Tissa had no love for him，but the Buddha，having questioned him，praised his earnestness．DhA．iii．267f．<br><br><i>12．Tissa Thera．</i>-An arahant．He belonged to a brahmin family of Rājagaha and，having attained great proficiency in the Vedas，became a teacher of five hundred young men．When the Buddha visited Rājagaha，Tissa was so struck by his majesty that he joined the Order，later winning arahantship．The Theragāthā contains verses uttered by him regarding certain monks who were jealous of his great renown．<br><br>In the time of Piyadassī Buddha，Tissa was an ascetic．Seeing the Buddha in samādhi in a forest-grove，he built over him an arbour of silo flowers and for seven days paid him homage．（Thag．vv．153-4； ThagA．i．272f）．<br><br>He is evidently identical with Sālamandapiya of the Apadāna （ii．431f）．<br><br><i>13．Tissa．</i>-A rājā of Roruva．He was an ”unseen” ally of Bimbisāra and，as such，sent him various gifts．The king sent him in return a painted panel on which was depicted the life of the Buddha and a gold plate specially inscribed with the Paticcasamuppāda．On seeing these，Tissa’s mind was filled with agitation and，giving up his title，he came to Rājagaha as a monk and lived in theSappasondika cave，from there visiting the Buddha，and soon afterwards becoming an arahant．<br><br>In the time of Vipassī Buddha he was a chariot-maker and gave the Buddha a stool made of sandalwood．Fifty-seven kappas ago he was four times king under the name of Santa （Bhavanimmita） （Thag．97； ThagA．i．199f）．He is probably identical with Phalakadāyaka of the Apadāna （i．174）．<br><br><i>14．Tissa Thera．</i>-An arahant．Son of the Buddha’s paternal aunt，Amitā．He entered the Order and dwelt in a woodland settlement，but he was proud of his rank and irritable and captious in his conduct．He once came to the Buddha in tears because his colleagues had teased him on account of his talkativeness （S．ii．282； MA．i．289）．On another occasion，the Buddha，with his celestial eye，saw Tissa sleeping with open mouth during the siesta and，sending a ray of glory，woke him．Tissa’s heart was filled with anguish and when he confessed to his colleagues his mental laziness and distaste for religion，they brought him to the Buddha．The Buddha preached to him the Tissa Sutta，at the end of which he became an arahant （Thag．v．39； but see v．1162； S．iii．106f； ThagA．i．105）．<br><br>In the time of Tissa Buddha he swept the leaves from the foot of the Bodhi-tree．He is evidently identical with Bodhisammajjaka of the Apadāna （Ap．ii．457f）．<br><br>The Dhammapada Commentary （i．31ff） calls him Thullatissa．He entered the Order when old and became fat through idleness．He spent most of his time in the Waiting-hall draped in rich robes．Monks，taking him for a Mahā Thera，begged the privilege of performing various services for him，such as massaging his feet．But when they discovered his attainments，they reviled him and he sought the Buddha．The Buddha，however，asked him to obtain their pardon for having failed to show them due honour，and when he refused，related to him the story of Nārada and Devala．<br><br><i>15．Tissa．</i>-A novice．He was a gatekeeper’s son and，coming with some carpenters to Sāvatthi，joined the Order．He was constantly finding fault with the food and other offerings，even those given by Anāthapindika，and he boasted of the riches enjoyed by his kinsfolk．His colleagues made enquiries and，discovering the truth about his antecedents，reported him to the Buddha who preached the Katāhaka Jātaka （q．v．） to show his similar tendencies in the past （DhA．iii．367）．Tissa was identified with Katāhaka of the Jātaka．J．i．455．<br><br><i>16．Tissa．</i>-A monk．He was called Kosambivāsī Tissa．He spent the rainy season at Kosambī and，on his departure，his supporter gave him three robes and other offerings； he，however，refused them saying that he had no novice to look after them．The layman immediately gave his son，then seven years old，to be his novice．The boy attained arahantship in the Tonsure-hall．While on his way to Sāvatthi to see the Buddha，Tissa accidentally blinded the novice by hitting his eye with a fan at dawn．The Elder was filled with remorse and，falling at the boy’s feet，asked his pardon．But the answer was that there was no fault to pardon，the accident was due to samsāra．When the matter was reported to the Buddha he said that such was the nature of arahants．They felt no resentment．At the end of the discourse，Tissa became an arahant （DhA．ii．182ff）．<br><br><i>17．Tissa．</i>-A monk，called Asubhakammika-Tissa．He is mentioned in the Commentaries （VibhA．270） as an example of a good friend，devoted to the contemplation of asubha，association with whom helps one to get rid of lust．His teacher was Mahātissa of Kotapabbata-vihāra．MT．553．<br><br><i>18．Tissa．</i>-A master of writing （lekhācariya）．Even after his death he was known by reason of his writing．Mil．，p．70； see J．R．A．S．xii．159．<br><br><i>19．Tissa．</i>-One of the chief lay patrons of Padumuttara Buddha．Bu．xi．26．<br><br><i>20．Tissa．</i>-A monk known as āraddhavipassaka-Tissa．While walking about he saw a lotus open at the rising of the sun．Immediately afterwards，he heard a slave-girl singing； her song told of how men are subject to death just as the lotus opens to the sun．Tissa thereupon developed insight and became an arahant．SNA．ii．397．<br><br><i>21．Tissa．</i>-Uncle of Pandukābhaya．He administered the kingdom when his elder brother，Abhaya，gave up the government．He was killed by Pandukābhaya．Mhv．x．51，70．<br><br><i>22．Tissa-Kontiputta．</i>-An Elder of Asoka’s time，a disciple of Mahāvaruna and brother of Sumitta．He was the son of a kinnarī calledKuntī．He died of a bite by a venomous insect．Asoka was grieved on learning that Tissa’s death was due to his failure to obtain ghee in his illness．Mhv．v．213ff．<br><br><i>23．Tissa-kumāra．</i>-Brother ofAsoka and his vice-regent．He once asked Asoka why monks were not joyful and gay and Asoka，in order to teach him the reason，gave him the throne for a week，saying that at the end of the week he would be put to death．Tissa then realised that monks，who had the constant consciousness of death，could not be merry．<br><br>He later became a monk under Yonaka Mahādhammarakkhita and lived in the Asokārāma，where he prevented the murder of the theras by the minister sent by Asoka to make the monks hold the uposatha together．He became an arahant and，on account of his love of solitude，came to be known as Ekavihāriya．Thag．vv．537-46； ThagA．i．503f； Mhv．v．33，60，154ff，241； SA．iii．125．<br><br><i>24．Tissa．</i>-King of Kalyāni and father of Vihāramahādevī （Mhv．xxii．13ff）．His brother Ayya-Uttika entered into an intrigue with the queen and was banished．He sent the queen a letter through an attendant to an arahant who was in the habit of visiting the palace．This letter fell into the hands of the king who suspected the arahant himself，owing to a similarity in his writing to that of the intriguer．The king ordered the arahant to be killed and cast into the sea．The devas，being offended，caused the sea to overflow the land．The total destruction of the country was only averted by the king sending his daughter Devī （afterwards Vihāramahadevī），to sea in a golden boat．The Rasavāhini，however，says he was thrown into a cauldron of boiling oil； see Telakatāhagāthā．<br><br>Tissa’s father was Mutasiva and his grandfather Uttiya．MT．431．<br><br><i>25．Tissa．</i>-A minister of Dutthagāmani．When the latter fled from Saddhātissa，Tissa joined him and he gave him his own food during the flight．But the food was ultimately given to a monk （see Tissa 26） who accepted their invitation to the meal．（For details see Mhv．xxiv．22ff； AA．i．365）．It was probably the mother of this Tissa who，we are told （Vsm．，p．63），used a cloth worth one hundred to wipe away the impurities of her son’s birth，which cloth she afterwards threw out on to the Tālaveli road hoping that it might prove useful to a pāmsukūlika monk．<br><br><i>26．Tissa．</i>-A thera in Piyangudīpa．He it was who accepted the meal given by Dutthagāmani while fleeing from his brother．Mhv．xxiv．25．<br><br><i>27．Tissa．</i>-A brahmin youth of Rohana who rebelled against Vattagāmani in the fifth year of his reign．At that time Damilas invaded Ceylon and Vattagāmani sent word to Tissa asking him to fight them，and take the throne for himself； Tissa did，but was conquered by them （Mhv．xxxiii．38ff）．See also Brāhmana-Tissa．<br><br><i>28．Tissa</i>．-A monk of Kambugallaka； he was very learned and helped to reconcile Vattagāmani and his discontented ministers （Mhv．xxxiii．71，75）．Later，the ministers built several vihāras - the Mūlavokāsa，the Sāliyārāma，the Pabbatārāma and the Uttaratissārāma - and handed them over to Tissa．Ibid．，91．<br><br><i>29．Tissa．</i>-A minister of Vattagāmani； he built the Uttamtissārāma．Mhv．xxxiii．91．<br><br><i>30．Tissa．</i>-Son of Mahācūla and king of Ceylon （9-12 A．D．）．He was poisoned by his wife Anulā．Mhv．xxxiv．15ff．<br><br><i>31．Tissa．</i>-A paramour of Queen Anulā．He was a wood-carrier and was therefore called Dārubhatika-Tissa．He reigned for one year and one month and built a bathing-tank in the Mahāmeghavana．He was poisoned by Anulā．Mhv．xxxiv．22ff．<br><br><i>32．Tissa．</i>-A monk of the Dakkhinārāma，for whom Mahāsena built the Jetavana-vihāra．Mhv．xxxvii．32，38．<br><br><i>33．Tissa．</i>-Younger son of Mahādāthika-Mahānāga and brother of Amandagāmani Abhaya．He was known as <i>Kanirajānu-tissa</i>．Mhv．xxxv．11ff； MT．640．<br><br><i>34．Tissa</i>．-Nephew of Khallātanāga and son of Sumanadevī，step-sister to the king．With his brothers，Abhaya and Uttara，he conspired to kill the king．But the conspiracy failed and they committed suicide．MT．612．<br><br><i>35．Tissa．</i>-An artisan （kammāraputta），a previous incarnation of Sāliya．He lived in Mundagangā and receiving one day as wages the flesh of a boar，he had it cooked by his wife．When the meal was ready he announced alms； the theras Dhammadinna，Godhiya-Mahātissa，Mahānāga of Samuddavihāra，Mahānāga of Kālavallimandapa，Mahāsangharakkhita，Dhammagutta，Mahānāga of Bhātiyavanka and Maliyamahādeva appeared to accept the alms．MT．605f．<br><br><i>36．Tissa．</i>-A monk resident in Lonagiri （Lenagiri）．He once saw fifty monks，on their way to Nāgadipa on a pilgrimage，returning from their alms-rounds in Mahākhīragāma，with their bowls empty．Asking them to wait，he returned in a little while with his bowl of milk rice which proved more than enough for the whole company．Seeing their astonishment，he explained that since he had begun to practise the sārānīya-dhammā，his bowl had never lacked food．<br><br>At the Giribhandamahāpūjā at Cetiyapabbata，Tissa wished to have for himself two shawls，the most precious things there．He declared his wish in the presence of others and the king，on being informed，determined that Tissa should not have them，but every time he put out his hand to take the robes，they slipped away，and others took their place．In the end the robes were given to Tissa （DA．ii．534f； MA．i．545）．<br><br><i>37．Tissa</i>．-A Thera of Sāvatthi，better known as Kutumbiyaputta-Tissa．He renounced forty crores of wealth and became a monk dwelling in the forest．His younger brother’s wife sent five hundred ruffians to kill him．He begged them to spare his life for one night and broke his thigh-bone with a stone as token that he would not attempt to escape．During the night he overcame his pain and，dwelling on his virtues，became an arahant （MA．i．188f； DA．iii．747； Vsm．48）．<br><br><i>38．Tissa．</i>-A Thera of Sāketa．He refused to answer questions，saying that he had no time．On being asked，”Can you find time to die?” he felt ashamed，and going to the Kanikāravālikasamudda-vihāra，instructed monks of varying grades during the rainy season，rousing great enthusiasm among the populace by his preaching （MA．i．350f； DA．iii．1061）．<br><br><i>39．Tissa．</i>-A monk of Kotapabbata．<br><br><i>40．Tissa．</i>-A minister．The scholiast to theKanha Jātaka mentions a story of an amacca called Tissa who，in a rage，killed his wife and all his retinue and，finally，himself．J．iv．11．<br><br><i>41．Tissa．</i>-A novice of Pañcaggalalena．While travelling through the air he heard the daughter of the artisan of Girigāma singing，after having bathed with her companions in a lotus-pond．Being attracted by the sound，he lost his power of travelling through the air．MA．i．353； SNA．i．70．<br><br><i>42．Tissa．</i>-A novice of Tissamahā-vihāra．He complained to his teacher of his distaste for the Order and the latter took him to Cittalapabbata．There，with great effort，Tissa built for himself a cave and while lying there during the night，became an arahant，dying the next day．A thūpa called the Tissa-thera-cetiya was erected over his relics and this was still in existence in Buddhaghosa’s day （MA．i．312f）．<br><br><i>43．Tissa．</i>-An attendant of King Saddhā-Tissa．The king，wishing to eat pheasants，asked Tissa to procure some，having first tested him by threatening to have him executed if he refused to kill fowl for the king’s table．Tissa，even when led to the executioner’s block，refused to kill the birds．The king was thus satisfied that Tissa would not kill pheasants for him．The next day，Tissa，seeing a fowler hawking some dead pheasants，obtained them for the king （SA．iii．49ff； AA．i．262）．<br><br>44．See also：<br><br>  Katamoraka-Tissa，  Cullapindapātika-Tissa，  Dārubhandaka-Tissa，  Devānampiya-Tissa，  Dhanuggaha-Tissa，  Nigama-Tissa，  Pabbhāravāsī-Tissa，  Padhānakammika-Tissa，  Padhānika-Tissa，  Punabbasukutumbikaputta-Tissa，  Pūtigata-Tissa，  Manikārakulūpaga-Tissa，  Mahātissa，Losaka-Tissa，  Vanavāsika-Tissa，  Saddhā-Tissa，etc．<i>45．Tissa．</i> A sāmanera of Tissa-vihāra in Mahāgāma．See Kundalā．<br><br><i>46．Tissa．</i> A novice who later became a devaputta on a tree near Nāga-vihāra．For details see Ras．ii．168．<br><br><i>47．Tissa．</i> A monk who，when his brother’s wife sent men to kill him，broke his thigh bones as token he would not run away，and having begged leave for one night，attained arahantship．MA．i．188f．,5,1
424378,en,21,tissa,tissā,Tissā,Tissā：1．Tissā．-One of the chief women disciples of Kondañña Buddha （J．i．30； Bu．iii．31）．<br><br> <br><br>2．Tissā．-An arahant Therī belonging to a Sākiyan family of Kapilavatthu．She became a lady of the Bodhisatta’s court，but later renounced the world with Mahā Pajāpatī Gotamī，and practised insight．One day the Buddha appeared before her in a ray of glory and uttered a stanza，at the conclusion of which she became an arahant （Thig．4； ThigA．11）．<br><br> <br><br>3．Tissā．-An arahant Therī，her story being similar to that of Tissā （2）．Thig．5； ThigA．12f．<br><br> <br><br>4．Tissā．-An upāsikā mentioned，together with her mother Tissāyamātā in a list of pious women disciples （A．iv．348； AA．ii．791）．<br><br> <br><br>5．Tissā．-A rival of Mattā （q．v．）．Pv．ii．3； PvA．82f．<br><br> <br><br>6．Tissā．-A nun of Ceylon，specially proficient in the Vinaya （Dpv．xviii．30）．<br><br> <br><br>7．Tissā．-Wife of Mahinda who was brother of Sena II．Tissā was a daughter of Kittaggabodhi and was the sister of Sanghā and Kittī （Cv．l．60）．She had a daughter，also called Sanghā （Cv．li．15）．<br><br> <br><br>8．Tissā．-Daughter of King Kassapa IV．and queen of Udaya II （Cv．li．94）．<br><br> <br><br>9．Tissā．-Daughter of Kassapa，who afterwards became Kassapa V．（?） and wife of Kassapa IV （Cv．lii．2）．<br><br> <br><br>10．Tissā．Wife of Mundagutta．Wishing to give alms，they sold their son and bought a cow，which gave them rich ghee．A minister，displeased with them，had the cow confiscated by the king； but the king discovering that Tissā alone could milk her，asked her her story，and gave them great rewards，making the minister their slave．They lived in Tissambatittha in the time of Saddhātissa．Ras．ii．31f．,5,1
424379,en,21,tissa-metteyya,tissa-metteyya,Tissa-Metteyya,Tissa-Metteyya：See Tissa （7）．,14,1
424380,en,21,tissa-metteyya-manava-puccha,tissa-metteyya-mānava-pucchā,Tissa-Metteyya-mānava-pucchā,Tissa-Metteyya-mānava-pucchā：The question asked by Tissa-Metteyya，  and the answer given by the Buddha （SN．，p．199）．,28,1
424381,en,21,tissa-metteyya-sutta,tissa-metteyya-sutta,Tissa-Metteyya-Sutta,Tissa-Metteyya-Sutta：Preached to Tissa （7）   and his friend Metteyya，at the latter&#39；s request．It deals with the evils that   follow in the train of sexual intercourse．SN．，p．160f； SNA．ii．535f．,20,1
424382,en,21,tissa sutta,tissa sutta,Tissa Sutta,Tissa Sutta：1．Tissa Sutta．-Relates the story of the Buddha’s nephew，Tissa （No．14），who visits the Buddha and complains that the monks abuse him （S．ii．282）．<br><br> <br><br>2．Tissa Sutta．-The story of Tissa （No．14） being taken to the Buddha because he complained of distaste for the monk’s life．By means of an allegory the Buddha teaches him how he can attain Nibbāna，and promises to help him to do so．S．iii．106f．<br><br> <br><br>3．Tissa Sutta．-Moggallāna，hearing the Buddha report a conversation between two devatās at Gijjhakūta，visits the Brahmā Tissa in order to discover if the devas had knowledge of saupādisesa and anupādisesa．<br><br>Tissa tells him what he knows and Moggallāna describes his visit to the Buddha．The Buddha tells him that Tissa had omitted to mention the animittavihārī puggala，which he then proceeds to explain （A．iv．77f； cp．A．iii．332f）．,11,1
424383,en,21,tissa-vihara,tissa-vihāra,Tissa-vihāra,Tissa-vihāra：A monastery in Nāgadīpa round which Vohāraka-Tissa   built a wall （Mhv．xxxvi．36）．,12,1
424384,en,21,tissabhuti,tissabhūti,Tissabhūti,Tissabhūti：A monk of Mandalārāma in Ceylon，in the time of King Vattagāmani （VibhA．448）．He was evidently well versed in the Abhidhamma and it is said （DhsA．30） that he once explained the Padesavihāra Sutta so as to include various teachings of the Abhidhamma．<br><br> <br><br>Once，while on his alms-rounds，he saw something which provoked desire in his heart．He immediately returned to his teacher and asked his advice as to how to conquer his disease．The teacher sent him to Mahāsangharakkhita of Malaya，who gave him the asubhakammatthāna．That same night Tissabhūti became an arahant at the foot of a sepanni tree．AA．i．23f．,10,1
424390,en,21,tissadatta,tissadatta,Tissadatta,Tissadatta：A thera of Ceylon who had special charge of the Vinaya （Vin．v．3）．He may be identical with the Tissadatta mentioned （VibhA．387，389； MA．i．234） as being able to preach in eighteen different languages，explaining the text of the Tipitaka．<br><br> <br><br>On one occasion，wishing to salute the Bodhi-tree by means of his iddhi-power，he caused it to draw near to him．Vsm．403．,10,1
424392,en,21,tissaka-sutta,tissaka-sutta,Tissaka-Sutta,Tissaka-Sutta：Subrahmā approaches the Buddha and speaks of  Katamoraka-Tissa．S．i．148．,13,1
424399,en,21,tissamaha,tissamahā,Tissamahā,Tissamahā：A monastery in Rohana，founded by Kākavanna-Tissa （Mhv．xxii．23）．It was also called Tissārāma （Mhv．xxii．28）．It was one of the chief monastic establishments in Ceylon and was a place of pilgrimage．Some of the Sinhalese chronicles mention that Kākavanna-Tissa built another vihāra of the same name on the east coast of Ceylon，at the place now known as Seruvila，where the Buddha’s frontal bone is deposited．The Mahāmeghavanārāma is also sometimes called the Tissamahārāma （E．g．，Mhv．xx．25），and Tissārāma （Mhv．xv．174，179，203）．Dappula gave to the Tissamahā-vihāra the village of Kattikapabbata （Cv．xiv．59）．<br><br> <br><br>Buddhaghosa says （DA．ii．581） that in his time all monks living in Ceylon，south of the Mahāvālukanadī，assembled there twice a year，on the first and last day of the vassa．,9,1
424404,en,21,tissamahanaga thera,tissamahānāga thera,Tissamahānāga Thera,Tissamahānāga Thera：A monk of Kutumbiya Vihāra．Having heard the Satipatthāna Sutta from Tissa Thera of Ambalena，he was on his way back when he met a wild elephant．By his virtue the elephant was subdued and Tissamahānāga took shelter from a storm under the elephant’s body．There he developed arahantship．He then went to Viyolaka-Vihāra with the elephant，and for thirty years the animal waited on him．<br><br> <br><br>After death the monk’s remains were cremated at Kutumbiya Vihāra，and the elephant participated in the celebrations．Ras．ii．185f．,19,1
424405,en,21,tissamaharaja,tissamahārājā,Tissamahārājā,Tissamahārājā：See Saddhātissa．,13,1
424410,en,21,tissambatittha,tissambatittha,Tissambatittha,Tissambatittha：A village in Rohana．See Tissā  （10）．Ras．ii．31．,14,1
424421,en,21,tissarajamandapa,tissarājamandapa,Tissarājamandapa,Tissarājamandapa：The name given to the pavilions erected by   Vohārīka-Tissa in the Mahāvihāra and in Abhayagiri （Mhv．xxxvi．31； Mhv．Trs．258，  n．3）．,16,1
424423,en,21,tissarakkha,tissarakkhā,Tissarakkhā,Tissarakkhā：The second queen of Asoka；   he married her four years before his death．She was very jealous of the   attention paid by Asoka to the Bodhi-tree，and caused it to be killed by means   of poisonous thorns （Mhv．xx．3ff）．,11,1
424425,en,21,tissarama,tissārāma,Tissārāma,Tissārāma：1．Tissārāma．-Name given to the Mahāmeghavanārāma （q．v．） （Mhv．xv．174，179，203），and also to Tissamahārāma （q．v．）．2<br><br> <br><br>2．Tissārāma．-A nunnery in Anurādhapura，built by Kassapa IV．<br><br>The nuns of Tissārāma were entrusted with the care of the Bodhi-tree and of the Maricavatti-vihāra．Cv．lii．24．,9,1
424432,en,21,tissavaddhamanaka,tissavaddhamānaka,Tissavaddhamānaka,Tissavaddhamānaka：A locality in Ceylon，to the east of   Anurādhapura （Mhv．xxxv．84）．It contained the Mucela-vihāra and a tank of the   same name （Mhv．xxxvii．48）．,17,1
424433,en,21,tissavapi,tissavāpi,Tissavāpi,Tissavāpi：<i>1．Tissavāpi．</i>-A tank near Anurādhapura，probably built by Devānampiyatissa （Mhv．xx．20）．It seems to have been customary for the king to take a ceremonial bath in the Tissavāpi，after his coronation festival （E．g．，Mhv．xxvi．7； xxxv．38； MT．645），and，on this occasion，the Lambakannas formed the king’s bodyguard （See，e．g．，Mhv．xxxv．16，38）．The road from Mahiyangama to Anurādhapura lay along the edge of the Tissavāpi （Mhv．xxxvi．59）．<br><br><i>2．Tissavāpi．</i>-A tank in the neighbourhood of Mahāgāma，built by Ilanāga （Mhv．xxxv．32）．,9,1
424436,en,21,tissavasabha,tissavasabha,Tissavasabha,Tissavasabha：Probably the name of a Bodhi-tree in Anurādhapura．It   was surrounded by a stone terrace and a wall，both built by Sirimeghavanna．  Cv．xxxvii．91； Cv．Trs．i．7，n．3．,12,1
424444,en,21,tisucullasa,tisucullasa,Tisucullasa,Tisucullasa：A village，probably in East Ceylon．v．l．Tipucullasa．  Cv．xlv．78．,11,1
424551,en,21,titimiti,titimiti,Titimiti,Titimiti：A big fish of the great ocean．Jat．537,8,1
424646,en,21,tittha jataka,tittha jātaka,Tittha Jātaka,Tittha Jātaka：The Bodhisatta was once adviser to the king of Benares．One day，another horse was washed in the place reserved for the king’s state charger，who，when taken there to bathe，refused to enter．The Bodhisatta，divining the reason，directed that the horse should be taken elsewhere，and not always bathed in the same spot，adding that a man will tire even of the daintiest food，if it never be changed．The Bodhisatta was amply rewarded for his skill in reading the horse’s thoughts．<br><br> <br><br>The story was told in reference to a monk，a disciple of Sāriputta．He had been a goldsmith and the meditation on impurity，prescribed for him by Sāriputta，proved impossible for him．He was taken to see the Buddha，who asked him to gaze at a lotus in a pond near by．The monk saw the lotus fade and，developing insight，became an arahant．He marvelled at the Buddha’s power of reading the thoughts and temperaments of others．<br><br> <br><br>The monk is identified with the state charger and Ananda with the king．J．i．182ff,13,1
424647,en,21,tittha-sutta,tittha-sutta,Tittha-Sutta,Tittha-Sutta：The Buddha examines the three beliefs held by those   of other sects - that whatever is experienced is due to past action，or is the   creation of a supreme deity，or is uncaused and unconditioned．A．i．173ff．,12,1
424659,en,21,titthagama,titthagāma,Titthagāma,Titthagāma：A village，in the south-west of Ceylon （Cv．lxxii．42），  where Parakkamabāhu I．established a coconut plantation．Cv．xc．93．,10,1
424661,en,21,titthagama-vihara,titthagāma-vihāra,Titthagāma-vihāra,Titthagāma-vihāra：A vihāra in Titthagāma，the modern Totagamuva．  It was erected by Vijayabāhu IV．and restored by Parakkamabāhu IV．Cv．xc．88；   Cv．Trs．ii．208，n．2．,17,1
424678,en,21,titthaka,titthaka,Titthaka,Titthaka：An ājīvaka who gave kusa grass to Phussa Buddha before   his Enlightenment．BuA．147．,8,1
424723,en,21,titthamba,titthamba,Titthamba,Titthamba：A Damita general of Ambatitthaka，who was conquered by   Dutthagāmani after a four months&#39； siege （Mhv．xxv．8； MT．473）．Dutthagāmani   deceived Titthamba by promising to give him his mother in marriage．,9,1
424801,en,21,tittharama,titthārāma,Titthārāma,Titthārāma：A monastery built by Pandukābhaya for the use of   non-Buddhist monks．It was near the Nīcasusāna in Anurādhapura．Vattagāmani   demolished it and built on its site the Abhayagiri-vihāra．Mhv．xxxiii．42，83．,10,1
424993,en,21,titthiyarama,titthiyārāma,Titthiyārāma,Titthiyārāma：A monastery of the heretics，near Jetavana．J．ii．415，  416； iv．187，188； ThigA．p．68．,12,1
425078,en,21,tittira jataka,tittira jātaka,Tittira Jātaka,Tittira Jātaka：<i>1．Tittira Jātaka （No．37）．</i>-There were once three friends，a partridge （tittira），a monkey and an elephant．Discovering that the partridge was the oldest of them，they honoured him as their teacher and he gave them counsel．Their conduct came to be called the Tittiriya-brahmacariya．The Bodhisatta was the partridge，Moggallāna the elephant，and Sāriputta the monkey．<br><br>The story was related in reference to the failure of the Chabbaggiyas to show due respect to Sāriputta．Once，when he visited them in company with the Buddha，they refused to provide him with lodging，and he had to sleep under a tree．J．i．217ff； cp．Vin．ii．161； Avadāna S．ii．17．<br><br><i>2．Tittira Jātaka （No．117）．</i>-The Bodhisatta was once a leader of five hundred ascetics．One day，a talkative ascetic approached a jaundiced colleague who was chopping wood and worried him by giving him directions on how to do it．The ill man killed him with one blow of the axe．Soon after，a partridge，who used to sing on an anthill near by，was killed by a fowler．The Bodhisatta pointed out to his followers how the death of both was due to their talking too much．<br><br>The story was told in reference to Kokalika，who is identified with the chattering ascetic．J．i．431f．<br><br><i>3．Tittira Jātaka （No．319）．</i>-Once the Bodhisatta was a brahmin ascetic，and Rāhula a decoy partridge used by a village fowler．When the partridge uttered a cry，other partridges would flock to him，and they were killed by the fowler．The partridge was filled with remorse，fearing that he was doing wrong．One day he met the Bodhisatta who set his doubts at rest．<br><br>The story was told in reference to Rāhula’s readiness to profit by instruction （J．iii．64ff）．It was related by Moggaliputta-Tissa to Asoka，to prove to him that an action becomes a crime only when performed with bad intention．Mhv．v．264．<br><br><i>4．Tittira Jātaka （No．438）．</i>-Once in Benares was a famous teacher who retired into the forest．Men came from all parts to learn from him and brought him many presents．He had in his house a tame partridge，who，by listening to the teacher’s exposition，learnt the three Vedas by heart．A tame lizard and a cow were given as presents to the teacher．When the teacher died，his students were in despair，but were reassured by the partridge who taught them what he knew．One day a wicked ascetic came to the hermitage and，in the absence of the students，killed the partridge，the young lizard and the cow．The partridge had two friends，a lion and a tiger，who killed the murderer．<br><br>The ascetic was Devadatta，the lizard Kisāgotamī，the tiger Moggallāna，the lion Sāriputta，the teacher Mahā Kassapa，and the partridge the Bodhisatta．<br><br>The story was related in reference to Devadatta’s attempts to kill the Buddha．J．iii．536f．,14,1
425113,en,21,tittiriya-brahmacariya,tittiriya-brahmacariya,Tittiriya-brahmacariya,Tittiriya-brahmacariya：See   Tittira Jātaka （1）．It consisted of observing the five precepts．MA．i．275．,22,1
425114,en,21,tittiriya-pandita,tittiriya-pandita,Tittiriya-pandita,Tittiriya-pandita：The name given to the partridge of the  Tittira Jātaka （No．11）．J．iii．537．,17,1
425115,en,21,tittiriyabrahmana,tittiriyābrāhmanā,Tittiriyābrāhmanā,Tittiriyābrāhmanā：The Pāli equivalent of the Sanskrit Taittirīyā．  D．i．237．,17,1
425133,en,21,tivakka,tivakka,Tivakka,Tivakka：A village，administered by the brahmins of the same name．Here halted the procession bearing the Sacred Bodhi-tree from Jambukola to Anurādhapura．<br><br> <br><br>The brahmin，Tivakka，probably the head of the village，was present at the ceremony of the planting of the Bodhi-tree and later，one of the eight saplings from the tree was planted in the village．（Mhv．xix．37，54，61； Mbv．p．162； Sp．i．100）．,7,1
425154,en,21,tivanka,tivanka,Tivanka,Tivanka：An image，probably of the Buddha，installed in the Tivanaghara in Pulatthipura by Parakkamabāhu I （Cv．lxxviii．39）．<br><br> <br><br>A similar image was found in the Kalyānī-vihāra which was restored by Parakkamabāhu II．Cv．lxxxv．66； see Cv．Trs．ii．105，n．5．,7,1
425158,en,21,tivara,tivarā,Tivarā,Tivarā：The name given to the inhabitants of Mount Vepulla，then   known as Pācinavamsa，near Rājagaha，in the time of Kakusandha Buddha．Their   term of life was forty thousand years．S．ii．190．,6,1
425298,en,21,tiyaggala,tiyaggala,Tiyaggala,Tiyaggala：A lake in Himavā （J．v．415； DA．i．164）．The river flowing from the eastern side of Anotatta，after having travelled along a rocky bed for sixty leagues，falls through the air for a distance of sixty leagues，on to the rock Tiyaggala．<br><br>The column of water is three gāvutas in width and，as a result of the impact，the rock is hollowed out into a lake，the Tiyaggalapokkharanī，fifty leagues wide．SNA．ii．439； AA．ii．760； UdA．302，etc．,9,1
425398,en,21,tobbalanagapabbata,tobbalanāgapabbata,Tobbalanāgapabbata,Tobbalanāgapabbata：A locality in Rohana．There Mahallakanāga   erected a vihāra．Mhv．xxxv．125．,18,1
425408,en,21,todeyya,todeyya,Todeyya,Todeyya：<i>1．Todeyya．</i>-A Mahāsāla brahmin，mentioned in a list of eminent brahmins gathered together at Icchanankala and Manasākata （D．i．235； Sn．，p．115）．<br><br>Buddhaghosa says （DA．ii．399； AA．ii．554） that his permanent residence was at Tudigāma； hence his name．He was，very probably，the father of Subha，who is called Todeyyaputta （MA．ii．802）．Subha’s father was，we know，chaplain to Pasenadi and，though exceedingly rich，was a great miser； after death he was born in his own house as a dog of whom Subha was very fond．When the Buddha visited Subha the dog barked，and the Buddha chided it，addressing it by the name ofTodeyya．Subha was greatly offended but the Buddha proved the identity of the dog by getting him to show Subha some of his father’s buried treasure．The dog was later born in hell （MA．ii．962f）．<br><br>There was in Candalakappa a Mango-grove belonging to the Todeyyabrahmins （M．ii．210）．A Todeyya-brāhmana was also the owner of the Mango-grove at Kāmandā （S．iv．121）． <br><br>The Anguttara Nikāya （A．ii．180） mentions the pupils of the Todeyya-brahmin speaking ill of Eleyya because the latter followed the teachings of Rāmaputta．<br><br><i>2．Todeyya．</i>-A disciple of Bāvarī （SN．vv．1006）．He visited the Buddha，and his questions，with the answers given by the Buddha，are given in the Todeyya-mānava-pucchā （SN．vv．1088-91）．He became an arahant （SNA．ii．．597）．,7,1
425414,en,21,todeyyagama,todeyyagāma,Todeyyagāma,Todeyyagāma：A village between Sāvatthi and Benares．It contained   the shrine of Kassapa Buddha，which was honoured even in the present age．The   Buddha once visited it in the company of Ananda．DhA．iii．250f．,11,1
425423,en,21,todeyyaputta,todeyyaputta,Todeyyaputta,Todeyyaputta：See Subha （2）,12,1
425438,en,21,tolaka-vihara,tolaka-vihāra,Tolaka-vihāra,Tolaka-vihāra：A monastery in Rohana near which Vihāramahādevī   landed after she was cast into the sea at Kalyāni．MT．431 （see n．7）．,13,1
425443,en,21,tomanaratittha,tomanaratittha,Tomanaratittha,Tomanaratittha：A ford in Ceylon．Ras．ii．184．,14,1
425464,en,21,tompiya,tompiya,Tompiya,Tompiya：A Damila chief，ally of Kulasekhara．Cv．lxxvi．144．,7,1
425465,en,21,tondamana,tondamāna,Tondamāna,Tondamāna：A Damila chieftain，ally of Kulasekhara．He had a   mountain fortress where Kulasekhara once lay in hiding，and his wife had three   brothers，all of whom helped him．He owned the villages of Tirimalakka and   Kattala．Cv．lxxvi．137，315； lxxvii．1，32，39，51，74．,9,1
425470,en,21,tondipara,tondipāra,Tondipāra,Tondipāra：A locality in South India （Cv．lxxvi．236； lxxvii．81）．  Geiger takes the name to be that of two villages，Tondi and Pāra．  Cv．Trs．ii．84，n．3．,9,1
425471,en,21,tondiriya,tondiriya,Tondiriya,Tondiriya：A Damila chieftain，ally of Kulasekhara．He was slain by   Lankāpura．Cv．lxxvi．181f．,9,1
425498,en,21,toranavatthu,toranavatthu,Toranavatthu,Toranavatthu：A locality in Kosala，betweenSāvatthi and Sāketa．<br><br>Pasenadi once stopped there and visitedKhemā，who lived there．<br><br>S．iv．374．,12,1
425646,en,21,toyavapi,toyavāpi,Toyavāpi,Toyavāpi：A tank，one of the irrigation works of Parakkamabāhu I．  Cv．lxxvx．46．,8,1
425778,en,21,tucchapothila,tucchapothila,Tucchapothila,Tucchapothila：See Pothila．,13,1
425854,en,21,tudigama,tudigāma,Tudigāma,Tudigāma：The residence of Subha Todeyyaputta．AA．ii．554；   MA．ii．802．See Todeyya．,8,1
425873,en,21,tudu,tudu,Tudu,Tudu：A Thera．He was the teacher of Culla Kokālika and，having become an Anāgāmī，was born as a Pacceka Brahma in the Brahma-world．<br><br>When Kokālika was grievously ill，Tudu visited him and exhorted him to put his trust in Sāriputta and Moggallāna．But Kokālika refused to accept his advice and drove him away．<br><br>S．i．149； A．v．171； J．iv．245； AA．ii．852； SA．i．167f； SNA．ii．476．,4,1
425967,en,21,tuladhara,tulādhāra,Tulādhāra,Tulādhāra：A mountain in the village of Vihāravāpi （Mhv．xxiii．90）．It was in Rohana，and the vihāra on it was the residence of Mahāpaduma，the reciter of the Jātakas，from whom Ilanāga heard the Kapi Jātaka （Mhv．xxxv．30）．<br><br> <br><br>There was also，probably，a village of the same name as the mountain，for it is mentioned （Cv．xlvi．12） as having been given by Aggabodhi IV．for the maintenance of the Padhānaghara built by him．,9,1
425995,en,21,tulakuta-sutta,tulākūta-sutta,Tulākūta-Sutta,Tulākūta-Sutta：Few are they that abstain from cheating with scales   and measures； many are they that do not （S．v．473）．,14,1
426311,en,21,tumbarakandara,tumbarakandara,Tumbarakandara,Tumbarakandara：A forest between Upatissagāma and Dvāramandalaka．  Mhv．x．2； MT．280．,14,1
426316,en,21,tumbarumalaka,tumbarumālaka,Tumbarumālaka,Tumbarumālaka：One of the mālakas of the Cetiyapabbata．The first   upsampadā was held there by Mahinda，when Mahāarittha and the others received   the upasampadā．Mhv．xvi．16．,13,1
426413,en,21,tundagama,tundagāma,Tundagāma,Tundagāma：A village in the dominions of the Kosala king．Ras．i．46．,9,1
426435,en,21,tundila,tundila,Tundila,Tundila：Brother of the courtesan Kālī．He was a ne’er-do-well，and Kālī，having helped him with money which he proceeded to squander，refused to give him any more．But a patron of Kālī，seeing his condition，gave him his clothes on entering Kālī’s house - it being the custom for those who patronised a courtesan，to be provided with clothes during their stay in her house - and had to walk away naked．J．iv．248f．<br><br><i>Tundila</i>．-A parrot，who had a tiger as friend．For their story see Ras．i．36．,7,1
426436,en,21,tundila jataka,tundila jātaka,Tundila Jātaka,Tundila Jātaka：The Bodhisatta was once born as a pig and had a brother．They were adopted by an old woman of a village near Benares and were called Mahātundila and Cullatundila．<br><br> <br><br>The woman loved them like her own children and refused to sell them，but，one day，some lewd men made her drunk and she agreed to sell Cullatundila．When Cullatundila discovered this，he ran to his brother，but the latter preached to him how it was the fate of pigs to be slaughtered for their flesh； he should，therefore，meet his death bravely．All Benares heard the Bodhisatta’s preaching，and flocked to the spot．The king adopted the pigs as his sons and Mahātundila was appointed to the seat of judgment．On the king’s death，he wrote a book of law for the guidance of future generations．<br><br> <br><br>The story was related in reference to a monk who was in constant terror of the thought of death．The monk was identified with Cullatundila （J．iii．286ff）．<br><br> <br><br>It is said （DhA．i．83） that the lewd men were identical with the Bhaddavaggiyā．Having heard Mahātundila preach the five precepts，they observed them for sixty thousand years，hence their attainment of arahantship as in their last birth．<br><br>Mahātundila’s preaching is referred to as the Tundilovāda．,14,1
426467,en,21,tungabhadda,tungabhaddā,Tungabhaddā,Tungabhaddā：A canal branching off from the Dakkhinā sluice in the   Parakkamasamudda．Cv．lxxix．45．,11,1
426828,en,21,tusita,tusita,Tusita,Tusita：<i>1．Tusita</i>．-One of the palaces occupied by Konāgamana Buddha in his last lay life．Bu．xxiv．18．<br><br><i>2．Tusita</i>．-The fourth of the six devā worlds （A．i．210，etc．）．<br><br>Four hundred years of human life are equal to one day of the Tusita world and four thousand years，so reckoned，is the term of life of a deva born in Tusita （A．i．214； iv．261，etc．）．<br><br>Sometimes Sakadāgāmins （e．g．，Purāna and Isidatta） are born there （A．iii．348； v．138； also DhA．i．129； UdA．149，277）．<br><br>It is the rule for all Bodhisattas to be born in Tusita in their last life but one； then，when the time comes for the appearance of a Buddha in the world，the devas of the ten thousand world systems assemble and request the Bodhisatta to be born among men．Great rejoicings attend the acceptance of this request （A．ii．130； iv．312； DhA．i．69f； J．i．47f）．<br><br>Gotama’s name，while in Tusita，was Setaketu （Sp．i．161），and the Bodhisatta Metteyya，the future Buddha，is now living in Tusita under the name of Nathadeva．<br><br>The Tusita world is considered the most beautiful of the celestial worlds，and the pious love to be born there because of the presence of the Bodhisatta （Mhv．xxxii．72f）．<br><br>Tusita is also the abode of each Bodhisatta’s parents （DhA．i．110）．<br><br>The king of the Tusita world is Santusita； he excels his fellows in ten respects - beauty，span of life，etc．（A．iv．243； but see Cv．lii．47，where the Bodhisatta Metteyya is called the chief of Tusita）．<br><br>Among those reborn in Tusita are also mentioned Dhammika，Anāthapindika，Mallikā，the thera Tissa （Tissa 10），Mahādhana and Dutthagāmani．<br><br>The Tusita devas are so-called because they are full of joy （tuttha-hatthāti Tusitā） （VibhA．519； NidA．109）．<br><br>The inhabitants of Tusita are called Tusitā．They were present at the Mahāsamaya （D．ii．161）．,6,1
426832,en,21,tusita,tusitā,Tusitā,Tusitā：The inhabitants of the Tusita world．See  Tusita （2）．,6,1
426979,en,21,tuttha,tuttha,Tuttha,Tuttha：A lay disciple of Ñātika who died and was reborn in the   Suddhāvāsa，there to attain Nibbāna．S．v．358，D．ii．92．,6,1
427032,en,21,tutthi-sutta,tutthi-sutta,Tutthi-Sutta,Tutthi-Sutta：In order to get rid of dissatisfaction，want of   self-possession，and desire for much，one should cultivate the opposite   qualities．A．iii．448．,12,1
427106,en,21,tuvaradayaka thera,tuvaradāyaka thera,Tuvaradāyaka Thera,Tuvaradāyaka Thera：An arahant．Ninety-one kappas ago he was a   hunter who，having seen some monks in the forest，gave them a tuvara （?）   （Ap．i．222）．,18,1
427111,en,21,tuvaradhipativelara,tuvarādhipativelāra,Tuvarādhipativelāra,Tuvarādhipativelāra：A Damila chieftain，ally of Kulasekhara．  Cv．lxxvi．138，315； lxxvii．67．,19,1
427122,en,21,tuvataka sutta,tuvataka sutta,Tuvataka Sutta,Tuvataka Sutta：The fourteenth sutta of the Atthakavagga of the Sutta Nipāta．<br><br> <br><br>It was one of the suttas preached at the Mahāsamaya．<br><br> <br><br>It deals with the qualities a monk should cultivate in order to attain emancipation （SN．，pp．179ff； SNA．ii．562ff）．<br><br> <br><br>It is explained in the Mahā Niddesa （ii．339ff）．It is considered specially fitted for saddhācaritas．NidA．223．,14,1
427423,en,21,ubbari,ubbarī,Ubbarī,Ubbarī：<i>1．Ubbarī．</i>-A princess．In the time of Kakusandha she was a hen．Having heard a monk repeat a formula of meditation，she was born as a royal princess and named Ubbarī．Seeing a heap of maggots in the privy，she meditated thereon and entered the first jhāna and was born in the Brahma-world．In the time of Gotama Buddha she was reborn as a sow in Rājagaha，and the Buddha，seeing her，smiled and related her past to Ananda．Later she was born in the royal household in Suvannabhūmi，then，in succession，in a horse-dealer’s house in Suppāraka and in a mariner’s household in Kāvīra．Then she was reborn in a nobleman’s house in Anurādhapura，and again in the village of Bokkanta in South Ceylon，as the daughter of a householder named Sumana．She was called Sumanā，after her father．When her father moved to the village of Mahāmuni in Dīghavāpi，Lakuntaka Atimbam，prime minister of Dutthagāmani，met her and married her，and she went to live in Mahāpunna．<br><br>Having recollected her past births from some words uttered by the Elder Anula of Kotipabbata，she joined the Order of Pañcabalaka nuns．At Tissamahārāma she heard the Mahā Satipatthāna Sutta and became a Sotāpanna．Later，having heard the āsīvisopama Sutta in Kallaka-Mahāvihāra，she attained arahantship．On the day of her death she related her story，first to the nuns and then in the assembly，in the presence of the Elder Mahā Tissa of Mandalārāma．DhA．iv．46ff．<br><br> <br><br><i>2．Ubbarī．</i>-The wife of Cūlanī Brahmadatta，king of Kapila in the Pañcāla kingdom．She was a daughter of a poor woman in the village，and the king met her while on his wanderings disguised as a tailor，which disguise he assumed in order to find out news of the people for himself．She was given the name Ubbarī on the day of her marriage，and Cūlanī made her his chief queen．When the king died，she went to the cemetery day after day，lamenting for her dead husband and refusing to be comforted．One day the Bodhisatta，who was an ascetic in Himavā，noticed her with his divine eye and appeared before her．Having heard her story，he pointed out to her that eighty-six thousand kings of Pañcāla，all bearing the name of Cūlanī Brahmadatta，had been burnt in that very spot and that she had been the queen of them all．Thereupon，Ubbarī abandoned her grief and renounced the world．She developed thoughts of loving-kindness and in due course was reborn in the Brahma-world （Pv．32； PvA．160-8）．<br><br>She is probably to be identified with the queen of Cūlanī Brahmadatta，king of Pañcāla，mentioned in the Mahā-Ummagga Jātaka （J．vi．473，475），in which case her original name was Nandā-devī．According to the scholiast （J．vi．473），Ubbarī is not a proper name but means any women of the court （orodha）．<br><br> <br><br><i>3．Ubbarī．</i>-Queen Consort of Assaka，king of Potali in the Kāsi kingdom．She was extremely beautiful and，when she died，the king had her body embalmed and placed in a coffin which was put under his bed．She，however，was born as a dung-worm because she had been intoxicated by her own beauty．The story is related in the Assaka Jātaka．J．ii．155ff．<br><br> <br><br><i>4．Ubbarī．</i>-Wife of the Prince Brahmadatta，mentioned in the Dhonasākha Jātaka （J．iii．161）．On his deathbed the king thinks of her longingly and speaks of her as being of swarthy hue．,6,1
427719,en,21,ubbhataka,ubbhataka,Ubbhataka,Ubbhataka：A mote-hall built by the Mallas of Pāvā．When it was finished they invited the Buddha to be its first occupant．The Buddha went with the monks and spent the night in the hall．It was on this occasion that Sāriputta recited theSangīti Sutta （D．iii．207ff）．<br><br>Buddhaghosa says （DA．iii．971） that the hall was so-called （”Thrown-aloft-er”） because of its great height．,9,1
427953,en,21,ubbiri theri,ubbirī therī,Ubbirī Therī,Ubbirī Therī：She was born in the family of a very rich burgess of Sāvatthi and was married to the king of Kosala （probably Pasenadi）．After a few years a daughter was born to her，whom she named Jivā （v．l．Jīvantī）．The king was so pleased with the child that he had Ubbirī anointed as queen．But the girl died soon afterwards，and Ubbirī，distracted，went daily to the charnel-field．One day，as she sat lamenting on the bank of the Aciravatī，the Buddha appeared before her in a ray of glory．Having listened to her story，the Master pointed out to her that in that same burial-ground，eighty-four thousand of her daughters，all named Jīvā，had been burnt．Pondering on the Master’s words，she developed insight and became an arahant．<br><br>When she was a young girl in Hamsavatī in the time of Padumuttara Buddha，she was one day left alone in the house．Seeing an arahant begging for alms，she invited him in and gave him food．As a result she was born in Tāvatimsa．Eighty times she reigned as queen in heaven and seventy times as queen among men （Thig．vv．51-2； ThigA．53ff）．<br><br>No mention is made in the Therīgāthā Commentary of her having joined the Order，but the Apadāna （ii．525f） states that she did so．,12,1
428017,en,21,ubhatobhattha jataka,ubhatobhattha jātaka,Ubhatobhattha Jātaka,Ubhatobhattha Jātaka：Once in a village of line-fishermen one of the men took his tackle and went with his little son to fish．A snag caught hold of his line，but the man，thinking it was a big fish，sent his son home to ask his mother to pick a quarrel with the neighbours in order to keep them occupied lest they should claim a share of his catch．When the boy had gone，the fisherman went into the water to drag the fish，but he struck against the snag and was blinded in both eyes．Moreover a robber stole his clothes from the bank and his wife was taken before the village chief and fined and beaten for quarrelling．The Bodhisatta who was a Tree-deva saw all this happen and drew a moral from it．The story was told in reference to Devadatta，who is identified with the fisherman，all his enterprises having come to grief．J．i．482-4．,20,1
428120,en,21,ubhatovibhanga,ubhatovibhanga,Ubhatovibhanga,Ubhatovibhanga：A collective term，comprehending the Bhikkhu-vibhanga and the Bhikkhunī-vibhanga of the Vinaya Pitaka．<br><br>It consists of sixty-four bhānavāras （DA．i．13； Sp．i．15）．<br><br>In the nine-fold division of the Buddha’s teachings - sutta，geyya，etc．the Ubhato-vibhanga falls into the category of sutta （DA．i．23； Gv．57．43）．<br><br>Sometimes the word seems to be used as varia lectio for Ubhato-Vinaya．E．g．，Vin．ii．287； see also Dpv．vii．43．,14,1
428855,en,21,ucchanga jataka,ucchanga jātaka,Ucchanga Jātaka,Ucchanga Jātaka：Three men who were ploughing on the outskirts of a forest were mistaken for bandits and taken before the king．While they were being tried a woman came to the palace and with loud lamentations begged for ”wherewith to be covered．” The king ordered a shift to be given to her but she refused，saying that that was not what she meant．The king’s servants came back and reported that what the woman wanted was a husband．When the king had her summoned and questioned，she admitted that it was so．Being pleased with the woman，the king asked in what relationship the three prisoners stood to her．She answered that one was her husband，one her brother and one her son．When the king asked which of the three she wished to have released，she chose the brother，because，she said，the two others were replaceable．Well pleased with her，the king released all three．<br><br> <br><br>The story was related in reference to a woman in a village in Kosala who obtained，from the king of Kosala，the release of three men in similar circumstances and in the same way．J．i．306-8．,15,1
429082,en,21,ucchitthabhatta jataka,ucchitthabhatta jātaka,Ucchitthabhatta Jātaka,Ucchitthabhatta Jātaka：In a village near Kāsī，a brahmin’s wicked wife received her lover when her husband was away．She prepared a meal for her lover and while he ate she stood at the door watching for her husband．The brahmin appearing before he was expected，the lover was bundled into the store-room．The woman put some hot rice over the food left unfinished by her lover and gave the plate to her husband．When asked why the rice was hot on the top and cold at the bottom，she remained silent．The Bodhisatta，who had been born as a poor acrobat，had been at the door of the house waiting for alms and had seen all that had happened．He informed the brahmin of his wife’s conduct and both wife and lover received a sound beating．<br><br>The story was told to a monk who hankered after his wife．The Buddha related the story in order to show him that in a past birth this same wife had made him eat the leavings of her paramour．J．ii．167ff．,22,1
429145,en,21,ucchu,ucchu,Ucchu,Ucchu：1．Ucchu-vimāna，also called Ucchudāyikā-vimāna．A girl，who belonged to a pious family in Rājagaha，used to give to holy men half of anything she received．She was given in marriage to a family of unbelievers．One day she saw Moggallāna going about for alms，and having invited him to her house she gave him a piece of sugar cane which had been set aside for her mother-in-law，whose approval of the gift she hoped to win．But when the mother-in-law heard of what had happened in her absence，she flew into a rage and struck the girl with a stool．The girl died immediately and was born in Tāvatimsa．<br><br>Later she visited Moggallāna and revealed her identity．Her palace came to be called Ucchudāyikā-vimāna．Vv．24f； VvA．124ff．<br><br> <br><br>2．Ucchu-vimāna．-The story is the same as the above except that the mother in-law struck the girl with a clod of earth．Vv．44f； VvA．203ff．,5,1
429146,en,21,ucchu,ucchu,Ucchu,Ucchu：The name given to one of the stories of the Petavatthu．The peta referred to had been a resident near Veluvana．Once he was going along the road eating a sugar cane and carrying a bundle of sugar canes．Behind him came another man of good conduct，with a child．The child，seeing the sugar cane，begged for some of it with great lamentations．The good man wishing to console the child，walked up to the sugar cane-eater and tried to make friends．His efforts were，however，unsuccessful，and when he begged for a piece of sugar cane for the child，the man sulkily threw him a bit from the end of the sugar cane．This man，after his death，was born as a peta．Around him was a forest of sugar canes，but whenever he attempted to eat any of them he got badly bruised and wounded．One day Moggallāna saw him，and having discovered his antecedents told him about his past profitless life．He made the peta get for him a piece of sugar cane，which he offered to the Buddha and the monks．As a result of this，the peta was reborn in Tāvatimsa．Pv．，pp．61f； PvA．257ff．,5,1
429697,en,21,udakadayaka thera,udakadāyaka thera,Udakadāyaka Thera,Udakadāyaka Thera：1．Udakadāyaka Thera．-An arahant．In a former birth he saw the Buddha Siddattha having his meal and brought him a pot of water．Sixty-one kappas ago he became a king named Vimala （Ap．i．205）．He is probably identical with Sānu Thera．ThagA．i．115．<br><br> <br><br>2．Udayadāyaka Thera．-An arahant．In a previous birth he filled a vessel of water for Padumuttara Buddha．As a result，he could find water in any spot he wished （Ap．ii．437）．His Apadāna-verses are found in the Theragāthā Commentary under the names of two theras：Mahā Gavaccha （i．57） and Gangātīriya （i．249）．,17,1
429702,en,21,udakadayika theri,udakadāyikā therī,Udakadāyikā Therī,Udakadāyikā Therī：An arahant．In a previous birth she was a water-carrier and maintained her children on her wages．Having nothing else to give，she regularly provided water in a bath for others．As a result，she was born in heaven and was fifty times queen of the deva-king and twenty times queen of kings on earth．She could produce rain at will，and her body knew neither heat nor dirt．Ap．ii．521-2．,17,1
430144,en,21,udakapujaka thera,udakapūjaka thera,Udakapūjaka Thera,Udakapūjaka Thera：An arahant．In a previous birth he saw Padumuttara Buddha journeying through the air and wished to offer him some water．He，therefore，threw some water into the air，which the Buddha，out of compassion，stopped to receive．<br><br>Sixty-five kappas ago Udakapūjaka became king three times under the name of Sahassarāja （Ap．i．142-3）．<br><br>He is probably identical with Kutivihāriya Thera．ThagA．i．129．,17,1
430168,en,21,udakarahada sutta,udakarahada sutta,Udakarahada Sutta,Udakarahada Sutta：There are four kinds of sheets of water：<br><br> <br><br>    （1） Flat （uttāna） but deep in appearance （obhāsa）；     （2） deep but flat in appearance；       （3） flat and flat in appearance；       （4） deep and deep in appearance．So，also，there are four classes of people：<br><br>    handsome in appearance but shallow in mind；     not handsome in appearance but deep in knowledge；     neither handsome nor wise；        both handsome and wise （A．ii．105-6）．,17,1
430219,en,21,udakasanadayaka thera,udakāsanadāyaka thera,Udakāsanadāyaka Thera,Udakāsanadāyaka Thera：An arahant．Thirty-one kappas ago he had been an ascetic，and at the door   of his hermitage he placed a bench for travellers and provided water for them．    Fifteen kappas ago he was a king named Abhisāma （Ap．i．218）．,21,1
430438,en,21,udakavana,udakavana,Udakavana,Udakavana：The name of King Udena’s park atKosambī on the river．<br><br>It was a favourite spot of Pindola-Bhāradvāja，who often spent the day there．On one occasion when he was there，Udena came with the women of the palace to the pleasance to enjoy himself．When the king fell asleep the women wandered about the park and，seeing Pindola，they went up to him and he preached to them．The king，on waking，was enraged to find the women absent and，on learning the cause，went to Pindola and questioned him．Pindola，knowing that the king had no wish to learn，sat silent．The king，in great anger，threatened to cast a net of red ants on the Elder，but before he could carry out his threat，Pindola vanished through the air （SnA．ii．514f； SA．iii．27f）．,9,1
430579,en,21,udakupama sutta,udakūpama sutta,Udakūpama Sutta,Udakūpama Sutta：There are seven kinds of people in the world who are like objects that fall into wells：Some having sunk into the water remain there； others continue sinking and rising； some having risen once will not sink again； others having risen will look round，etc．Similarly，some having fallen into sin never escape there from，others are prone to weakness but often check themselves，etc．A．iv．11-13．,15,1
430597,en,21,udana,udāna,Udāna,Udāna：A short collection of eighty stories，in eight vaggas，containing solemn utterances of the Buddha，made on special occasions．The Udāna proper，comprising the Buddha’s utterances，is mostly in verse，in ordinary metres （Sloka，Tristubh，Jagatī），seldom in prose （E．g．，iii．10； viii．1，3，4）．Each Udāna is accompanied by a prose account of the circumstances in which it was uttered．<br><br>The book forms the third division of the Khudda-kanikāya （DA．i．17； but see p．15，where it is the seventh）．<br><br>Udāna is also the name of a portion of the Pitakas in their arrangement according to matter （anga）．Thus divided，into this category fall eighty-two suttas，containing verses uttered in a state of joy （DA．i．23-4； see also UdA．pp．2-3）．<br><br>The prose-and-verse stories of the Udāna seem to have formed the model for the Dhammapada Commentary （See Bud．Legends，i．28）．<br><br>The Udāna is also the source of twelve stories of the same Commentary and contains parallels for three others．About one-third of the Udāna is embodied in these stories．See，ibid．，i．47-8，for details．,5,1
430658,en,21,udancani jataka,udañcani jātaka,Udañcani Jātaka,Udañcani Jātaka：The Bodhisatta and his son lived in a hermitage．One evening when the Bodhisatta came back with fruits to the hermitage，he found that his son had neither brought in food and wood nor lit the fire．When questioned by his father，he answered that during the latter’s absence a woman had tempted him，and was waiting outside for him to go with her，if he could obtain his father’s consent．The Bodhisatta，seeing that his son was greatly enamoured of the woman，gave his consent，adding that if ever he wished to come back he would be welcome．The young man went away with the woman，but after some time，realising that he had to slave to satisfy her needs，he ran away from her and returned to his father （J．i．416-7）．<br><br> <br><br>For the circumstances relating to the telling of the story，see the Culla-Nārada-Kassapa Jātaka．,15,1
430759,en,21,udapanadusaka jataka,udapānadūsaka jātaka,Udapānadūsaka Jātaka,Udapānadūsaka Jātaka：In times gone by，the Bodhisatta，having embraced the religious life，dwelt with a body of followers at Isipatana．A jackal was in the habit of fouling the well from which the ascetics obtained their water．One day the ascetics caught the jackal and led him before the Bodhisatta．When questioned，the jackal said that he merely obeyed the ”law” of his race，which was to foul the place where they had drunk．The Bodhisatta warned him not to repeat the offence．<br><br> <br><br>The story was related concerning the fouling of the water at Isipatana by a jackal．When this fouling was reported to the Buddha，he said it was caused by the jackal which had been guilty of the same offence in the Jātaka-story．J．ii．354ff．,20,1
431016,en,21,udaya,udaya,Udaya,Udaya：<i>1．Udaya．</i>-A brahmin of Sāvatthi．One day the Buddha came to his house and he filled the Buddha’s bowl with the food prepared for his own use．Three days in succession the Buddha came，and Udaya，feeling annoyed，said to the Buddha：”A pertinacious and greedy man is the Samana Gotama that he comes again and again．” The Buddha pointed out to him how，again and again，the furrow has to be sown to ensure a continuous supply of food，how over and over again the dairy-folk draw milk，and how again and again birth and death come to the slow-witted．At the end of the sermon both Udaya and his household became followers of the Buddha．S．i．173f； SA．i．199-200．<br><br><i>2．Udaya．</i>-A brahmin，pupil of Bāvarī． <br><br> <br><br>When his turn came to question the Buddha，he asked him to explain emancipation through higher knowledge and the destruction ofavijjā．Because Udaya had already attained to the fourth jhāna，the Buddha gave his explanation in the terms of jhāna．At the end of the sermon Udaya realised the Truth．Sn．1006，1105-11； SnA．ii．599-600．<br><br><i>3．Udaya （or Udayana）．</i>-A prince of Hamsavati．It was to him and to Brahmadeva，that Tissa Buddha preached his first sermon in the Deer Park at Yasavati．He later became one of the two chief disciples of Tissa Buddha．Bu．xviii．21； J．i．40； BuA．189．<br><br><i>4．Udaya．</i>-The Bodhisatta born as king of Benares．In his previous birth he had been a servant of Suciparivāra （q．v．）．On fast days it was the custom in Suciparivāra’s house for everyone，even down to the cowherds，to observe the uposatha，but this servant，being new to the place，was not aware of this．He went to work early in the morning and returned late in the evening．When he discovered that all the others were keeping the fast he refused to touch any food and，as a result，died the same night．Just before death he saw the king of Benares passing in procession with great splendour，and felt a desire for royalty．He was therefore born as the son of the king of Benares and was named Udaya．In due course he became king，and one day，having seen Addhamāsaka （q．v．） and learnt his story，he gave him half his kingdom．Later，when Addhamāsaka confessed to him the evil idea that had passed through his mind of killing the king in order to gain the whole kingdom，Udaya，realising the wickedness of desire，renounced the kingdom and became an ascetic in the Himālaya．When leaving the throne he uttered a stanza containing a riddle which was ultimately solved by Gangamāla （q．v．）．J．iii．444ff．<br><br><i>5．Udaya</i>．-King of Ceylon，Udaya I．（A．C．792-797），also called Dappula．He was the son of Mahinda II．and his wife was the clever Senā．He had several children，among them Devā，who was given in marriage to Mahinda，son of the ādipāda Dāthāsiva of Rohana．For details of his reign see Cv．xlix．1ff； also Cv．Trs．i．126，n．1．<br><br><i>6．Udaya．</i>-A brother of Sena I．and his ādipāda．During the king’s absence from the capital，he married Nālā，daughter of his maternal uncle，and took her to Pulatthinagara，but the king forgave him and later，when his elder brother Mahinda died，made him Mahādipāda，sending him as ruler of the Southern Province．Soon after，however，Udaya fell ill and died （Cv．l．6，8，44，45）．According to an inscription，he had a son who，under Kassapa IV．，became Mahālekhaka．See Cv．Trs．i．138，n．3 and 142，n．1．<br><br><i>7．Udaya．</i>-Son of Kittaggabodhi，ruler of Rohana in the time of Sena I．Cv．l．56．<br><br><i>8．Udaya．</i>-King of Ceylon，Udaya II．（A．C．885-896），a younger brother of Sena II．and afterwards his yuvarāja （Cv．li．63，90ff； Cv．Trs．i．156，n．4）．He succeeded Sena II．and reigned eleven years．During his reign the province of Rohana was brought once more under the rule of the king．<br><br><i>9．Udaya．</i>-King of Ceylon，Udaya III．（A．C．934-937）．He was the son of Mahinda，a younger brother of Sena II．，and his mother was Kittī or Kittā．He was first yuvarāja of Dappula IV．and later succeeded him as king．Cv．liii．4，13ff； Cv．Trs．i．172，n．5 and 174，n．6．<br><br><i>10．Udaya．-</i>King of Ceylon，Udaya IV．（A．C．945-953）．He was a friend of Sena III．（perhaps his younger brother，see Ep．Zey．ii．59） and was his yuvarāja．On Sena’s death，Udaya succeeded him and reigned for eight years．During his reign the Colas invaded Ceylon，but were repulsed （Cv．liii．28，39ff； also Cv．Trs．i．177，n．2）．Among his religious activities was the erection of the Manipāsāda，which，however，he could not complete．Cv．liv．48．<br><br><i>11．Udaya．</i>-Younger brother and yuvarāja of Sena V．In Sena’s quarrel with his mother，Udaya took the side of the latter．Cv．liv．58，63．<br><br><i>12．Udaya</i>．-Senāpati of Sena V．He was appointed by the king while the real Senāpati was away in the border country．When the latter heard of the appointment，he marched against the king and defeated his forces．Sena was forced to come to terms with the Senāpati and banish Udaya from the country．Cv．liv．61，68．<br><br><i>13．Udaya．</i>-See also Udāyī-bhadda．,5,1
431022,en,21,udaya jataka,udaya jātaka,Udaya Jātaka,Udaya Jātaka：The story of Udayabhadda and Udayabhaddā （q．v．）．<br><br> <br><br>The story was related in reference to a back-sliding monk； the details are given in the Kusa Jātaka．<br><br> <br><br>The Udaya Jātaka also bears certain resemblances to the Ananusociya Jātaka．,12,1
431117,en,21,udayabhadda,udayabhadda,Udayabhadda,Udayabhadda：The Bodhisatta，born as king of Benares．<br><br>He was so called （”Welcome”） because he was born to his parents as a result of their prayers．He had a step-sister，Udayabhaddā．When his parents wished him to marry，he refused，but in the end，yielding to their entreaties，he made a woman’s image in gold and desired them to find a wife who resembled it．Udayabhaddā alone could rival the image，so she was wedded to Udayabhadda．They lived together in chastity and，in due course，when Udayabhadda died，the princess became queen．The king was born as Sakka，and honouring a promise he had made to the princess to return and announce to her the place of his birth，he visited her as soon as he remembered her，and，before revealing himself，tested her in various ways．Being satisfied with her conduct，he instructed her and went away．The princess，renouncing the kingdom，became a recluse．Later she was born in Tāvatimsa as the Bodhisatta’s handmaiden．J．iv．104ff．<br><br>2．Udayabhadda．-See Udāyibhadda．,11,1
431238,en,21,udayi,udāyī,Udāyī,Udāyī：<i>1．Udāyī Thera．</i>-Also called <i>Lāludāyī</i> （and <i>Pandita Udāyī</i>），to distinguish him from others．- He was the son of a brahmin ofKapilavatthu．He saw the power and majesty of the Buddha when the latter visited his kinsmen and，entering the Order，in due course became an arahant．When the Buddha preached the Nāgopama Sutta （see A．iii．344f），on the occasion when Seta，KingPasenadi’s elephant，was publicly admired，Udāyī was stirred to enthusiasm by thoughts of the Buddha and uttered sixteen verses，extolling the virtues of the Buddha，comparing him to a great and wondrous elephant．（Thag．vv．689-704； ThagA．ii．7f．； Udāyī’s verses are repeated in the Anguttara （iii．346-7） but the Commentary （ii．669） attributes them toKāludāyī）．<br><br>Once when Udāyī was staying at Kāmandā，inTodeyya’s mango-grove，he converted a pupil of a brahmin of the Verahaccāni clan and，as a result，was invited by Verahaccāni herself to her house．It was only on his third visit to Verahaccāni that Udāyī preached to her and she thereupon became a follower of the Faith （S．iv．121-4）．<br><br>The Samyutta Nikāya （iv．166f．； another discussion with Ananda is mentioned in A．iv．426f） also records a conversation between Udāyī andAnanda，when Udāyī asks if it is possible to describe the consciousness，too，as being without the self．On another occasion Udāyī has a discussion with Pañcakanga onvedanā （M．i．396ff； S．iv．223-4； the Commentary SA．iii．86 and MA．ii．629 here describes Udāyī as ”Pandita”）．Ananda overhears their conversation and reports it to the Buddha，who says that Udāyī’s explanation is true，though not accepted by Pañcakanga．<br><br>Elsewhere （S．v．86ff） Udāyī is mentioned as asking the Buddha to instruct him on the bojjhangas，and once，at Desaka （Setaka?） in the Sumbha country，he tells the Buddha how he cultivated the bojjhangas and thereby attained to final emancipation （S．v．89）．<br><br>He is rebuked by the Buddha for his sarcastic remark to Ananda，that Ananda had failed to benefit by his close association with the Master．The Buddha assures him that Ananda will，in that very life，become an arahant （A．i．228）．<br><br>Udāyī was evidently a clever and attractive preacher，for he is mentioned as having addressed large crowds，a task demanding great powers，as the Buddha himself says when this news of Udāyī is reported to him （A．iii．184）．<br><br>According to Buddhaghosa （DA．iii．903），it is this same Udāyī （<i>Mahā Udāyī</i>） who，having listened to theSampasādaniya Sutta，is beside himself with joy at the contemplation of the wonderful qualities as set forth in that Sutta，and marvels that the Buddha does not go about proclaiming them．<br><br>Buddhaghosa （MA．i．526） seems to identify him also with the Udāyī to whom theLatukikopama Sutta （M．i．447ff） was preached．<br><br><i>2．Udāyī．</i>-A Thera．It was once his turn to recite the Pātimokkha before the Sangha，but because he had a crow’s voice （kākasaraka），he had to obtain permission to make a special effort so that his recitation might be audible to the others （Vin．i．115）．It is，perhaps，this same monk who is mentioned in the Vinaya as having been guilty of numerous Sanghādisesa offences （Vin．iii．110f，119f，127f，137f，135ff）．<br><br>He is censured again and again and various penalties are inflicted on him，nevertheless he repeats his offences （Vin．ii．38ff）．In the Nissagyiya （Vin．iii．205f） a story is told of a nun，a former mistress of Udāyī，who conceived a child through touching a garment worn by him．Once whenUppalavannā asked him to take some meat to the Buddha，he demanded her inner robe as his fees （Vin．iii．208）．He seems to have been very fond of the company of women and they returned his liking．（See，e．g．，Vin．iv．20，61，68）．There was evidently a strain of cruelty in him，for we are told of his shooting crows and spitting them with their heads cut off （Vin．iv．124）．He is described as being fat （Vin．iv．171）．He is perhaps to be identified with Lāludāyī．<br><br><i>3．Udāyī．</i>-A brahmin．He visited the Buddha at Sāvatthi and asked if the Buddha ever praised sacrifice．The Buddha’s answer was that he did not commend sacrifices which involved butchery，but praised those which were innocent of any killing （A．ii．43f）．<br><br><i>4．Udāyī</i>．-See also under Kāludāyī，Lāludāyī and Sakuludāyī．As they are all，from time to time，referred to as Udāyī it is not always possible to ascertain which is meant．The Commentary is not an infallible guide．,5,1
431240,en,21,udayi sutta,udāyī sutta,Udāyī Sutta,Udāyī Sutta：1．Udāyī Sutta．-A conversation between Ananda and Udāyī in the Ghositārāma at Kosambī．Ananda explains how the Buddha has proved that not only the body but even consciousness is without self．S．iv．166f．<br><br> <br><br>2．Udāyī Sutta．-Udāyī visits the Buddha at Desaka （?） in the Sumbha country and describes how he had realised Nibbāna by developing the bojjhangas．S．v．89f．<br><br> <br><br>3．Udāyī Sutta．-Ananda reports to the Buddha that Udāyī preached to a very large following of laymen．The Buddha says that this is not an easy thing to do； he who preaches to a large audience must see，（1） that his talk has a logical reference，（2） that it has reasoning （pariyāya），（3） that it is inspired by kindness （dayā），（4） that it is not for worldly gain，（5） that it causes pain to no one．A．iii．184．<br><br> <br><br>4．Udāyī Sutta．-The Buddha asks Udāyī （Lāludāyī according to the Commentary） as to what are the topics of recollection．Three times he asks the question，but Udāyī sits silent．The Buddha then says he knew Udāyī was a fool，and puts the question to Ananda，who explains five such topics connected with the jhānas．A．iii．322-5．,11,1
431241,en,21,udayibhadda,udāyibhadda,Udāyibhadda,Udāyibhadda：Son of Ajātasattu．When Ajātasattu，after the death of his father，paid his first visit to the Buddha and saw the Buddha seated amidst the monks in a scene of perfect calm and silence，his first thought was：”Would that my son，Udāyibhadda，might have such calm as this．” （D．i．50）．<br><br>Buddhaghosa explains （DA．i．153） this thought by saying that Ajātasattu feared that his son might follow his own example and kill him as he had killed his own father．His fears were justified，for he was killed by his son Udāyibhadda，who reigned for sixteen years．<br><br>The latter，in his turn，was killed by his son Anuruddhaka （Mhv．iv．1ff．According to Dvy．his son was Munda）．<br><br>It was in Udāyibhadda’s eighth year that Vijaya，king of Ceylon，died，and in his fifteenth year that Panduvasudeva came to the throne （Sp．i．72）．<br><br>The Dīpavamsa （iv．38； v．97； xi．8） calls him Udaya and the Mahābodhivamsa （p．96），Udayabhadda．<br><br>See also Kālāsoka．,11,1
431280,en,21,uddaka,uddaka,Uddaka,Uddaka：One of the teachers under whom Gotama，after leaving the world and before he became the Buddha，received instruction （J．i．66，81）．Uddaka taught him the doctrine which had been realised and proclaimed by his father Rāma，which was the attainment of the state of ”neither-consciousness-nor-unconsciousness” （corresponding to the fourth Jhāna）．When Gotama had mastered this，Uddaka made him more than his own equal by setting him over the whole company of his disciples as their teacher．But Gotama，finding this doctrine unsatisfactory，abandoned it （M．i．165ff．，240ff．； DhA．i．70-1）．<br><br> <br><br>The Buddha evidently had a high regard for Uddaka-Rāmaputta，for after the Enlightenment，when looking for someone to whom the Dhamma might be preached，and who was capable of realising its import at once，his thoughts turned to Uddaka，but Uddaka was already dead （Vin．i．7）．<br><br> <br><br>In the Vassakāra Sutta of the Anguttara Nikāya （ii．180） it is mentioned that King Eleyya，together with his bodyguard，Yamaka，Moggalla and others，were followers of Rāmaputta and that they held him in great esteem．<br><br> <br><br>In the Samyutta Nikāya （iv．83f） the Buddha says that Uddaka claimed to be ”versed in lore and to have conquered everything，digging out the root of Ill，” though he had no justification for such a claim．<br><br> <br><br>Again，in the Pāsādika Sutta （D．iii．126-7），the Buddha tells Cunda that when Uddaka said ”seeing，he seeth not，” he had in mind a man who saw the blade of a sharpened razor but not its edge - a low，pagan thing to speak about．<br><br> <br><br>In the Sanskrit books Uddaka-Rāmaputta is called Udraka．Mtu．ii．119-20； Dvy．392； Lal．306f．,6,1
431292,en,21,uddalaka,uddālaka,Uddālaka,Uddālaka：Son of the Bodhisatta （then chaplain of the king of Benares） and a slave-girl，whom he first met in the royal park．The boy was so called because he was conceived under an uddāla-tree．When grown up he went to Takkasilā and later became leader of a large company of ascetics．In the course of their travels he and his followers came to Benares，where they received great favours from the people．Attracted by his reputation，the king once visited him with the royal chaplain．On that occasion Uddālaka arranged that he and his followers should feign to be very holy men given up to various austerities．The chaplain，seeing through their dishonesty and discovering the identity of Uddālaka，persuaded him to leave his asceticism and become chaplain under him （J．iv．298-304）．,8,1
431296,en,21,uddalaka jataka,uddālaka jātaka,Uddālaka Jātaka,Uddālaka Jātaka：The story of Uddālaka given above．It was related in reference to a monk who led a deceitful life．<br><br> <br><br>The monk is identified with Uddālaka．（J．iii．232）．<br><br> <br><br>The Jātaka is depicted in the Bhārhūt Tope （see Cunningham，Plate XLVI）．<br><br> <br><br>On the same occasion were preached the Makkata，Kuhaka and Setaketu Jātakas．,15,1
431643,en,21,uddesavibhanga sutta,uddesavibhanga sutta,Uddesavibhanga Sutta,Uddesavibhanga Sutta：The Buddha utters the brief statement that a monk should always so guard his mind that it may not be externally diffused nor internally set．The monks repeat this statement to Mahā Kaccāna，who gives a detailed exposition thereof．When the Buddha is told of Kaccāna’s explanation，he praises his erudition （M．iii．223ff）．,20,1
431861,en,21,uddhagama,uddhagāma,Uddhagāma,Uddhagāma：<i>1．Uddhagāma</i>．-A district （?） in Ceylon．It contained the village of Vasabha，which was given to the Jetavana Vihāra by Mahānāga （Cv．xli．97）．<br><br><i>2．Uddhagāma．</i>-A village in Rohana．The forces of Parakkamabāhu I，carried on a campaign there for three months （Cv．lxxiv．92）．,9,1
432100,en,21,uddhanadvara,uddhanadvāra,Uddhanadvāra,Uddhanadvāra：A village in Rohana．There the ādipāda Vikkama-bāhu gained a victory．（Cv．lxi．16，25）．It was in the region called Atthasahassa，and Sirivallabha，who reigned over this district，made Uddhanadvāra his capital．The village formed one of the centres of battle in the campaign of Parakkamabāhu I．（Cv．lxxiv．86，113； lxxv．182．For its identification see Cv．Trs．i．29，n．4）．,12,1
432799,en,21,udena,udena,Udena,Udena：<i>1．Udena．</i>-King of Kosambī．He was the son of Parantapa．His mother，when pregnant with him，was carried off by a monster-bird and deposited on a tree near the residence of Allakappa．The child was born in a storm （utu?） - hence the name．Allakappa，having discovered the mother and child，took them under his protection．One day，when Udena was grown up，Allakappa saw by the conjunction of the planets that Parantapa had died．When he announced the news，Udena’s mother revealed to him her identity．Allakappa taught Udena the various charms he knew for taming elephants and sent him to Kosambī，with a large following of elephants，to claim the kingdom．Some time after he became king，Udena appointed Ghosaka as his treasurer，and one day，having seen Ghosaka’s adopted daughter，Sāmāvatī，going to the river to bathe，sent for her and married her．Later he married，in very romantic circumstances，Vāsuladattā，daughter of Canda Pajjota，king of Ujjeni．The Dhammapadatthakathā （i．161ff） contains a whole story-cycle of Udena from which these details，except where otherwise stated，are taken．For details of other persons mentioned in the article and their encounters with Udena，see under their respective names．<br><br>Udena had another wife，Māgandiyā，who took advantage of her new position to wreak vengeance on the Buddha for having once slighted her．When Sāmāvatī was converted to the Buddha’s faith by her handmaiden Khujjuttarā，Māgandiyā tried to poison the king’s mind against her，but the attempt was frustrated，though Sāmāvatī very nearly lost her life at the king’s hand．When Udena realised how grievously he had wronged her，he promised to grant her a boon，and，as the result of her choice，the Buddha sent Ananda with five hundred monks to the palace every day，to preach to the women of the court．Udena himself does not seem to have been interested in religion．Once when be discovered that the women of the court had given five hundred costly robes to Ananda，he was annoyed，but when in answer to his questions Ananda explained to him that nothing given to members of the Order was wasted，he was pleased and himself made a similar offering of robes to Ananda．Mentioned also in Vin．ii．291．The incident took place after the Buddha’s death．<br><br>His encounter in his park the Udakavana with Pindola Bhāradvāja，in somewhat similar circumstances，did not，however，end so happily．Udena’s women had given Pindola their robes，and when the king questioned Pindola as to the appropriateness of the gift，he remained silent．Udena threatened to have him bitten by red ants； but Pindola vanished through the air．（SnA．ii．514-5； SA．iii．27； in a previous birth too，as Mandavya，Udena had been guilty of abusing holy men，see the Mātanga Jātaka，J．iv．375ff）．Later （S．iv．110f） we find him visiting Pindola again on friendly terms and receiving information as to how young members of the Order succeeded in curbing their passions in spite of their youth．In this context Udena calls himself a follower of the Buddha．<br><br>Udena had a son named Bodhi （J．iii．157），among whose activities the building of a palace，called Kokanada，is specially recorded．It is clear from the incident of the presentation of robes to Ananda，referred to above，as well as by a definite statement to that effect contained in the Petavatthu Commentary （p．140），that Udena survived the Buddha； but whether his son Bodhi succeeded him or not is not known．<br><br>Among Udena’s possessions mention is made of his bow，requiring one thousand men to string it （DhA．i．216），and of his elephant Bhaddavatikā （J．iv．384）．<br><br>Udena is sometimes referred to as Vamsarājā （king of the Vamsas） （E．g．，J．iv．375； the Dvy．e．g．，528，calls him Vatsarājā），the Vamsas or the Vacchas being the inhabitants of Kosambī． <br><br>In the Udāna Commentary （p．382） he is called Vajjirājā．The Milinda-pañha （p．291） tells a story of a woman called Gopāla-mātā，who became a queen of Udena．She was the daughter of peasant-folk，and，being poor，she sold her hair for eight pennies，with which she gave a meal to Mahā Kaccāna and his seven companions．That very day she became Udena’s queen．<br><br><i>2．Udena．</i>-A thera．He once stayed，after the Buddha’s death，in the Khemiyambavana near Benares．There the brahmin Ghotamukha visited him．Their conversation is recorded in the Ghotamukha Sutta．At the end of Udena’s sermon，the brahmin offered to share with him the daily allowance he received from the Anga king．This offer was refused，and at Udena’s suggestion Ghotamukha built an assembly-hall for monks at Pātaliputta； this assembly-hall was named after him （M．ii．157ff）．<br><br>See also Udena （9）．<br><br><i>3．Udena．</i>-An upāsaka of Kosala．He built a vihāra for the Order，and he invited monks for its dedication，which took place during the Vassa．It being against the rules to go on a journey before the Vassa，the monks asked him to postpone the dedication．This annoyed him．When the matter was referred to the Buddha，he altered the rule so that a journey lasting not more than seven days could be undertaken during the Vassa．Vin．i．139．<br><br><i>4．Udena Thera．</i>-The personal attendant of Sumana Buddha．Bu．v．24； J．i．34．<br><br><i>5．Udena．</i>-A king．He joined the Order under Kondañña Buddha，with ninety crores of followers，all of whom became arahants．BuA．111．<br><br><i>6．Udena．</i>-A yakkha．See Udena Cetiya．<br><br><i>7．Udena．</i>-A king，father of Siddhattha Buddha （Bu．xvii．13）； also called Jayasena （BuA．187）．<br><br><i>8．Udena．</i>-A king，a former birth of Ukkhepakata-vaccha Thera （ThagA．i．148），called in the Apadāna （i．56），Ekatthambhika．<br><br><i>9．Udena Thera</i>．-An arahant，probably identical with Udena （2）．During the time of Padumuttara Buddha he was a hermit，with eighty-four thousand others，living in a hermitage near Paduma-pabbata in the Himālaya．Having heard the Buddha’s praises from a yakkha，he visited Padumuttara，offered him a lotus flower and spoke verses in praise of him．Ap．ii．362ff．,5,1
432803,en,21,udena cetiya,udena cetiya,Udena Cetiya,Udena Cetiya：A shrine of pre-Buddhistic worship，to the east of Vesāli．<br><br>It is mentioned with other shrines at Vesāli - <br><br>    Gotamaka，    Sārandada，    Sattamba，    Cāpāla and     Bahuputta - all of which are described as beautiful spots （D．ii．102； S．v．260； A．iv．309； see also D．iii．9）．<br><br>Rhys Davids conjectures that these were probably trees or barrows （Dial．ii．110，n．1，but see Law：Geography of Early Buddhism．74ff）．<br><br>The Dhammapada Commentary （iii．246） describes the Udena and the Gotamaka shrines as ”rukkha-cetiyas” to which men pay homage in order to have their wishes fulfilled．<br><br>The Digha Commentary （ii．554； AA．ii．784； UdA．323） says that in the Buddha’s time a vihāra had been erected on the spot where this shrine stood and that this vihāra had previously been dedicated to the Yakkha Udena．,12,1
432804,en,21,udena vatthu,udena vatthu,Udena Vatthu,Udena Vatthu：The story cycle of King Udena，in many respects the most interesting of all the stories of the Dhammapada Commentary （DhA，i．161-231）．<br><br> <br><br>It consists of six stories of diverse origin and character，dealing with the fortunes of the king，his three queen-consorts and his treasurer．<br><br>Only two of the stories are really concerned with Udena，the rest being introduced by familiar literary devices．Versions of each of the six stories occur in the writings of Buddhaghosa，indicating that they go back to a common source．<br><br> <br><br>Parallels to one or more stories are also to be found in the Divyāvadāna，the Kathāsaritsāgara and other Sanskrit collections and in the Tibetan Kandjur．<br><br>For an analysis of the cycle and its parallels see Burlinghame，Bud．Legends，i．，pp．51 and 62ff．,12,1
433104,en,21,udumbara,udumbara,Udumbara,Udumbara：Wife of Pinguttara．She was the daughter of a teacher in Takkasilā and was given to Pinguttara because he was the eldest pupil．But he was unhappy with her，and on the way to his home，when she climbed up a fig （udumbara） tree to pluck fruits for herself，he put thorns round the tree and ran away，leaving her．The king，coming along，saw her and married her．She was called Udumbara-devi because of the circumstances in which she was found．When the king suspected her of infidelity to him，Mahosadha saved her from ignominy，and she became thereafter his best friend and helped him in all his doings，treating him，with the king’s permission，as her younger brother．When the king planned to kill Mahosadha，Udumbara-devi warned him in time and enabled him to evade the treachery of his enemies at court （J．vi．348，352，355，363，368，384）．<br><br>In the present age she was Ditthamangalikā （J．vi．478）．,8,1
433105,en,21,udumbara,udumbara,Udumbara,Udumbara：<i>1．Udumbara．</i>-A thera of Makuva，author of a tīkā on the Petakopadesa．Gv．75，65．<br><br><i>2．Udumbara</i>．-A village．Revata went there from Kannakujja and stopped there before proceeding to Aggalapura and Sahajāti．Thither the Elders followed him to ask his opinion on the Vajjian heresy．Vin．ii．299．,8,1
433112,en,21,udumbara jataka,udumbara jātaka,Udumbara Jātaka,Udumbara Jātaka：The story of two monkeys．One，small and red-faced，lived in a rock cave．During heavy rains，the other，a large and black-faced monkey，saw him，and wishing to have the shelter for himself，sent him away，on the pretext that outside in the forest there was plenty of food to be had．The small monkey was taken in by the trick，and when he came back he found the other monkey，with his family，installed in the cave．<br><br> <br><br>The story was told in reference to a monk who lived comfortably in a village hermitage and was ousted from there by another monk whom he had welcomed as a guest．J．ii．444-6．,15,1
433154,en,21,udumbaraphaladayaka thera,udumbaraphaladāyaka thera,Udumbaraphaladāyaka Thera,Udumbaraphaladāyaka Thera：An arahant．In the time of Vipassī Buddha he was a householder．<br><br> <br><br>Meeting the Buddha walking along the bank of the river Vinatā，he plucked some figs and gave them to him （Ap．i．295）．<br><br> <br><br>He is probably identical with Paccaya Thera．See ThagA．i．341．,25,1
433183,en,21,udumbarika,udumbarikā,Udumbarikā,Udumbarikā：A queen （devī） who built the Udumbarikā Paribbājakārāma near Rājagaha （D．iii．36； DA．iii．832）．<br><br>Close to the ārāma was the lotus-pond Sumāgadhā and a feeding ground for peacocks （Moranivāpa） （D．iii．39）．<br><br>It was here that the Udumbarikā Sīhanāda Sutta was preached．,10,1
433189,en,21,udumharika,udumharika,Udumharika,Udumharika：Preached at the Udumbarikā-paribbājakārāma． <br><br>Sandhāna，on his way to see the Buddha，stopped at the paribbājakārāma because it was yet too early for his interview，and started talking to the ParibbājakaNigrodha．Nigrodha spoke disparagingly of the Buddha’s love of solitude．Seeing the Buddha walking along the banks of the Sumāgadhā，Nigrodha invited him to his hermitage and asked him various questions．The Buddha turned the discussion on to the merits and demerits of self-mortification and ended up by declaring the purpose of his own teaching． <br><br>Though Nigrodha expresses great admiration for the Buddha’s exposition，he and his disciples do not become followers of the Buddha （D．iii．36ff）．Buddhaghosa says （DA．iii．844），however，that this sutta will stand them in good stead in the future．,10,1
433207,en,21,ugga,ugga,Ugga,Ugga：<i>1．Ugga．</i>-A banker in the time of Konāgamana Buddha； he was one of the Buddha’s chief lay-supporters and built for him a residence，half a league in extent，on the site of the later Jetavana．J．i．94； Bu．xxiv．24．<br><br><i>2．Ugga．</i>-The chief minister of Pasenadi，king of Kosala （AA．ii．697）．He once visited the Buddha and told him how he rivalled in power and wealth the setthi Migāra，grandson of Rohana．He was worth one hundred thousand in gold alone，to say nothing of silver．The Buddha tells him that all this wealth could easily be lost in various ways，not so the seven kinds of Ariyan wealth （saddhā，sīla，etc．）．A．iv．6-7．<br><br><i>3．Ugga．</i>-One of those that formed the retinue of the rājā Eleyya．He was a follower of Uddaka-Rāmaputta，whom the king too held in veneration．A．ii．180．<br><br><i>4．Ugga （-Gahapati）．-</i>A householder ofHatthigāma（ka） of the Vajji country．Among householders he was declared by the Buddha to be the best of those who waited on the Order （sanghupatthākānam） （A．i．26）．On his father’s death he was appointed to the post of setthi．Once when the Buddha went to Hatthigāma during a tour and was staying in the Nāgavanuyyāna there，Ugga came to the pleasance，with dancers，at the conclusion of a drinking-feast of seven days’ duration．At the sight of the Buddha he was seized with great shame and his intoxication vanished．The Buddha preached to him and he became an anāgāmī．Thereupon he dismissed his dancers and devoted himself to looking after members of the Sangha．Devas visited him at night and told him of the attainments of various monks，suggesting that he should choose only the eminent ones as the recipients of his gifts．But what he gave，he gave to all with equal delight （AA．i．214-5）．<br><br>The Buddha once stated that Ugga was possessed of eight special and wonderful qualities．One of the monks，hearing the Buddha’s statement，went to Ugga and asked him what these qualities were．Ugga replied that he was not aware of what the Buddha had in mind and proceeded to explain eight wonderful things that had happened to him，viz．：<br><br>  （1） As soon as he saw the Buddha，his state of drunkenness vanished and he   made obeisance to the Buddha，who talked to him on various topics，such as   dāna，sīla，etc．  （2） When the Buddha saw that Ugga’s mind was ready，he preached to him the   Four Truths，which he understood and realised．  （3） He had had four young and beautiful wives； when he took the vow of   celibacy，he made ample provision for them； for one of them he obtained the   husband of her choice，because she so desired，and this he did with no tinge   of jealousy．  （4） All his immense wealth he shared with men of good and lovely conduct．   （5） On whatever monk he waited，he did it with whole-heartedness； to the   monk’s preaching he listened earnestly； if the monk did not preach，Ugga   himself taught him the doctrine．  （6） Devas told him of the different attainments of various monks，but he   gave to all alike，without distinction．  （7） He felt no pride that he should hold converse with devas．  （8） He did not worry about death because the Buddha had assured him that   he would never more return to this world．The monk reports this conversation to the Buddha and the Buddha tells him that these were the very qualities he had in mind when praising Ugga （A．iv．212-6）．<br><br>The Samyutta Nikāya （Vajjī Sutta<i>，</i>S．iv．109f） records a visit paid to the Buddha by Ugga，at Hatthigāmaka．He asked the Buddha why it was that some beings attained full freedom in this very life，while others did not．Because of grasping，says the Buddha．<br><br>Ugga had been a householder in the time of Padumuttara Buddha．He once heard the Buddha preach and declare，at the end of his sermon，one of his lay disciples to be the best of those who waited on the Order．He wished for himself a similar attainment and did many good deeds towards that end （AA．i．214）．v．l．Uggata．<br><br><i>5．Ugga．</i>-A householder of Vesāli，declared by the Buddha to be the best of those who gave agreeable gifts （manāpadāyakānam）．（A．i．26； in SA．iii．26 he is wrongly described as aggo panītadāyakānam - the title of Mahānāma）．<br><br>His original name is not known．He came to be called Ugga-setthi，because he was tall in body，lofty in morals and of striking personality．The very first time he saw the Buddha，he became a sotāpanna and later an anāgāmī．When he was old，the thought came to him one day，while he was alone，”I will give to the Buddha whatever I consider most attractive to myself and I have heard from him that such a giver obtains his wishes．I wish the Buddha would come to my house now．” The Buddha，reading his thoughts，appeared before his door with a following of monks．He received them with great respect and，having given them a meal，announced to the Buddha his intention of providing him and the monks with whatever they found agreeable （AA．i．213-4）．<br><br>While staying at the Kūtāgārasālā in Vesāli，the Buddha once declared to the monks that Ugga was possessed of eight marvellous qualities．The rest of the story is very similar to that of Ugga of Hatthigāmaka，given above．This Ugga states as the first wonderful thing which happened to him，the faith he found in the Buddha at their very first meeting； three and four are the same； the fifth is that whatever monk he waits on，he does it whole-heartedly； the sixth，that if the monk preaches he would listen with attention，if the monk does not preach，Ugga would teach to him the doctrine； the seventh is the same； the eighth that he has got rid of all the orambhāgiya-samyojanas mentioned by the Buddha．The conversation is reported to the Buddha who agrees that Ugga does possess the qualities mentioned （A．iv．208-12）．<br><br>The Samyutta Nikāya （S．iv．109f） repeats under Ugga of Vesāli the same discussion with the Buddha as was given in connection with Ugga of Hatthigāma，regarding the reason why some beings do not attain complete freedom in this very life．This is perhaps due to uncertainty on the part of the compilers as to which Ugga took part in the original discussion．<br><br>A sutta in the Anguttara Nikāya （A．iii．49-51） gives a list of things of which Ugga himself was fond．We are told that he offered these things to the Buddha．The list includes rice-cakes made in the shape of Sāla-blossoms，the flesh of sucking pig and Kāsi robes．These and other things were given not only to the Buddha，but，according to the Commentary （AA．ii．602），also to five hundred monks．The Sutta goes on to say that Ugga died soon after and was born among the Manomayadevā．He visited the Buddha from the deva-world and stated that he had achieved his goal （of reaching arahantship）．<br><br>He is included in a list of householders who possessed six special qualities：unwavering loyalty to the Buddha，the Dhamma and the Sangha，Ariyan conduct，insight and liberation （A．iv．451）．<br><br>His desire to become chief of those who give agreeable things was first conceived in the time of Padumuttara Buddha，when he was a householder in Hamsavatī； he heard the Buddha describe one of his disciples as being a giver of such gifts （AA．i．213）．<br><br><i>6．Ugga．</i>-A thera．He was the son of a banker in Ugga，in the Kosala country．When the Buddha was staying in the Bhaddārāma there，Ugga heard him preach and entered the Order．Soon afterwards he became an arahant （Thag．v．80； ThagA．i．174-5）．<br><br>He had been a householder in the time of Sikhī Buddha and offered him a ketaka-flower．As a result，he was born twelve times as king．He is probably to be identified with Sudassana Thera of the Apadāna （i．164-5）．<br><br><i>7．Ugga．</i>A banker of the city of Ugga； he was a friend of Anāthapindika and，according to some accounts，his son married Anāthapindika’s daughter，Cūla Subhaddā．He and his family had been followers of the Niganthas，but they later became followers of the Buddha through the intervention of Subhaddā．For the story see Cūla Subhaddā．See alsoKālaka （1）．<br><br><i>8．Ugga．</i>-A township （nigama） in Kosala．The Buddha stayed there at the Bhaddārāma （ThagA．i．74）．The town was the residence of the banker Ugga，and was once a stronghold of the Niganthas； after the conversion of Ugga’s family，throughCūla Subhaddā’s intervention，the people became faithful followers of the Buddha and for some time Anuruddha lived there，at the Buddha’s special bidding，to preach to the new converts （DhA．iii．465-9； according to ThagA．i．65 Mahā Subhaddā also lived in Ugga，in a family of unbelievers）．<br><br>Probably the Uggārāma，mentioned in the story of Anganika Bhāradvāja （ThagA．i．339； Brethren，157，n．4），was also in Ugga，in which case it was near the village of Kundiya of the Kuru country．,4,1
433214,en,21,ugga sutta,ugga sutta,Ugga Sutta,Ugga Sutta：<i>1．Ugga Sutta．</i>-Records the conversation between the Buddha and Ugga （2），minister of King Pasenadi．A．iv．6-7．<br><br><i>2．Ugga Sutta．</i>-Deals with the eight wonderful qualities of Ugga of Vesalī．See Ugga （5）．<br><br>A．iv．208-12．<br><br><i>3．Ugga Sutta．</i>-Deals with the eight wonderful qualities of Ugga of Hatthigāmaka．See Ugga （4）．A．iv．212-6．,10,1
433272,en,21,uggaha mendakanatta,uggaha mendakanattā,Uggaha Mendakanattā,Uggaha Mendakanattā：The grandson of the banker Mendaka； he lived in Bhaddiya．Once when the Buddha was staying in the Jātiyāvana at Bhaddiya，Uggaha invited him and three monks to a meal at his house．At the conclusion of the meal，he asked the Buddha to speak a few words of advice to his daughters who were about to be married．The Buddha preached to them the Uggaha Sutta （A．iii．36ff）．<br><br>The Commentary says that their nuptials were already in progress at the time of the Buddha’s visit （AA．ii．597）．,19,1
433274,en,21,uggaha sutta,uggaha sutta,Uggaha Sutta,Uggaha Sutta：Preached at Bhaddiya to the daughters of Uggaha Mendakanattā just before their marriage．<br><br> A wife should rise betimes before her husband，and sleep after him；  she should respect his wishes， give him pleasure and be of sweet speech． His parents and elders and all those whom he holds in esteem，should she  reverence and honour；  she should be skilful in all the duties of the household；  she should look after the servants in the house and supervise their  duties，provide them with all necessaries and be kind and helpful to them；  she should safeguard her husband’s interests and look after his wealth；  she should be of virtuous conduct in every way．A．iii．36ff．,12,1
433305,en,21,uggahamana,uggāhamāna,Uggāhamāna,Uggāhamāna：A Paribbājaka．Once when he was staying near Sāvatthi in Mallikā’s pleasance at the Samayappavādaka hall，the carpenter （thapati），Pañcakanga，on his way to see theBuddha，visited him and had a conversation with him，which conversation Pañcakanga later reported to the Buddha （M．ii．22f）．The details are given in the Samana-Mandikā Sutta．<br><br>According to Buddhaghosa （MA．ii．710），the Paribbājaka’s original name was Sumana，but he was called Uggāhamāna because he had the ability to learn a few things （because he was always learning things?）．<br><br>Chalmers （Further Dialogues ii．12n） suggests that perhaps his mother’s name was originally Sumanā and that it was altered to Samanā，just as there is the further tendency to read mundikā for the second part，in order to make her name mean ”shaveling recluse” on familiar Pāli analogy．,10,1
433649,en,21,uggasena,uggasena,Uggasena,Uggasena：<i>1．Uggasena．</i>-King of Benares．The Nāga king，Campeyya，was brought before him by a brahmin snake-charmer for a performance，but when the king learnt from the Naga’s sister，Sumanā，what had happened，he caused the Nāga to be set free．Later，Campeyya took him to the Nāga-world and showed him every honour．Uggasena’s subjects were allowed to bring back from the Nāga-world whatever they desired （J．v．458ff； Mtu．ii．177ff）．<br><br>The story is told in the Campeyya Jātaka．In the present age Uggasena became Sāriputta．J．v．468．<br><br><i>2．Uggasena．</i>-Son of a banker of Rājagaha．He fell in love with a very skilful acrobat，married her and followed her about with her troupe．When he discovered that she despised him for his lack of skill as an acrobat，he learnt the art and became a clever tumbler．The Buddha knew that Uggasena was ready for conversion and entering Rājagaha while Uggasena was displaying his skill before a large crowd of people，withdrew their attention from his skilful feats．Seeing Uggasena’s disappointment，the Buddha sent Moggallāna to ask him to continue his performance，and while Uggasena was displaying his skill by various tricks，the Buddha preached to him，and Uggasena became an arahant，even as he stood poised on the tip of a pole，and later became a monk．His wife also left the world soon after and attained arahantship．<br><br>In the time of Kassapa Buddha they were husband and wife．On their way to the shrine of the Buddha where they worked as labourers，they saw an Elder and gave him part of the food they had with them and expressed the desire that they should，one day，like him，realise the Truth．The Elder，looking into the future，saw that their wish would be fulfilled and smiled．The wife，seeing him smile，said to her husband that the Elder must be an actor，and the husband agreed．Because of this remark they became actors in this life，but through their pious gift they attained arahantship．DhA．iv．59-65； also ibid．，159．<br><br><i>3．Uggasena．</i>-King，husband of Queen Dinnā．,8,1
433668,en,21,uggata,uggata,Uggata,Uggata：<i>1．Uggata．</i>-See Ugga （4）．<br><br><i>2．Uggata．</i>-A khattiya of the city of Sumangala （3），father of Sujāta Buddha．J．i．38； Bu．xiii．20．<br><br><i>3．Uggata．</i>-The Kālinga king who，with Bhīmaratha，king of Sañjayantī，and Atthaka，king of Hastināpura，sought the Bodhisatta Sarabhanga to learn from him where the kings Kalābu，Nālikira，Ajjuna and Dandakī had been born after the destruction of themselves and their kingdoms as a result of their ill-treatment of holy men．J．v．135ff．<br><br>Their story is given in the Sarabhanga Jātaka．<br><br>The scholiast of the Jātaka （J．v．137） takes Uggata to be not the name of the Kālinga king but a descriptive epithet，and explains it by saying cando viya suriyo viya ca pākato paññāto．<br><br>The Mahāvastu （iii．364f），however，definitely mentions Ugga as the name of the king，in the same way as Bhīmaratha and Asthamaka （Atthaka），and gives the capitals of the two latter as Sañjayantī and Hastināpura respectively．<br><br><i>4．Uggata</i>．-King during the time of Sobhita Buddha．He built a vihāra named Surinda at Sunandavatī and another named Dhammaganārāma at Mekhalā and dedicated them to the Buddha and the Order．At the festival of dedication of the former one hundred crores became arahants and at that of the latter，ninety crores （Bu．vii．9f； BuA．139）．<br><br><i>5．Uggata</i>．-Twenty-nine kappas ago there were sixteen kings of the name of Uggata，all previous incarnations of the Thera Citakapūjaka．Ap．i．151．<br><br><i>6．Uggata．</i>-King of one thousand and fifty-one kappas ago； a previous life of Dhajadāyaka Thera．Ap．i．109．<br><br><i>7．Uggata．</i>-Fourteen kappas ago there were four kings named Uggata，previous births of Parappasādaka （Ap．i．114） or Bhūta （ThagA．i．494） Thera．,6,1
433708,en,21,uggatasarira,uggatasarīra,Uggatasarīra,Uggatasarīra：A Mahāsāla brahmin，so called because he was tall in person and eminent in wealth （AA．ii．714）．Having made preparations for a great sacrifice，in which numerous animals were to be slaughtered，he visited the Buddha at Jetavana to consult him as to the efficacy of the sacrifice．Three times he told the Buddha that he had heard that the laying down （ādhāna） of the fire and the setting up （ussāpana） of the sacrificial post bore great fruit．Three times the Buddha agreed that it was so，and Uggatasarīra was about to conclude that the Buddha approved of his sacrifice，when Ananda intervened and suggested that the Buddha should be asked to explain his meaning and to give his advice as to the efficacy of the sacrifice．The Buddha thereupon declared that there were three fires to be cast off：rāga，dosa and moha； and three fires that should be honoured：āhuneyyaggi，gahapataggi and dakkhineyyaggi．The āhuneyyaggi was represented by the parents； the gahapata，by wife，children，servants and retainers； the dakkhineyya，by holy men and recluses．<br><br>At the end of the discourse，Uggatasarīra became a convert to the Buddha’s faith and set free the animals destined for the sacrifice．A．iv．41-6．,12,1
434445,en,21,ujjaya,ujjaya,Ujjaya,Ujjaya：1．Ujjaya，Ujjāya．-A Pacceka Buddha，mentioned in the list in the Isigili Sutta．M．iii．70．<br><br> <br><br>2．Ujjaya．-A thera．He was the son of a Sotthiya-brahmin of Rājagaha，and became proficient in the three Vedas．Dissatisfied with the teaching of the Vedas，he went to the Buddha and heard him preach at Veluvana．Later he entered the Order and retired into the forest，having learnt a subject for meditation．Soon after he became an arahant．In a past life he had offered a kanikāra-flower to the Buddha．Thirty-five kappas ago he was a king named Arunabala （Thag．v．67； ThagA．i．118f）．<br><br>He is probably identical with Kanikārapupphiya of the Apadāna （Ap．i．203）．<br><br> <br><br>3．Ujjaya．-A brahmin．He once went to the Buddha and asked him if he thought well of sacrifices．The Buddha replied that he was opposed to sacrifices which involved the slaughter of animals，but sacrifices not necessitating butchery，such as，for instance，a long-established charity，an oblation for the welfare of the family，had his approval （A．ii．42）．<br><br>The same Nikāya （A．iv．285f） records another visit of Ujjaya wherein he tells the Buddha that he wishes to observe a period of retreat （upavāsa），and asks for a teaching which will bring welfare both in this world and in the next．See below Ujjaya Sutta 2．,6,1
434447,en,21,ujjaya sutta,ujjaya sutta,Ujjaya Sutta,Ujjaya Sutta：1．Ujjaya Sutta．-Records the questions asked by the brahmin Ujjaya regarding sacrifice，and the Buddha’s answer．See above Ujjaya 3．A．ii．42．<br><br> <br><br>2．Ujjaya Sutta．-Ujjaya’s request to the Buddha （referred to above under Ujjaya 3） for a teaching which would bring him welfare in both worlds and the Buddha’s reply thereto，detailing four qualities which would bring prosperity in this world - the accomplishments of exertion （utthānasampādā），and of protection （ārakkhasampadā），friendship with the good （kalyānamittatā），and regular living （samajīvitā） - and four others for bringing happiness in the next - viz．，the four sampadā （accomplishments） of sīla （morality），citta （concentration and meditation），cāga （generosity），and paññā （higher wisdom）．A．iv．285-9．,12,1
434454,en,21,ujjeni,ujjenī,Ujjenī,Ujjenī：<i>1．Ujjenī．</i>-The capital ofAvanti．In the Buddha’s time，Canda-Pajjota （Vin．i．276； DhA．i．192） was king of Ujjenī and there was friendly intercourse between that city and Magadha，whose king was SeniyaBimbisāra．After Bimbisāra’s death，however，Pajjota seems to have contemplated a war against Ajātasathu．See M．iii．7．<br><br>There was an old trade-route from Ujjenī to Benares and the merchants of the two cities showed healthy rivalry not only in trade，but also in matters of culture．See，e．g．，J．ii．248ff．，where the merchants of Benares compare their musician Guttila with Mūsila，the chief fiddler of Ujjenī．<br><br>It was while going with a caravan to Ujjenī，that Sona Kutikanna （4） met the Peta，whose words made him decide to renounce household life （UdA．307f）．<br><br>The road taken by Bāvarī’s disciples ran through Ujjenī （Sn．v．1011）．<br><br>Ujjenī was also the birthplace of Mahā Kaccāna （ThagA．i．483），of Isidāsī （Thig．v．405），of Abhaya （ThagA．41） and of the courtesan Padumavatī，mother of Abhayā （ThigA．39）．<br><br>Before succeeding to his father’s throne at Pātaliputta，Asoka reigned for several years as Viceroy at Ujjenī，and it was during this period that Mahinda andSanghamittā were born （Mhv．xiii．10ff； Mbv．99； Sp．i．70）．<br><br>Mahinda spent six months in Dakkhinagiri Vihāra in Ujjenī，prior to his visit to Ceylon （Mhv．xiii．5）．<br><br>From the same vihāra forty thousand monks were present，under the leadership of Mahā Sangharakkhita，at the foundation of the Mahā Thūpa in Anurādhapura （Mhv．xxix．35）．<br><br>The Jātakas speak of Ujjenī as having been the capital of Avanti from very ancient times．E．g．，in J．iv．390，where Avanti Mahārāja rules in Ujjenī as capital of Avanti．But in the Mahāgovinda Sutta （D．ii．235），Māhissatī is mentioned as the capital of Avanti．Perhaps Māhissatī lost its importance later and gave place to Ujjenī，for we find Māhissatī mentioned just before Ujjenī among the places passed by Bāvarī’s pupils on their way to Sāvatthi （Sn．v．1011）．<br><br>Ujjenī is identical with the Greek Ozene，about 77° E．and 23° N．（Bud．India，p．40； see also CAGI，560，and Beal ii．270 for Hiouen Thsang’s description of it）．<br><br><i>2．Ujjenī．</i>-A city in Ceylon，founded by Vijaya’s minister Accutagāmī （Dpv．ix．36； Mhv．vii．45）．<br><br><i>3．Ujjenī．</i>-A township （nigama），the residence of the banker’s daughter Rucinandā，who gave a meal of milk-rice to Padumuttara Buddha just before his Enlightenment （BuA．158）．,6,1
434508,en,21,ujjhanasannika,ujjhānasaññikā,Ujjhānasaññikā,Ujjhānasaññikā：The name given to a group of devas who once visited the Buddha at Jetavana late at night．They charged the Buddha with inconsistency，but later，begging his forgiveness，they were pardoned by him （S．i．23-5）．Buddhaghosa （SA．i．50f ） says that they did not belong to any separate deva-world but were given this name by the Theras of the Council on account of their captious remarks．They had heard the Buddha praise his monks for self-denying practices while he himself wore raiment of silk，fine cloth or linen，ate food worthy of a rājā，dwelt in a Fragrant Cell like unto a deva-mansion and used good medicines．,14,1
434717,en,21,ujjuhana,ujjuhāna,Ujjuhāna,Ujjuhāna：A hill thickly covered with jungle and abounding in streams which get overfull during the rains and make living on the hill uncomfortable．<br><br> <br><br>According to others，Ujjuhana is the name of a bird，capable of bearing cold and rain with comfort．Thag．597； ThagA．i．536．,8,1
434838,en,21,ujunna,ujuññā,Ujuññā,Ujuññā：A district and a town in Kosala．<br><br>Once when the Buddha was staying at the Deer Park in Kannakatthala in the neighbourhood of the city，Pasenadi，who happened to be at Ujuññā on business，visited the Buddha．On this occasion was preached theKannakatthala Sutta （M．ii．125ff； MA．ii．757）．<br><br>It was here too that Nigantha Kassapa came to see the Buddha．This visit is recorded in theKassapa Sīhanāda Sutta．D．i．161ff．,6,1
434923,en,21,ukkacela,ukkācelā,Ukkācelā,Ukkācelā：A village in the Vajji country，on the banks of the Ganges，on the road from Rājagaha toVesāli and near the latter （UdA．322）． <br><br>Once while Sāriputta was staying there，the ParibbājakaSāmandaka visited him and talked to him about Nibbāna （S．iv．261-2）．Some time later，after the death of Sāriputta and Moggallāna within a fortnight of each other，the Buddha came to Ukkacelā on his way to Vesāli and at a gathering of the monks uttered high praise of the two chief disciples and spoke of the loss the Order had sustained by their death （S．v．163f）．<br><br>The Cūlagopālaka Sutta was also preached at Ukkacelā （M．i．225）． <br><br>Buddhaghosa says （MA．i．447） that when the city was being built，on the day its site was marked out，fish came ashore at night from the river，and men，noticing them，made torches （ukkā） out of rags （celā），dipped them in oil，and by their light caught the fish．On account of this incident the city was called Ukkācelā （v．l．Ukkacelā，Ukkāvelā）．,8,1
434988,en,21,ukkala,ukkalā,Ukkalā,Ukkalā：A district （janapada） in the region identified with modern Orissa （CAG．，p．733）．The merchants Tapassu and Bhalluka were on the way from Ukkalā，when a certain deva，an erstwhile relative of theirs，advised them to visit the Buddha at Rājāyatanamūla，near Uruvelā，and to offer food to him，which they did （Vin．i．4）．They were on the way to Majjhimadesa （J．i．80）．According to the Theragāthā Commentary （i．48f） there were caravan drivers of a city called Pokkharavatī （probably a town in Ukkalā）．Their destination was evidently Rājagaha，for we find them visiting the Buddha there after the first sermon and hearing him preach．<br><br>The men of Ukkalā，together with those of Vassa and Bhañña，are represented as being deniers of cause and effect，deniers of reality （ahetuvādā，akiriyavādā，natthikavādā）．（A．ii．31； S．iii．72； M．iii．78； Kvu．60； AA．ii．497； see also KS．iii．63，and GS．ii．34，n．3）．<br><br>The Mahāvastu （iii．303） places Ukkalā in the Uttarāpatha and mentions Adhisthāna as the place from which Tapussa and Bhalluka hailed．<br><br>The Mahābhārata （E．g．，in Bhīsmapārvan ix．365； Drona iv．122） mentions the Ukkalas several times in lists of tribes （va．Okkalā）．,6,1
435412,en,21,ukkasatika thera,ukkāsatika thera,Ukkāsatika Thera,Ukkāsatika Thera：An arahant．Ninety-four kappas ago he had seen the Pacceka Buddha Kosika，in Himavā，engaged in meditation，and for seven days he had one hundred torches kept lighted near the Buddha．On the eighth day he gave alms to the Pacceka Buddha．As a result he was born in Tusita，and from his body rays of light issued，spreading one hundred leagues．<br><br> <br><br>Fifty-five kappas ago he reigned as king of Jambudīpa，with his capital in Sobhana，built by Vissakamma himself，entirely of gold．Ap．ii．414-15．,16,1
435468,en,21,ukkattha,ukkatthā,Ukkatthā,Ukkatthā：A town in Kosala，near the Himālaya．It has been given，free from all taxes （as brahmadeyya），toPokkharasātī by the king of Kosala，in recognition of the former’s skill．It was thickly populated and had much grassland，woodland and corn （D．i．87； DA．i．245）．TheIcchānangala wood was in the neighbourhood，and when the Buddha was staying in the wood Pokkharasātī first sent his pupil Ambattha and then went himself to visit the Buddha （see the Ambattha Sutta）．<br><br>There was a road which connected Ukkatthā with Setavyā （A．ii．37） and with Vesāli （J．ii．259）．Chatta goes from Setavyā to Ukkatthā to learn under Pokkharasātī （VvA．229）．<br><br>It was in the Subhagavana at Ukkatthā that the Mūlapariyāya Sutta （M．i．1ff） was preached and the Mūlapariyāya Jātaka （J．ii．259ff） was related in connection with it．Ukkatthā was the residence ofAnganika-Bhāradvāja （ThagA．339）．<br><br>Buddhaghosa explains （MA．i．9； AA．ii．504） that the city was so called because it was built by the light of torches （ukkā） at night，in order that it might be completed within the auspicious time．<br><br>In the Brahmanimantika Sutta （M．i．326； but see S．i．142； J．iii．359），the Buddha says that it was while he was residing at Subhagavana that be became aware of the erroneous views ofBaka-brahma and went to the Brahma-world to teach Baka the truth．<br><br>The Divyāvadāna calls the city Ukkatā （p．621）．,8,1
435577,en,21,ukkha sutta,ukkhā sutta,Ukkhā Sutta,Ukkhā Sutta：It would be better to cultivate thoughts of love （mettā） at morning，noon and eventide，than to give a morning gift of one hundred ukkhās and the same at noon and in the evening （S．ii．264）．<br><br> <br><br>The Commentary explains ukkhā as being a large pot with a large mouth （mahā-mukha-ukkhalī）； SA．ii．164．,11,1
435644,en,21,ukkhepakata,ukkhepakata,Ukkhepakata,Ukkhepakata：He was the son of a brahmin of the Vaccha family．Having heard the Buddha preach，he entered the Order and dwelt in a village settlement in Kosala．He learnt the doctrine from the various monks who came there from time to time，but it was not until he learnt from Sāriputta that he was able to distinguish between Sutta，Vinaya and Abhidhamma．He thus became versed in the Three Pitakas even before the First Council （On this see Brethren，p．66．n．1）．He practised meditation and soon attained arahantship （Thag．v．65； ThagA．i．147f）．Later he became a teacher of the doctrine．According to Dhammapāla （ThagA．i．149），the soubriquet Ukkhepakata was given to him because he was able to teach and recite passages from the three Pitakas ”casting them in their proper setting，according as they belonged to each Pitaka．” The title was meant to emphasise his eminent repertory of orally-learnt doctrine．<br><br> <br><br>He had been a householder in the time of the Buddha Siddhattha and had helped a guild who built a hall for the Buddha by giving them a pillar for the building．<br><br> <br><br>Fifty-five kappas ago he was a king named Yasodhara and twenty-one kappas ago another king named Udena．His seven-storied palaces were all built on one pillar．He is probably to be identified with Ekatthambhika Thera of the Apadāna （i．56-7）．,11,1
435821,en,21,ukkhittapadumiya thera,ukkhittapadumiya thera,Ukkhittapadumiya Thera,Ukkhittapadumiya Thera：An arahant．<br><br>In the time of Padumuttara Buddha he had been a garland-maker of Hamsavatī．Once while he was picking lotuses in a pond，the Buddha appeared before him with numerous disciples．The garland-maker picked a lotus and threw it up into the air，wishing it to remain above the Buddha’s head； by the Buddha’s power it did thus remain．As a result，the garland-maker was reborn in Tāvatimsa in a palace named Satapatta．<br><br> <br><br>A thousand times he was king of the devas and five hundred times king of men．Ap．i．275f．,22,1
436120,en,21,ulara,ulāra,Ulāra,Ulāra：The daughter of a family in Rājagaha，which waited upon Mahā Moggallāna； was very generous and always gave away in alms the half of anything which she possessed．She was given in marriage to the son of a family of unbelievers．One day，seeing Moggallāna begging for alms，she invited him and gave him some cakes which had been put away by her mother-in-law．When the latter heard of it she was greatly enraged，and struck the girl with a pestle．<br><br>The girl died and was born in Tāvatimsa，her palace being called the Ulāravimāna．Later，Moggallāna visited her there （Vv．p．24； VvA．120）．,5,1
436230,en,21,ullabhakolakannika,ullabhakolakannikā,Ullabhakolakannikā,Ullabhakolakannikā：Evidently a village in Ceylon．A woman of this village，having learnt that the Thera Dīghabhānaka-Abhaya was reciting the Ariyavamsa-patipāda，went all the way to hear him，a distance of five leagues，nursing her baby the while．She arrived at the vihāra and，having laid the baby down，listened to two preachers．Earlier in the day，when Abhaya Thera，having finished a portion of the sermon，was about to take some refreshment，she censured him，saying that he should have refreshed himself earlier．The thera agreed and finished the sermon and，at the last word，the woman became a sotāpanna．AA．i．386．,18,1
436615,en,21,uluka jataka,ulūka jātaka,Ulūka Jātaka,Ulūka Jātaka：Once the birds wanted to select a king because all the other animals had kings．It was proposed to make the owl king，but when the vote came to be taken，a crow stood up and objected，saying：”If this is how he looks when he is being consecrated king，how will he look when he is angry?” The owl gave him chase and the birds chose a goose instead．Here began the eternal enmity of the owl and the crow．The story was told by the Buddha when it was reported to him that the owls near Jetavana were killing numerous crows nightly．J．ii．351-4．,12,1
436634,en,21,ulumpa,ulumpa,Ulumpa,Ulumpa：A township of the Sākyans．The Buddha once stayed there and was visited by Pasenadi，king of Kosala，who felt remorse for the murder of his general Bandhula．The king went alone inside the Gandhakuti，laying aside the symbols of royalty which he left with his minister Dīgha-Kārāyana．When the king came out，he found that all his followers had gone，leaving behind only one horse and a serving-woman．On learning that Vidūdabha had been made king，Pasenadi left for Rājagaha，to seek the help of Ajātasattu，and died outside the city-gates．J．iv．151f； DhA．i．356．See also Medatalumpa．,6,1
436662,en,21,ulunkasaddaka,ulunkasaddaka,Ulunkasaddaka,Ulunkasaddaka：The nickname of a young novice who lived with   Mahākassapa and who later burnt down the Elder’s hut in   Rājagaha．   His story is related in theKutidūsaka Jātaka．（J．iii．71ff）．,13,1
436769,en,21,ummada,ummāda,Ummāda,Ummāda：Mother of Pandukābhaya，king of Ceylon． <br><br>She was the daughter of Bhaddakaccānā and Panduvāsudeva，and when she was born the brahmins foretold that her son would kill all his uncles．Her brothers，therefore，resolved to kill her，but she was saved by her eldest brother Abhaya． <br><br>She was put in a chamber built on a single pillar，with an entrance through the king’s bedroom．But Dīghagāmanī fell in love with her and visited her at night with the help of a hook-ladder．Later，when with child，she was given to him in marriage （Mhv．ix．1ff； Dpv．x．4）．<br><br>She was given the name of Ummāda-Cittā because the mere sight of her beauty drove men mad．Mhv．ix．5．,6,1
436787,en,21,ummadanti,ummadantī,Ummadantī,Ummadantī：The daughter of the banker Tirītavaccha of Aritthapura．When she came of age，she was so beautiful that all who saw her lost control of themselves．At her father’s request，Sivi，the king of the country （who was the Bodhisatta） sent fortune-tellers to examine her，with a view to making her his wife，but the brahmins，on seeing her，were so intoxicated with passion that Ummadantī had them driven out of the house．They returned and told the king that she was a witch，and she was，therefore，given in marriage toAhipāraka，son of the commander-in-chief．Ummadantī bore the king a grudge for having refused her hand，and one feast day，when the king passed under her window，she threw flowers at him to attract his attention．From the moment that the king saw Ummadantī，he was beside himself with longing for her and lay on his couch raving about her．When Ahipāraka heard what had happened he offered his wife to the king，but Sivi was too righteous to hear of accepting the gift，and by a supreme effort of will he overcame his infatuation．<br><br>In a former birth Ummadantī was born in a poor family of Benares，and on a certain festal day having seen some holy women clad in robes dyed scarlet with safflower she asked her parents for a similar robe．Realising that they were too poor to afford the gift，she worked for a long time for another family，and they finally gave her a robe．When she was about to don it，after a bath in the river，she saw a disciple of Kassapa Buddha standing without any proper clothes，his robes having been stolen from the river bank．She first gave him half her garment，then，seeing how radiant he looked in it，she gave him also the other half and uttered a prayer that in a further existence she should surpass all other women in looks and be of maddening beauty．<br><br>She is identified with the Therī Uppalavannā．See also ThigA．192，v．28，quoted from the Apadāna．<br><br>The story is related in the Ummadantī Jātaka．J．v．209ff．,9,1
436791,en,21,ummadanti jataka,ummadantī jātaka,Ummadantī Jātaka,Ummadantī Jātaka：The story of Ummadantī．The story was related in connection with a backsliding brother who，having seen a very beautiful woman as he was going his alms-rounds in Sāvatthi，gave himself up to despair and had to be led to the Buddha for admonition （J．v．209ff）．<br><br>The story is also found，with certain slight variations，in the Jātakamālā under the title of Ummādayantī Jātaka （No．xiii）．<br><br>The tale of a maiden who made all who saw her mad，and of the love-smitten monarch who preferred walking in the right path and even meeting death itself to indulging in passion，is found also in the Kathāsaritsāgara．E．g．，in the 15th，23rd and 91st taranga．,16,1
436846,en,21,ummagga,ummagga,Ummagga,Ummagga：A name given to a part of the river which flows from the east of Anotatta，before it ultimately divides into the five great rivers，Gangā，Yamunā，etc． <br><br>The Ummagga-Gangā is the continuation of the Bahala-Gangā and flows for sixty leagues under the earth，till it reaches the rock named Vijjha．SnA．ii．439； AA．ii．760； UdA．302．,7,1
436851,en,21,ummagga jataka,ummagga jātaka,Ummagga Jātaka,Ummagga Jātaka：1．Ummagga Jātaka．-See Mahā-Ummagga Jātaka．<br><br> <br><br>2．Ummagga Jātaka．-The Samantapāsādikā （iv．742） mentions a work called the Gūlha-Ummagga in a list of heretical works which pass off as the word of the Buddha，but which are the teachings of unbelievers．,14,1
436852,en,21,ummagga sutta,ummagga sutta,Ummagga Sutta,Ummagga Sutta：A certain monk approaches the Buddha and asks various questions：”By what is the world led? By what is it drawn along? Under the sway of what that has arisen，does it go?” The Buddha praises the questioner：”Happy is your approach” （bhaddako te ummaggo） and says that the answer to his question is ”thought．” ”Of what sort is the man widely learned who knows the Dhamma?” ”He who understands the meaning and text of the Dhamma and is set on living in accordance with it．” Similarly，the man of great wisdom is he who thinks for the profit both of himself and of the whole world．<br><br>A．ii．177f．（On the title of the sutta．and the meaning of the word ummagga see GS．ii．184，n．5）,13,1
436880,en,21,ummapupphiya thera,ummāpupphiya thera,Ummāpupphiya Thera,Ummāpupphiya Thera：1．Ummāpupphiya Thera．-An arahant．In a past birth when a festival was being held in honour of the thūpa erected over the relics of Siddhattha Buddha，be placed an ummā-flower on the thūpa．Nine kappas ago he became king eighty-five times under the name of Somadeva （Ap．i．172）．<br><br>He is probably identical with Cakkhupāla Thera．See ThagA．i．196．<br><br> <br><br>2．Ummāpupphiya Thera．-An arahant．In a past birth he saw the Buddha Siddhattha wrapt in samādhi and offered him，in homage，azure （ummā-） flowers，which formed a canopy above the Buddha’s head．Later，Ummāpupphiya was born in Tusita．Fifty-five kappas ago he was a king called Samantacchadana．Ap．i．258．,18,1
437562,en,21,unnabha,unnābha,Unnābha,Unnābha：A brahmin．He once visited the Buddha atSāvatthi and asked him whether the five sense-faculties （indriyāni），which were of different scope and range，had any common ground of resort （pati-sarana）．The Buddha replies that the mind is their common resort and，in answer to further questions，explains that there is nothing beyond Nibbāna； that the holy life has Nibbāna for its ending．<br><br>When the brahmin，greatly pleased with the Buddha’s teaching，goes away，the Buddha tells the monks that Unnābha has become an anāgāmī and would，therefore，after death，no longer return to this world （S．v．217f）．<br><br>The same Nikāya （S．v．272f） records a visit of Unnābha toAnanda at Kosambī．He asks Ananda what is the aim of holy life and，on being told that it is the abandoning of desire by means of jhāna，suggests that it would be a task without end．But Ananda，by means of an illustration，explains how the task does come to an end，and Unnābha expresses great satisfaction with the answer．Perhaps this refers to another brahmin of the same name．,7,1
437798,en,21,unnanabhi,unnanābhī,Unnanābhī,Unnanābhī：A spider，as big as a chariot wheel，which lived in a cave in Mount Cittakūta．During the rains the geese who lived on the mountain entered his cave for shelter．Every month the spider would make a web，each thread of which was as thick as a cow’s halter，at the entrance of the cave．At the end of the rains a young goose，who had been given two portions of food to make him strong would break the web and the geese would fly away．Once the rains lasted five months and the geese，having no food，were forced to eat their eggs and then their young．When the time came for them to fly away，none of them were strong enough to break the web and the spider sucked the blood of them all．That was the end of the Dhatarattha geese．J．v．469-70．,9,1
438124,en,21,upacala,upacāla,Upacāla,Upacāla：Son of Upacālā and nephew ofSāriputta andKhadiravaniya-Revata．<br><br>He was ordained by Revata （Thag．v，43； ThagA．i．110）．<br><br>He is mentioned in the Anguttara Nikāya （v．133） in a list of very eminent disciples，together with Cāla，Kakkata，Kalimbha，Nikata andKatissaha．They lived in theKūtāgārasālā in Vesāli，but when theLicchavis went there to visit the Buddha，they moved to the Gosingasālavana in search of quiet．,7,1
438126,en,21,upacala,upacālā,Upacālā,Upacālā：<i>1．Upacālā．</i>-Sister of Sāriputta （his other sisters being Cālā，Sisūpacālā） and mother ofUpacāla．When Sāriputta left the world to join the Order of monks，his three sisters followed his example and became nuns．It is said that when Upacālā was taking her siesta in Andhavana，Māra tried to arouse in her sensual desires，but she vanquished him and became an arahant．Her conversation with Māra is recorded in the Therīgāthā vv．189-95； ThigA．165f．The Samyutta （i．133f） mentions the temptation of all three sisters by Māra and their conquest of him．But in this account，Upacālā’s verses are put into Cālā’s mouth，Sisūpacālā’s are ascribed to Upacālā and Cālā’s to Sisūpacālā．<br><br><i>2．Upacālā．</i>-The chief of the women disciples ofPhussa Buddha．<br><br>See also Upasālā．（J．i．41； Bu．xix．20）．<br><br><i>3．Upacālā．</i>-Chief of the women supporters of Sumana Buddha．Bu．v．28．,7,1
438128,en,21,upacala sutta,upacālā sutta,Upacālā Sutta,Upacālā Sutta：The story of Māra&#39；s unsuccessful attempt to cause   the therī Upacālā to sin．S．i．133．,13,1
438745,en,21,upadana-paritassana sutta,upādāna-paritassanā sutta,Upādāna-paritassanā Sutta,Upādāna-paritassanā Sutta：Two discourses on how grasping and worry   arise and how they can be got rid of．S．iii．15-18．,25,1
438746,en,21,upadana-parivatta sutta,upādāna-parivatta sutta,Upādāna-parivatta Sutta,Upādāna-parivatta Sutta：On the five khandhas as grasping and the   series of four truths in regard to each khandha - i．e．，the khandha itself，  its arising，its cessation And the way thereto．He who fully understands these   is fully liberated．S．iii．58ff．,23,1
438747,en,21,upadana sutta,upādāna sutta,Upādāna Sutta,Upādāna Sutta：1．Upādāna Sutta．-Enjoyment brings about craving，grasping，becoming，birth，etc．，and，in turn，the whole mass of Ill．<br><br>It is like a fire with many loads of faggots，constantly supplied with fuel．S．ii．84f．<br><br> <br><br>2．Upādāna Sutta．-On grasping and the things that make for it．S．iii．167．<br><br> <br><br>3．Upādāna Sutta．-The Buddha teaches the things that make for grasping and the fetters arising there from．S．iv．89．<br><br> <br><br>4．Upādāna Sutta．-On grasping and the things that encourage it．S．iv．108．<br><br> <br><br>5．Upādāna Sutta．-Jambukhādaka asks Sāriputta what grasping is．Sāriputta says there are four kinds：grasping after sensuality，opinion，rule and ritual and theory of self．S．iv．258．,13,1
438967,en,21,upadaya sutta,upādāya sutta,Upādāya Sutta,Upādāya Sutta：Personal weal and woe are dependent on the eye，ear，  etc．But these are impermanent，woeful，of a nature to change．Therefore   should one not lust for them．S．iv．85f．,13,1
439072,en,21,upaddha sutta,upaddha sutta,Upaddha Sutta,Upaddha Sutta：Preached at the Sākyan township of Sakkara．Ananda mentions to the Buddha his view that half the holy life consists in friendship with the good．The Buddha says that it is not the half but the whole of the holy life，and proceeds to explain （S．v．2）．In the Kosala Samyutta （S．i．87） we find the Buddha relating this incident to Pasenadi．,13,1
439110,en,21,upaddhadussadayaka thera,upaddhadussadāyaka thera,Upaddhadussadāyaka Thera,Upaddhadussadāyaka Thera：An arahant．In the time of Padumuttara Buddha，he had been a labourer，and seeing a monk，named Sujāta，looking for rags for a robe，he gave him half the garment he wore．As a result he became king of the gods thirty-three times and king of men seventy-seven times．Ap．ii．436f．,24,1
439244,en,21,upadduta sutta,upadduta sutta,Upadduta Sutta,Upadduta Sutta：Everything in the world is oppressed．S．iv．29．,14,1
439449,en,21,upadhi,upadhi,Upadhi,Upadhi：A Pacceka Buddha，whose name occurs in a list of names．  ApA．i．107．,6,1
439841,en,21,upadiyamana sutta,upādiyamāna sutta,Upādiyamāna Sutta,Upādiyamāna Sutta：When asked by a certain monk to give a topic for reflection，the Buddha tells him that if a man clings，he is Māra’s bondsman．If he cling not，he is free．The Buddha asks the monk what be understands by this and is pleased with the explanation．The monk meditates on this and becomes an arahant．S．iii．73f．,17,1
440109,en,21,upagatabhasaniya thera,upāgatabhāsaniya thera,Upāgatabhāsaniya Thera,Upāgatabhāsaniya Thera：An arahant．In the time of Vipassī Buddha   he was a Rakkhasa in a lake in Himavā．Once the Buddha visited this sprite who   paid homage to him．Ap．i．233．,22,1
440324,en,21,upahana jataka,upāhana jātaka,Upāhana Jātaka,Upāhana Jātaka：Once the Bodhisatta was an elephant-trainer and taught his art to a young man of Kāsi．The latter wished to take service under the king，but would not accept any fee less than that paid to his teacher．A contest of skill was arranged to settle the point．The night before the contest the Bodhisatta taught an elephant to do all things awry，going back when told to go forward，etc．At the time of the contest the pupil could not match this in any way and was defeated and stoned to death by the onlookers．The Bodhisatta thereupon declared that a low-bred churl was like an ill-made shoe （upāhana）．The story was told concerning the base ingratitude of Devadatta．J．ii．221ff．,14,1
440325,en,21,upahana vagga,upāhana vagga,Upāhana Vagga,Upāhana Vagga：The ninth section of the Duka Nipāta of the   Jātakatthakathā．J．ii．221-42．,13,1
440609,en,21,upajjha sutta,upajjhā sutta,Upajjhā Sutta,Upajjhā Sutta：A monk goes to his teacher and confesses to him the difficulty he experiences in living the celibate life profitably．The teacher takes him to the Buddha，who suggests to him a different way of conduct．The monk acts according to the Buddha’s advice and becomes an arahant．On being informed of this，the Buddha makes it a topic for a sermon．A．iii．69-71．,13,1
440624,en,21,upajjhaya,upajjhāya,Upajjhāya,Upajjhāya：A gatekeeper of Mandavya，summoned by him to drive out   Mātanga．J．iv．382．,9,1
440649,en,21,upajjhayavatta-bhanavara,upajjhāyavatta-bhānavāra,Upajjhāyavatta-bhānavāra,Upajjhāyavatta-bhānavāra：The thirtieth chapter of the first   Khandaka of the Mahāvagga．,24,1
440658,en,21,upajotiya,upajotiya,Upajotiya,Upajotiya：One of the door-keepers summoned by Mandavya to turn   Mātanga out of his house．J．iv．382．,9,1
440672,en,21,upaka,upaka,Upaka,Upaka：<i>1．Upaka</i><br><br>An ājivaka whom the Buddha met on his way between Gayā and the Bodhi Tree，after he set out from Isipatana for the preaching of the First Sermon．Upaka questioned the Buddha on his attainments，and when the Buddha told him what he had accomplished he asked the Buddha if he were ”Anantajina．” When the Buddha acknowledged it，Upaka shook his bead saying，”It may be so，friend，” and went along by another road （J．i．81； Vin．i．8； M．i．170-1； DhA．iv．71-2）．It is said （DA．ii．471） that the Buddha walked all the way from the Bodhi Tree to Isipatana - instead of flying through the air，as is the custom of Buddhas - because he wished to meet Upaka．<br><br>After this meeting Upaka went to the Vankahāra country and there，having fallen desperately in love with Cāpā，the daughter of a huntsman who looked after him，starved for seven days and in the end persuaded the huntsman to give her to him in marriage．For a living，Upaka hawked about the flesh brought by the huntsman．In due course Cāpā bore him a son，Subhadda．When the baby cried，Cāpā sang to him saying，”Upaka’s son，ascetic’s son，game-dealer’s boy，don’t cry，” thus mocking her husband．In exasperation he told her of his friend Anantajina，but she did not stop teasing him．One day，in spite of her attempts to keep him，he left her and went to the Buddha at Sāvatthi．The Buddha，seeing him coming，gave orders that anyone asking for Anantajina should be brought to him．Having learnt from Upaka his story，the Buddha had him admitted to the Order．As a result of his meditation，Upaka became an anāgāmī and was reborn in the Avihā heaven （ThigA．220ff； MA．i．388f．Upaka’s story is also given in SnA．i．258ff，with several variations in detail）．The Samyutta Nikāya （i．35，60） records a visit paid to the Buddha by Upaka and six other beings born in Avihā．According to the Majjhima Commentary （i．389），Upaka became an arahant as soon as he was born in Avihā．<br><br>In the Therīgāthā he is also called Kāla （v．309．This may have been a term of affection used because of his dark colour） and his birth-place is given as Nāla，a village near the Bodhi Tree，where he is said to have been living with his wife at the time he left her （ThigA．225）．<br><br>Later，Cāpā，too，left the world and became an arahant Therī．<br><br>The Divyāvadana （p．393） calls Upaka Upagana．<br><br>The enumeration of the Buddha’s virtues which was made to Upaka is not regarded as a real dhammadesanā because it took place before the preaching of the first sermon．It produced only a vāsanā-bhāgiya result，not sekha- or ribaddha-bhāgiya （UdA．54）．<br><br>The words of the Buddha’s speech to Upaka are often quoted （E．g．，Kvu．289）．<br><br><i>2．Upaka Mandikāputta．</i>-He once visited the Buddha at Gijjhakūta and stated before him his view that whoever starts abusive talk of another，without being able to make good his case，is blameworthy．The Buddha agrees and says that Upaka himself has been guilty of this offence．The Commentary （AA．ii．554） explains that Upaka was a supporter of Devadatta．Upaka protests against being caught in a big noose of words，like a fish caught as soon as he pops up his head．The Buddha explains that it is necessary for him to teach with endless variations of words and similes．Upaka is pleased with the Buddha’s talk and reports the conversation to Ajātasattu．The king shows his anger at the man’s presumption in having remonstrated with the Buddha （A．ii．181f），and the Commentary adds that he had him seized by the neck and cast out．<br><br>Buddhaghosa says （AA．ii．554-5） that Upaka went to visit the Buddha in order to find out whether the Buddha would blame him for being a supporter of Devadatta．According to others，he came to abuse the Buddha because he had heard that the Buddha had consigned Devadatta to hell．He was apparently of low caste，and Ajātasattu addresses him as ”salt-worker’s boy” （lonakārakadāraka） （A．ii．182）．,5,1
440677,en,21,upaka sutta,upaka sutta,Upaka Sutta,Upaka Sutta：Records the visit paid to the Buddha by  Upaka Mandakāputta．A．ii．181f．,11,1
440733,en,21,upakamsa,upakamsa,Upakamsa,Upakamsa：Son of Mahākamsa，king of Asitañjana and brother of   Kamsa．When Kamsa became king，Upakamsa was his viceroy．Upakamsa was killed   by a disc thrown by Vāsudeva，son of Devagabbhā．J．iv．79-82．,8,1
440735,en,21,upakancana,upakañcana,Upakañcana,Upakañcana：A brahmin，brother of the Bodhisatta Mahākañcana．Their   story is related in the Bhisa Jātaka．  J．iv．305ff．,10,1
440988,en,21,upakari,upakārī,Upakārī,Upakārī：1．Upakārī．-A city of the Pañcālas （J．vi．448，450，458，459）．Here was the entrance to the tunnel through which King Vedeha escaped to Mithilā，as related in the Mahā Ummagga Jātaka （q．v．）．<br><br> <br><br>2．Upakārī．-A city where Sumedha Buddha preached to a large concourse of people．BuA．165．,7,1
441255,en,21,upakkilesa sutta,upakkilesa sutta,Upakkilesa Sutta,Upakkilesa Sutta：<i>1．Upakkilesa Sutta．</i>-Preached at Pācīnavamsadāya to Anuruddha，Nandiya and Kimbila．It was at the time of the quarrel of the Kosambī monks； the Buddha，in search of quietness，goes to Bālakalonaka，preaches there to Bhagu and proceeds to Pācīnavamsadāya，where he tells his cousins how they should develop meditation，getting rid of all obstacles．M．iii．152ff．The verses of the sutta are also found in the Vinaya version （i．349ff）．Some of the verses are included in the Dhammapada （vv．328-30） and in the Khaggavisāna Butts of the Sutta Nipāta （vv．11，12）．<br><br><i>2．Upakkilesa Sutta．</i>-Gold ore must be purified from all its dross before it can be used for making ornaments，etc．； similarly，the mind must be freed from its impurities - the five nīvaranas - before it can be used for acquiring the higher knowledge （A．iii．16-19）．<br><br><i>3．Upakkilesa Sutta．</i>-Four things prevent the sun and the moon from shining with their full brilliance - clouds，mist，smoke and dust and Rāhu．Similarly four things diminish the holiness of ascetics and recluses - intoxicants，sex，money and wrong livelihood （A．ii．53f）．,16,1
441774,en,21,upali,upāli,Upāli,Upāli：<i>1．Upāli Thera．</i>-One of the most eminent of the Buddha’s immediate disciples．He belonged to a barber’s family in Kapilavatthu and entered the service of the Sākiyan princes．When Anuruddha and his cousins left the world and sought ordination from the Buddha at Anupiyā Grove，Upāli accompanied them．They gave him all their valuable ornaments，but，on further consideration，he refused to accept them and wished to become a monk with them．The reason given for his refusal is that he knew the Sākyans were hot-headed，and feared that the kinsmen of the princes might suspect him of having murdered the young men for the sake of their belongings．<br><br>At the request of the Sākiyan youths，the Buddha ordained Upāli before them all，so that their pride might be humbled．（Vin．ii．182； DhA．i．116f； see also Bu．i．61； but see BuA．44； the Tibetan sources give a slightly different version，see Rockhill，op．cit．，pp．55-6； according to the Mahāvastu iii．179，Upāli was the Buddha’s barber，too）．<br><br>Upāli’s upajjhāya was Kappitaka （Vin．iv．308）．When Upāli went to the Buddha for an exercise for meditation，he asked that he might be allowed to dwell in the forest．But the Buddha would not agree，for if Upāli went into the forest he would learn only meditation，while，if he remained amongst men，he would have knowledge both of meditation and of the word of the Dhamma．Upāli accepted the Buddha’s advice and，practising insight，in due course won arahantship．The Buddha himself taught Upāli the whole of the Vinaya Pitaka （ThagA．i．360f，370； AA．i．172）．<br><br>In the assembly of the Sangha，the Buddha declared him to be the most proficient of those who were learned in the Vinaya （vinayadharānam） （A．i．24； see also Vin．iv．142，where the Buddha is mentioned as speaking Upāli’s praises）．He is often spoken of as having reached the pinnacle of the Vinaya，or as being its chief repository （Vinaye agganikkhitto），（E．g．，Dpv．iv．3，5； v．7，9） and three particular cases - those of Ajjuka （Vin．iii．66f），the Bhārukacchaka monk （Vin．iii．39） and Kumāra-Kassapa （AA．i．158； MA．i．336； J．i．148； DhA．iii．145） - are frequently mentioned in this connection as instances where Upāli’s decisions on Vinaya rules earned the special commendation of the Buddha．In the Rājagaha Council，Upāli took a leading part，deciding all the questions relative to the Vinaya，in the same way as Ananda decided questions regarding the Dhamma （Vin．ii．286f； DA．i．11f； Mhv．iii．30）．<br><br>In accordance with this tradition，ascribing to Upāli especial authority regarding the rules of the Order，various instances are given of Upāli questioning the Buddha about the Vinaya regulations．Thus we find him consulting the Buddha as to the legality or otherwise of a complete congregation performing，in the absence of an accused monk，an act at which his presence is required （Vin．i．325f）．Again，he wishes to know if，in a matter which has caused altercations and schisms among members of the Order，the Sangha declares re-establishment of concord without thorough investigation，could such a declaration be lawful? （Vin．i．358f）．When a monk intends to take upon himself the conduct of any matter that has to be decided，under what conditions should he do so? What qualities should a monk possess in himself before he takes upon himself to warn others? （Vin．ii．248f）．In what case can there be an interruption of the probationary period of a monk who has been placed on probation? （Vin．ii．33f）．<br><br>A whole list of questions asked by Upāli and answers given by the Buddha on matters pertaining to the Vinaya rules is found in the chapter called Upāli-Pañcaka in the Parivāra （Vin．v．180-206； see also the Upālivagga of the Anguttara Nikāya X．31）．<br><br>It is not possible to determine which of these and other questions were actually asked by Upāli，and which were ascribed to him on account of his traditional reputation．<br><br>It is said （E．g．，Vin．iv．142； Sp．iv．876） that even in the Buddha’s lifetime monks considered it a great privilege to learn the Vinaya under Upāli．The monks seem to have regarded Upāli as their particular friend，to whom they could go in their difficulties．Thus，when certain monks had been deprived by thieves of their clothes，it is Upāli’s protection that they seek （Vin．iii．212； see also the story of Ramanīyavihārī，ThagA．i．116）．<br><br>The canon contains but few records of any discourses connected with Upāli，apart from his questions on the Vinaya．In the Anguttara Nikāya （A．iv．143f） he is mentioned as asking the Buddha for a brief sermon，the Buddha telling him that if there were anything that did not conduce to revulsion and detachment，Upāli could be sure that such things did not form part of the Buddha’s teaching．There is a record of another sermon （A．v．201ff） which the Buddha is stated to have preached when Upāli expressed the desire to retire into the solitude of the forest．The Buddha tells him that forest-life is not for the man who has not mastered his mind or attained to tranquillity．<br><br>For other sermons see Upāli Sutta and Ubbāhika Sutta．<br><br>Three verses are ascribed to Upāli in the Theragāthā （vv．249-51； but see Gotama the Man，p．215； another verse ascribed to Upāli，but so far not traced elsewhere，is found in the Milinda p．108） where he admonishes the brethren to seek noble friends of unfaltering character，to learn the monks’ code of discipline and to dwell in solitude．<br><br>In the time of Padumuttara，Upāli was a very rich brahmin named Sujāta．When the Buddha came to his father’s city in order to preach to him the Dhamma，Sujāta saw him，and in the assembly be noticed an ascetic named Sunanda，holding over the Buddha for seven days a canopy of flowers．The Buddha declared that Sunanda would，in the time of Gotama Buddha，become famous as the Elder Punna Mantānī-putta．Sujāta，too，wished to seethe future Buddha Gotama，and having heard Padumuttara praise the monk Pātika as chief of the Vinayadharas，he wished to hear，regarding himself，a similar declaration from Gotama．With this end in view he did many deeds of merit，chief of which was the erection of a monastery named Sobhana，for the Buddha and his monks，at an expense of one hundred thousand．<br><br>As a result he was born in heaven for thirty thousand kappas and was one thousand times king of the devas．One thousand times，too，he was cakkavatti．<br><br>Two kappas ago there was a Khattiya named Añjasa，and Upāli was born as his son Sunanda．One day he went to the park riding an elephant named Sirika，and met，on the way，the Pacceka Buddha Devala，whom he insulted in various ways．Sunanda was，thereupon，seized with a sensation of great heat in his body，and it was not till he went with a large following to the Pacceka Buddha and asked his pardon that the sensation left him．It is said that if the Buddha had not forgiven him，the whole country would have been destroyed．This insult paid to the Pacceka Buddha was the cause of Upāli having been born as a barber in his last birth （Ap．i．37ff）．<br><br>Buddhaghosa says （Sp．i．272，283） that while the Buddha was yet alive Upāli drew up certain instructions according to which future Vinayadharas should interpret Vinaya rules，and that，in conjunction with others，he compiled explanatory notes on matters connected with the Vinaya．<br><br>In direct pupillary succession to Upāli as head of the Vinayadharas was Dāsaka，whom Upāli had first met at the Valikārāma，where Upāli was staying （Mhv．v．10）．Upāli taught him the whole of the Vinaya．<br><br>Upāli’s death was in the sixth year of Udāyibhadda’s reign．Dpv．v．7ff．<br><br><i>2．Upāli．</i>-A lad of Rājagaha．His parents，wishing him to live a life of ease，did not have him instructed in any of the usual means of livelihood，lest he should be inconvenienced while learning them．After much consideration，they decided to have him ordained．He joined the Order with sixteen other companions equally young，and it is said that they rose at dawn and started shouting for food．This was the reason for the rule that no one under twenty years of age should receive the upasampadā ordination．Vin．i．77f．<br><br><i>3．Upāli Thera．</i>-The Apadāna （i．91f） contains the story of a thera named Upāli，who is to be distinguished from the eminent disciple of that name，though the Apadāna verses obviously point to a confusion of the legends of the two．The Apadāna Commentary distinguishes this monk as ”Bhāgineyya Upāli，” and states that he was a nephew of the Venerable Upāli．He was born in Kapilavatthu and was ordained by his uncle，who later became an arahant．<br><br>Bhāgineyya Upāli had been a householder in the time of Padumuttara．Later he left the world and became an ascetic in Himavā．There he met the Buddha and the monks，and uttered their praises in song．As a result he was eighteen times king of the devas and twenty-five times king of men．<br><br><i>4．Upāli．</i>-Distinguished as <i>Upāli-Gahapati</i>．He lived at Nālandā and was a follower ofNigantha Nātaputta．<br><br>He was present when Dīgha-Tapassī reported to Nātaputta an account of his visit to the Buddha in the Pāvārika Mango-grove．Upāli undertook to go himself to the Buddha and refute his views，in spite of the protestations of Dīgha-Tapassī．At the end of his discussion with the Buddha，which is recorded in the Upāli Sutta，Upāli is converted and invites the Buddha to a meal．Although the Buddha enjoins upon Upāli that his benefactions to the Niganthas should not cease because of his conversion，Upāli gives instructions that no Nigantha be admitted to his presence，but that if they need food it shall be given to them．Hearing a rumour of his conversion，first Tapassī，and later Nātaputta himself，go to Upāli’s house，where they learn the truth．When Nātaputta is finally convinced that Upāli has become a follower of the Buddha，hot blood gushes from his mouth （M．i．371ff）．<br><br>According to Buddhaghosa （MA．ii．621，830），Nātaputta had to be carried on a litter to Pāvā，where he died shortly after．<br><br>Upāli became a Sotāpanna （MA．ii．620）．<br><br>He is mentioned，with Ananda，Citta-gahapati，Dhammika-upāsaka and Khujjuttarā，as one who had acquired the four Patisambhidā while being yet a learner （sekha）．Vsm．ii．442； VibhA．388．<br><br><i>5．Upāli Thera．</i>-Head of the chapter of monks sent from Siam，at the request of Kittisirirājasīha，to re-establish the Upasampadā ordination in Ceylon．He was held in great esteem by the king of Ceylon and often preached to him．Upāli died in Ceylon of an incurable disease of the nose，and his funeral obsequies were held with great solemnity．Cv．c．71，94，117，127，142．,5,1
441776,en,21,upali gatha,upāli gāthā,Upāli Gāthā,Upāli Gāthā：The stanzas in which   Upāli-Gahapati uttered the Buddha&#39；s praises when Nātaputta asked him what   kind of man was his new-found teacher （M．i．386f）．These verses are often   quoted； they contain one hundred epithets as applied to the Buddha （Sp．i．257）．,11,1
441777,en,21,upali-pancaka,upāli-pañcaka,Upāli-pañcaka,Upāli-pañcaka：One of the chapters of the Parivāra，containing   various questions asked by Upāli （1） regarding Vinaya rules and the Buddha&#39；s   explanations of the same．Vin．v．180-206．,13,1
441778,en,21,upali-puccha-bhanavara,upāli-pucchā-bhānavāra,Upāli-pucchā-bhānavāra,Upāli-pucchā-bhānavāra：The sixth chapter of the ninth Khandhaka of   the Mahāvagga．Vin．i．322-8．,22,1
441779,en,21,upali sutta,upāli sutta,Upāli Sutta,Upāli Sutta：<i>1．Upāli Sutta．</i>-Records the events that lead to the conversation of Upāli-Gahapati．The Buddha is asked，first by Dīgha-Tapassī and then by Upāli，as to which of the three kinds of deeds - of body，speech and mind - are the most criminal．Those of mind，says the Buddha； those of body，say the followers of Nātaputta．By various illustrations the Buddha convinces Upāli that his contentions are wrong．The sutta concludes with a series of verses （the Upāli Gāthā） in which Upāli sings the Buddha’s praises．M．i．371ff．<br><br><i>2．Upāli Sutta．</i>-Upāli Thera visits the Buddha and asks him for what purpose the various precepts have been laid down for disciples and why the pātimokkha has been recited? For ten purposes，says the Buddha，and proceeds to enumerate them．Similarly，ten reasons are given which justify the suspension of the pātimokkha．A．v．70f．<br><br><i>3．Upāli Sutta．</i>-Upāli （1） visits the Buddha and expresses a desire to retire to the solitude of the forest．Such a step is not desirable for those who have not attained to tranquillity of mind，says the Buddha，and explains his meaning by various similes．A full-grown elephant could disport himself in a deep lake according to his fancy，not so a hare or a cat．The sutta goes on to describe how，as a result of the arising of a Tathāgata in the world，a householder would listen to the Dhamma，renounce the world，give up all evil practices and gradually attain to full development of the four jhānas．Upāli is advised to live among the monks and not go into the forest．A．v．201ff．<br><br><i>Upāli Vagga</i>．-The fourth chapter of the Dasaka Nipāta of the Anguttara Nikāya．It contains records of various discussions between Upāli （1） and the Buddha and two between Ananda and the Buddha，regarding matters connected with the Vinaya．A．v．70-7．,11,1
441937,en,21,upamanna,upamañña,Upamañña,Upamañña：The family （gotta） to which Pokkharasāti belonged．He   was，therefore，called Opamañña．M．ii．200； MA．ii．804．,8,1
442133,en,21,upanahi sutta,upanāhī sutta,Upanāhī Sutta,Upanāhī Sutta：Preached in answer to the questions of Anuruddha．  The five qualities，including grudging，which lead a woman to be reborn in   purgatory．S．iv．241．,13,1
442227,en,21,upananda,upananda,Upananda,Upananda：<i>1．Upananda．-A thera．</i> He belonged to the Sākiyan clan．Several incidents connected with him are mentioned in the Vinaya．Once he promised to spend the rainy season withPasenadi Kosala，but on his way there he saw two lodgings where robes were plentiful and so kept Vassa in those lodgings instead．Pasenadi was greatly annoyed and when，in due course，the matter reached the ears of the Buddha，Upananda was rebuked and a set of rules was passed regarding promises made about the rainy season （Vin．i．153）．<br><br>On another occasion Upananda spent the rainy season atSāvatthi，but when the time came for the monks to gather together and divide the robes that had been given to them，he went from village to village，taking his share of the robes from everywhere．The Buddha sent for him and rebuked him in the presence of the Order，but the rebuke had evidently no effect，for we find him again spending the Vassa alone in two residences，with the idea of obtaining many robes．The Buddha，however，ordered that only one portion should be given to him （Vin．i．300）．<br><br>His greediness was not confined to robes．Once he was invited to a meal by an official，a follower of the ājīvakas．He went late，and finding no room left for him，made a junior monk get up and give him his seat．There was a great uproar，but Upananda had his way （Vin．ii．165）．Elsewhere he is accused of having appropriated two lodgings for himself at the same time，one at Sāvatthi and the other somewhere in the country．He was evidently unpopular among the monks，because on this occasion we find him spoken of as ”a maker of strife，quarrelsome，a maker of disputes，given to idle talk，a raiser of legal questions．” （Vin．ii．168）．<br><br>Upananda was fond of money，for we find in the Vinaya （Vin．ii．297） a statement to the effect that ”on the occasion of the matter of Upananda the Sākiyan，the Buddha distinctly laid down a precept by which gold and silver were forbidden．” <br><br>Upananda had been given his meals regularly by a certain family．Once a dish of meat was prepared for him，but a little boy in the house started to cry for the meat，and it was given to him．Upananda insisted that a kahāpana should be paid to him in lieu of the meat （Vin．iii．236f）．<br><br>Upananda was once asked to preach to those that came to Jetavana．Among the visitors was a banker，and when the banker expressed the desire to give something to Upananda to show his appreciation of the sermon，Upananda wished to have the robe that the man wore．The banker was embarrassed，and promised to go home at once and fetch him another robe，even better than the one he had on．But Upananda was adamant，till，in despair，the man gave him his robe and went away．Again，when Upananda heard that a certain man wished to offer him a robe，he went to the man and told him what kind of robe he wanted，and said he would accept no other （Vin．iii．215）．<br><br>A story is also told of a Paribbājaka exchanging his own garment for one belonging to Upananda，which was of rich colour．Two other Paribbājakas told him that he had lost in the bargain，so he wished to cry off the deal，but Upananda positively refused （Vin．iii．240f）．He did not，however，always come off best in a bargain．Once he gave a robe to a colleague，on condition that the latter should join him in his tours．The condition was agreed to，but later，when the recipient monk heard that the Buddha was going on tour，he preferred to join the Buddha’s company．The robe was not returned to Upananda，who had to be reported to the Buddha for the violent language he used to the defaulter （Vin．iii．254f）．Upananda is mentioned as quarrelling with the Chabbaggiya monks （Vin．iv．30） and，at another time，as going his alms-rounds with a colleague with whom he quarrelled when the rounds were over，refusing to give him any of the food obtained．The unfortunate monk had to starve because it was then too late to go out begging again （Vin．iv．92f）．We are not told whether Upananda deliberately set out to have a quarrel in order that he might keep all the food himself!<br><br>Nor were all Upananda’s misdemeanours confined to greed for possessions．We are told that once a complaint was made to the Buddha that Upananda had gone to the house of an acquaintance and had sat down in the bedroom of the woman of the house，talking to her．The husband ordered food to be brought to Upananda，and when that was done，asked him to leave．But the woman wished him to stay and he refused to go away （Vin．iv．94）．<br><br>On two other occasions he is mentioned as visiting the houses of his acquaintances and being found by the husbands，seated alone with their wives （Vin．iv．95-7； see also 121，127 and 168，for other offences committed by him）．<br><br>With most laymen，however，he was evidently popular．Mention is made of a meal where the donor kept all the other monks waiting for quite a long while，till Upananda should arrive，after his visits to various households （Vin．iv．98）．And，again，of food being sent to the monastery with express instructions that the other monks should eat only after Upananda had done so （Vin．iv．99）．<br><br>Episodes regarding Upananda’s misdeeds are not confined to the Vinaya．In theDabbhapuppha Jātaka （J．iii．332ff； see also DhA．iii．139ff） we are told that he was in the habit of preaching contentment to others．When they，touched by his preaching，cast away their good robes，etc．，Upananda collected them for himself．Once he cheated two brethren of a costly blanket．When the matter was brought to the Buddha’s notice，this Jātaka was related to show how in previous births，too，he had plundered other people’s goods．He had been a jackal called Māyāvī，and had cheated two other jackals of a rohita-fish they had caught．Again，in theSamudda Jātaka （J．ii．441f），he is described as a great eater and drinker； he would not be satisfied even with cart-loads of provisions．The Jātaka tells of how he once was born as a water-crow and tried to prevent the fish from drinking the sea-water lest he should not have enough for himself．<br><br>Buddhaghosa calls him a lolajātika，held in contempt by his eighty thousand fellow Sākiyans who joined the Order （Sp．iii．665）．Elsewhere he is referred to as a well-known example of one who never practised what he preached and，therefore，did not benefit by his cleverness．E．g．，AA．i．92； MA．i．348； Vsm．i．81．<br><br>Upananda had under him two novices，Kandaka and Mahaka，who seem to have resembled their teacher in being undesirables．They were found guilty of an unnatural offence，and the Buddha ordered that no one should ordain them （Vin．i．79）．This order seems to have been rescinded later （see Vin．i．83）．<br><br><i>2．Upananda．</i>-A king of fifty-seven kappas ago； a previous birth of Tindukadāyaka Thera．Ap．i．201．<br><br><i>3．Upananda．</i>-Four Pacceka Buddhas，mentioned in theIsigili Sutta．M．iii．70．<br><br><i>4．Upananda．</i>-Commander-in-chief of the Magadha kingdom．He was present at the conversation，recorded in theGopaka-Moggallāna Sutta，between Ananda andVassakāra．M．iii．13．<br><br><i>5．Upananda．</i> See Nandopananda．,8,1
442229,en,21,upananda-sakyaputta-thera-vatthu,upananda-sākyaputta-thera-vatthu,Upananda-Sākyaputta-Thera-Vatthu,Upananda-Sākyaputta-Thera-Vatthu：A group of stories concerning the   greediness and rapacity of Upananda Sākyaputta．DhA．iii．139ff； cf．  J．iii．332ff．,32,1
442380,en,21,upanemi,upanemi,Upanemi,Upanemi：A Pacceka Buddha，mentioned in nominal lists．M．iii．70；   ApA．i．107．,7,1
442437,en,21,upaneyya sutta,upaneyya sutta,Upaneyya Sutta,Upaneyya Sutta：A deva visits the Buddha at Jetavana and utters a   stanza in which he says that life is short，and one should accumulate merit in   order to obtain bliss．The Buddha replies that all who fear death should   aspire to the final peace．S．i．2．,14,1
442830,en,21,upanisa sutta,upanisā sutta,Upanisā Sutta,Upanisā Sutta：1．Upanisā Sutta．-On causal association．S．ii．29f．<br><br> <br><br>2．Upanisā Sutta．-On how，to the wicked man，the possibilities of all high attainments are destroyed，not so to the man who is righteous．A．v．313f．<br><br> <br><br>3．Upanisā Sutta．-The same as 2，but the Sutta is ascribed to Sāriputta．A．v．315f．,13,1
442903,en,21,upanisinna vagga,upanisinna vagga,Upanisinna Vagga,Upanisinna Vagga：The fourth chapter of the Rādha Samyutta of the   Samyutta Nikāya．S．iii．200ff．,16,1
443058,en,21,upanita,upanita,Upanita,Upanita：A Pacceka Buddha，mentioned in the Isigili Sutta．  M．iii．70．,7,1
443628,en,21,uparama,uparāmā,Uparāmā,Uparāmā：One of the two chief women disciples of Paduma Buddha   （J．i．36）．The Buddhavamsa，however，gives their names as Rādhā and Surādhā．,7,1
443752,en,21,uparevata,uparevata,Uparevata,Uparevata：1．Uparevata．-A sāmanera，son of Padumuttara Buddha．It was the sight of this novice which made Rāhula，then born as the Nāga-king Sankha，wish to become a Buddha’s son （SnA．i．340； MA．ii．722）．According to the Buddhavamsa （xi．21），however，Padumuttara’s son was called Uttara．Uparevata，though very young in years （tarunalalitadāraka），was possessed of great iddhi-powers and the Nāga-king was greatly impressed by him （AA．i．142f．Here the nāga king is called Pathayindhara）．<br><br> <br><br>2．Uparevata．-Nephew of Sāriputta．When Sāriputta went to Nālaka on his last visit，in order to die there，Uparevata saw him outside the village，seated under a banyan tree．He was asked to announce Sāriputta’s arrival to the latter’s mother，and to make preparations for accommodating Sāriputta’s five hundred followers （DA．ii．551； SA．iii．175）．,9,1
443876,en,21,upariganga,uparigangā,Uparigangā,Uparigangā：See Gangā．,10,1
444017,en,21,uparimandakamala,uparimandakamāla,Uparimandakamāla,Uparimandakamāla：A vihāra （?） in Ceylon，the residence of   Mahārakkhita Thera （q．v．）．J．vi．30．,16,1
444018,en,21,uparimandalaka-malaya,uparimandalaka-malaya,Uparimandalaka-malaya,Uparimandalaka-malaya：A vihāra （?） in Ceylon，the residence of   Mahāsangharakkhita Thera．J．iv．490．,21,1
444148,en,21,uparittha,uparittha,Uparittha,Uparittha：A Pacceka Buddha （M．iii．69； ApA．i．106）．In a previous life，when Anuruddha was born as Annabhāra，he offered alms to the Pacceka Buddha and made various wishes which were fulfilled in later births （DhA．i．113f）．Uparittha had spent seven days in meditation on Gandhamādana，and when he appeared before Annabhāra，the latter ran home to his wife，fetched the food which had been prepared for themselves and gave it to Uparittha．Uparittha ate the meal seated on Annabhāra’s garment，which was spread on the ground for him．AA．i．105； Thag．910； ThagA．ii．66．,9,1
444253,en,21,uparuci,uparuci,Uparuci,Uparuci：A king of thirty-eight kappas ago； a previous birth of   Sucintita Thera （Ap．i．134）．,7,1
444385,en,21,upasabha,upāsabha,Upāsabha,Upāsabha：Name of a Pacceka Buddha．M．iii．69； MA．ii．890； ApA．i．106．,8,1
444390,en,21,upasagara,upasāgara,Upasāgara,Upasāgara：Son of Mahāsāgara，who was the king of Uttara Madhurā． <br><br>Upasāgara’s elder brother was Sāgara，and when their father died，Upasāgara became his brother’s viceroy．Having been suspected of an intrigue in the king’s zenana，he fled to the court of Upakamsa in Asitañjano．There he fell in love with Devagabbhā，and when she was with child he married her and they lived in Govadhamāna． <br><br>Their children were the notorious Andhakavenhu-dāsaputtā．,9,1
444449,en,21,upasaka vagga,upāsaka vagga,Upāsaka Vagga,Upāsaka Vagga：1．Upāsaka Vagga．-The second chapter of the Brāhmana Samyutta．S．i．172ff．<br><br>2．Upāsaka Vagga．-The eighteenth chapter of the Pañcaka Nipāta of the Anguttara Nikāya； on various matters，chiefly connected with laymen．A．iii．203-18．<br><br>3．Upāsaka Vagga．-The tenth chapter of the Dasaka Nipāta of the Anguttara Nikāya．A．v．176-206．,13,1
444520,en,21,upasala,upasāla,Upasāla,Upasāla：Younger brother of Paduma Buddha and，later，one of his   two chief disciples．Bu．ix．21； BuA．147； J．i．36．,7,1
444522,en,21,upasala,upasālā,Upasālā,Upasālā：According to the Buddhavamsa Commentary （194），Sālā and   Upasālā were the two chief women disciples of Phussa Buddha．The Buddhavamsa   （xix．20），however，calls them Cālā and Upacālā．,7,1
444529,en,21,upasalha,upasālha,Upasālha,Upasālha：A wealthy brahmin of Rājagaha．He lived near the monastery，but was an unbeliever and had nothing to do with the Buddha or his monks．He had a wise and intelligent son．When Upasālha was old，he told his son that，after death，he wished to be burnt in a cemetery unpolluted by any outcast．Being asked by the son to point out such a spot，he took him to Gijjhakūta and showed him a place．As they were descending the hill，the Buddha，perceiving their upanissaya，waited for them at the foot，and when they met he asked where they had been．Having heard their story，he related the Upasālha Jātaka，showing that in the past，too，Upasālha had been fastidious about cemeteries．At the conclusion of the discourse，both father and son were established in the First Fruit of the Path．J．ii．54ff．,8,1
444530,en,21,upasalha jataka,upasālha jātaka,Upasālha Jātaka,Upasālha Jātaka：Preached to Upasālha．The story of the past is that of a brahmin Upasālhaka （identified with Upasālha）．He instructed his son that after death he should be burnt in a cemetery unpolluted by the presence of outcasts．While descending Gijjhakūta，having ascended the mountain in order to find such a spot，they met the Bodhisatta，who was a holy ascetic，possessed of various attainments and mystic powers．When the Bodhisatta had heard their story，he revealed to them that on that very same spot Upasālha had been burnt fourteen thousand times，and preached to them the way of deathlessness （J．ii．54ff）．<br><br>The Upasālhaka Jātaka was preached by the Buddha to the novice Vanavāsī-Tissa when the Buddha visited him in his forest solitude．DhA．ii．99．,15,1
444547,en,21,upasama sutta,upasama sutta,Upasama Sutta,Upasama Sutta：The Buddha explains to a monk，in answer to a   question，how one may become perfect in the indriyas．S．v．202．For the title   see KS，v．178，n．3．,13,1
444801,en,21,upasampada sutta,upasampadā sutta,Upasampadā Sutta,Upasampadā Sutta：On the qualities which a monk should possess in   order to admit others to the Order．A．v．72．,16,1
444802,en,21,upasampada vagga,upasampadā vagga,Upasampadā Vagga,Upasampadā Vagga：The sixteenth chapter of the Pañcaka Nipāta of the Anguttara Nikāya．The suttas of this chapter deal with the qualities requisite for a monk who wishes to receive the upasampadā，to give nissaya，to institute a novice，to become an official in the Order，etc．A．iii．271-8．,16,1
445178,en,21,upasanta,upasanta,Upasanta,Upasanta：1．Upasanta．-One of the two chief disciples of Atthadassī Buddha （Bu．xv．19； J．i．39）．He was the son of the chaplain of Sucandaka and the friend of Santa．<br><br>Santa and Upasanta visited the Buddha and for seven days entertained the Buddha and his monks．The two entered the Order with ninety-eight thousand followers．BuA．179f．<br><br> <br><br>2．Upasanta．-A Pacceka Buddha to whom the thera Vajjita，in a previous birth thirty-one kappas ago，gave a campaka-flower．ThagA．i．336； Ap．i．288．<br><br> <br><br>3．Upasanta （Upasantaka，Upasaññaka）．-The body-servant of Vessabhū Buddha （D．ii．6； Bu．xxii．23； J．i．42）．He was the king of Nārivāhana city and was converted by the Buddha，taking over with him a large following．BuA．206．,8,1
445278,en,21,upasena,upasena,Upasena,Upasena：<i>1．Upasena Thera</i>．-Maternal uncle of Vijitasena Thera and brother of Sena．He was an elephant-trainer，and having heard the Buddha preach，he entered the Order and，in due course，became an arahant．He ordained Vijitasena （ThagA．i．424）．According to the Mahāvastu （iii．60ff），Sāriputta was converted to Buddhism not by Assaji，as recorded in the Pitakas，but by an Elder named Upasena，who is，perhaps，to be identified with the Upasena．The Mahāvastu （iii．431f） also mentions an Upasena who was nephew to the Tebhātika Jatilas．When the Tebhātikas accepted the Buddha as their teacher，they cast the garments，etc．，which they had used as ascetics，into the Nerañjarā，on the banks of which was Upasena’s hermitage．When Upasena saw the robes，etc．，he knew that something must have happened to his uncles．He went at once to see them and，having heard the good tidings of their new-found bliss became a monk himself．It is not stated whether this Upasena is identical with the Elder of the same name mentioned above as the teacher of Sāriputta．<br><br><i>2．Upasena Vangantaputta．</i>-He was born in．Nālaka as the son of Rūpasārī，the brahminee，his father being Vanganta．He was the younger brother of Sāriputta （UdA．266； DhA．ii．188）．When he came of age，he learnt the three Vedas，and，having heard the Buddha preach，entered the Order．When his ordination was but one year old，he ordained another bhikkhu，to increase the number of holy ones，and went with him to wait upon the Buddha．The Buddha roundly rebuked him for this hasty procedure （Vin．i．59； Sp．i．194； J．ii．449），and Upasena，wishing to earn the Master’s praise on account of the very cause of this rebuke，practised insight and became an arahant．Thereafter he adopted various dhutangas and persuaded others to do likewise．In a short time he had a large retinue，each member of which was charming in his way，and the Buddha declared Upasena to be the best of those who were altogether charming （samantapāsādikānam） （A．i．24）．<br><br>Buddhaghosa says that Upasena was famed as a very clever preacher （pathavighutthadhammakathika），and many joined him because of his eloquence．AA．i．152； also Mil．360，where more details are given of how Upasena admitted monks into the Order and of the conditions imposed on them； for a slightly different version see Vin．iii．230ff； it is said there that after Upasena’s visit，the Buddha allowed monks who practised dhutangas，to visit him even during his periods of retreat．See also Sp．iii．685f．<br><br>He visited the Buddha when the Buddha had enjoined on himself a period of solitude for a fortnight； the monks had agreed that anyone who went to see the Buddha would be guilty of a pācittiya offence，but the Buddha，desiring to talk to him，asked one of Upasena’s followers if he liked rag-robes．”No，Sir，but I wear them out of regard for my teacher，” was the reply．<br><br>In the Theragāthā are found several verses ascribed to Upasena as having been spoken by him in answer to a question by his saddhivihdrika，regarding what was to be done during the dissensions of the Kosambī monks （vv．577-86； the first verse is quoted in the Milinda 371 and also the fifth 395）．The Milinda-pañha （pp．393，394） contains several other verses attributed to Upasena similar in their trend of ideas and admonitions．The Udāna states （p．45f； UdA．266ff） that once when he was taking his siesta he reviewed the happiness he enjoyed and the glories of the life he led under the guidance of the Buddha．The Buddha，noticing this，proclaimed his approval．<br><br>One day，while Upasena was sitting after his meal in the shadow of the Sappasondika-pabbhāra，fanned by the gentle breeze，mending his outer robe，two young snakes were sporting in the tendrils overhanging the cave．One fell on his shoulder and bit him，and the venom spread rapidly throughout his body； he called to Sāriputta and other monks who were near，and requested that he might be taken outside on a couch，there to die．This was done，and his body ”was scattered there and then like a handful of chaff．” （S．iv．40f； SA．iii．10）．<br><br>Upasena had been，in Padumuttara’s day，a householder of Hamsavatī．One day he heard the Buddha declare one of his monks to be the best of those who were altogether charming，and wished for a similar declaration regarding himself by some future Buddha．Towards this end he did many deeds of piety （ThagA．i．525）．The Apadāna mentions that he gave a meal to Padumuttara and eight monks，and at the meal placed over the Buddha’s head a parasol made of kanikdra-flowers．As a result，he was thirty times king of the devas and twenty-one times cakkavatti．（Ap．i．62）．The verses quoted from the Apadāna in the ThagA．are slightly different．<br><br>Upasena is given，together with Yasa Kākandakaputta，as an example of one who observed the Vinaya precepts thoroughly，without imposing any new rules or agreements．DA．ii．525．<br><br>See also Vaka Jātaka．<br><br><i>3．Upasena Thera．</i>-Mentioned in the Gandhavamsa （61，66； also Svd．1197） as the author of the Saddhammappajjotikā，the commentary on the Mahā Niddesa．But see Upatissa （13）．<br><br><i>4．Upasena．</i>-Son of Sujāta Buddha．Bu．xiii．22．,7,1
445280,en,21,upasena,upasenā,Upasenā,Upasenā：One of the chief women supporters of Tissa Buddha．  Bu．xviii．23．,7,1
445281,en,21,upasena sutta,upasena sutta,Upasena Sutta,Upasena Sutta：Records the incident of the death of Upasena Vangantaputta from a snake-bite．Summoned by him，Sāriputta looked at him and said that he noticed no change at all in Upasena，either in his body or in his faculties．Upasena answered that that was because he had long before quelled all lurking tendencies of ”I” and ”mine．” S．iv．40f．,13,1
445292,en,21,upaseni,upasenī,Upasenī,Upasenī：Daughter of Vasavatti，king of Pupphavatī and sister of   Candakumāra．She narrowly escaped death when the king，on the advice of his   chaplain，wished to offer human sacrifices．The story is told in the  Khandahāla Jātaka．J．vi．134．,7,1
445350,en,21,upasidari,upasīdarī,Upasīdarī,Upasīdarī：A Pacceka Buddha，mentioned in the Isigili Sutta．  M．iii．70．,9,1
445368,en,21,upasika vihara,upāsikā vihāra,Upāsikā Vihāra,Upāsikā Vihāra：A nunnery in Anurādhapura，built by Devānampiyatissa，for the accommodation of Anulā and her followers，pending the arrival of Sanghamittā （Mhv．xviii．12）．Later，Sanghamittā took up her residence there and it was enlarged by the addition of twelve buildings，three of which gained peculiar sanctity because in these were set up the mast，the rudder and the helm of the ship that had brought the Bodhi-tree to Ceylon，and these buildings were called，respectively，the Kupayatthithapita-ghara，the Piyathapita-ghara and the Arittathapita-ghara．Even when other sects arose，these twelve buildings were occupied by the Hatthālhaka （or orthodox） nuns．Mhv．xix．68ff； the Tikā （p．408） says the houses were originally called Cūlaganā-gāra，Mahāganāgāra and Sirivaddhāgāra．,14,1
445474,en,21,upasiva,upasīva,Upasīva,Upasīva：The sixth sutta of the Parāyanavagga．It contains the questions asked of the Buddha by Upasīva and the answers thereto （Sn．vv．1069-76）．One of Upasīva’s questions was as to how the floods （ogha） may be crossed．We are told that he was an ākiñcaññāyatanalābhī．SnA．ii．593f； see also Culla-Niddesa，p．101．,7,1
445475,en,21,upasiva,upasīva,Upasīva,Upasīva：One of the disciples of Bāvarī （Sn．v．1007）．The questions he asked the Buddha，when he visited him in the company of his colleagues，are recorded in the Upasīva-mānava-pucchā （Sn．vv．1069-76）．Upasīva joined the Order and became an arahant．According to the Apadāna （ii．345ff），in the time of Padumuttara he had been an ascetic in a mountain named Anoma，near Himavā．Once the Buddha visited his hermitage and the ascetic spread a seat for him with grass and flowers and gave him fruit to eat．He also gave the Buddha a quantity of fragrant aloe-wood．As a result，he was born in heaven for thirty thousand kappas and was seventy-one times king of the devas．The Apadāna-account makes no mention of Bāvarī．,7,1
445534,en,21,upasona,upasonā,Upasonā,Upasonā：One of the two chief women disciples of Sumana Buddha．  Bu．v．27； J．i．24．,7,1
445570,en,21,upassattha sutta,upassattha sutta,Upassattha Sutta,Upassattha Sutta：Everything is oppressed：eye，ear，etc．S．iv．29．,16,1
445587,en,21,upassaya sutta,upassaya sutta,Upassaya Sutta,Upassaya Sutta：Ananda，with great difficulty，persuades Mahā Kassapa to accompany him to a settlement of nuns．Mahā Kassapa goes and preaches to them，but Thulla-Tissā，not being pleased with the sermon，upbraids Mahā Kassapa for what she calls his impertinence in preaching when Ananda is present．”How does the needle-pedlar deem he could sell a needle to the needle-maker?” Kassapa is upset，and Ananda asks for forgiveness in the nun’s name，for women，he says，are foolish，and one must be indulgent to them．Kassapa reminds the audience that it was he himself and not Ananda who was declared by the Buddha to be the Buddha’s equal in the attainment of the jhānas．S．ii．214．,14,1
445590,en,21,upassayadayaka-vimana,upassayadāyaka-vimāna,Upassayadāyaka-vimāna,Upassayadāyaka-vimāna：The abode of a pious man who was born in   Tāvatimsa as a result of having given a night&#39；s shelter to a holy monk．The   vimāna was of gold and was twelve yojanas in height．Vv．64； VvA．291f．,21,1
445611,en,21,upassuti sutta,upassuti sutta,Upassuti Sutta,Upassuti Sutta：Once when the Buddha was staying in the Giñjakāvasatha in Nātikā，he meditated in solitude and uttered a teaching setting forth how，from the objects and the senses，arise consciousness and contact and，ultimately，the whole body of Ill．A certain monk overheard this，and when the Buddha saw him，he asked the monk to learn the discourse by heart and bear it in mind，because it would lead to the righteous life．S．iv．90f．,14,1
445623,en,21,upasumbha,upasumbha,Upasumbha,Upasumbha：An image of the Buddha placed in the Bahumangala-cetiya   at Anurādhapura．King Dhātusena had a diadem of rays made for the statue．  Cv．xxxviii．66．,9,1
445678,en,21,upatapassi thera,upatapassī thera,Upatapassī Thera,Upatapassī Thera：Author of the  Vuttamālā．He was incumbent   of the Gatārā Parivena and was the nephew of Sarasigāmamūla Mahāsāmi．  P．L．C．253f．,16,1
445768,en,21,upatissa,upatissa,Upatissa,Upatissa：<i>1．Upatissa</i>．-The personal name of Sāriputta．<br><br><i>2．Upatissa．</i>-Purohita to Vijaya，king of Ceylon．He founded a settlement at Upatissagāma．Mhv．vii．44； Dpv．ix．32，36．<br><br><i>3．Upatissa I．</i>-King of Ceylon．He reigned for forty-two years between A．C．362 and 409．He was the eldest son of Buddhadāsa．He was of very kindly disposition and lived a simple life，eating of the food served in the Mahāpāli alms-hall．It is said that once，when the roof of his palace started leaking at night，he lay all night in the wet，being loth to disturb any of the servants．During a period of drought and famine，he organised a religious festival，causing rain to fall．He built the Rajuppala，Gijjhakūta，Pokkharapāsaya，Valāhassa，Ambutthi and Gondigāma tanks and the Khandarāja Vihāra，besides hospitals and almshouses for women in travail，the blind and the sick．He was murdered by his queen-consort，who had an intrigue with his younger brother，Mahānāma．For an account of Upatissa’s reign see Cv．i．37，179ff．<br><br><i>4．Upatissa II</i>．-King of Ceylon．He was the husband of the sister of Moggallāna I．and was his general．He killed Sīva I，and became king，his reign lasting only one year and a half （A．C．522-24）．He had a son Kassapa，called Girikassapa by virtue of his prowess，and a daughter who married Silākāla．Silākāla became a rebel and seized Upatissa’s kingdom．（For an account of Upatissa see Cv．xli．5f）．Upatissa belonged to the Lambakanna clan，and in Sinhalese writing is called Lāmāni-upatissa （Cv．Trs．i．52，n．1）．<br><br><i>5．Upatissa</i>．-Son of Silākāla and brother of Dāthāpabhuti and Moggallāna II．He was a good-looking young man and was his father’s favourite．He was killed by Dāthāpabhuti （Cv．xli．33ff）．<br><br><i>6．Upatissa Thera．</i>-Called Pāsānadīpavāsī Upatissa．He appears to have written a Commentary on the Mahāvamsa，which the author of the Mahāvamsa Tīkā used for his own work，sometimes criticising its comments．See，e．g．，MT．47．<br><br><i>7．Upatissa</i>．-Thera of Tambapapidīpa （Ceylon），perhaps to be identified with No．6 above．He and his colleague，Phussadeva，are often mentioned as being expert exponents of the Vinaya．Upatissa had two pupils，Mahāpaduma and Mahāsumma，who became very famous as vinayadharā．Mahāpaduma ”read” through the Vinaya eighteen times with his teacher，and Mahāsumma nine times （Sp．i．263f）．Buddhaghosa evidently regarded with great respect the explanations of various Vinaya questions as given by Upatissa，for he often quotes him．See，e．g．，Sp．ii．456； iii．624，714； iv．890．<br><br><i>8．Upatissa</i>．-Sāriputta’s father and chieftain of Nālaka or Upatissagāma．His proper name wasVanganta，Upatissa being，evidently，his clan name （SnA．i．326）．<br><br><i>9．Upatissa Thera．</i>-Author of the PāliMahābodhi-vamsa．He lived in Ceylon，probably in the tenth century．For details see P．L．C．156ff．<br><br><i>10．Upatissa Thera</i>．-He wrote a commentary on Kassapa’s Anāgatavamsa．Gv．p．72．<br><br><i>11．Upatissa．</i>-A Pacceka Buddha，found in a nominal list （M．iii．69）．The name is also found in the Apadāna （i．280； ii．454）．<br><br><i>12．Upatissa Thera．</i>-Sometimes called Arahā Upatissa，author of the Vimuttimagga （P．L．C．86）．He probably lived about the first century B．C．J．P．T．S．1919，pp．69ff； see also NidA．（P．T．S．）； introd．vi f．<br><br><i>13．Upatissa Thera．</i>-Author of the Saddhammappajjotikā，the commentary on the Mahā Niddesa，written at the request of Deva Thera （NidA．ii．108）．His residence was on the western side of the Mahā Cetiya within the precincts of the Mahāvihāra in Anurādhapura，and it was built by a minister，Kittissena．<br><br>Some MSS．give the author’s name as Upasena．For his age，see Saddhammappajjotikā．,8,1
445771,en,21,upatissa,upatissā,Upatissā,Upatissā：One of the two chief women-disciples of Kondañña Buddha．  Bu．iii．31； J．i．30．,8,1
445772,en,21,upatissa sutta,upatissa sutta,Upatissa Sutta,Upatissa Sutta：Preached by Sāriputta．He tells the monks that   there is nothing in the whole world，a change in which would cause him sorrow．  Not even a change regarding the Buddha，be emphasises，in answer to a question   by Ananda．S．ii．274f．,14,1
445774,en,21,upatissagama,upatissagāma,Upatissagāma,Upatissagāma：<i>1．Upatissagāma．</i>-A brahmin village near Rājagaha．It was the birthplace of Sāriputta （ThagA．ii．93； DhA．i．73）．Its real name was Nālaka，but it was called Upatissagāma，evidently because its chieftains belonged to the Upatissa clan．It is probable that Sāriputta’s father，who was head of the village （gāmasāmi），was also called Upatissa．See SnA．i．326．<br><br><i>2．Upatissagāma </i>（sometimes called <i>Upatissanagara</i>）．-The settlement founded by Vijaya’s chaplain，Upatissa，on the banks of the Gambhīra-nadī，about seven miles to the north of Anurādhapura （Mhv．vii．44； Mhv．Trs．58，n．4； Dpv．ix．36； x．5）． <br><br>It was the seat of government till Anurādhapura became the capital （See，e．g．，Mhv．viii．4； x．48）．Soon after Mahinda’s arrival in Ceylon many young men joined the Order，and among them there were five hundred from Upatissagāma （Mhv．xvii．60）．,12,1
446181,en,21,upatthana sutta,upatthāna sutta,Upatthāna Sutta,Upatthāna Sutta：1．Upatthāna Sutta．-The Buddha asks Ananda if he considers that every kind of moral practice produces like results．Ananda says they do not，and proceeds to explain his point of view．The Buddha agrees with him，and when Ananda has gone away，tells the monks that though Ananda is yet a learner （sekha），it would not be easy to find his equal in insight．A．i．225．<br><br> <br><br>2．Upatthāna Sutta．-Five qualities which make an invalid difficult for anyone to look after，and the absence of which makes him a good patient．A．iii．143-4．<br><br> <br><br>3．Upatthāna Sutta．-On five qualities requisite for an attendant on the sick．A．iii．144-5．<br><br> <br><br>4．Upatthāna Sutta．-Record of a conversation between a deva and a monk who dwelt in a forest tract in Kosala．During his siesta the monk would often fall asleep，and the deva，wishing his welfare and desiring to agitate him，draws near and asks him not to give himself up to somnolent habits．The monk replies to the effect that once a man has obtained insight by the suppression of desire and lust，there is no need to plague himself with unnecessary exertions （S．i．197f）．<br><br>According to the Commentary （SA．i．232），the monk was an arahant．He had far to go to procure food，and when he came back，tired out，he would bathe and rest．,15,1
446396,en,21,upatthayaka thera,upatthāyaka thera,Upatthāyaka Thera,Upatthāyaka Thera：An arahant．In a previous birth be provided   Siddhattha Buddha with a personal attendant （upatthāka）．Fifty-seven kappas   ago he was born as a king，named Balasena．Ap．i．241．,17,1
446618,en,21,upavala,upavāla,Upavāla,Upavāla：See Uvāla．,7,1
446636,en,21,upavana,upavāna,Upavāna,Upavāna：1．Upavāna．-A thera．He belonged to a very rich brahmin family of Sāvatthi，and having seen the Buddha’s majesty at the dedication of Jetavana，he entered the Order and became an arahant with sixfold aññā．For some time，before Ananda was appointed upatthāka，Upavāna waited on the Buddha．Once when the Buddha was attacked by cramp，Upavāna，with the help of his lay-friend Devahita，obtained hot water and suitable medicines，with which the ailment was healed； the Buddha，thereupon，expressed his gratitude．ThagA．i．308ff； this ailment does not seem to be mentioned in Milinda 134f．where several others are given．This incident is given at greater length in S．i．174f； see also DhA．iv．232f．<br><br>When the Buddha lay on his death-bed at Kusināra，Upavāna was by his side fanning him； the Buddha，seeing that he obstructed the vision of the devas who had come to pay their last homage to the Teacher，asked Upavāna to move away （D．ii．138f）．<br><br>Two occasions are mentioned on which Upavāna consulted the Buddha on matters of doctrine，once regarding the arising of suffering （S．ii．41-2） and once on the immediate and practical use of the Dhamma （sanditthikadhamma） （S．iv．41）．There is also recorded a visit of Upavāna to Sāriputta when they were both staying in the Ghositārāma at Kosambī．Sāriputta asks him about the bojjhangas as being conducive to a happy life and Upavāna explains （S．v．76）．On another occasion Upavāna is the enquirer，and he asks Sāriputta about the ”end-maker” （antakara）； Sāriputta explains that the ”end-maker” is the one who knows and sees things as they really are （A．ii．163）．<br><br>When an unpleasant interview took place between Sāriputta and Lāludāyī （q．v．） and no one was found to support Sāriputta，the matter is reported to the Buddha，who declares that Ananda should have taken Sāriputta’s side．Soon afterwards Ananda seeks Upavāna and tells him that he was too timid to interfere，and if the Buddha referred to the matter again，would Upavāna undertake to answer? In the evening the Buddha engages Upavāna in conversation and asks him to explain the five qualities which make a monk esteemed and loved by his colleagues．At the end of the discourse the Buddha applauds Upavāna （A．iii．195f）．<br><br>In Padumuttara’s time Upavāna had been a poor man．Seeing people making great offerings at the Buddha’s Thūpa，he was much touched，and having washed his upper garment，he hung it as a flag over the Thūpa．A yakkha named Abhisammataka，who was the guardian of the cetiya，took the flag three times round the cetiya，he himself remaining invisible．<br><br>A monk whom the man consulted after this miracle foretold that for thirty thousand kappas he would be in the deva-worlds and that he would be deva-king eighty times．One thousand times he was Cakkavatti．In his last life his wealth was eighty crores．When he was Cakkavatti，his banner was held aloft，three leagues in height．Ap．i．70ff．<br><br>2．Upavāna．-Son of Anomadassī Buddha．Bu．viii．19．,7,1
446638,en,21,upavana sutta,upavāna sutta,Upavāna Sutta,Upavāna Sutta：1．Upavāna Sutta．-The conversation referred to above，between Upavāna and Sāriputta，on the antakara．A．ii．163f．<br><br> <br><br>2．Upavāna Sutta．-The Buddha explains to Upavāna the arising of sorrow （dukkha-samuppāda）．S．ii．41f．<br><br> <br><br>3．Upavāna Sutta．-The Buddha explains，in answer to a question of Upavāna，how the Dhamma is immediate in its results （sanditthika）．S．iv．41f．<br><br> <br><br>4．Upavāna Sutta．-The conversation referred to above，between Sāriputta and Upavāna，where the latter explains how the bojjhangas conduce to a happy life．S．v．76f．,13,1
446753,en,21,upavatta,upavatta,Upavatta,Upavatta：The sāla-grove of the Mallas of Kusināra，on the further side of the Hiraññavatī．This was the last resting-place of the Buddha on his last tour，and here he passed away，lying on a bed placed between two sāla trees （D．ii．137ff； Dpv．xv．70）． <br><br>Here Subhadda visited the Buddha in the earlier part of the last night of his life，was converted and gained admission into the Order，afterwards winning arahantship．（See also DhA．iii．377）．It was here，too，that the Buddha asked the monks if they had any doubts they wished to hear solved regarding the Buddha，the Dhamma and the Sangha，magga and patipadā，or any questions they wished to ask （A．ii．79），and here he gave his last admonition to the monks （S．i．157； see also Ud．37f）．Ananda tried to persuade him to die in a place of greater importance，and the Buddha，in order to disabuse his mind，preached to him the Mahā Sudassana Sutta （D．ii．169f）．<br><br>Buddhaghosa says （DA．ii．572f） that the road to the sāla-grove from the Hiraññavatī led from the further bank of the river，like the road from the Kadambanadī to the Thūpārāma in Anurādhapura which led through the Rājamātu-vihāra．The row of sāla-trees stretched from south to east and then continued to the north （”like the chief street in Anurādhapura”）．Hence the name Upavattana．The grove was to the southwest of Kusināra．UdA．238．,8,1
446972,en,21,upaya sutta,upāya sutta,Upāya Sutta,Upāya Sutta：See Upaya Sutta．,11,1
447079,en,21,upayanti sutta,upayanti sutta,Upayanti Sutta,Upayanti Sutta：When the ocean rises with the tide，the rivers，  their tributaries，the mountain lakes and tarns，all rise as a result．  Likewise rising ignorance makes，in turn，becoming，birth and decay and death   to rise and increase．S．ii．118f．,14,1
447300,en,21,upekha sutta,upekhā sutta,Upekhā Sutta,Upekhā Sutta：1．Upekhā Sutta．Ananda says that Sāriputta’s senses are clean and his face translucent．How has he spent the day? Sāriputta answers that he has been in the fourth jhāna，wherein is neither pleasure nor pain but pure equanimity．S．iii．237．<br><br> <br><br>2．Upekhā Sutta．-The idea of equanimity，if cultivated，conduces to great gain．S．v．131．,12,1
447355,en,21,upekkhaka sutta,upekkhaka sutta,Upekkhaka Sutta,Upekkhaka Sutta：Moggallāna tells the monks how he entered in and   abode in the fourth jhāna．S．iv．265f．,15,1
447742,en,21,uposatha,uposatha,Uposatha,Uposatha：<i>1．Uposatha．</i>-King，son of Varakalyāna and an ancestor of the Sākyan tribe．His son was Mandhātā （Dpv．iii．4）．He was one of the kings at the beginning of the kappa （J．ii．311； iii．454）．In the Dīgha Commentary （DA．i．258） he is given as the son of Varamandhātā and the father of Cara．In the northern texts he is called Uposadha．Mtu．i．348； Divy．210．<br><br><i>2．Uposatha．</i>-The name of the Elephant-Treasure of the CakkavattiMahāsudassana．He was ”all white，sevenfold firm （sattappatittha），wonderful in power，flying through the sky．” （D．ii．174； M．iii．173f）．In the Lalita Vistara his name is given as Bodhi．<br><br>Uposatha is also the name of a tribe of elephants，the ninth in a series of ten tribes，of ascending importance （DA．ii．573； UdA．403）．It is said that a cakkavatti’s elephant belongs either to the Chaddanta tribe or to the Uposatha．If a Chaddanta elephant comes to a cakkavatti，it is the youngest of the tribe that comes，if an Uposatha elephant，then it will be the foremost （DA．ii．624； J．iv．232，234； KhA．172）．When the cakkavatti dies，the elephant goes back to his fellows （DA．ii．635）．The strength of an Uposatha elephant is equal to that of one thousand million men （BuA．37）．In the Milindapañha （p．282），the king of the Uposatha elephants is described as being gentle and handsome，eight cubits in height and nine in girth and length，chewing signs of rut in three places on his body，all white，sevenfold-firm．Just as this elephant could never be put into a cow-pen or covered with a saucer，so could no one keep as slaves the children of Vessantara．<br><br><i>3．Uposatha．</i>-Known as Uposatha-kumāra．The eldest of the ninety nine brothers of Samvara，king of Benares．When Samvara ascended the throne，his brothers protested and laid siege to his city； but Uposatha，having discovered by means of questions put to Samvara，that he was in character by far the best suited for kingship，persuaded the others to renounce their claims to the throne．Uposatha is identified with Sāriputta．J．iv．133ff．,8,1
447747,en,21,uposatha,uposathā,Uposathā,Uposathā：A pious lay-devotee of Sāketa．She did many deeds of merit，and was born in Tāvatimsa，her abode being known as the Uposatha-vimāna．It is said that she was known in Sāketa as Uposatha，because of the life she led．She expresses to Moggallāna her remorse that she should have desired to be born in Nandana-vana，instead of listening to the Buddha’s teaching and putting an end to all birth．Vv．20f； VvA．115f．,8,1
447748,en,21,uposatha sutta,uposatha suttā,Uposatha Suttā,Uposatha Suttā：1．Uposatha Suttā．-Suttas dealing with questions asked by monks of the Buddha as to why certain Nāgas （egg-born，womb-born，moisture-born and born without parents） should keep the fast day，divesting themselves of their Nāga forms! The Buddha replies that they do so because they wish to be born in happy states．S．iii．241f．<br><br> <br><br>2．Uposatha Sutta．-One Uposatha-day，the Buddha，surrounded by the company of monks，was seated in the Migāramātu-pāsāda，in Sāvatthi．Looking round and finding them seated in silence，he spoke their praises，saying how some of them had won access to the devas，some to Brahma，others to the Imperturbable （ānejja），and yet others to the Ariyan state．A．ii．183f．<br><br> <br><br>3．Uposatha Sutta．-One uposatha-night，during the first watch，Ananda approaches the Buddha and asks him to recite the Pātimokkha．Three times he asks，but the Buddha remains silent，and at last says that the assembly is impure．Mahāmoggallāna，who is present，looks round，and seeing there a monk given up to wicked ways，asks him to leave．On his refusing to do so，Moggallāna takes him by the hand and leads him away．Thereupon the Buddha proceeds to explain how，just as the sea is full of eight kinds of marvels，so is the Dhamma．A．iv．204ff．<br><br> <br><br>4．Uposatha （v．l．Uposathanga） Sutta．-Visākhā，having taken the uposatha vows，visits the Buddha at noontide in the Migāramātu-pāsāda．The Buddha explains to her that there are various ways of observing the sabbath； these he describes as the herdsman’s sabbath，the sabbath of the naked ascetics and the sabbath of the Ariyans．A．i．206f．,14,1
447749,en,21,uposatha vagga,uposatha vagga,Uposatha Vagga,Uposatha Vagga：The fifth chapter of -the Atthaka Nipāta of the   Anguttara Nikāya，containing suttas on the Uposatha，among other things．  A．iv．248-73．,14,1
447750,en,21,uposatha-vimana,uposatha-vimāna,Uposatha-vimāna,Uposatha-vimāna：See Uposathā．,15,1
447751,en,21,uposatha-vinicchaya,uposatha-vinicchaya,Uposatha-vinicchaya,Uposatha-vinicchaya：A Vinaya treatise，written in Burma．Bode，op．  cit．，44．,19,1
447761,en,21,uposathagara,uposathāgāra,Uposathāgāra,Uposathāgāra：A building connected with the Thūpārāma．It was built   by Bhātikābhaya and enlarged by Amandagāmani-Abhayi．Mhv．xxxiv．39； xxxv．3；   MT．629，639．,12,1
447793,en,21,uposathakhanda,uposathakhanda,Uposathakhanda,Uposathakhanda：The second section of the  Bhūridatta Jātaka．J．vi．168-70．,14,1
447794,en,21,uposathakhandhaka,uposathakhandhaka,Uposathakhandhaka,Uposathakhandhaka：The second chapter of the Mahāvagga of the   Vinaya Pitaka．Vin．i．101-36．,17,1
447799,en,21,uposathakkhandha sutta,uposathakkhandha sutta,Uposathakkhandha Sutta,Uposathakkhandha Sutta：One of the discourses occurring in the Uposathakhandha．It is quoted in the Atthasālinī as authority that might be used by any opponent to prove that an immoral act of speech also arises in the mind-door．<br><br> <br><br>The Commentary proceeds to explain how this argument could be refuted （DhsA．92f）．,22,1
447982,en,21,uppada samyutta,uppāda samyutta,Uppāda Samyutta,Uppāda Samyutta：The twenty-sixth section of the Samyutta Nikāya．  S．iii．228-31．,15,1
447983,en,21,uppada sutta,uppāda sutta,Uppāda Sutta,Uppāda Sutta：1．Uppāda Sutta．-See Uppanna Sutta．<br><br> <br><br>2．Uppāda Sutta．-The arising of the four elements is the uprising of suffering，their ceasing is its cessation．S．ii．175．<br><br> <br><br>3．Uppāda Sutta．-Same as No．2，but with the substitution of the five khandhas for the four elements．S．iii．31f．,12,1
448195,en,21,uppade sutta,uppāde sutta,Uppāde Sutta,Uppāde Sutta：1．Uppāde Sutta （2）．-The eight conditions - right views，etc．- come into being only on the arising of a Tathāgata．S．v．14．<br><br> <br><br>2．Uppāde Sutta．-The five controlling faculties （indriyāni） of saddhā，sati，etc．，arise only upon the manifestation of a Tathāgata．S．v．235．,12,1
448224,en,21,uppadetabba sutta,uppādetabba sutta,Uppādetabba Sutta,Uppādetabba Sutta：On six states which a person holding right views   will never reach．A．iii．438．,17,1
448623,en,21,uppajjanti sutta,uppajjanti sutta,Uppajjanti Sutta,Uppajjanti Sutta：On the power of earnestness （appamāda）．A．i．11．,16,1
448714,en,21,uppala,uppala,Uppala,Uppala：1．Uppala．-A Pacceka Buddha mentioned in the Isigili Sutta．M．iii．70．<br><br> <br><br>2．Uppala．-One of the yakkhas who guarded Jotiya’s palace．He had two thousand followers．DhA．iv．209．<br><br> <br><br>3．Uppala．-Father of the warrior Ummāda-Phussadeva．Mhv．xxiii．82．<br><br> <br><br>4．Uppala （Uppalaka）．-A Niraya （S．i．152； Sn．p．126）．Buddhaghosa says （SnA．ii．476f； see also A．v．173），however，that it is not a special hell，but the name of a period of suffering in hell．<br><br> <br><br>5．Uppala．-One of the treasure-troves that rose up from the earth on the day of the Bodhisatta’s birth．It was three gāvutas in extent．DA．i．284．,6,1
448721,en,21,uppala,uppalā,Uppalā,Uppalā：One of the chief women supporters of Anomadassī Buddha．  Bu．viii．24．,6,1
448736,en,21,uppaladayika theri,uppaladāyika therī,Uppaladāyika Therī,Uppaladāyika Therī：Thirty-one kappas ago she was the wife of the Khattiya Aruna of Arunavatī．One day，being filled with anguish that she had not done any good deed which would bring her a happy condition of rebirth，she begged her husband for a holy recluse on whom she could wait．Her wish was granted，and she gave to the recluse a bowl of excellent food and perfume，the whole covered with a large robe．As a result，she was born in Tāvatimsa and became for a thousand times the consort of the king of the devas．Her body was always of the hue of the lotus and she had all womanly beauty．In her last birth she was born in a Sākyan family and joined the Bodhisatta’s court at the head of a thousand women．Later，she left the world and became an arahant，seven days after joining the Order （Ap．ii．601-3）．A set of verses in which she sang the praises of the Buddha，appear at the end of the Apadāna account．She is perhaps to be identified with Soma Therī．,18,1
448829,en,21,uppalavanna,uppalavanna,Uppalavanna,Uppalavanna：The god to whom Sakka entrusted the guardianship of Lankā and its people．He met Vijaya and his followers when they landed in Ceylon and sprinkled water on them and wound a sacred thread about their hands for protection （Mhv．vii．5）．The god is generally identified with Visnu，though there is evidence to show that，at least in later mythology，the two gods were distinct．Somewhere about A．D．790，a shrine was erected to Uppalavanna in Devanagara （modern Dondra） in South Ceylon．This shrine was later plundered by the Portuguese．King Vīrabāhu offered there a sacrifice of victory （Cv．lxxxiii．49； see also Cv．Trs．ii．152，n．3） and Parakkamabāhu II．rebuilt the shrine．,11,1
448830,en,21,uppalavanna,uppalavannā,Uppalavannā,Uppalavannā：<i>1．Uppalavannā Therī</i>．-One of the two chief women disciples of theBuddha．She was born inSāvatthi as the daughter of a banker，and she received the name of Uppalavannā because her skin was the colour of the heart of the blue lotus．When she was come of age，kings and commoners from the whole of India sent messengers to her father，asking for her hand．He，not wishing to offend any of them，suggested that Uppalavannā should leave the world．Because of her upanissaya，she very willingly agreed and was ordained a nun．Soon it came to her turn to perform certain services in the uposatha-hall．Lighting the lamp，she swept the room．Taking the flame of the lamp as her visible object，she developed tejo-kasina and，attaining to jhāna，became an arahant possessed of the four special attainments （patisambhidā）．She became particularly versed in the mystic potency of transformation （iddhivikubbana）．When the Buddha arrived at the Gandamba-tree to perform theTwin Miracle，Uppalavannā offered to perform certain miracles herself，if the Buddha would give his consent，but this he refused （ThigA．190，195）．Later，at Jetavana，in the assembly of the Sangha，he declared her to be the chief of the women possessed of iddhi-power （A．i．25）．<br><br>The Therīgāthā （vv．234-5） contains several verses attributed to her．Three of them had been uttered in anguish by a mother who had been unwittingly living as her daughter’s rival with the man who later became the monkGangātīriya．Uppalavannā repeated them to help her to reflect on the harm and vileness of sensual desires．Two others are utterances of joy on the distinctions she had won and another records a miracle she performed before the Buddha，with his consent．The rest contain a conversation between Uppalavannā and Māra （a conversation，more or less identical with the foregoing，is recorded in S．i．131f），wherein she tells him that she has passed completely beyond his power．<br><br>The books give several episodes connected with Uppalavannā．Once a young man named Ananda，who was her cousin and had been in love with her during her lay-life，hid himself in her hut in Andhavana and，in spite of her protestations，deprived her of her chastity．It is said that he was swallowed up by the fires of Avīcī．From that time onwards，nuns were forbidden to live in Andhavana （DhA．ii．49f； the incident is referred to in Vin．iii．35）．It is said （E．g．，DhA．iv．166f） that this incident gave rise to the question whether even arahants enjoyed the pleasures of love and wished to gratify their passions．Why should they not? For they are not trees nor ant-hills，but living creatures with moist flesh．The Buddha most emphatically declared that thoughts of lust never entered the hearts of the saints．On another occasion，Uppalavannā came across，in Andhavana，some meat left behind，obviously for her，by some kind-hearted thief； having cooked the meat，she took it to the Buddha at Veluvana．Finding him away on his alms-rounds，she left the meat with Udāyi，who was looking after the vihāra，to be given to the Buddha，but Udāyi insisted on Uppalavannā giving him her inner robe as a reward for his services （Vin．iii．208f）．<br><br>According to the Dhammapada Commentary （iii．211），the miracle which Uppalavannā volunteered to perform at the Gandamba-tree，was the assumption of the form of a cakkavatti，with a retinue extending for thirty-six leagues and the paying of homage to the Buddha，with all the cakkavatti’s followers，in the presence of the multitude．<br><br>Mention is made of a pupil of Uppalavannā，who followed the Buddha for seven years，learning the Vinaya （Vin．ii．261）．<br><br>The Buddha declares that Khemā and Uppalavannā are the measure of his women disciples，and that the believing nun，if she would aspire perfectly，should aspire to be like them （A．i．88； ii．164； S．ii．236）．<br><br>In Padumuttara’s time Uppalavannā saw a woman disciple who was declared to be the best of those possessed of supernormal power，and wished for herself a similar rank in the dispensation of a future Buddha．In the time of Kassapa，she was one of the seven daughters of Kikī，king of Benares，and having done many good deeds，was born in heaven．Later，she was born in the world of men and had to work for her own living．One day she gave to a Pacceka Buddha，who had just risen from samādhi，a meal of fried rice in his bowl and covered it with a beautiful lotus； the meal had been prepared for herself．The lotus she afterwards took back but again replaced it，asking the Pacceka Buddha’s forgiveness．She expressed a wish that she should beget as many sons as there were grains of rice in her gift，and that lotuses should spring up under her feet as she walked．In her next birth she was born in a lotus．An ascetic adopted her as his daughter，but when she grew up，the king of Benares，hearing of her beauty，asked the ascetic for her hand and made her his chief queen，under the name of Padumavatī．The king’s other wives were jealous of her beauty，and when the king was away，quelling a rising of the border tribes，they concealed in caskets the five hundred sons，chief of whom was the prince Mahāpaduma，that were born to Padumavatī，and told the king that Padumavatī was a non-human and had given birth to a log of wood．Padumavatī was sent away in disgrace，but later，through the instrumentality of Sakka，the trick was exposed，and Padumavatī regained all her former power and glory．（Her temporary downfall was due to her having withdrawn her gift of a lotus to the Pacceka Buddha．） Later，when Mahāpaduma and his brothers became Pacceka Buddhas，Padumavatī died of a broken heart and was born in a village outside Rājagaha．There some of the Pacceka Buddhas who had been her sons discovered her，and they all came to a meal at her house．At the conclusion of the meal she offered them blue lotuses，and expressed the wish that her complexion should be like the matrix of the blue lotus．<br><br>This account is a summary of the Therīgāthā Commentary，pp．182ff； AA．i．188ff； but see also DhA．ii．48f．<br><br>The Apadāna account of the past lives of Uppakavanna differs from the above in several details （ii．551．But vv．1-15 quoted in the ThigA．differ from those in the Apadāna，and agree with the ThigA．account）．According to this account，in Padumuttara’s time she was a Nāga maiden named Vimalā and was impressed by the iddhi-powers displayed by a nun，hence her wish for similar powers．The Apadāna also mentions Uppalavannā’s birth as the daughter of a banker of Benares，in the time of Vipassī．She gave great alms to the Buddha and the monks and made offerings of lotuses．She was the second daughter of Kikī and her name was Samannaguttā．In her next birth she became the ravishing daughter of Tirītavaccha of Aritthapura．In her last birth she became an arahant within a fortnight of her ordination．<br><br>Uppalavannā’s name occurs several times in the Jātakas．<br><br>  In the Kharādiya Jātaka （J．i．160） she was a deer，the sister of the   Bodhisatta；   in the Tipallatthamiga Jātaka （J．i．164） she was the mother of Rāhula，then   born as a stag．  She is identified with the old woman，the foster-mother of Ayyakālaka   （J．i．196），  with the queen Mudulakkhanā （J．i．306），  the brahminee in the Sārambha （J．i．375），  the courtesan in the Kurudhamma （J．ii．381），  the brahmin’s daughter （and sister of Rāhula） in the Dhonasākha   （J．iii．168），  Siridevī in the Sirikālakanni （J．iii．264），  the goddess in the Bhisapuppha （J．iii．310），  Manoja’s sister in the Manoja （J．iii．324），  the ascetic’s daughter in the Kumbhakāra （J．iii．383），  the deity in the Jāgarajā （J．iii．405），in the Sankha （J．iv．22），and in the   Kiñchanda （J．v．11），  the sister in the Bhisa （J．iv．314），  Sutanā in the Rohantamiga （J．iv．423），  the younger sister in the Jayaddisa （J．v．36），  Kundalinī in the Tesakuna （J．v．125），  Ummadantī in the Ummadantī （J．v．227），  Hiridevatā in the Sudhābhojana （J．v．412），  the goddess of the parasol in the Mūgapakkha （J．vi．29），  the ocean spirit in the Mahājanaka （J．vi．68），  the goddess in the Sāma （J．vi．95），  Selā in the Khandahāla （J．vi．157），  Accimukhī in the Bhūridatta （J．vi．219），  Bherī in the Mahā-ummagga （J．vi．478） and   Kanhajinā in the Vessantara （J．vi．593）．It was Uppalavannā who ordained Anojā and her companions，by the express wish of the Buddha （AA．i．178）．<br><br><i>2．Uppalavannā．</i>-One of the two daughters of Kassapa I．of Ceylon，the other being Bodhī．The king built a vihāra and called it by his own name together with those of his daughters．Cv．xxxix．11； see also Cv．Trs．i．43，n．7．,11,1
448831,en,21,uppalavanna sutta,uppalavannā sutta,Uppalavannā Sutta,Uppalavannā Sutta：Records a conversation between Uppalavannā and   Māra （S．i．131f）．The ideas are the same as those contained in the verses found   in the Therīgāthā （vv．230-5） but the wording is somewhat different．,17,1
448837,en,21,uppalavapi,uppalavāpī,Uppalavāpī,Uppalavāpī：A village in Ceylon where king Kutakanna spent some   time．There he invited the thera Cūlasudhamma and made him live at the   Mālārāma Vihāra．VibhA．452．,10,1
449469,en,21,uppatasanti,uppātasanti,Uppātasanti,Uppātasanti：A Pāli work written by an unknown thera of Laos in the   sixteenth century．It seems to have dealt with rites or charms for averting   evil omens or public calamities．Bode，op．cit．，47，and n．5．,11,1
449528,en,21,uppatha sutta,uppatha sutta,Uppatha Sutta,Uppatha Sutta：Questions asked by a deva and the Buddha&#39；s answers   to them．Lust is the road that leads astray，life perishes both night and day，  women are they that stain celibacy，the higher life cleanses without bathing．  S．i．38．,13,1
449552,en,21,uppati vagga,uppati vagga,Uppati Vagga,Uppati Vagga：See Sukhindriya   Vagga．,12,1
449555,en,21,uppatika sutta,uppatika sutta,Uppatika Sutta,Uppatika Sutta：On the five controlling faculties （indriyāni） - of discomfort，of unhappiness，of ease，of happiness and of indifference - and on how they are conditioned and how they cease to be （S．v．213f）．According to the Commentary （SA．iii．192），the title of this sutta should be Uppatipātika Sutta （the sutta which deals with reference to what has gone before）．,14,1
450026,en,21,uracchada,uracchadā,Uracchadā,Uracchadā：One of the nine daughters of King Kikī．She was born with the semblance of a necklet upon her neck and shoulders，as though drawn by a painter，hence her name，Uracchadā．When sixteen years old she heard Kassapa Buddha preach，and became a sotāpanna．That same day she attained arahantship，entered the Order and passed into Nibbāna （J．vi．481）．<br><br>In the time of Vipassī，both Uracchadā and Queen Māyā （mother of Gotama Buddha） were born as the daughters of King Bandhumā．One day the king received a present of a golden wreath，worth a thousand，and a box of precious sandalwood．He gave the sandalwood to the elder daughter and the wreath to the younger．The two girls，wishing to present their gifts to the Buddha，obtained the king’s consent．The elder princess powdered the sandalwood and filled a golden box with it．The younger had the wreath made into a necklet and placed it in a golden casket．They then went to the Buddha，and the elder reverently sprinkled his body with sandalwood and scattered it in his cell with the prayer，”May I，in time to come，be the mother of a Buddha like you．” The younger reverently placed the necklet on the Buddha and prayed，”Until I attain arahantship，may this ornament never part from my body．” （J．vi．481）<br><br>According to the Vimānavatthu Commentary （pp．270f），Uracchadā’s name was Uracchadamālā and her teacher was a brahmin named Gopāla，who was also present when the Buddha preached to Uracchadamālā．But he did not acquire any special attainments．	,9,1
450042,en,21,uraga jataka,uraga jātaka,Uraga Jātaka,Uraga Jātaka：1．Uraga Jātaka （No．154）．-King Brahmadatta of Benares once held a festival to which came the inhabitants of many worlds．A Nāga in the crowd，not noticing that the person beside him was a Garuda，laid a hand on his shoulder； discovering his mistake，he was frightened to death and ran away，pursued by the Garuda．The Nāga，coming to a river，where an ascetic，who was the Bodhisatta，was bathing，took refuge in the ascetic’s bark-garment．The Garuda，though able to see the Nāga，would not attack him out of respect for the ascetic．The latter took both of them to his hermitage and made them friendly towards each other by preaching the blessings of loving-kindness．<br><br>The story was related in reference to two soldiers who were in the habit of quarrelling whenever they met．Not even the king could reconcile them．The Buddha visited them at their homes and，having made them both sotāpannas，took them to see each other．Thenceforth they were great friends，and people marvelled at the Buddha’s power （J．ii．12-14）．The Nakula Jātaka was also preached in this connection．<br><br> <br><br>2．Uraga Jātaka （No．354）．-The Bodhisatta was once a brahmin in Benares．His household consisted of himself，his wife，a son，a daughter，a daughter-in-law and a female slave．They lived happily together，and on the Bodhisatta’s advice kept their thoughts constantly fixed on the inevitableness of death．One day，while burning some rubbish in the field，the son was bitten by a snake and died．The father laid his body under a tree，and having sent word to his house that all the others should come with perfumes and flowers，when bringing his meal，be went on with his work．After the meal they made a funeral pyre and burnt the body，but not one of them wept a single tear．By virtue of their piety，Sakka’s throne was heated and he appeared to them in disguise．He questioned them separately as to whether their lack of any show of grief for the dead meant that they did not love him．Being convinced that their composure was due to their practice of the thought of death，he revealed his identity，and filled their house with the seven kinds of treasures．The story was related to a landowner of Sāvatthi who，when his son died，gave himself up to despair．The Buddha visited him and consoled him （J．iii．162ff）．<br><br>This story is referred to in the Dhammapada Commentary DhA．iii．277．	,12,1
450043,en,21,uraga vagga,uraga vagga,Uraga Vagga,Uraga Vagga：<i>1．Uraga Vagga．</i>-The first chapter of the Sutta Nipāta．It consists of twelve suttas．Sn．1ff．<br><br><i>2．Uraga Vagga．</i>-The first section of the Peta-Vatthu．The last story in the section is called Uraga Peta-Vatthu．Pv．p．11．<br><br><i>Uraga Sutta．</i>-The first sutta of the Sutta Nipāta．It was preached at the Aggālava Cetiya in ālavī．The ālavaka monks cut down trees to build new houses for themselves，and one of them in felling a tree which was the abode of a tree-sprite hurt her child’s hand．Though sorely tempted to kill the monk on the spot，the sprite checked herself and made complaint to the Buddha，who asked her to occupy another tree （SnA．i．3f； the story is also given in Vin．iv．34 and in DhA．iii．229f）．The first stanza of the sutta was preached to the devatā．The Sutta-Nipāta Commentary （SnA．i．15ff） gives the occasions on which the other stanzas were preached．Buddhaghosa says （Sp．iv．761） that the devatā mentioned above took up her residence in Jetavana，on a spot indicated to her by the Buddha，and had，therefore，the privilege of listening to the Buddha’s sermons at close quarters，even when there were great assemblies of the devas present and less powerful devas，like herself，had generally to yield place to the more powerful．She could not be dislodged from the place appointed to her by the Buddha．	,11,1
450053,en,21,uragapura,uragapura,Uragapura,Uragapura：The residence of  Buddhadatta，author of the  Jinālankāra and several other books．        Uragapura was probably in Southern India on the banks of the Kāveri．P．L．C．106f．	,9,1
450136,en,21,uriyeri,ūriyeri,ūriyeri,ūriyeri：A locality in South India．In it was a fortress which was   besieged by Lankāpura and Jagadvijaya．Cv．lxxvii．58，62．	,7,1
450164,en,21,urubuddharakkhita,urubuddharakkhita,Urubuddharakkhita,Urubuddharakkhita：An Elder who was present at the foundation   ceremony of the Mahāthūpa．He came from the Mahāvana in Vesāli，with eighteen   thousand monks．Mhv．xxix．33．	,17,1
450165,en,21,urucetiya,urucetiya,Urucetiya,Urucetiya：See Mahāthūpa．	,9,1
450169,en,21,urudhammarakkhita,urudhammarakkhita,Urudhammarakkhita,Urudhammarakkhita：A thera who came from the Ghositārāma in   Kosambī，with thirty thousand monks，to be present at the foundation ceremony   of the Mahāthūpa．Mhv．xxix．34．	,17,1
450206,en,21,urusangharakkhita,urusangharakkhita,Urusangharakkhita,Urusangharakkhita：An Elder who came with forty thousand monks from   the Dakkhināgiri in Ujjeni，to be present at the Mahāthūpa foundation ceremony   （Mhv．xxix．35）．	,17,1
450215,en,21,uruvela,uruvela,Uruvela,Uruvela：One of three brothers，the <i>Tebhātika-Jatilas</i>，living at Uruvelā．He lived on the banks of the Nerañjarā with five hundred disciples．Further down the river lived his brothers <i>Nadī-Kassapa</i> with three hundred disciples and <i>Gayā-Kassapa</i> with two hundred． <br><br>The Buddha visited Uruvela-Kassapa and took lodging for the night where the sacred fire was kept，in spite of Kassapa’s warning that the spot was inhabited by a fierce Nāga．The Buddha，by his magical powers，overcame，first this Nāga and then another，both of whom vomited fire and smoke．Kassapa being pleased with this exhibition of iddhi-power，undertook to provide the Buddha with his daily food．Meanwhile the Buddha stayed in a grove near by，waiting for the time when Kassapa should be ready for conversion．Here he was visited by the Four Regent Gods，Sakka，Brahma and others．The Buddha spent the whole rainy season there，performing，in all，three thousand five hundred miracles of various kinds，reading the thoughts of Kassapa，splitting firewood for the ascetics’ sacrifices，heating stoves for them to use after bathing in the cold weather，etc．Still Kassapa persisted in the thought，”The great ascetic is of great magic power，but he is not an arahant like me．” Finally the Buddha decided to startle him by declaring that he was not an arahant，neither did the way he followed lead to arahantship．Thereupon Kassapa owned defeat and reverently asked for ordination．The Buddha asked him to consult with his pupils，and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained．Nadī-Kassapa and Gayā-Kassapa came to inquire what had happened，and they，too，were ordained with their pupils．At Gayāsīsa the Buddha preached to them the Fire Sermon （āditta-pariyāya），and they all attained arahantship．<br><br>From Gayāsīsa the Buddha went to Rājagaha with the Kassapas and their pupils，and in the presence of Bimbisāra and the assembled populace Uruvela-Kassapa declared his allegiance to the Buddha．This story of the conversion of the Kassapas is given in Vin．i．24ff and in AA．i．165f； also in ThagA．i．434ff．<br><br>Later，in the assembly of monks，Uruvela-Kassapa was declared to be the chief of those who had large followings （aggam mahāparisānam） （A．i．25）．Six verses attributed to him are found in the Theragāthā （vv．375-80），wherein he reviews his achievement and relates how he was won over by the Buddha．<br><br>In the time of Padumuttara Buddha he was a householder，and having seen the Buddha declare a monk （Sīhaghosa was his name，Ap．ii．481） to be the best of them with large followings，wished for himself to be so honoured in a future life，and did many works of merit towards that end．<br><br>Later，he was born in the family of Phussa Buddha as his younger step-brother，his father being Mahinda．（According to Bu．xix．14，Phussa’s father was Jayasena）．He had two other brothers．The three quelled a frontier disturbance and，as a reward，obtained the right to entertain the Buddha for three months．They appointed three of their ministers to make all the arrangements and they themselves observed the ten precepts．The three ministers so appointed were，in this age，Bimbisāra，Visākha and Ratthapāla．<br><br>Having sojourned among gods and men，the three brothers，in their last birth，were born in a brahmin family，the name of which was Kassapa．They learnt the three Vedas and left the household life （AA．i．165f； DhA．i．83ff； Ap．ii．481ff）．<br><br>According to the Mahā-Nārada-Kassapa Jātaka （J．vi．220ff； Ap．ii．483），Uruvela-Kassapa was once born as Angati，king of Mithilā in the Videha country．He listened to the teachings of a false teacher called Guna and gave himself up to pleasure，till he was saved by his wise daughter Rujā，with the help of the Brahma Nārada，who was the Bodhisatta．<br><br>Uruvela-Kassapa was so called partly to distinguish him from other Kassapas and partly because he was ordained at Uruvela．At first he had one thousand followers，and after he was ordained by the Buddha all his followers stayed with him and each of them ordained a great number of others，so that their company became very numerous （AA．i．166）．<br><br>The scene of the conversion of Uruvela-Kassapa is sculptured in Sanchi．According to Tibetan sources，Kassapa was one hundred and twenty years old at the time of his conversion （Rockhill，op．cit．40）． <br><br>Hiouen Thsang found a stūpa erected on the spot where the Buddha converted Kassapa （Beal，Bud．Records，ii．130）．<br><br>Belatthasīsa was a disciple of Uruvela-Kassapa and joined his teacher when the latter was converted （ThagA．i．67）．Senaka Thera was Kassapa’s sister’s son （ThagA．i．388）．Vacchapāla was among those who joined the Order，after having seen Kassapa pay homage to the Buddha at Rājagaha （ThagA．i．159）．	,7,1
450216,en,21,uruvela,uruvela,Uruvela,Uruvela：One of the chief lay supporters of Sumedha Buddha．  Bu．xii．25．	,7,1
450218,en,21,uruvela,uruvelā,Uruvelā,Uruvelā：<i>1．Uruvelā．</i>-A locality on the banks of the Nerañjarā，in the neighbourhood of the Bodhi-tree at Buddhagayā．Here，after leaving Alāra and Uddaka，the Bodhisatta practised during six years the most severe penances．His companions were the Pañcavaggiya-monks，who，however，left him when he relaxed the severity of his austerities （M．i．166）．The place chosen by the Bodhisatta for his penances was called Senā-nigama． <br><br>The Jātaka version （J．i．67f） contains additional particulars．It relates that once the Bodhisatta fainted under his austerities，and the news was conveyed to his father that he was dead．Suddhodana，however，refused to believe this，remembering the prophecy of Kāladevala．When the Bodhisatta decided to take ordinary food again，it was given to him by a girl，Sujātā，daughter of Senānī of the township of Senānī．In the neighbourhood of Uruvelā were also the Ajapāla Banyan-tree，the Mucalinda-tree and the Rājāyatana-tree，where the Buddha spent some time after his Enlightenment，and where various shrines，such as the Animisa-cetiya，the Ratanacankama-cetiya and the Ratanaghara later came into existence．<br><br>From Uruvela the Buddha went to Isipatana，but after，he had made sixty-one arahants and sent them out on tour to preach the Doctrine，he returned to Uruvelā，to the Kappāsikavanasanda and converted the Bhaddavaggiyā （Vin．i．23f； DhA．i．72）．At Uruvelā dwelt also the Tebhātika-Jatilas：Uruvela-Kassapa，Nadī-Kassapa andGayā-Kassapa，who all became followers of the Buddha （Vin．i．25）．<br><br>According to the Ceylon Chronicles （E．g．Mhv．i．17ff； Dpv．i．35，38，81），it was while spending the rainy season at Uruvelā，waiting for the time when the Kassapa brothers should be ripe for conversion，that the Buddha，on the full-moon day of Phussa，in the ninth month after the Enlightenment，paid his first visit to Ceylon．<br><br>Mention is made of several temptations of the Buddha while he dwelt at Uruvela，apart from the supreme contest with Māra，under the Bodhi-tree．Once Māra came to him in the darkness of the night in the guise of a terrifying elephant，trying to frighten him．On another dark night when the rain was falling drop by drop，Māra came to the Buddha and assumed various wondrous shapes，beautiful and ugly．Another time Māra tried to fill the Buddha’s mind with doubt as to whether he had really broken away from all fetters and won complete Enlightenment （S．i．103ff）．Seven years after the Buddha’s Renunciation，Māra made one more attempt to make the Buddha discontented with his lonely lot and it was then，when Māra had gone away discomfited，that Mars’s three daughters，Tanhā，Ratī and Ragā，made a final effort to draw the Buddha away from his purpose （S．i．124f）． <br><br>It was at Uruvelā，too，that the Buddha had misgivings in his own mind as to the usefulness of preaching the Doctrine which he had realised，to a world blinded by passions and prejudices．The Brahmā Sahampatī thereupon entreated the Buddha not to give way to such diffidence （S．i．136ff； Vin．i．4f）．It is recorded that either on this very occasion or quite soon after，the thought arose in the Buddha’s mind that the sole method of winning Nibbāna was to cultivate the four satipatthānas and that Sahampatī visited the Blessed One and confirmed his view （S．v．167； and again，185）．A different version occurs elsewhere （S．v．232），where the thought which arose in the Buddha’s mind referred to the five controlling faculties （saddhindriya，etc．），and Brahmā tells the Buddha that in the time of Kassapa he had been a monk named Sahaka and that then he had practised these five faculties．<br><br>The name Uruvela is explained as meaning a great sandbank （mahā velā，mahanto vālikarāsi）．A story is told which furnishes an alternative explanation：Before the Buddha’s appearance in the world，ten thousand ascetics lived in this locality，and they decided among themselves that if any evil thought arose in the mind of any one of them，he should carry a basket of sand to a certain spot．The sand so collected eventually formed a great bank （AA．ii．476； UdA．26； MA．i．376； MT．84）．In the Divyāvadāna （p．202），the place is called Uruvilvā．The Mahāvastu （ii．207） mentions four villages as being in Uruvelā：Praskandaka，Balākalpa，Ujjangala and Jangala．<br><br><i>2．Uruvelā．</i>-A township in Ceylon，founded by one of the ministers of Vijaya （Dpv．ix．35； Mhv．vii．45）．According to a different tradition （Mhv．ix．9； perhaps this refers to another settlement），it was founded by a brother of Bhaddakacānā，called Uruvela．Uruvelā was evidently a port as well，because we are told that when Dutthagāmanī decided to build the Mahā-Thūpa，six wagonloads of pearls as large as myrobalan fruit，mixed with coral，appeared on dry land at the Uruvela-pattana （Mhv．xxviii．36）．Near Uruvelā was the Vallī-vihāra，built by Subha （Mhv．xxxv．58）．<br><br>Geiger thinks （Mhv．Trs．189，n．2） that Uruvelā was near the mouth of the modern Kalā Oya，five yojanas - i．e．about forty miles - to the west of Anurādhapura．<br><br><i>3．Uruvelā．</i>-A village to which Queen Sugalā （q．v．） fled，taking the sacred relies，the Alms Bowl and the Tooth Relic （Cv．lxxiv．88）．It is identified with Etimole about five or six miles south-east of Monorāgala （Cv．Trs．ii．29，n．4）．It is perhaps to be identified with Uruvelamandapa．	,7,1
450228,en,21,uruvela-patihariya-bhanavara,uruvela-pātihāriya-bhānavāra,Uruvela-pātihāriya-bhānavāra,Uruvela-pātihāriya-bhānavāra：The twenty-first chapter of the first   Khandhaka of the Mahāvagga in the Vinaya Pitaka．	,28,1
450229,en,21,uruvela sutta,uruvela sutta,Uruvela Sutta,Uruvela Sutta：1．Uruvela Sutta．-Preached at Jetavana．The Buddha tells the monks how，when he was at Uruvelā，under the Ajapāla tree，he realised that there was no one in the world worthy to be his teacher．So he decided to obey and serve the Dhamma．Sahampatī appeared and told him that such had been the custom of previous Buddhas also （A．ii．20f）．<br><br> <br><br>2．Uruvela Sutta．-The Buddha tells the monks how a number of brahmins bad visited him at Uruvelā and asked him if it were true that he did not reverence old men? He taught them how it was not old age which deserved reverence，but the qualities which men possessed，and he set forth those qualities （A．ii．22f）．	,13,1
450230,en,21,uruvela-vihara,uruvela-vihāra,Uruvela-vihāra,Uruvela-vihāra：A vihāra in Ceylon，restored by Vijayabāhu I．  （Mhv．lx．59）．It may have been in the city called Devanagara （Cv．Trs．i．220，  n．2）．	,14,1
450236,en,21,uruvelakappa,uruvelakappa,Uruvelakappa,Uruvelakappa：A township of the Mallas in the Malla country．Once when the Buddha was staying there，Bhadragaka，the headman of the town，visited him，and the Buddha preached to him a sermon on the arising and the cessation of Ill （S．iv．327f）．It was perhaps on the same occasion that the Buddha was visited by the headman Rāsiya，and he seems to have talked to him on various topics connected with the doctrine （S．iv．330ff）．Record is also made of a sermon preached by the Buddha at Uruvelakappa and addressed to the monks regarding the importance of insight （ariyañāna） （S．iv．228f）．<br><br> <br><br>Once when the Buddha was staying at Uruvelakappa，he informed Ananda that he wished to spend the day alone in the Mahāvana，and he went there and sat down at the foot of a tree．Meanwhile the householder Tapassu arrived and told Ananda that be could not understand how young men in the prime of life found any attraction in renouncing the world．Ananda took Tapassu to the Buddha，who set his doubts at rest．（A．iv．438ff）	,12,1
450248,en,21,uruvelamandala,uruvelamandala,Uruvelamandala,Uruvelamandala：A district in Rohana，in South Ceylon，where the ministers Bhūta，Rakkha and Kitti obtained a decisive victory over their enemies．This battle enabled them to get possession of the Buddha’s Bowl and the Tooth Relic （Cv．lxxiv．125-6）．Geiger thinks that the place was near the modern Monarāgala （Cv．Trs．ii．33，n．1）．	,14,1
450253,en,21,uruvelapattana,uruvelapattana,Uruvelapattana,Uruvelapattana：See Uruvela （2）．	,14,1
450258,en,21,uruvella,uruvellā,Uruvellā,Uruvellā：One of the two chief women disciples of Kassapa Buddha．  J．i．43； Bu．xxv．40．	,8,1
450287,en,21,usabha,usabha,Usabha,Usabha：1．Usabha Thera．-An arahant．He was born of a wealthy family in Kosala and entered the Order，when the Buddha accepted Jetavana．Finishing his novitiate，he dwelt amidst the mountains．Going out one day from his cave after the rains，he saw the loveliness of the woods and mountains and reflected，”These trees and creepers，though unconscious，yet by the season’s fulfilment，have won full growth．Why should not I，who have obtained suitable season，win growth by good qualities?” Pondering thus，he strove and obtained insight （Thag．v．110； ThagA．i．217f）．<br><br>In the time of Sikhī Buddha，be was a devaputta and offered flowers to the Buddha，which remained as a canopy over the Buddha’s head for seven days．Ten kappas ago be was a king named Jutindhara．He is evidently to be identified with Mandāravapūjaka of the Apadāna．Ap．i．178．<br><br> <br><br>2．Usabha．-He was born of a Sākyan family in Kapilavatthu．When the Buddha visited his family，Usabha saw his power and wisdom and entered the Order．But he fulfilled no religious duties，passing the day in society and the night in sleep．One night he dreamt that he shaved，put on a crimson cloak，and，sitting on a elephant，entered the town for alms．There，seeing the people gathered together，he dismounted，full of shame．Filled with anguish at the thought of his own muddleheaded ness，he strove after insight and became an arahant （Thag．197-8； ThagA．i．319f）．<br><br>In the time of Sikhī Buddha he was a householder and gave to the Buddha a kosamba-fruit．He is evidently identical with Kosambaphaliya of the Apadāna．Ap．ii．449．<br><br> <br><br>3．Usabha．-A Pacceka Buddha，mentioned in the Isigili Sutta．M．iii．70．<br><br> <br><br>4．Usabha．-A setthi of Kālacampā，father of Sona Kolvisa （AA．i．131； ThagA．i．544）．	,6,1
450316,en,21,usabhakkhandha,usabhakkhandha,Usabhakkhandha,Usabhakkhandha：Son of Dīpankara （Bu．ii．209； Mbv．4）．See also  Samavattakkhandha．	,14,1
450322,en,21,usabhamukha,usabhamukha,Usabhamukha,Usabhamukha：One of the four channels leading out of the Anotatta   lake．The river which flows out of this channel is called Usabhamukhanadī，and   cattle are abundant on its banks．SnA．ii．438； UdA．301．	,11,1
450341,en,21,usabhavati,usabhavatī,Usabhavatī,Usabhavatī：1．Usabhavatī．-A city where，in the pleasaunce near by，Paduma Buddha spent a rainy season．The citizens gave a special kathina-robe to his chief disciple，Sāla （BuA．148）．According to the Buddhavamsa Commentary （p．173），Piyadassī Buddha preached his first sermon in the same pleasaunce，but the Buddhavamsa （xiv．119） gives its name as Ussāvana．<br><br> <br><br>2．Usabhavatī．-The city in which the Buddha Vessabhū died，at the Khemārāma．BuA．209．	,10,1
450378,en,21,usinara,usīnara,Usīnara,Usīnara：King of Benares in the time of Kassapa Buddha．His story is related in the Mahā-Kanha Jātaka （J．iv．181ff）．He is mentioned in a list of kings who，although they gave great gifts，could not get beyond the domain of sense （J．vi．99）．He is，however，elsewhere （J．vi．251） mentioned as having been born in Sakka’s heaven as a result of waiting diligently on brahmins and recluses．	,7,1
450381,en,21,usinnara,usinnara,Usinnara,Usinnara：See Usīnara．	,8,1
450398,en,21,usiraddhaja,usīraddhaja,Usīraddhaja,Usīraddhaja：A mountain range forming the northern boundary ofMajjhimadesa．<br><br>Vin．i．197； DA．i．173； J．i．49； KhA．133； MA．i．397，etc．	,11,1
450484,en,21,ussada,ussada,Ussada,Ussada：A Niraya．It resembled a city with four gates and a wall．Mittavindaka，arriving at Ussaka in his wanderings，saw there a man supporting a wheel as sharp as a razor，which to Mittavindaka appeared like a lotus-flower．Mittavindaka took it from him，and realising then what it was，tried to escape，but was unsuccessful．This was the suffering undergone by those who had smitten their mothers．Sakka，during a visit to Ussaka，saw Mittavindaka，but could do nothing for him （J．iv．3f； iii．206f）．<br><br>Ussada was considered a place of great suffering （E．g．J．iv．403），and also a place where those who，having promised a gift fail to give it，are born （J．iv．405）．Once the Bodhisatta was born in Ussada，for cruelty during his reign as king of Benares，and he suffered for eighty thousand years （J．vi．2）．Beings born there have their tongues pierced with glowing hooks and are dragged about on a floor of heated metal （J．vi．112）．<br><br>In the scholiast to the Matakabhatta Jātaka （J．i．168） reference is made to sixteen Ussada-nirayā．<br><br>Revatī was once cast into Ussada-niraya．VvA．223．	,6,1
450786,en,21,ussanavitthi,ussānavitthi,Ussānavitthi,Ussānavitthi：A village in Ceylon，given by King Udaya I，for the   maintenance of the pāsāda in the Pucchārāma-vihāra．It was a poor village，but   the king made it rich．Cv．xlix．28．	,12,1
451162,en,21,ussillya,ussillya,Ussillya,Ussillya：He was a resident of the Abhayagiri-vihāra．When the monks of this vihāra tried to introduce the Vaitulya heresy，he refused to be associated with them and went，with a few others，to Dakkhinagiri-vihāra．There they formed the Sāgaliya sect under a monk named Sāgala．P．L．C．66．	,8,1
451268,en,21,ussolhi sutta,ussolhi sutta,Ussolhi Sutta,Ussolhi Sutta：Exertion （ussolhi） must be made by those who see not   decay and death as they really are．S．ii．132．	,13,1
451468,en,21,usukaraniya sutta,usukāraniya sutta,Usukāraniya Sutta,Usukāraniya Sutta：Describes one of the petas of Gijjhakūta，seen   by Moggallāna，while in the company of Lakkhana．The peta had been a judge in   Rājagaha and had been cruel to criminals．The peta&#39；s body bristled with   arrows．S．ii．257．	,17,1
451698,en,21,utta,utta,Utta,Utta：A thera．He and his friend Dhanuggahatissa lived in a hut near the Jetavana vihāra．One night，couriers of Pasenadi，seeking for counsel as to how to win the war against Ajātasattu，overheard a conversation between these two Elders，and acting upon the suggestion contained therein，Pasenadi became victorious （J．ii．403-4）．<br><br>For the story see Danuggahatissa．<br><br>2．Utta．See Datta （Mantidatta）．	,4,1
451715,en,21,uttama,uttama,Uttama,Uttama：1．Uttama．-Author of the Bālāvatāra-tīkā and the Lingatthavivaranatīkā．He was a native of Pagan．Gv．63，73； see also Bode，op．cit．22 and n．1．<br><br> <br><br>2．Uttama．-The name given to a cetiya connected with Sikhī Buddha．āsanatthavika Thera，in a previous birth，came across this cetiya while wandering in the forest and did obeisance to it．Ap．i．255．<br><br> <br><br>3．Uttama．-A general of Mānābharana．He was defeated at Vacāvātaka by Rakkha．Cv．lxx．295．	,6,1
451720,en,21,uttama,uttamā,Uttamā,Uttamā：1．Uttamā．-A therī．She was born in a banker’s family in Sāvatthi and，having heard Patācārā preach，entered the Order．She could not attain the climax of her insight，till Patācārā，seeing the state of her mind，gave her admonition．Uttamā thereupon became an arahant （Thig．vv．42-4； ThigA．46ff）．<br><br>According to the Apadāna （quoted in ThigA．） she joined the Order at the age of seven and attained arahantship within a fortnight．<br><br>In the time of Vipassī Buddha she had been a slave-girl in a house in Bandhumatī．At that time King Bandhumā （Vipassī’s father） kept fast-days，gave alms and attended sermons，and the people followed his pious example．The slave-girl joined in these pious acts，and on account of her thoroughness in the observance of fast-days，she was，after death，reborn in Tāvatimsa．She became the chief queen of the king of the devas sixty-four times，and she was a Cakkavatti’s wife in sixty-three births．<br><br>She is evidently identical with Ekūposathikā of the Apadāna．Ap．ii．522f．<br><br> <br><br>2．Uttamā．-A therī．She was the daughter of an eminent Brahmin of Kosala．Having heard the Buddha preach during one of his tours，she left the world and soon won arahantship．She，too，had been a slave girl in Bandhumatī in Vipassī’s time．One day，seeing an arahant seeking alms，she gladly offered him cakes （Thig．vv．45-7； ThigA．49f）．<br><br>She is probably identical with Modakadāyikā of the Apadāna （ii．524f）．	,6,1
451768,en,21,uttamadevi vihara,uttamadevī vihāra,Uttamadevī Vihāra,Uttamadevī Vihāra：A monastery to the east of Anurādhapura．  UdA．158； MA．i．471．	,17,1
452197,en,21,uttara,uttara,Uttara,Uttara：Another name for the Abhayagiri-Vihāra （q．v．）．The inhabitants of the Uttaravihāra seem to have kept a chronicle，in the same way as did the dwellers of the Mahā-Vihāra．This is often referred to in the Mahāvamsa Tīkā，as the Uttara-Vihāra-atthakathā and the Uttara-Vihāra-Mahāvamsa．Judging from the quotations from this work given in the Mahāvamsa Tīkā，the Uttara-Vihāra chronicle seems to have differed from the tradition of the Mahā-Vihāra more in detail than in general construction．It is not possible to say whether it contained exegetical matter on the Pāli Canon besides matters of historical interest．For a detailed account of the work see Geiger：The Dīpavamsa and the Mahāvamsa，pp．50ff； also my edition of the Mahāvamsa Tīkā．	,6,1
452198,en,21,uttara,uttara,Uttara,Uttara：<i>1．Uttara．</i>-A Thera．He was the son of an eminent Brahmin ofRājagaha （of Sāvatthi，according to the Apadāna）．He became proficient in Vedic lore and renowned for his breeding，beauty，wisdom and virtue．The king’s minister，Vassakāra，seeing his attainments，desired to marry him to his daughter； but Uttara，with his heart set on release，declined，and learnt the Doctrine under Sāriputta．Later he entered the Order and waited on Sāriputta．<br><br>One day Sāriputta fell ill and Uttara set out early to find a physician．On the way he set down his bowl by a lake and went down to wash his mouth．A certain thief，pursued by the police，dropped his stolen jewels into the novice’s bowl and fled．Uttara was brought before Vassakāra who，to satisfy his grudge，ordered him to be impaled．The Buddha，seeing the ripeness of his insight，went to him and placing a gentle hand，”like a shower of crimson gold，” on Uttara’s head，spoke to him and encouraged him to reflection．Transported with joy and rapture at the Master’s touch，he attained sixfoldabhiññā and became arahant．Rising from the stake，he stood in mid-air and his wound was healed．Addressing his fellow-celibates，be told them how，when he realised the evils of rebirth，he forgot the lesser evil of present pain （Thag．vv．121-2； ThigA．i．240ff）．<br><br>In the time of Sumedha Buddha，he bad been a Vijjādhara．Once，while flying through the air，he saw the Buddha at the foot of a tree in the forest and，being glad，offered him three kanikāra flowers．<br><br>By the Buddha’s power，the flowers stood above him forming a canopy．The Vijjādhara was later born in Tāvatimsa，where his palace was known as Kanikāra．<br><br>He was king of the gods one hundred and five times，and king of men one hundred and three times．<br><br>According to the Apadāna （quoted in ThigA．），he became an arahant at the age of seven．This does not agree with the rest of the story and is probably due to a confusion with some other Uttara．<br><br>Uttara is probably to be identified with Tīnikpikārapupphiya of the Apadāna．Ap．ii．441ff．Ras．i．52f．<br><br><i>2．Uttara．</i>-A thera．He was the son of a brahmin ofSāketa．While on some business atSāvatthi，he saw theTwin Miracle and，when the Buddha preached the Kālakārāma Sutta at Sāketa，he entered the Order．He accompanied the Buddha to Rājagaha and there became an arahant （Thag．vv．161-2； ThagA．i．283f）．<br><br>During the time of Siddhattha Buddha he had been a householder and became a believer in the Buddha．When the Buddha died，he called together his relations and together they paid great honour to the relics．<br><br>He is evidently identical with Dhātupūjaka of the Apadāna （ii．425）．<br><br>It is probably this Thera who is mentioned in the Uttara Sutta （A．iv．162ff）．<br><br><i>3．Uttara</i>．-A devaputta who visits the Buddha at the Anjanavana inSāketa．He utters a stanza，and the Buddha，in another stanza，amplifies what he has said．S．i．54．<br><br><i>4．Uttara．</i>-A thera．At the time of theVajjian heresy，he was the attendant of the Elder Revata and had been twenty years in the Order．The Vajjians of Vesāli went to him and，after much persuasion，succeeded in getting him to accept one robe from them．<br><br>In return for this he agreed to say before the Sangha that the Pācīnaka Bhikkhus held the true Doctrine and that the Pāveyyaka monks did not．Thereafter Uttara went to Revata，but Revata，on hearing what he had done，instantly dismissed him from attendance upon him．When the Vesāli monks were informed of the occurrence，they took the nissaya from Uttara and became his pupils．Vin．ii．302-3； Mhv．iv．30．<br><br><i>5．Uttara</i>．-An arahant．He，withSona，was sent by Asoka，at the conclusion of the Third Council，to convertSuvannabhūmi．They overcame the female demon and her followers，who had，been in the habit of coming out of the sea to eat the king’s sons，and they then recited the Brahmajāla Sutta．Sixty thousand people became converts，five hundred noblemen became monks and fifteen hundred women of good family were ordained as nuns．<br><br>Thenceforth all princes born in the royal household were called Sonuttara．Mhv．iv．6； 44-54； Sp．i．68f； Mbv．115； The Dipavamsa speaks of Sonuttara as one person （viii．10）．<br><br><i>6．Uttara．</i>-A brahmin youth （Uttara-mānava），pupil ofPārāsariya．He once visited the Buddha atKajangalā in theMukheluvana and the Buddha preached to him the Indriya-bhāvanā Sutta （M．iii．298ff）．<br><br>Perhaps it is this same mānava that is mentioned in thePāyāsi Sutta．When Pāyāsi Rājañña was converted by Kumāra Kassapa，he instituted almsgiving to all and sundry，but the gifts he gave consisted of such things as gruel and scraps of food and coarse robes．Uttara，who was one of his retainers，spoke sarcastically of Pāyāsi’s generosity，and on being challenged by Pāyāsi to show what should be done，Uttara gave gladly and with his own hands excellent foods and garments．As a result，after death，while Pāyāsi was born only in the empty Serisakavimāna of the Cātummahārājika world，Uttara was born in Tāvatimsa．D．ii．354-7； see also VvA．297f．where the details are slightly different．<br><br><i>7．Uttara</i>．-A youth of Kosambī，son of a minister of King Udena．When his father died，the youth was appointed by the king to carry out certain works in the city which his father had left unfinished．<br><br>One day，while on his way to the forest to fell timber，he saw Mahā Kaccana and，being pleased with the thera’s demeanour，went and worshipped him．The thera preached to him，and the youth invited him and his companions to a meal in his house．At the conclusion of the meal Uttara followed Mahā Kaccāna to the vihāra and asked him to have his meals always at his house．He later became a Sotāpanna and built a vihāra．He persuaded most of his relations to join in his good deeds，but his mother refused to help and abused the monks．As a result she was born in the peta-world．（See Uttaramātā）．PvA．140ff．<br><br><i>8．Uttara．</i>-A brahmin youth．When Erakapatta，king of the Nāgas，offered his daughter’s hand to anyone who could answer his questions - hoping thereby to hear of a Buddha’s appearance in the world - Uttara was among those who aspired to win her．The Buddha，wishing for the welfare of many beings，met Uttara on his way to the Nāga court and taught him the proper answers to the questions．At the end of the lesson，Uttara became a Sotāpanna．When he repeated the answers before the Nāga maiden，Erakapatta was greatly delighted and accompanied him to the Buddha，who preached to him and to the assembled multitude．DhA．iii．230ff．<br><br><i>9．Uttara．</i>-A pupil of Brahmāyu．He was sent by his teacher from Mithilā to Videha，to find out if the Buddha bore the marks of the Super man．Having made sure of the presence of all the thirty-two marks on the Buddha’s person，he dogged the Buddha’s footsteps for seven months，in order to observe his carriage in his every posture．At the end of that period，he returned to Brahmāyu and reported what he had seen （M．ii．134ff； SnA．i．37）．Buddhaghosa says （MA．ii．765） that Uttara became known as Buddhavīmamsaka-mānava on account of his close watch over the Buddha．<br><br><i>10．Uttara．</i>-A youth，evidently a personal attendant of Pasenadi．The Buddha taught him a stanza to be recited whenever the king sat down to a meal．The stanza spoke of the merits of moderation in eating．DhA．iv．17； but see S．i．81-2 for a different version of what is evidently the same incident．There the youth is called Sudassana．<br><br><i>11．Uttara．</i>-A royal prince to whom Konāgamana Buddha preached at Surindavatī on the full-moon day of Māgha．He later became the Buddha’s aggasāvaka．Bu．xxiv．22； BuA．215； J．i．43．<br><br><i>12．Uttara．</i>-Younger brother of Vessabhū Buddha．The Buddha preached his first sermon to Uttara and Sona at the Aruna pleasaunce near Anupama．Later Uttara became the Buddha’s aggasāvaka．Bu．xxii．23； BuA．205； J．i．42； D．ii．4．<br><br><i>13．Uttara．</i>-Son of Kakusandha Buddha in his last birth．Bu．xxiii．17．<br><br><i>14．Uttara．</i>-The name of the Bodhisatta in the time of Sumedha Buddha．He spent eighty crores in giving alms to the Buddha and the monks and later joined the Order．J．i．37-8； Bu．xii．11．<br><br><i>15．Uttara．</i>-A khattiya，father of Mangala Buddha．Bu．iv．22； J．i．34．<br><br><i>16．Uttara</i>．-Son of Padumuttara Buddha in his last birth （Bu．xi．21）．He was the Bodhisatta．SA．ii．67； DA．ii．488； but see J．i．37 and Bu．xi．11，where the Bodhisatta’s name is given as the Jatila Ratthika．<br><br><i>17．Uttara．</i>-Nephew of King Khallatanāga of Ceylon．He conspired with his brothers to kill the king，and when the plot was discovered committed suicide by jumping on to a pyre．MT．612．<br><br><i>18．Uttara．</i>-A banker，a very rich man of Sāvatthi．He had a son，designated as Uttara-setthi-putta，whose story is given in the Vattaka Jātaka．J．i．432ff．<br><br><i>19．Uttara．</i>-The city in which Mangala Buddha was born．Bu．iv．22； J．i．34．<br><br><i>20．Uttara．</i>-The city of King Arindama．Revata Buddha preached there to the king and the assembled multitude．BuA．133．<br><br><i>21．Uttara</i>．-A township （nigama），near which Revata Buddha spent seven days，wrapt in meditation．At the conclusion of his meditation，the Buddha preached to the assembled multitude on the virtues of nirodhasamāpatti．BuA．133-4．This may be the same as No．20．<br><br><i>22．Uttara．</i>-One of the palaces occupied by Paduma Buddha before his Renunciation．Bu．ix．17．<br><br><i>23．Uttara．</i>-A township of the Koliyans．Once，when the Buddha was staying there，he was visited by the headman Pātaliya．v．l．Uttaraka．S．iv．340．<br><br><i>24．Uttara．</i>-A nunnery built by King Mahāsena．Mhv．xxxvii．43．<br><br><i>25．Uttara．</i>-A general of Moggallāna I．Cv．xxxix．58．<br><br><i>26．Uttara．</i> A padhānagara built by Uttara （25）．<br><br><i>27．Uttara．</i>-A minister of Sena I．He built in the Abhayuttara Vihāra a dwelling-house called Uttarasena．Cv．l．83．<br><br><i>28．Uttara</i>．-A thera who，with sixty thousand others，came from the Vattaniya hermitage in the Vindhyā forest to be present at the foundation ceremony of the Mahā Thūpa in Anurādhapura．Mhv．xxix．40； Dpv．xix．6．<br><br><i>29．Uttara</i>．-A banker of Uttaragāma，father of Uttarā （13）．BuA．116．<br><br><i>30．Uttara．</i>-An ājivaka who offered eight handfuls of grass to Mangala Buddha for his seat．BuA．116．<br><br><i>31．Uttara．</i> See Bherapāsāna Vihāra．	,6,1
452210,en,21,uttara,uttarā,Uttarā,Uttarā：<i>1．Uttarā</i>．-A therī．She was born in Kapilavatthu in a Sākiyan family．She became a lady of the Bodhisatta’s court and later renounced the world withPajāpatī Gotamī．When she was developing insight，the Buddha appeared before her to encourage her and she became an arahant．Thig．v．15； ThigA．21f．<br><br><i>2．Uttarā．</i>-She was the daughter of a clansman’s family in Sāvatthi．Having heard Patācarā preach，she entered the Order and became an arahant．<br><br>The Therīgāthā contains seven verses uttered by her after becoming an arahant，the result of her determination not to leave the sitting posture till she had won emancipation．Later she repeated these verses to Patācārā．Thig．vv．175-81； ThigA．161-2．<br><br><i>3．Uttarā．</i>-In the Theragāthā two verses （Thag．vv．1020-1） are attributed to Ananda，as having been spoken by him in admonition to an upāsikā named Uttarā，who was filled with the idea of her own beauty．Some say，however，that these verses were spoken in admonition to those who lost their heads at the sight of Ambapāli．ThagA．ii．129．<br><br><i>4．Uttarā Nandamātā．</i>-Chief of the lay-women disciples who waited on the Buddha （Bu．xxvi．20）．In the Anguttara Nikāya （i．26），she is described as the best of women disciples in meditative power （jhāyīnam），but this may refer to another Uttarā．She is again mentioned （A．iv．347； AA．ii．791） in a list of eminent lay-women disciples，who observed the fast （uposatha） of the eight precepts．<br><br>According to the Anguttara Commentary （i．240ff），she was the daughter of Punnasīha （Punnaka），a servitor ofSumana-setthi of Rājagaha．Later，when Punnasīha was made dhana-setthi because of the immense wealth he gained by virtue of a meal given to Sāriputta，he held an almsgiving for the Buddha and his monks for seven days．On the seventh day，at the end of the Buddha’s sermon of thanksgiving，Punnasīha，his wife and daughter，all became Sotāpanna．<br><br>When Sumana-setthi asked for Uttarā’s hand for his son，his request was refused because Sumana’s family did not belong to the Buddha’s faith．Punna sent word to Sumana that Uttarā was the Buddha’s disciple and daily offered flowers to the Buddha，costing a kahāpana．Later，however，when Sumana promised that Uttarā should be given flowers worth two kahāpanas，Punna agreed and Uttarā was married．After several unsuccessful attempts to obtain her husband’s permission to keep the fast，as she had done in her parents’ house，she got from her father fifteen thousand kahāpanas and with these she purchased the services of a prostitute named Sirimā，to look after her husband for a fortnight，and with his consent she entered on a fortnight’s uposatha．On the last day of the fast，while Uttarā was busy preparing alms for the Buddha，her husband，walking along with Sirimā，saw her working hard and smiled，thinking what a fool she was not to enjoy her wealth．Uttarā，seeing him，smiled at the thought of his folly in not making proper use of his wealth．Sirimā，thinking that husband and wife were smiling at each other，regardless of her presence，flew into a fury and，seizing a pot of boiling oil，threw it at Uttarā’s head．But Uttarā was at that time full of compassion for Sirimā，and the oil，therefore，did not hurt her at all．Sirimā，realizing her grievous folly，begged forgiveness of Uttarā，who took her to the Buddha and related the whole story，asking that he should forgive her．The Buddha preached to Sirimā and she became a Sotāpanna．<br><br>The Vimānavatthu Commentary （pp．631ff； Vv．11f） and the Dhammapada Commentary （iii．302ff； see also iii．104） give the above story with several variations in detail．According to these versions，at the end of the Buddha’s sermon to Sirimā，Uttarā became a Sakadāgāmī and her husband and father-in-law Sotāpannas．<br><br>After death Uttarā was born in Tāvatimsa in a Vimāna．Moggallāna saw her in one of his visits to Tāvatimsa and，having learnt her story，repeated it to the Buddha．<br><br>It is curious that Nanda is not mentioned in either account．It has been suggested （E．g．Brethren 41，n．1） that Uttarā Nandamātā may be identical withVelukantakī-Nanda-mātā，but I do not think that the identification is justified．Uttarā’s story is given in the Visuddhi-Magga （p．313） to prove that fire cannot burn the body of a person who lives in love，and again （p．380-1； also Ps．ii．212； PsA．497），as an instance of psychic power being diffused by concentration．<br><br><i>5．Uttarā．</i> Wife of Punnasīha （Punnaka） and mother of Uttarā （4）．（VvA．63； DhA．iii．302）．<br><br>For her story see Punnasīha．<br><br><i>6．Uttarā．</i>-Daughter of Nandaka，general of Pingala，king of Surattha （PvA．241f）．For her story see Nandaka．<br><br><i>7．Uttarā．</i>-A little yakkhinī，sister of Punabbasu．For her story see Uttaramātā （2）．<br><br><i>8．Uttarā．</i>-Mother of Mangala Buddha．Bu．iv．18； J．i．34．<br><br><i>9．Uttarā．</i>-A brahmin lady，mother of Konāgamana Buddha，and also his Aggasāvikā．J．i．43； D．ii．7； Bu．xxiv．17，23．<br><br><i>10．Uttarā．</i> Aggasāvikā of Nārada Buddha．J．i．37； Bu．x．24．<br><br><i>11．Uttarā．</i>-Wife of Paduma Buddha in his last lay life．Bu．ix．18．<br><br><i>12．Uttarā．</i>-One of the chief women supporters of Vipassī Buddha．Bu．xx．30．<br><br><i>13．Uttarā．</i>-Daughter of the banker Uttara．She gave a meal of milk-rice to Mangala Buddha just before his Enlightenment （BuA．116）．	,6,1
452217,en,21,uttara-raja-putta,uttara-rāja-putta,Uttara-rāja-putta,Uttara-rāja-putta：Mentioned in the Samantapāsādikā （Sp．iii．544） as   having sent to the Elder Mahāpaduma a shrine made of gold，which the Elder   refused to accept，as it was not permissible for him to do so．	,17,1
452218,en,21,uttara sutta,uttara sutta,Uttara Sutta,Uttara Sutta：<i>1．Uttara Sutta</i>．-The conversation between Uttara devaputta （Uttara 3） and the Buddha．One’s life is short，says the devaputta； one should，therefore，gather merit，in order to gain bliss．Rather，answers the Buddha，reject the bait of all the worlds and aspire after final Peace （S．i．54）．<br><br><i>2．Uttara Sutta</i>．-Preached to the monks by Uttara Thera （Uttara 6） at Mount Sankheyya at Dhavajālikā in Mahisavatthu．From time to time we should reflect on our own misfortunes as well as on those of others，and likewise on our successes．Vessavana heard this sutta being preached as he was journeying from north to south on some business．He went to Tāvatimsa，where he informed Sakka of what he had heard Uttara say．Sakka，thereupon，appeared before Uttara and asked him whether his sermon was based on his own illumination （patibhāna），or on what he had heard from the Buddha．Uttara’s reply was that his words were garnered from the Doctrine of the Buddha just as a man takes a handful of grain from a heap of grain．Sakka then repeated the whole sermon on the same subject，which be had heard the Buddha preach to the monks at Gijjhakūta in Rājagaha．A．iv．162-6．	,12,1
452239,en,21,uttaraculabhajaniya,uttaracūlabhājaniya,Uttaracūlabhājaniya,Uttaracūlabhājaniya：Mentioned in the Vibhanga Commentary．（p．308）．	,19,1
452248,en,21,uttaradesa,uttaradesa,Uttaradesa,Uttaradesa：A province of Ceylon，probably to the north of Anurādhapura．It was often occupied by the Tamils，and its chiefs refused to acknowledge allegiance to the Sinhalese kings．Its people had to be subdued from time to time by the Sinhalese kings，in order to establish the peace of the land and the security of the throne （See，e．g．Cv．xliv．71； xlvii．3，54； xlviii．83-4，95，112）．<br><br>The district formed a convenient landing-place for invaders coming to Ceylon from India，where they might complete their preparations （E．g．Cv．i．14）．It is sometimes called Uttararattha，E．g．Cv．ixx．92．	,10,1
452257,en,21,uttaradhatusena-vihara,uttaradhātusena-vihāra,Uttaradhātusena-vihāra,Uttaradhātusena-vihāra：Built by King Dhatusena．Cv．xxxviii．48．	,22,1
452281,en,21,uttaragama,uttaragāma,Uttaragāma,Uttaragāma：A village in Ceylon，the residence of   Pingala-Buddharakkhita Thera．There were one hundred families living there and   the Elder had，at some time or other，entered into samāpatti at the door of   each of their houses，while waiting for alms．MA．ii．978．	,10,1
452289,en,21,uttarahimavanta,uttarahimavanta,Uttarahimavanta,Uttarahimavanta：See Himavā．	,15,1
452293,en,21,uttarajiva,uttarajīva,Uttarajīva,Uttarajīva：A monk of Pagan，who came to the Mahāvihāra in Ceylon   in A．D．1154．He was accompanied by Chapatti and brought with him a copy of   the Saddanīti which had just been written by Aggavamsa．P．L．C．185．	,10,1
452295,en,21,uttaraka,uttarakā,Uttarakā,Uttarakā：A village of the Bumus．<br><br>The Buddha once stayed there andSunakkhatta was in his company．<br><br>At that time Korakkhattiya was also staying there．D．iii．6．	,8,1
452307,en,21,uttarakumara,uttarakumāra,Uttarakumāra,Uttarakumāra：The Bodhisatta．See Uttara  （16）．	,12,1
452311,en,21,uttarakuru,uttarakuru,Uttarakuru,Uttarakuru：A country often mentioned in the Nikāyas and in later literature as a mythical region．A detailed description of it is given in the ātānātiya Sutta．（D．iii．199ff； here Uttarakuru is spoken of as a city，pura； see also Uttarakuru in Hopkins：Epic Mythology，especially p．186）．The men who live there own no property nor have they wives of their own； they do not have to work for their living．The corn ripens by itself and sweet-scented rice is found boiling on hot oven-stoves．The inhabitants go about riding on cows，on men and women，on maids and youths．Their king rides on an elephant，on a horse，on celestial cars and in state palanquins．Their cities are built in the air，and among those mentioned are ātānātā，Kusinātā，Nātapuriyā，Parakusinātā，Kapīvanta，Janogha，Navanavatiya，Ambara-Ambaravatiya and ālakamandā，the last being the chief city．<br><br>The king of Uttarakuru is Kuvera，also called Vessavana，because the name of his citadel （? rājadhāni） is Visāna．His proclamations are made known by Tatolā，Tattalā，Tatotalā，Ojasi，Tejasi，Tetojasi，Sūra，Rāja，Arittha and Nemi．Mention is also made of a lake named Dharanī and a hall named Bhagalavati where the Yakkhas，as the inhabitants of Uttarakuru are called，hold their assemblies．<br><br>The country is always spoken of as being to the north of Jambudīpa．It is eight thousand leagues in extent and is surrounded by the sea （DA．ii．623； BuA．113）．Sometimes it is spoken of （E．g．A．i．227； v．59； SnA．ii．443） as one of the four Mahādīpā - the others being Aparagoyāna，Pubbavideha and Jambudīpa - each being surrounded by five hundred minor islands．These four make up a Cakkavāla，with Mount Meru in their midst，a flat-world system．A cakkavattī’s rule extends over all these four continents （D．ii．173； DA．ii．623） and his chief queen comes either from the race of King Madda or from Uttarakuru； in the latter case she appears before him of her own accord，urged on by her good fortune （DA．ii．626； KhA．173）．<br><br>The trees in Uttarakuru bear perpetual fruit and foliage，and it also possesses a Kapparukkha which lasts for a whole kappa （A．i．264； MA．ii．948）．There are no houses in Uttarakuru，the inhabitants sleep on the earth and are called，therefore，bhūmisayā （ThagA．ii．187-8）．<br><br>The men of Uttarakuru surpass even the gods of Tāvatimsa in four things： <br><br>  they have no greed （amamā） （the people of Uttarakuru are acchandikā，  VibhA．461），  no private property （apariggahā），  they have a definite term of life （niyatāyukā） （one thousand years，after   which they are born in heaven，says Buddhaghosa，  AA．ii．806）     and they possess great elegance （visesabhuno）．They are，however，inferior to the men of Jambudīpa in courage，mindfulness and in the religious life （A．iv．396； Kvu．99）．<br><br>Several instances are given of the Buddha having gone to Uttarakuru for alms．Having obtained his food there，he would go to the Anotatta lake，bathe in its waters and，after the meal，spend the afternoon on its banks （See，e．g．Vin．i．27-8； DhsA．16； DhA．iii．222）．The power of going to Uttarakuru for alms is not restricted to the Buddha； Pacceka Buddhas and various ascetics are mentioned as having visited Uttarakuru on their begging rounds （See，e．g．J．v．316； vi．100； MA．i．340； SnA．ii．420）．It is considered a mark of great iddhi-power to be able to do this （E．g．Rohita，SA．i．93； also Mil．84）．<br><br>Jotika’s wife was a woman of Uttarakuru； she was brought to Jotika by the gods．She brought with her a single pint pot of rice and three crystals．The rice-pot was never exhausted； whenever a meal was desired，the rice was put in a boiler and the boiler set over the crystals； the heat of the crystals went out as soon as the rice was cooked．The same thing happened with curries （DhA．iv．209ff）．Food never ran short in Uttarakuru； once when there was a famine in Verañjā and the Buddha and his monks were finding it difficult to get alms，we find Moggallāna suggesting that they should go to Uttarakuru for alms （Vin．iii．7）．The clothes worn by the inhabitants resembled divine robes （See，e．g．PvA．76）．<br><br>It was natural for the men of Uttarakuru not to transgress virtue，they had pakati-sīla （Vsm．i．15）．<br><br>Uttarakuru is probably identical with the Kuru country mentioned in the Rg-Veda （See Vedic Index）．<br><br><i>2．Uttuakuru．</i>-A garden laid out by Parakkamabāhu I．（Cv．lxxix．11）．	,10,1
452317,en,21,uttarakuruka,uttarakurukā,Uttarakurukā,Uttarakurukā：The inhabitants of   Uttarakuru．A．iv．396．	,12,1
452324,en,21,uttarala,uttarāla,Uttarāla,Uttarāla：A tank repaired by Parakkamabāhu I．Cv．lxviii．47．	,8,1
452325,en,21,uttaralha,uttarālha,Uttarālha,Uttarālha：A dwelling-house （parivena） which probably belonged to   the Abhayagiri-vihāra．In it Sena I．while he was yet Mahādipāda，built cells   which bore his name （Cv．l．77）．Sena II．built a pāsāda there （Cv．li．75； see   also Cv．Trs．i．145，n．2）．	,9,1
452337,en,21,uttaramadhura,uttaramadhurā,Uttaramadhurā,Uttaramadhurā：<i>Uttaramadhurā 1．</i>-See Madhurā．<br><br><i>Uttaramadhurā 2．</i>-The pleasance in which Mangala Buddha was born．BuA．115．	,13,1
452345,en,21,uttaramata,uttaramātā,Uttaramātā,Uttaramātā：1．Uttaramātā．-Mother of Uttara，who was a son of Udena’s minister．（See Uttara 7．） She was miserly，and when her son gave alms she abused him，and spoke disparagingly of the holy men who accepted his gifts．On one occasion，however，she approved of a gift of a tuft of peacock’s feathers at the festival of dedication of a vihāra．After death she was born as a peta．Because of her approval of the gift of peacock’s feathers she had lovely hair，but when she stepped into the river to drink water，all the water turned into blood．（She had told her son that his gifts would turn into blood in his nest birth）．For fifty-five years she wandered，famished and thirsty，till one day，seeing the Elder Kankhā-Revata spending the day on the banks of the Ganges，she approached him，covering her nudity with her hair，and begged him for a drink．The Elder，having learnt from her her story，gave food and drink and clothes to the monks on her behalf and she obtained release from her suffering and enjoyed great bliss （Pv．28f； PvA．140ff）．<br><br> <br><br>According to the Visuddhi-Magga （ii．382），Uttaramātā was able to go through the sky because of the psychic power inborn in her as a result of Kamma．This probably refers to another woman．（See below 2．）<br><br> <br><br>2．Uttaramātā．-A Yakkhinī，mother of Punabbasu and Uttarā．Once as she passed Jetavana at sunset looking for food，with her daughter on her hip and holding her son by his finger，she saw the assembly，intently listening to the Buddha’s sermon．She，too，hoping to get some benefit，listened quietly and with great earnestness，hushing her children to quietness．The Buddha preached in such a manner that both she and her son could understand，and at the end of the sermon they both became Sotāpannā．She immediately got rid of her sad Yakkha-state and obtained heavenly bliss，and took up her residence in a tree near the Buddha’s Fragrant Chamber．<br><br>Little Uttarā was too young to realise the Truth．S．i．210； SA．i．238-40； DA．ii．500f．	,10,1
452356,en,21,uttaramula nikaya,uttaramūla nikāya,Uttaramūla Nikāya,Uttaramūla Nikāya：One of the fraternities of monks in Ceylon，an off-shoot of the Abhayagiri sect．Their headquarters were probably at the Uttarola Vihāra，built by King Mānavamma，and given to the monks of the Abhayagiri Vihāra，for having consented to take into the Order his elder brother，in spite of the fact that he had lost one eye as the result of some yoga practices．<br><br>The first chief of Uttarola was the king’s brother himself and he was in charge of six hundred monks．He was granted great honours and privileges together with five classes of servants to minister to him．He was also appointed to supervise the guardians of the Tooth Relic （Cv．lvii．7-11，and 16-26； also Geiger’s Trs．i．194，n．2 and 3）．<br><br>From a Tamil inscription of Mānavamma we find that he kept up his patronage of the Uttaramūla Nikāya，and it is recorded that he gave over the custodianship of the Tooth Relic to a monk of this fraternity，named Moggallāna （Epi．Zey．vol．ii．pt．vi．pp．250ff）．<br><br>Anuruddha，author of the Anuruddha Sataka and the Abhidhammattha-Sangaha，describes himself in the colophon to the former work as an ”Upasthavira” of the Uttaramūla Nikāya．<br><br>In later years this Nikāya produced many an illustrious star in Celyon’s literary firmament，among them the grammarian Moggallāna，Vilgammūla，Mahā Thera and Sri Rāhula．For details about them see P．L．C．passim．	,17,1
452387,en,21,uttarapa,uttarāpa,Uttarāpa,Uttarāpa：The name given to the region to the north of the river   Mahī （SnA．ii．437）．See also Anguttarāpa．	,8,1
452412,en,21,uttarapala,uttarapāla,Uttarapāla,Uttarapāla：A thera．He was the son of a brahmin in Sāvatthi．When he had attained to years of discretion he saw the Twin Miracle and entered the Order．One day，amid desultory recollection，he was beset by sensual desires，but after a violent mental struggle，he arrested his evil thoughts and attained arahantship．<br><br> <br><br>In the time of Vipassī Buddha，he had made a bridge for the Buddha to cross （Thag．252-4； ThagA．i．371f）．<br><br>He is evidently identical with Setudāyaka of the Apadāna （ii．408）．	,10,1
452421,en,21,uttarapancala,uttarapañcāla,Uttarapañcāla,Uttarapañcāla：A city．When Apacara （Upacara），king of Ceti，was swallowed up by the fires of Avīci，because of his falsehood，his five sons came to the brahmin Kapila and sought his protection．He advised them to build new cities．The city built by the fourth son was called Uttarapañcāla．It was founded in the north of Ceti，on the spot where the prince saw a wheel-frame （cakkapañjara） entirely made of jewels （J．iii．461）． <br><br>According to the scholiast to the Kāmanīta Jātaka （J．ii．214），however，and also according to theKumbhakāra Jātaka （J．iii．379ff），Pañcāla or Uttarapañcāla is the name of a country （rattha） whose capital was Kampilla，while in the Brahmadatta Jātaka （iii．79） also in the scholiast of the Citta-Sambhūta Jātaka （iv．396），Uttarapañcāla is given as the name of the city and Kampilla as that of the country and we are told that a king Pañcāla reigned there．<br><br>Pañcāla was also the name of the king of Uttarapañcāla in the Sattigumba Jātaka （iv．430），theJayaddisa Jātaka （v．21），and the Gandatindu Jātaka （v．98）．In all these Uttarapañcāla is spoken of as a city in Kampilla．In the Mahā Ummagga Jātaka （vi．391ff），Culani Brahmadatta is the king of Uttarapañcāla．<br><br>In the Somanassa Jātaka （J．iv．444），mention is made of a city named Uttarapañcāla in the Kuru country，with Renu as its king．Whether the reference is to a different city it is not possible to say．See also Pañcāla．	,13,1
452437,en,21,uttarapatha,uttarāpatha,Uttarāpatha,Uttarāpatha：The northern division of Jambudīpa．Its boundaries are nowhere explicitly stated in Pāli literature．It has been suggested （See Law，Early Geog．of Bsm．pp．48ff） that Uttarāpatha was originally the name of a great trade-route，the northern high road which extended from Sāvatthi toTakkasilā in Gandhāra，and that it lent its name - as did theDakkhināpatha - to the region through which it passed．If this be so，the name would include practically the whole of Northern India，from Anga in the east to Gandhāra in the north-west，and from the Himālaya in the north to the Vindhyā in the south．<br><br>According to the brahmanical tradition，as recorded in the Kāvyamīmāmsā （p．93），the Uttarāpatha is to the west of Prithudaka （Pehoa，about fourteen miles west of Thāneswar）．<br><br>The chief divisions included in this territory are mentioned in the Pāli literature as Kasmīra-Gandhāra andKamboja．This region was famous from very early times for its horses and horse-dealers （See，e．g．Vin．iii．6； Sp．i．175），and horses were brought down for sale from there to such cities as Benares （J．ii．287）．<br><br>In Uttarāpatha was Kamsabhoga，where，in the city of Asitañjana，King Mahākamsa reigned （J．iv．79）．The Divyāvadana （p．470） mentions another city，Utpalavatī．<br><br>According to the Mahāvastu （iii．303），Ukkala，the residence ofTapassu and Bhalluka，was in Uttarāpatha，as well as Takkasilā，the famous university （Mtu．ii．166）．<br><br>There was regular trade between Sāvatthi and Uttarāpatha （PvA．100）．<br><br>Anganika Bhāradvāja had friends in Uttarāpatha （ThagA．i．339）．	,11,1
452443,en,21,uttarapathaka,uttarāpathaka,Uttarāpathaka,Uttarāpathaka：A resident of Uttarāpatha．  J．ii．31； Vin．iii．6．	,13,1
452464,en,21,uttararama,uttarārāma,Uttarārāma,Uttarārāma：1．Uttarārāma．-An image-house constructed by Parakkamabāhu I．to the north of Pulatthipurā．It was hewn out of the actual rock and had three grottoes，made by expert craftsmen - the Vijjādhara grotto，the grotto with the image in sitting posture and the grotto with the recumbent image．Cv．lxxviii．74ff； for a description of it see Cv．Trs．ii．111，n．2； Bell：Arch．Survey of Ceylon for 1907，pp．7ff．<br><br> <br><br>2．Uttarārāma．-The monastery where Mangala Buddha held his second Great Assembly （Sannipāta） in the presence of his kinsmen．BuA．120．	,10,1
452492,en,21,uttarasena,uttarasena,Uttarasena,Uttarasena：A dwelling-house in the Abhayuttara-vihāra （Abhayagiri）   built by Uttara，a minister of Sena I．He provided it with all the   necessaries．Cv．l．83．	,10,1
452531,en,21,uttaratissarama,uttaratissārāma,Uttaratissārāma,Uttaratissārāma：A monastery in Ceylon，built by Tissa，minister of   Vattagāmani．It was dedicated to the thera Mahātissa of Kambugalla   （Kapikkala?）．Mhv．xxxiii．92； MT．622．	,15,1
452543,en,21,uttaravaddhamana,uttaravaddhamāna,Uttaravaddhamāna,Uttaravaddhamāna：See   Antaravaddhamāna．	,16,1
452560,en,21,uttaravinicchaya,uttaravinicchaya,Uttaravinicchaya,Uttaravinicchaya：A commentary on the Vinaya Pitaka，written by Buddhadatta as a supplement to his own Vinaya-Vinicchaya． <br><br> <br><br>In manuscripts the two works are usually found together． <br><br> <br><br>It was dedicated by the author to one of his pupils Sankhapāla． <br><br> <br><br>Vācissara wrote a tīkā on it．Gv．59，62． <br><br> <br><br>The work has been published by the P．T．S．（1928）．	,16,1
452597,en,21,uttareyyadayaka thera,uttareyyadāyaka thera,Uttareyyadāyaka Thera,Uttareyyadāyaka Thera：An arahant．In Padumuttara’s time he was a learned brahmin of Hamsavatī．One day，when going to bathe with his pupils，he saw the Buddha and gave him his upper garment （uttarīya）．The garment remained in the sky，forming a canopy over the Buddha and his monks．As a result，for thirty thousand kappas，Uttareyyadāyaka was born in the deva-worlds，and fifty times he became king of the gods．On thirty-six occasions he was king of men．Everywhere he went a canopy of fine material appeared over him and he obtained all he wished for．Ap．i．272-3．	,21,1
452611,en,21,uttari,uttari,Uttari,Uttari：There are six things without getting rid of which it is impossible to obtain qualities of a transcendental nature （uttarimanussadhammā），to say nothing of Ariyan insight and wisdom．<br><br> <br><br>Those things are forgetfulness，want of discrimination，lack of control of the senses，intemperance in eating，deceitfulness and prattle．A．iii．430．	,6,1
452617,en,21,uttari,uttarī,Uttarī,Uttarī：A nun．She continued going on her rounds for alms until she reached the age of one hundred and twenty．One day，when returning from her round，she met a monk in the street and gave him all she had in her bowl．On the second and third days she did likewise．On the fourth day，as she was going her round，she met the Buddha in a very crowded spot．She stepped back and，while doing so，she trod on the skirt of her robe which had slipped down．Unable to keep her feet，she fell down．The Buddha came up and spoke to her．She became a Sotāpanna．DhA．iii．110-11．	,6,1
452645,en,21,uttarika,uttarika,Uttarika,Uttarika：A diminutive form of Uttarā  used by Uttaramātā，the Yakkhinī，in   addressing her daughter．S．i．210．	,8,1
452799,en,21,uttaroliya,uttaroliya,Uttaroliya,Uttaroliya：A village in Ceylon，in Rājarattha．Near it was Uttaroliyavāpi．The Rasavāhinī has a story of a cowherd boy of the village who gave his rice cake to a pindaptāika-thera．The monk developed arahantship before eating it．In his next birth the boy was born in the same village．By virtue of his merit，a treasure trove appeared in the lake，which no one could get except his mother．The king heard of it，and，having tested the truth of the story，gave it to the boy．Ras．ii．22f．	,10,1
452800,en,21,uttaroliya vagga,uttaroliya vagga,Uttaroliya Vagga,Uttaroliya Vagga：The sixth section of the  Rasavāhinī．	,16,1
452801,en,21,uttaromula,uttaromūla,Uttaromūla,Uttaromūla，Uttarola：See   Uttaramūla．	,10,1
453050,en,21,utthana sutta,utthāna sutta,Utthāna Sutta,Utthāna Sutta：The Buddha was once staying in the upper storey of the Migāramātupāsāda when he heard the new entrants to the Order，in the cells below，making a great uproar，talking about the food they had eaten，and other such worldly topics．The Buddha desired Moggallāna to come and，when he appeared，the Buddha asked him to frighten the monks by a display of iddhi-power．<br><br>By his psychic power Moggallāna caused the whole building to rock to and fro like a ship，and when the monks，in terror，sought the Buddha’s protection，he explained to them that Moggallāna gave them the fright as a lesson to them to lead active and energetic lives，for death lays hold of the slothful．<br><br>The monks having listened to the Buddha’s sermon，concentrated their minds on it，and soon after became arahants．Sn．vv．331-4； SnA．i．336f； cf．S．v．269ff．<br><br>See also Pāsādakampana Sutta．	,13,1
453364,en,21,uttika,uttika,Uttika,Uttika：See Uttiya．	,6,1
453383,en,21,uttinna thera,uttinna thera,Uttinna Thera,Uttinna Thera：He came from Kasmīra，at the head of 280，000 monks，  to be present at the foundation-ceremony of the Mahā Thūpa in Anurādhapura．  Mhv．xxix．37．	,13,1
453427,en,21,uttiya,uttiya,Uttiya,Uttiya：<i>1．Uttiya，Uttika．</i>-He was the son of a brahmin of Sāvatthi．When he came of age，he left the world，seeking ”the Deathless，” and became a Paribbājaka．One day，on his travels，he came to the place where the Buddha was preaching and entered the Order，but because of the impurity of his morals he could not win his goal．Seeing other bhikkhus who had achieved their object，he asked the Buddha for a lesson in brief．The Buddha gave him a short lesson，which he used for his meditations．During these meditations he fell ill，but in his anxiety he put forth every effort and became an arahant （Thag．v．30； ThagA．i．89f）．<br><br>In the time of Siddhattha Buddha he was a crocodile in the river Candabhāgā．One day，seeing the Buddha’s desire to cross to the other bank，the crocodile offered him its back to sit on and took him across．<br><br>Seven times he was king of the devas，and three times ruler of men （Ap．i．79-80）．This Uttiya is evidently identical with the thera of the same name mentioned in the Samyutta Nikāya．In one sutta （S．v．22） the Buddha explains to him，in answer to his question，the character of the five sensual elements and the necessity for their abandonment．Elsewhere （S．v．166） he is represented as asking the Buddha for a lesson in brief，which the Buddha gives him．Dwelling in solitude，he meditates on this and becomes an arahant．<br><br>Perhaps he is also identical with Uttiya Paribbājaka，who is represented in the Anguttara Nikāya （A．v．193ff） as asking the Buddha various questions on the duration of the world，etc．and as being helped by Ananda to understand the real import of the Buddha’s answers．<br><br><i>2．Uttiya Thera</i>．-He was one of four companions - the others being Godhika，Subāhu and Valliya - who were born at Pāvā as the sons of four Malla-rājās．They were great friends，and once went together on some embassy to Kapilavatthu．There they saw the Buddha’s Twin Miracle，and，entering the Order，they soon became arahants．When they went to Rājagaha，Bimbisāra invited them to spend the rainy season there and built for each of them a hut，carelessly omitting，however，to have the huts roofed．So the theras dwelt in the huts unsheltered．For a long time there was no rain and the king，wondering thereat，remembered his neglect and had the huts thatched，plastered and painted．He then held a dedication festival and gave alms to the Order．The Elders went inside the huts and entered into a meditation of love．Forthwith the sky darkened in the west and rains fell．<br><br>In the time of Siddhattha Buddha the four were householders and friends； one of them gave to the Buddha a ladleful of food，another fell prostrate before the Buddha and worshipped him，the third gave him a handful of flowers，while the fourth paid him homage with sumana-flowers．<br><br>In Kassapa’s time，too，they were friends and entered the Order together．Thag．vv．51-4； ThagA．i．123-6．<br><br><i>3．Uttiya Thera．</i>-He was a Sākyan of Kapilavatthu．When the Buddha visited his kinsmen and showed them his power，Uttiya was converted and entered the Order．One day，while begging in the village，he heard a woman singing and his mind was disturbed．Checking himself，he entered the vihāra much agitated and spent the siesta，seated，striving with such earnestness that he won arahantship （Thag．v．99； ThagA．i．202-3）．<br><br>In the time of Sumedha Buddha he was a householder and gave to the Buddha a bed，complete with canopy and rug．<br><br>Twenty kappas ago he was three times king under the name of Suvannābha．<br><br>He is probably identical with Pallankadāyaka of the Apadāna （Ap．i．175）．<br><br><i>4．Uttiya．</i>-In the Kathāvatthu （i．268） mention is made of a householder Uttiya，together with Yasa-Kulaputta and Setu-mānava，as having attained arahantship while living amid the circumstances of a layman’s life．<br><br><i>5．Uttiya．</i>-One of the theras who accompanied Mahinda on his mission to Ceylon （Mhv．xii．8； Dpv．xii．12； Sp．i．70； Mbv．116）．King Sirimeghavanna had an image of Uttiya made and placed in the image house which he built at the south-eastern corner of his palace．Cv．xxxvii．87．<br><br><i>6．Uttiya．</i>-King of Ceylon for ten years （207-197 B．C．） （Dpv．xii．75； Mhv．xx．57）．He was the fourth son of Mutasīva and succeeded Devānampiyatissa．In the eighth year of his reign died Mahinda （Mhv．xx．33），and in the ninth，Sanghamittā （Mhv．xx．49）．He held great celebrations in honour of these two illustrious dead and built thūpas in various places over their ashes．The Mahāvamsa Tīkā （p．253） adds that Uttiya built a cetiya at the Somanassamālaka．<br><br><i>7．Uttiya．</i>-One of the seven warriors of King Vattagāmanī．He built the Dakkhina-vihāra to the south of Anurādhapura．Mhv．xxxiii．88．<br><br><i>8．Uttiya．</i>-See Ayya-Uttiya．	,6,1
453429,en,21,uttiya or uttika sutta,uttiya or uttika sutta,Uttiya or Uttika Sutta,Uttiya or Uttika Sutta：1．Uttiya or Uttika Sutta．-Uttiya Thera visits the Buddha and asks him for an explanation of the five sensual elements （kāmagunā） mentioned by him．The Buddha explains them，and declares that they should be abandoned in order that the Noble Eightfold Path might be cultivated．S．v．22．<br><br> <br><br>2．Uttiya or Uttika Sutta．-Uttiya asks the Buddha for a teaching in brief，on which he might meditate while dwelling in solitude．The Buddha tells him that he must purify ”the rudiments in good states” （ādim eva visodhehi kusalesu dhammesu），and proceeds to mention the four satipatthānas．As a result of developing the latter Uttiya became an arahant．S．v．166．<br><br> <br><br>3．Uttiya or Uttika Sutta．-The Paribbājaka Uttiya visits the Buddha and asks him his views regarding the eternity of the world，the end of the world，the identity of body and soul，and the continuation of the existence of the Tathāgata after death．The Buddha replies that he teaches nothing about such things，but that the object of his teaching is to enable beings to realise emancipation．Thereupon Uttiya asks the Buddha whether the world is led to follow that teaching．The Buddha remains silent．Ananda，wishing to prevent any misunderstanding on the part of Uttiya，explains that there is no ”leading，” but that the Buddha knows that all those who escape from the world do so along a certain path，just as the gate-keeper of a well-guarded town knows that whoever enters that town must，inevitably，use the one entrance．A．v．193-5．	,22,1
453500,en,21,utulhipupphiya thera,utulhipupphiya thera,Utulhipupphiya Thera,Utulhipupphiya Thera：An arahant．He made a garland of   utulhi-flowers and offered it to a bodhi-tree．This was at the beginning of   this kappa．Ap．ii．398．	,20,1
453640,en,21,uvala thera,uvāla thera,Uvāla Thera,Uvāla Thera：He was examined by the Sangha in connection with an offence he had committed．He first denied it，then confessed it，then denied it again，and made counter-charges and spoke lies，knowing them to be such．The Buddha requested the monks to carry out the tassa-pāpiyyasikā-kamma against him （v．l．Upavāla）．Vin．ii．85f； where the details of procedure are also given．	,11,1
453642,en,21,uvarattha,ūvarattha,ūvarattha,ūvarattha：See Hūvarattha，	,9,1
453695,en,21,uyyanadvara,uyyānadvāra,Uyyānadvāra,Uyyānadvāra：A gate in Pulatthipura，built by Parakkamabāhu I．  Cv．lxxiii．162．	,11,1
454133,en,21,vacakopadesa,vācakopadesa,Vācakopadesa,Vācakopadesa：A treatise on Kaccāyana’s grammar by Vijitāvi，a monk   of Burma （Sās．p．90）．There is also a tīkā on it by another Vijitāvī．Bode，  op．cit．46，and n．4．	,12,1
454175,en,21,vacana sutta,vacana sutta,Vacana Sutta,Vacana Sutta：See Vanaropa Sutta．	,12,1
454514,en,21,vacanatthajoti,vacanatthajoti,Vacanatthajoti,Vacanatthajoti，Vacanatthajotikā：A glossary on the Vuttodaya by   Vepullabuddhi Thera．Sās．p．75； Bode，op．cit．28，n．5．	,14,1
454782,en,21,vacavataka,vacāvātaka,Vacāvātaka,Vacāvātaka：A village in the Merukandara district，mentioned in the   account of the campaigns of Parakkamabāhu I．Cv．lxx．282，295．	,10,1
454905,en,21,vaccavacaka,vaccavācaka,Vaccavācaka,Vaccavācaka：See Vācavācaka above．	,11,1
454916,en,21,vaccha,vaccha,Vaccha,Vaccha：<i>1．</i><i> Vaccha．</i> A brahmin ascetic of long ago，near whose hut lived some Kinnaras．A spider used to weave his web around them，crack their heads and drink their blood．The Kinnaras sought Vaccha’s assistance，but Vaccha refused to kill the spider，till tempted by the offer of a Kinnara maiden named Rathavatī as his servant．Vaccha killed the spider and lived with Rathavatī as his wife．<br><br>This story was among those related by Mahosadha’s parrot Māthara to the mynah bird of the Pañcāla king’s palace，to show her that in love there is no unlikeness -  a man may well mate with a Kinnari，a parrot with a mynah．J．vi．422．<br><br><i>2．Vaccha．</i>See Kisavaecha，Nandavaccha，Pilindavaccha，Tirītavaccha，Vacchagotta，etc．Also Ukkhepakatavaocha and the two Vanavacchas．	,6,1
454925,en,21,vaccha or bandha sutta,vaccha or bandha sutta,Vaccha or Bandha Sutta,Vaccha or Bandha Sutta：A conversation between the Buddha and Vacchagotta Paribbājaka．Vacchagotta asks，and the Buddha explains，why，unlike the various Paribbājakas，the Buddha does not say whether the world is eternal or not，or make various similar statements．Vacchagotta puts the same question to Moggallāna and receives the same answer．Vacchagotta expresses his admiration of the fact that teacher and pupil should agree so closely．S．iv．395f．； cp．S．iii．257f．	,22,1
454947,en,21,vacchagotta,vacchagotta,Vacchagotta,Vacchagotta：<i>1．Vacchagotta．</i>A Paribbājaka，who later became an arahant Thera．Several conversations he had with the Buddha are mentioned in the books．For details see the Tevijja Vacchagotta-，Aggi Vacchagotta-，Mahā Vacchagotta-，Vaccha- and Vacchagotta-Suttas．Some of these suttas are quoted in the Kathāvatthu （E．g．p．267，505）．The Samyutta Nikāya contains a whole section on Vacchagotta； his discussions were chiefly concerned with such mythical questions as to whether the world is eternal，the nature of life，the existence or otherwise of the Tathāgata after death，etc．S．iii．257ff．； see also S．iv．391ff．for several discussions of Vacchagotta with Moggallāna，Ananda and Sabhiya Kaccāna on similar topics．The three Vacchagotta Suttas of the Majjhima Nikāya seem to contain the story of Vacchagotta’s conversion，in due order：at the conclusion of the Tevijja Vacchagotta （No．72） it is merely stated that ”the Paribbājaka Vacchagotta rejoiced in what the Blessed One has said．” At the end of the next，the Aggi Vacchagotta，he is mentioned as having accepted the Buddha as his teacher．In the third，the Mahā Vacchagotta，he seeks ordination from the Buddha at Rājagaha，and receives it after the requisite probationary period of four months．He returns to the Buddha after two weeks and tells him that he has attained all that is to be attained by a non arahant’s understanding and asks for a further exposition of the Doctrine．The Buddha tells him to proceed to the study of calm and insight，whereby sixfold abhiññā may be acquired．Vacchagotta profits by the lesson and soon after becomes an arahant．He thereupon sends news of his attainment to the Buddha through some monks，and the Buddha says he has already heard the news from the devas （M．i．493 97）．<br><br>This story definitely identifies the Paribbājaka with the Thera of the same name，whose verse of ecstasy is included in the Theragāthā （vs．112）．According to the Commentary （ThagA．i．221），he belonged to a rich brahmin family of the Vaccha clan （Vacchagotta）．His personal name is not given．He became an expert in brahmin learning，but failing to find therein what he sought，he became a Paribbājaka，joining the Buddha’s Order later．<br><br>In the time of Vipassī Buddha he was a householder of Bandhumatī，and one day，when the Buddha and his monks were invited to the king’s palace，he swept the street along which the Buddha passed and set up a Rag as decoration．As a result he was born，four kappas ago，as a rājā，Sudhaja by name．He is probably identical with Vīthisammajjaka of the Apadāna．Ap．i．177．<br><br><i>2．Vacchagotta．</i> A Paribbājaka．He is mentioned in the Anguttara Nikāva （A．i．180f ） as visiting the Buddha at Venāgapura，where he was at the head of the brahmins．He is possibly to be identified with Vacchagotta （1）．In this context，however，he is called Venāgapurika．Vacchagotta （1） （q．v．） was a native of Rājagaha，but seems to have travelled widely，for we find him visiting the Buddha at Vesāli （M．i．481），at Sāvatthi （M．i．483； S．iii．257），and at Ñātikā （S．iv．401），in addition to his visits to Rājagaha （M．i．489）．The Commentary （AA．i．410），moreover，explains Venāgapuraka by ”Venāgapuravāsī，” which may mean that he merely lived at Venāgapura and was not necessarily a native of that place．Vacchagotta’s question was as to how the Buddha looked so shining and his colour so clear? Was it because he slept on a luxurious bed? The Buddha answered that his bed was luxurious and comfortable，but from quite a different point of view．At the end of the discourse，Vacchagotta declares himself a follower of the Buddha．<br><br><i>3．Vacchagotta．</i> A brahmin of Kapilavatthu，father of Vanavaccha Thera （q．v．）．ThagA．i．58．	,11,1
454949,en,21,vacchagotta sutta,vacchagotta sutta,Vacchagotta Sutta,Vacchagotta Sutta：The Paribbājaka Vacchagotta asks the Buddha if it be true that the Buddha discourages the giving of alms to other than his own followers．<br><br>The Buddha says that，in his eyes，even pot scorings or dregs from cups thrown into a pool or cesspool，to feed the creatures living there，would be a source of merit．But gifts made to the good are more fruitful than those made to the wicked．The good are those who have abandoned lust，malevolence，sloth and torpor，excitement and-flurry and doubt and wavering．A．i．160f．	,17,1
455023,en,21,vacchanakha,vacchanakha,Vacchanakha,Vacchanakha：The Bodhisatta born as a Paribbājaka．See the    Vacchanakha Jātaka．	,11,1
455025,en,21,vacchanakha jataka,vacchanakha jātaka,Vacchanakha Jātaka,Vacchanakha Jātaka：The Bodhisatta was once born as Vacchanakha，an anchorite living in the Himālaya，and on one occasion，having gone to Benares for salt and seasoning，he stayed in the king’s garden．A rich man saw him and，pleased with his looks，attended to his wants．A friendship soon grew up between them，and the rich man invited the hermit to give up his robes and share his wealth．But this offer the hermit refused，pointing out the disadvantages of household life．<br><br>The story was told in reference to an attempt of Roja，the Malla，friend of Ananda，to tempt the latter back to the worldly life by offering him half his possessions．Roja is identified with the rich man of the story．J．ii．231ff．	,18,1
455033,en,21,vacchapala thera,vacchapāla thera,Vacchapāla Thera,Vacchapāla Thera：An arahant．He belonged to a rich brahmin family of Rājagaha．He witnessed the miracles performed by Uruvela Kassapa and his self submission to the Buddha when they visited Bimbisāra together，and marvelling thereat，entered the Order．Within a week he developed insight and became an arahant．<br><br>In the past he had been a brahmin，expert in brahmin lore，and one day，while seeking a suitable person to whom he might give a large vessel of milk rice left over from the sacrifice，he saw Vipassī Buddha and offered it to him．Forty one kappas ago he became a king named Buddha （Thag．71； ThagA．i．159f）．He is probably identical with Pāyāsadāyaka of the Apadāna．Ap．i．157．	,16,1
455092,en,21,vacchayana,vacchāyana,Vacchāyana,Vacchāyana：See Pilotika．  Buddhaghosa says （MA．i．393） this was the name of Pilotika&#39；s gotta．	,10,1
455440,en,21,vacissara,vācissara,Vācissara,Vācissara：<i>1．Vācissara．</i>A Singhalese monk who wrote Commentaries to Buddhadatta’s works： <br><br>  the Abhidhammāvatāra  the Vinaya-Vinicchaya     the Uttara-Vinicchaya     the KhemappakaranaHe probably belonged to the twelfth century，and was also the author of the Rūpārūpa-Vibhānga and the Sīmālankāra （q．v．）．P．L．C．108f．156，174，202； also Gv．62，71．<br><br><i>2．Vācissara．</i> A monk of Ceylon，pupil of Sāriputta． <br><br>Numerous works are assigned to him，among them commentaries on the various books of grammar： <br><br>  the Sambandhacintā tīkā，   the Subodhālankāra tīkā   the Vuttodayavivarana． He also wrote the Sumangalapasādanī on the Khuddasikkhā and a commentary on the Moggallānavyākarana （P．L．C．204）． <br><br>He seems also to have written the Pāli Thūpavamsa and several books in Singhalese．P．L．C．217； also Gv．62，71．<br><br><i>3．Vācissara Thera．</i>Probably identical with （2） above． <br><br>He was at the head of the Sangha in the reign of Vijayabāhu III．and had hidden the Alms bowl and Tooth relic of the Buddha in Kotthumala，in order to preserve them．After that，he went to South India for protection．Later，he was sent for by Vijayabāhu，whom he helped in the reformation of the Sangha．Cv．lxxxi．18ff．	,9,1
455605,en,21,vadakongu,vadakongu,Vadakongu,Vadakongu：A place in South India in charge of which was a maternal   uncle of Kulasekhara．It is mentioned with Tenkongu．Cv．lxxvi．288； lxxvii．43．	,9,1
455608,en,21,vadali,vadali,Vadali,Vadali：A village in South India where Lankāpura killed Alavanda，  and which he occupied after severe fighting．Cv．lxxvi．134，169．	,6,1
455625,en,21,vadamanamekkundi,vadamanamekkundi,Vadamanamekkundi,Vadamanamekkundi：A locality in South India burnt by Lankāpura．  Cv．lxxvii．87．	,16,1
455932,en,21,vadavalathirukka,vadavalathirukka,Vadavalathirukka,Vadavalathirukka：A Damila chief，ally of Kulasekhara．Cv．lxxvi．94．	,16,1
456011,en,21,vaddha,vaddha,Vaddha,Vaddha：The Buddha states that he has no quarrel with the world； the world quarrels with him．He teaches only what is upheld by the world of sages and proceeds to describe what this teaching is．Like a lotus which，though it arises and grows in the water，is yet unspotted by it，so a Tathāgata，arisen and grown in the world，is yet unspotted by it．S．iii．138f．	,6,1
456012,en,21,vaddha,vaddha,Vaddha,Vaddha：<i>1．Vaddha．</i> A Licchavi．He was a friend of the Mettiyabhummajakā，and，at their instigation，chargedDabba Mallaputta with having committed adultery with his wife．Dabba repudiated the charge，and the Buddha ordered the monks to proclaim the pattanikkujjana on Vaddha．<br><br>When Ananda visited Vaddha and told him this news he fell in a faint，and，later，visited the Buddha with his family to ask for forgiveness．He was ordered to go before the Sangha and confess his error，after which the sentence was revoked．Vin．ii．124ff．<br><br>He is probably identical with Vaddhamāna Thera．<br><br><i>2．Vaddha Thera．</i>He belonged to a householder’s family of Bhārukaccha．His mother （Vaddhamātā） left the household，entrusting him to her kinsfolk，joined the Order and became an arahant．Vaddha became a monk under Veludatta and developed into an eloquent preacher．One day he visited his mother alone and without his cloak，and was rebuked by her．Agitated by this，he returned to his monastery，and，during his siesta，developed insight，attaining arahantship．<br><br>ThagA．i．413f．Six of his verses appear in Thag．335-9； ep．Thig．210-12．	,6,1
456020,en,21,vaddha vihara,vaddha vihāra,Vaddha vihāra,Vaddha vihāra：A monastery in Ceylon，built by Dhātusena   （Cv．xxxviii．46）．Its name was probably Vaddhamānaka．	,13,1
456027,en,21,vaddhagama,vaddhagāma,Vaddhagāma,Vaddhagāma：See Velugāma．	,10,1
456102,en,21,vaddhakisukara jataka,vaddhakisūkara jātaka,Vaddhakisūkara Jātaka,Vaddhakisūkara Jātaka：A carpenter of a village near Benares was once wandering in the forest，and having found a young boar in a pit，took him home and brought him up．The boar was well mannered and helped the carpenter in his work，and so he came to be called Vaddhakisūkara （”Carpenter boar”）．When he grew up，the carpenter took him back to the forest，and there he came across some boars who lived in mortal fear of a tiger．The young boar drilled his army of boars，arranged them in battle array，and awaited the tiger．When he arrived，the boars，under their leader’s instructions，mimicked the tiger in all he did．The tiger，thereupon，sought the advice of a false ascetic who shared his prey，and，following his counsel，made a leap at the boar leader and fell into a pit which had been dug for him．There the boars attacked him and ate him，and those who were unable to get any of the flesh sniffed at the others’ mouths to see how ”tiger” tasted．Then they set off after the false ascetic，and when he climbed a fig tree they dug it up and it fell to the ground．The man was torn to pieces and his body licked clean．The boars then placed their leader on the tree trunk，consecrated him king with water，which they fetched in the dead man’s skull，and made a young sow his consort．（This is how kings came to be consecrated with water from shells and seated on a throne of fig planks．） The Bodhisatta who was then a tree sprite sang the boar’s praises．<br><br>The story was told in reference to Dhanuggahatissa （q．v．），who was responsible for Pasenadi’s victory over Ajātasattu．J．ii．403ff．	,21,1
456133,en,21,vaddhamana,vaddhamāna,Vaddhamāna,Vaddhamāna：<i>1．Vaddhamāna Thera．</i> An arahant．He belonged to a Licchavi rājā’s family in Vesāli and was a devoted follower of the Buddha，delighting in waiting upon him and in making gifts to the monks．Later，because of an offence he had committed，the Buddha passed on him the sentence of pattanikkujjana．He was much grieved and begged the forgiveness of the Sangha，and，because of his agitation，he renounced the world and joined the Order．But he was given up to sloth and torpor，till the Buddha admonished him in a verse*．He then put forth effort and became an arahant．<br><br>  * This verse is found in the Thag．vs．40； elsewhere （Thag．vs．1162） this   verse is ascribed to Moggallāna as having been spoken by him to a monk named   Tissa and again repeated （vs．1163） by him to Vaddhamāna．<br><br>He is probably to be identified with Vaddha （1），though no mention is made of Vaddha having entered the Order．<br><br>In the time of Tissa Buddha he had been a householder and had given the Buddha beautiful mango fruits．ThagA．i．106．<br><br><i>2．Vaddhamāna．</i>The capital of Ceylon （Varadīpa） in the time of Konāgamana Buddha．Its king was Samiddha．Mhv．xv．92； Dpv．xv．48； xvii．6； Sp．i．86．<br><br><i>3．Vaddhamāna．</i> A city （nagara） in Mahāgāma，over which Gāmani-Abhaya （afterwards Dutthagāmani） was appointed chief soon after his birth （MT．443）．<br><br>A story is related （AA．ii．522） of a hunter of Vaddhamāna who，in the name of his dead kinsman，gave alms to a wicked monk．Three times he did this，till the spirit of the peta cried out against it．He then gave alms to a good monk．The peta benefited by his gift．<br><br><i>4．Vaddhamāna．</i> The name of a Bodhi tree in Ceylon．Attached to it was a temple，restored by Aggabodhi IV．（Cv．xlviii．5） and again by Udaya V．（Cv．xlix．15）．<br><br><i>5．Vaddhamāna．</i> A palace to be occupied by the future Buddha Meteyya．Anāgat．vs．46．<br><br><i>6．Vaddhamāna．</i> A district in Ceylon，given by King Saddhātissa to his minister，Saddhātissa （2）．Ras．ii．10．	,10,1
456141,en,21,vaddhamanaka,vaddhamānaka,Vaddhamānaka,Vaddhamānaka：See Vaddha vihāra above．	,12,1
456142,en,21,vaddhamanaka-tittha,vaddhamānaka-tittha,Vaddhamānaka-tittha,Vaddhamānaka-tittha：A ford on the Mahāvālukanadī； it was later   called Sahassa-tittha and Assamandala-thittha．Ras．ii．61，63．	,19,1
456160,en,21,vaddhamata theri,vaddhamātā therī,Vaddhamātā Therī,Vaddhamātā Therī：An arahant，mother of Vaddha Thera． <br><br>After the birth of Vaddha she heard a monk preach，joined the Order，and became an arahant．She rebuked Vaddha when he visited her alone and without his cloak，and，later，when he asked for her advice，gave it to him and encouraged him．Then Vaddha developed insight and became an arahant．ThigA．171f．； her conversation with Vaddha and his declaration to her after becoming an arahant are included in the Thig．vs．204-12．	,16,1
456180,en,21,vaddhana,vaddhana,Vaddhana,Vaddhana：<i>1．Vaddhana．</i> A palace occupied by Vessabhū Buddha before his Renunciation．Bu．xxii．19； BuA．（p．205） calls it Rativaddhana．<br><br><i>2．Vaddhana．</i> A palace occupied by Kakusandha Buddha before his Renunciation．Bu．xxiii．16．	,8,1
456238,en,21,vaddhanavapi,vaddhanavāpi,Vaddhanavāpi,Vaddhanavāpi：A tank repaired by Parakkamabāhu I．Cv．lxxix．36．	,12,1
456413,en,21,vaddhi sutta,vaddhī sutta,Vaddhī Sutta,Vaddhī Sutta：<i>1．Vaddhī Sutta．</i> An Ariyan woman disciple increases in five things：faith，virtue，learning，generosity and wisdom．S．iv．250= A．iii．80．<br><br><i>2．Vaddhī Sutta．</i>The same as Sutta （1），but as applied to a man．A．iii．80．<br><br><i>3．Vaddhī Sutta．</i> The Ariyan （disciple grows in ten ways：in lands and fields，wealth and possessions，wife and family，servitors and retinue，beasts of burden，faith，virtue，learning，generosity and wisdom．A．v．137．	,12,1
456702,en,21,vadha alopa sahasakara sutta,vadha ālopa sāhasakāra sutta,Vadha ālopa sāhasakāra Sutta,Vadha ālopa sāhasakāra Sutta：Few are they who abstain from   torture，highway robbery and violent deeds； it is because they do not see the   Four Noble Truths．S．v．473．	,28,1
456715,en,21,vadhagamakapasana,vadhagāmakapāsāna,Vadhagāmakapāsāna,Vadhagāmakapāsāna：A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxv．6．	,17,1
456904,en,21,vadhuka sutta,vadhukā sutta,Vadhukā Sutta,Vadhukā Sutta：When a young wife is first led home she is full of fear and bashfulness，not only towards her relations but also towards the servants．So is a monk who has just entered homelessness full of fear and bashfulness，even before novices of the monastery．As time goes on，this feeling，in both cases，gives place to boldness．But a monk should always be like a newly wed wife．A．ii．78f．	,13,1
456924,en,21,vadi sutta,vādī sutta,Vādī Sutta,Vādī Sutta：There are four kinds of expounders （vādī）：those that   know the meaning of a passage but not the letter，those that know the letter   but not the meaning，those that know neither，those that know both．A．ii．138．	,10,1
456941,en,21,vadino sutta,vādino sutta,Vādino Sutta,Vādino Sutta：No dogmatists，no matter where from，can make a monk who understands suffering，its cause，etc．quake or waver．He is like a stone column sixteen cubits long，half of its length buried under the earth．No wind can make it tremble．S．v．445．	,12,1
457106,en,21,vaggamudatiriya,vaggamudātīriyā,Vaggamudātīriyā,Vaggamudātīriyā：Monks who lived on the banks of the Vaggumudā，evidently distinct from Yasoja （q．v．） and his companions．When there was scarcity of food in the Vajji country these monks went about praising each other’s superhuman qualities so that the laymen，deceived by their pretensions，kept them in great luxury．When the Buddha discovered this，he rebuked them strongly and laid down the rules concerning the fourth Pārājikā offence．Vin．iii．87ff．； Sp．ii．481ff．； DhA．iii．480．	,15,1
457224,en,21,vagguli vatthu,vagguli vatthu,Vagguli Vatthu,Vagguli Vatthu：The story of 500 bats who were born in heaven by   listening to a recital of the Abhidhamma．SadS．81f．	,14,1
457242,en,21,vaggumuda,vaggumudā,Vaggumudā,Vaggumudā：A river in the Vajji country （v．l．Vattamudā）．<br><br>On its banks lived Yasoja and his five hundred companions．Ud．iii．3； ThagA．i．357．	,9,1
457266,en,21,vagissara,vāgissara,Vāgissara,Vāgissara：One of the Singhalese envoys sent by Parakkamabāhu I．to   Rāmañña．His companion was Dhammakitti．The Rāmañña king put them into a leaky   vessel and sent them home．Cv．lxxvi．32．	,9,1
457303,en,21,vaha,vāha,Vāha,Vāha：The name of Elāra’s state horse，stolen by    Velusumana．MT．440．	,4,1
457311,en,21,vahadipa,vāhadīpa,Vāhadīpa,Vāhadīpa：A monastery in Ceylon，to which Aggabodhi VI．added a   Pāsāda （Cv．xlviii．65），and Udaya I．another，called the Senaggabodhipabbata   pāsāda，（Cv．xlix．33） which was later repaired by Dappula．II．Cv．xlix．76．	,8,1
457332,en,21,vahamavapi,vāhamavāpi,Vāhamavāpi,Vāhamavāpi：A tank built by King Mahāsena．Mhv．xxxvii．48．	,10,1
457342,en,21,vahana,vahana,Vahana,Vahana：One of the three palaces of Sikhī Buddha before his   Renunciation．Bu．xxi．16； but BuA．（p．201） calls it Nārivasabha．	,6,1
457450,en,21,vahavapi,vahavāpi,Vahavāpi,Vahavāpi：A tank built by King Vasabha．Mhv．xxxv．94； Dpv．xxii．7．	,8,1
457544,en,21,vahittha,vahittha,Vahittha,Vahittha：A Damila chief，conquered by Dutthagāmanī．His fortress   bore his name．Mhv．xxv．13．	,8,1
457609,en,21,vajagaragiri vihara,vajagaragiri vihāra,Vajagaragiri vihāra,Vajagaragiri vihāra：A monastery，probably in Ceylon，the residence   of Kāladeva Thera （q．v．）．MA．i．100．	,19,1
457645,en,21,vajapeyya,vājapeyya,Vājapeyya,Vājapeyya：A sacrificial offering； the Commentaries （E．g．ItvA．75，76） give it two interpretations：<br><br>  （1） Greeting people kindly with soft and pleasant speech （peyyavajjam，  piyavācatā）；   （2） a sacrifice in which Soma （Vāja） is drunk．  In the second seventeen animals are offered seventeen times．	,9,1
457710,en,21,vajira,vajira,Vajira,Vajira：<i>1．Vajira．</i>A senāpati of Dappula II．He built Kacchavāla vihāra for the Pamsukūlins．Cv．xlix．80．<br><br><i>2．Vajira．</i>A minister of Sena I．He built for the monks a dwelling house called Vajirasenaka．Cv．i．84．<br><br><i>3．Vajira．</i>A teacher who wrote a commentary to the work of Janghadāsaka．Gv．74．<br><br><i>4．Vajira．</i> One of the seven Yakkhas，guardians of Jotiya’s palace．He stood at the third gate and had a retinue of three thousand．DhA．iv．209．	,6,1
457717,en,21,vajira,vajirā,Vajirā,Vajirā：<i>1．Vajirā．</i>See Vajirakumārī．<br><br><i>2．Vajirā Therī．</i> The Samyutta Nikāya （S．i．134f） relates that one day，when she was taking her siesta in Adhavana at Sāvatthi，Mārā questioned her as to the origin of “being” （satta），its creator，its origin，its destiny．Vajirā answers that there is no such thing as “being，” apart from certain conditioned factors，like a chariot，which exists only because of its parts．Māra retires discomfited．<br><br>Vajirā’s verses are often quoted （E．g Kvu．240，626； Mil．p．28； Vsm．ii．593） both in the Canon and in later works，but they are not included in the Therīgāthā，nor do we know anything else about her．<br><br><i>3．Vajirā．</i> A city in which reigned twenty six kings，descendants of Deva．The last of them was called Sādhina （Dpv．iii．20）．The Mahāvamsa Tīkā （p．128，130） calls the city Vajiravutti．According to the Buddhavamsa （Bu．xxviii．8），the Buddha’s bowl and staff were deposited，after his death，in Vajirā．<br><br><i>4．Vajirā．</i> Wife of Sakkasenāpati，the son of Kassapa V．She built a parivena，which was named after her．Cv．lii．52，62．	,6,1
457718,en,21,vajira sutta,vajirā sutta,Vajirā Sutta,Vajirā Sutta：An account of the conversation between  Vajirā Therī and Māra．S．i．134f．	,12,1
457720,en,21,vajirabahu,vajirabāhu,Vajirabāhu,Vajirabāhu：A Yakkha who，with four thousand others，kept guard at   the fourth gate of Jotiya&#39；s palace．DhA．iv．209．	,10,1
457727,en,21,vajirabuddhi,vajirabuddhi,Vajirabuddhi,Vajirabuddhi：See Mahā   Vajirabuddhi．	,12,1
457738,en,21,vajiragga,vajiragga,Vajiragga,Vajiragga：A general of Udaya II．He helped in the subjugation of   Rohana and in the capture of the Adipāda Kittaggabodhi，who had rebelled   against the king．Cv．li．105，118，126．	,9,1
457756,en,21,vajirakumari,vajirakumārī,Vajirakumārī,Vajirakumārī：Daughter of Pasenadi．<br><br>When peace was established between Pasenadi and Ajātasattu，Pasenadi gave Vajirā in marriage to Ajātasattu，and gave，as part of her dowry，the village in Kāsi which had been the cause of their quarrel （J．ii．404； iv．343； DhA．iii．266）．<br><br>In the Piyajātika Sutta （M．ii．110） she is called Vajirī．<br><br>She was Pasenadi’s only daughter．MA．ii．751．	,12,1
457777,en,21,vajirapani,vajirapāni,Vajirapāni,Vajirapāni：A Yakkha．<br><br>It is said that whoever，even up to the third time of being asked，refuses to answer a reasonable question put by a Buddha，his head will split into pieces on the spot．It was Vajirapāni’s duty to frighten such people by appearing before them in the sky，armed with a thunderbolt，which he was ready to hurl if necessary．He was visible only to the Buddha and the person in question．<br><br>Two instances of this are given in the books -  once in the case of Ambattha，（D．i．95； cf．the story in the Ayakūta Jātaka） and again in that of Saccaka Niganthaputta （M．i．231）．<br><br>Buddhaghosa says （DA．i．264； MA．i．457； cp．Dvy．130） that Vajirapāni is identical with Sakka，and proceeds to describe the fierce appearance assumed by him on these occasions．This arrangement was made in fulfillment of a promise made by Sakka，in the presence of Mahā Brahmā，when the Buddha was reluctant to preach the Dhamma （See Vin．i．5f），that if the Buddha would establish his rule of the Dhamma （Dhammacakka），Sakka would afford it the necessary protection．<br><br>In some places （E．g．Cv．xcvi．37； see also J．R．A．S．1916，p．733f），Vajirapāni’s conquest of the Asuras is alluded to，thus establishing his identity with Indra．<br><br>See also Vajirahattha．	,10,1
457791,en,21,vajirasama,vajirasama,Vajirasama,Vajirasama：Ninety one kappas ago there were seven kings of this   name，all previous births of Sucidāyaka Thera （Ap．i．135）．v．l．Vajirāsakha．	,10,1
457809,en,21,vajirasena,vajirasena,Vajirasena,Vajirasena：A building in the Abhayagiri vihāra，erected by Vajira，  minister of Sena I．Cv．l．84．	,10,1
457816,en,21,vajiravapi,vajiravāpi,Vajiravāpi,Vajiravāpi：A tank in Ceylon near which was a fortress，once   occupied by Gokanna．Cv．lxx．72．	,10,1
457820,en,21,vajiravudha,vajirāvudha,Vajirāvudha,Vajirāvudha：The weapon of Sakka．<br><br>If he were to strike with it the Sinerupabbata，the weapon would pierce right through the mountain，which is one hundred and sixty eight thousand yojanas in height．SNA．i．225．	,11,1
457823,en,21,vajiravutti,vajiravutti,Vajiravutti,Vajiravutti：See    Vajirā （3）．	,11,1
457825,en,21,vajiri,vajirī,Vajirī,Vajirī，Vājirī：See Vajirakumārī．	,6,1
457827,en,21,vajirindha,vajirindha,Vajirindha,Vajirindha：A brahmin of Sucirindha，whose daughter gave a meal of   milk rice to Kakusandha Buddha just before his Enlightenment．BuA．p．210．	,10,1
457830,en,21,vajiriya,vājirīya,Vājirīya,Vājirīya：A heretical sect of Buddhists，one of the seventeen   schools which branched off one hundred years after the Buddha&#39；s death．  Mhv．v．13； Mhv．p．97； Dpv．v．54 calls them Apararājagirikā．	,8,1
457906,en,21,vajjabhumi,vajjabhūmi,Vajjabhūmi,Vajjabhūmi：See    Vajjī．	,10,1
458209,en,21,vajji,vajjī,Vajjī,Vajjī：The name of a country and of its people．It was one of the sixteen Mahājanapadas．The inhabitants appear to have consisted of several confederate clans of whom the Licchavī and theVidehā were the chief．<br><br>A passage in the Commentaries （e．g．DA．ii．519） -  which states that among those responsible for the administration of justice in the Vajji country （see Licchavī） were the Atthakulakā -  has given rise to the conjecture that Atthakulakā meant heads of eight clans composing the Vajjian confederacy．There is no other evidence regarding the number of the clans．The Atthakulakā were probably a judicial committee．<br><br>As time went on the Licchavī became the most powerful of these clans （Licchavī Vajjiratthavāsīhi pasatthā） （E．g．MA．i．394），and the names Vajjī and Licchavī were often synonymous．See Licchavī； in the Trikandasesa，quoted by Cunningham （AGI．509），Licchavi，Vaideha and Tirabhukti were synonymous．In one passage （A．iii．76） the Licchavi，Mahānāma，seeing that a band of young Licchavis who had been out hunting were gathered round the Buddha，is represented as saying，”These Licchavis will yet become Vajjians” （bhavissanti Yajjī）．This probably only means that there was great hope of these young men becoming true Vaijians，practising the seven conditions of welfare taught by the Buddha，conditions which ensured their prosperity．But see G．S．iii．62，n．1 and 3．<br><br>Vesāli was the capital of the Licchavis andMithilā of the Videhas．In the time of the Buddha，both Vesāli and Mithilā were republics，though Mithilā had earlier been a kingdom under Janaka．<br><br>In the time of the Buddha，and even up to his death，the Vajjians were a very prosperous and happy community．The Buddha attributed this to the fact that they practiced the seven conditions of welfare taught to them by himself in the Sārandada Cetiya．The details of this teaching，and various other matters connected with the Vajji，are given under Licchavī．But soon after the Buddha’s death，（three years after the Buddha’s last visit to Vesāli，according to Buddhaghosa，DA．ii．522） Ajātasattu，with the help of his minister Vassakāra，sowed dissension among the Vajjians and conquered their territory．<br><br>The Buddha travelled several times through the Vajjian country，the usual route being through Kosala，Malla，Vajji，Kāsi，Magadha，and thus back （See，e．g．S．v．348），and he preached to the people，mostly in theKūtāgārasālā in Vesāli．Among other places besides Vesāli visited by the Buddha，are mentioned Ukkācelā，Kotigāma （see，e．g．J．ii．232，where it is called a village of the Vajjians，on the Ganges），Nādikā （in which were Giñjakāvasatha and Gosingasālavana），Beluvagāma （or Veluvagāma），Bhandagāma，Bhogagāma and Hatthigāma．Pubbavijjhana，the birthplace of Channa，is also mentioned as a village of the Vajjians （S．iv．59）．The Vaggumudā river flowed through Vajjian territory （Ud．iii．3）．<br><br>In one context （UdA．p．382） Dhammapāla describes Udena as Vajjirājā．This is probably a mistake，for nowhere is Udena，who was king of the Vatsas （or Vamsas），called the king of the Vajjis．The Vajjī are mentioned in the Mahānāradakassapa Jātaka．It is significant that the first great schism in the Buddhist Order arose in Vajji，when the Vajjiputtakā brought forward their Ten Points．Even during the Buddha’s lifetime some monks of Vajji joined Devadatta （Vin．ii．199f）．<br><br>According to Hiouen Thsang，（Beal：op．cit．77） who visited it，the Vajji （Vriji） country was broad from east to west and narrow from north to south．The people of the neighbouring countries were called Samvajji，or United Vajjis．For details see Cunningham，AGI．512ff．  <br><br>The Commentaries contain a mythical account of the origin of the name Vajjī．See Licchavī．	,5,1
458215,en,21,vajji vagga,vajjī vagga,Vajjī Vagga,Vajjī Vagga：The third chapter of the Sattaka Nipāta of the   Anguttara Nikāya．A．iv．16ff．	,11,1
458228,en,21,vajjihara,vajjihārā,Vajjihārā,Vajjihārā：The name of a tribe．Ap．ii．359 （vs．19）．	,9,1
458247,en,21,vajjiputta or vesali sutta,vajjiputta or vesāli sutta,Vajjiputta or Vesāli Sutta,Vajjiputta or Vesāli Sutta：Contains the story of the discontent of  Vajjiputta （1）．S．i．201f．	,26,1
458248,en,21,vajjiputta thera,vajjiputta thera,Vajjiputta Thera,Vajjiputta Thera：<i>1．Vajjiputta Thera．</i> He belonged to the family of a minister of Vesāli，and，seeing the majesty of the Buddha who visited the city，he joined the Order and lived in a wood near by．A festival took place in Vesāli，with much singing and dancing and gaiety．This distracted Vajjiputta，and he expressed his disgust in a verse spoken in scorn of the forest life．A woodland sprite heard him and upbraided him，saying，”Though you spurn life in the forest，the wise，desiring solitude，think much of it，” and she then uttered a verse praising it．This verse，which the monk afterwards repeated，is included in Thag．vs．62．<br><br>Urged on by the sprite’s words，Vajjiputta developed insight and became an arahant．<br><br>Ninety one kappas ago he had been a householder and had paid homage to Vipassī Buddha，with pollen from nāga flowers．Forty five kappas ago he was a king，named Renu．ThagA．i．142f．Vajjiputta’s story is given very briefly in S．i．201f．<br><br>Vajjiputta’s story is also given in the Dhammapada Commentary．There he is called a rājā，and is said to have renounced his kingdom when his turn came to rule．On the day of the festival，on the full moon day of Kattika，he was filled with discontent．After his conversation with the woodland sprite，he sought the Buddha，who preached to him．He attained arahantship at the end of the Buddha’s sermon．DhA．iii．460f．； see also SA．i．228，where also he is called rājā．There may be some confusion between Vajjiputta （1） and （2）．<br><br>He is evidently to be identified with Renupūjaka of the Apadāna．Ap．i．146．<br><br><i>2．Vajjiputta Thera．</i> He belonged to a Licchavi rājā’s family，and while still young，and learning various arts，such as training elephants，he was filled with the desire for renunciation．One day he went to a vihāra where the Buddha was preaching，entered the Order，and not long after became an arahant．<br><br>After the Buddha’s death，when the chief Elders were living in various places prior to their agreed meeting for the recital of the Dhamma，he saw Ananda，still a learner （sekha），teaching the Doctrine to a large assembly．Wishing to urge him to higher attainment，Vajjiputta uttered a verse，and this verse was among those which led to Ananda’s attainment of arahantship．The verse is found in Thag．vs．119．In S．i．199 the verse is attributed to a forest deva who wished to agitate Ananda．In Rockhill （op．cit．155f．），Vajjiputta was Ananda’s attendant at the time and preached to the people while Ananda meditated．<br><br>Ninety four kappas ago，Vajjiputta had seen a Pacceka Buddha begging for alms and had given him plantain fruits．ThagA．i．236f．	,16,1
458252,en,21,vajjiputtaka,vajjiputtakā,Vajjiputtakā,Vajjiputtakā：The name of a large group of monks belonging to the Vajjian clan and dwelling in Vesāli，who，one century after the Buddha’s death，brought forward Ten Points （dasa vatthūni） as being permissible for members of the Order．These points are as follows：<br><br>  （1） The storing of salt in a horn （singilonakappa）；    （2） the eating of food when the shadow of the sun had passed two fingers’   breadth beyond noon （duvangulakappa）；   （3） to eat once and then go again to the village for alms   （gāmantarakappa）；   （4） the holding of the uposatha separately by monks dwelling in the same   district （āvāsakappa）；   （5） the carrying out of an official act when the assembly is incomplete   （anumatikappa）；   （6） the following of a practice because it is so done by one’s tutor or   teacher （ācinnakappa）；   （7） the eating of sour milk by one who has already had his midday meal   （amathitakappa）；   （8） the use of strong drink before it has fermented （jalogikappa）；    （9） the use of a rug which is not of the proper size （nisīdanakappa）；    （10） the use of gold and silver （jātarūparajatakappa）． The orthodox monks refused to agree to these points，and one of their leaders，Yasa Kākandakaputta，publicly condemned the action of the Vajjiputtakas．Yasa then left Kosambī，and，having summoned monks fromPāvā in the west and Avanti in the south，sought Sambhūta Sānavāsi in Ahoganga．On his advice they sought Soreyya-Revata，and together they consulted Sabbakāmi at Vālikārāma．In the Council that followed the Ten Points were declared invalid，and this decision was conveyed to the monks．Soon after was held a recital of the Doctrine in which seven hundred monks took part under the leadership of Soreyya-Revata．The recital lasted eight months．<br><br>The story of the Vajjiputtaka heresy is given in the twelfth chapter of the Cullavagga （Vin．ii．294ff．）； the Mhv．iv．9ff．gives more details in certain respects； see also Dpv．iv．48ff．； v．17ff．； 32ff．<br><br>It is noteworthy that even during the Buddha’s life five hundred monks，described as Vajjiputtakā，seceded from the Order and joined Devadatta though they were later brought back by Sāriputta and Moggallāna （Vin．ii．199f．）．Buddhaghosa actually （Sp．i．228） identifies the heretics as belonging to the same party．For the part played by Yasa Thera see Yasa （2）．<br><br>The Vajjiputtakas refused to accept the finding of Revata’s Council and formed a separate sect，the Mahāsanghikas，numbering ten thousand monks，who held a recital of their own．	,12,1
458255,en,21,vajjiputtaka sutta,vajjiputtaka sutta,Vajjiputtaka Sutta,Vajjiputtaka Sutta：A Vajjian monk visits the Buddha at the Kūtāgārasālā in Vesāli，and complains that he has to recite over two hundred and fifty rules twice a month．”I cannot stand such training，” he says．The Buddha then asks him if he can train himself in three particulars．The monk agrees to do this and is told to develop higher morality，the higher thought and higher insight （adhisīla，adhicitta，adhipaññā）．The monk develops these，and，as a result，gets rid of lust，malice，and delusion．A．i．230f．	,18,1
458270,en,21,vajjiraja,vajjirājā,Vajjirājā,Vajjirājā：See    Vajjī．	,9,1
458303,en,21,vajjita thera,vajjita thera,Vajjita Thera,Vajjita Thera：He belonged to a retainer’s （ibbha） family in Kosala，and，because he had come from the Brahma world，he wept whenever a woman took him in her arms．Since he thus avoided the touch of women，he came to be called ”Vajjita．” When of age，he saw the Buddha’s Twin Miracle，entered the Order，and on that same day attained arahantship with six fold abhiññā．<br><br>Sixty five kappas ago he was born in a remote village as a woodsman，and seeing the Pacceka Buddha，Upasanta，he offered him a campaka flower （ThagA．i．336）．<br><br>Two verses spoken by him are included in the Theragāthā （vss．215-6）．<br><br>He is evidently identical with Ekacampakapupphiya of the Apadāna．Ap．i．288．	,13,1
458317,en,21,vajjiya sutta,vajjiya sutta,Vajjiya Sutta,Vajjiya Sutta：The story of the visit of    Vajjiyamāhita to the Buddha．A．v．189ff．	,13,1
458319,en,21,vajjiyamahita,vajjiyamāhita,Vajjiyamāhita,Vajjiyamāhita：A householder of Campā，a devout and skilled follower of the Buddha．<br><br>Once，when on his way to see the Buddha at Gaggarā Lake，he found he had arrived too early and went into the Paribbājakārāma near by．The Paribbājakas asked him if it was true that the Buddha ridicules all forms of asceticism and austerity．They spoke of the Buddha as a teacher of a discipline which he himself did not follow，a nihilist （venayika） and a visionary （? appaññattika）．（For explanation of these terms，see AA．ii．854）．<br><br>Vajjiyamāhita refuted their arguments，maintaining that the Buddha declared what was good and what was bad，and that the truth of his teachings could be proved．Having thus silenced them，he sought the Buddha，to whom he repeated the conversation．The Buddha praised him，and said it was untrue that he discouraged all austerity and asceticism； such penances as led to the destruction of evil states and the promotion of good states，he welcomed and encouraged．When Vajjiyamāhita had left him，the Buddha held him up to the monks as an example of a good householder，capable of profitable discussion with followers of other persuasions．<br><br>A．v．189ff．； see also A．iii．451．	,13,1
458361,en,21,vaka jataka,vaka jātaka,Vaka Jātaka,Vaka Jātaka：A wolf once lived on a rock near the Ganges．The winter floods came and surrounded the rock，and the wolf，unable to escape，decided to keep the holy day．The Bodhisatta，who was Sakka，appeared before him in the guise of a he goat，and the wolf，forgetting his holy day，chased him round and round the rock．Finding he could not succeed in catching him，the wolf expressed his joy that his holy day had not been violated! Sakka，hovering above him，rebuked him for his weakness．<br><br>The story was related in reference to some monks，followers of Upasena （Vangantaputta） （q．v．）．Being aware of the permission granted by the Buddha to the monks who practiced the thirteen dhutahgas to visit him even during his periods of solitude，these monks would practice them for a short while and then visit him．But，the visit over，they would at once throw off their rag robes and don other garments．The Buddha discovered this and related the Jātaka．J．ii．449ff．； cp．Vin．iii．231f．where no mention is made of the Jātaka．	,11,1
458472,en,21,vakkali,vakkali,Vakkali,Vakkali：<i>1．Vakkali Thera．</i>He belonged to a brahmin family of Sāvatthi and became proficient in the three Vedas．After he once saw the Buddha he could never tire of looking at him，and followed him about．In order to be closer to him he became a monk，and spent all his time，apart from meals and bathing，in contemplating the Buddha’s person．One day the Buddha said to him，”The sight of my foul body is useless； he who sees the Dhamma，he it is that seeth me” （yo kho dhammam passati so mam passati； yo mam passati so dhammam passati） （Cp．Itv．sec．92）．But even then Vakkali would not leave the Buddha till，on the last day of the rains，the Buddha commanded him to depart．Greatly grieved，Vakkali sought the precipices of Gijjhakūta．The Buddha，aware of this，appeared before him and uttered a stanza； then stretching out his hand，he said：”Come，monk．” Filled with joy，Vakkali rose in the air pondering on the Buddha’s words and realized arahantship．AA．i．140f．； the Apadāna account （Ap．ii．465f．） is similar．It says that the Buddha spoke to him from the foot of the rock．Vakkali jumped down to meet the Buddha，a depth of many cubits，but he alighted unhurt．It was on this occasion that the Buddha declared his eminence among those of implicit faith； also DhA．iv．118f．The DhA．reports three verses uttered by the Buddha in which he assures Vakkali that he will help him and look after him．<br><br>According to the Theragāthā，Commentary （ThagA．i．420），when Vakkali was dismissed by the Buddha he lived on Gijjhakūta，practising meditation，but could not attain insight because of his emotional nature （saddhā）．The Buddha then gave him a special exercise，but neither could he achieve this，and，from lack of food，he suffered from cramp．The Buddha visited him and uttered a verse to encourage him．Vakkali spoke four verses （Thag．350 4） in reply，and，conjuring up insight，won arahantship．Later，in the assembly of the monks，the Buddha declared him foremost among those of implicit faith （saddhādhimuttānam） （cp．A．i．25； also Dvy．49 and VibhA．276； Vsm．i．129）．In the Pārāyanavagga （SN．vs．1146） the Buddha is represented as holding Vakkali up to Pingiya as an example of one who won emancipation through faith．<br><br>The Samyutta account （S．iii．119ff．； SA．ii．229） gives more details and differs in some respects from the above．There，Vakkali fell ill while on his way to visit the Buddha at Rājagaha，and was carried in a litter to a potter’s shed in Rājagaha．There，at his request，the Buddha visited him and comforted him．He questioned Vakkali，who assured him that he had no cause to reprove himself with regard to morals （sīlato）； his only worry was that he had not been able to see the Buddha earlier．The Buddha told him that seeing the Dhamma was equivalent to seeing him，and because Vakkali had realized the Dhamma，there would be no hereafter for him．After the Buddha had left，Vakkali asked his attendants to take him to Kālasilā on Isigili．The Buddha was on Gijjhakūta and was told by two devas that Vakkali was about to ”obtain release．” The Buddha sent word to him：”Fear not，Vakkali，your dying will not be evil．” Vakkali rose from his bed to receive the Buddha’s message，and sending word to the Buddha that he had no desire or love for the body or the other khandhas，he drew a knife and killed himself．The Buddha went to see his body，and declared that he had obtained Nibbāna and that Māra’s attempt to find the consciousness of Vakkali would prove useless．<br><br>The Commentary adds that Vakkali was conceited and blind to his remaining faults．He thought he was a khīnāsava，and that he might rid himself of bodily pains by death．However，the stab with the knife caused him such pain that at the moment of dying he realized his puthujjana state，and，putting forth great effort，attained arahantship．<br><br>His resolve to become chief among the saddhādhimuttas had been made in the time of Padumuttara Buddha，when he saw a monk also named Vakkali similarly honoured by the Buddha．Ap．ii．465f．； AA．i．140．<br><br><i>2．Vakkali．</i>A monk in the time of Padumuttara Buddha，declared chief of those having implicit faith．ThagA．i．422； Ap．ii．466．<br><br><i>Vakkali Sutta．</i> The account，given in the Samyutta Nikāya （S．iii．119ff ） of the attainment of arahantship and death of Vakkali （1） （q．v．）．	,7,1
458633,en,21,vakkula,vakkula,Vakkula,Vakkula：See Bakkula．	,7,1
458727,en,21,vala,vāla,Vāla,Vāla：A horse belonging to King Kappina．DhA．ii．117．	,4,1
458754,en,21,valabhamukha,valabhāmukha,Valabhāmukha,Valabhāmukha：A sea （samudda），the last of those seen by Suppāraka on his voyage．Here the water is sucked away and rises on every side，leaving in the centre what looks like a deep pit．Suppāraka，by an Act of Truth，prevented his ship from being sunk there （see the Suppāraka Jātaka）．It is also called Valabhāmukhī．J．iv．142．	,12,1
458803,en,21,valagama,vālagāma,Vālagāma,Vālagāma：See Jālagāma ??．	,8,1
458804,en,21,valagama vihara,vālagāma vihāra,Vālagāma Vihāra,Vālagāma Vihāra：A monastery near Cullatavālagāma．See  Tambasumana．	,15,1
458834,en,21,valaha samyutta,valāha samyutta,Valāha Samyutta,Valāha Samyutta：The thirty second section of the  Samyutta Nikāya．S．iii．254 57； cf．  A．ii．102ff．	,15,1
458843,en,21,valahaka,valāhaka,Valāhaka,Valāhaka：<i>1．Valāhaka．</i>A family of horses from which the Assaratana of a Cakkavatti is supplied （KhpA．172； M．iii．174）．He is best among animals，because he takes his rider away from all danger （MA．ii．616）．Noble chargers come from the Valāhaka stock．DhA．iii．248．<br><br><i>2．Valāhaka．</i> The name of the horse of Mahāsudassana．He is all white，with a crow black head and a dark mane．D．ii．174； cp．S．iii．145．	,8,1
458850,en,21,valahaka sutta,valāhaka sutta,Valāhaka Sutta,Valāhaka Sutta：<i>1．Valāhaka Sutta．</i>There are four kinds of rain clouds：those which produce thunder but no rain； those which produce rain but，no thunder； those which produce neither； those which produce both．There are four similar kinds of persons：those that speak but do not act； those that act but do not speak； those that do neither； and those that do both．A．ii．102．<br><br><i>2．Valāhaka Sutta．</i>There are four kinds of rain-clouds （as above） and four kinds of people：those that know the Dhamma but do not understand it； those that do not know it but understand it； those that do neither； those that do both．A．ii．103．	,14,1
458851,en,21,valahaka vagga,valāhaka vagga,Valāhaka Vagga,Valāhaka Vagga：The eleventh chapter of the Catukka Nipāta of the  Anguttara Nikāya．A．ii．102 111； cp．  S．iii．254ff．	,14,1
458928,en,21,valahakayikadeva,valāhakāyikādevā,Valāhakāyikādevā,Valāhakāyikādevā：A class of deities，spirits of the skies，divided into <br><br>  Unhavalāhakā （cloud spirits of heat）  Sītavalāhakā （cloud spirits of cold）  Abbhavalāhakā （cloud spirits of air）  Vātavalāhakā （cloud spirits of wind）   Vassavalāhakā （cloud spirits of rain） The changes of weather are due to these spirits．S．iii．254f．	,16,1
458938,en,21,valahassa jataka,valāhassa jātaka,Valāhassa Jātaka,Valāhassa Jātaka：Once，in Tambannidīpa，was a Yakkha-city called Sirīsavatthu，peopled by Yakkhinīs．When shipwrecked sailors were cast on the shore from the River Kalyānī to Nāgadīpa，the yakkhinīs would assume human form and entice them and use them as their husbands．On the arrival of other castaways，they would eat their former husbands and take the new arrivals as their lovers．Once five hundred merchants were cast ashore there and became the husbands of the yakkhinīs．In the night the yakkhinīs left them and ate their former husbands．The eldest merchant discovered this and warned the others，but only half of them were willing to attempt an escape．Now it happened that the Bodhisatta was a horse of the Valāhaka race and was flying through the air from the Himālaya to Tambapanni．There，as he passed over the banks and fields，he asked in a human voice：”Who wants to go home?” and the two hundred and fifty traders begged to be taken．They climbed on the horse’s back and tail and he took them to their own country．The others were eaten by the yakkhinīs．<br><br>The story was told in reference to a monk who had become a backslider from running after a beautifully dressed woman．J．ii．127ff．	,16,1
458939,en,21,valahassavapi,valāhassavāpi,Valāhassavāpi,Valāhassavāpi：A tank in Ceylon，built by Upatissa II．  （Cv．xxxvii．185） and repaired by Aggabodhi II．（Cv．xlii．67），Vijayabāhu I．  （Cv．lx．50） and Parakkamabāhu I．（Cv．lxxix．36）．	,13,1
458967,en,21,valakkonda,vālakkonda,Vālakkonda,Vālakkonda：A place in South India．Cv．lxxvi．187．	,10,1
459288,en,21,valavahana,vālavāhana,Vālavāhana,Vālavāhana：A horse belonging to King Kappina．DhA．ii．117．	,10,1
459433,en,21,valika vihara,vālika vihāra,Vālika vihāra,Vālika vihāra：A monastery in Jambukolapattana，once the residence   of Punabbasu kutumbikaputta Tissa．VibhA．389．	,13,1
459436,en,21,valikagama,vālikagāma,Vālikagāma,Vālikagāma：A village in Ceylon，evidently a seaport，where the   Damilas，under Māgha and Jayabāhu，once had a fort．Cv．lxxxiii．17．	,10,1
459443,en,21,valikakhetta,vālikākhetta,Vālikākhetta,Vālikākhetta：A village mentioned in the account of the campaigns   of Gajabāhu．Cv．lxx．62； also Cv．Trs．i．292，n．2．	,12,1
459456,en,21,valikapitthi vihara,vālikapitthi vihāra,Vālikapitthi vihāra,Vālikapitthi vihāra：A monastery，probably in Ceylon，the residence   of Abhidhammika Abhaya Thera．At the commencement of the vassa he，with a   large number of his colleagues，recited the Mahāsuññatā Sutta，and，as a   result，they lived apart from each other during the vassa，attaining   arahantship，before the end of the season．MA．ii．907．	,19,1
459470,en,21,valikarama,vālikārāma,Vālikārāma,Vālikārāma：A monastery in Vesāli，where the question of the Ten Points raised by the Vajjiputta monks was settled．<br><br>（Vin．ii．306； Mhv．iv．50，63； according to Dpv．v．29 this was done in the Kūtāgārasāla）．<br><br>It was also the dwelling place of Upāli，Dāsaka’s teacher．<br><br>（Mhv．v．107）．v．l．Vālukārāma．	,10,1
459577,en,21,valivasaragama,vālivāsaragāma,Vālivāsaragāma,Vālivāsaragāma：&nbsp； A village in Rohana，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxiv．177．	,14,1
459586,en,21,valiya,valiyā,Valiyā,Valiyā：One of the chief women supporters of Dhammadassī Buddha．  Bu．xvi．20．	,6,1
459603,en,21,vallabha,vallabhā,Vallabhā,Vallabhā：A South Indian tribe．Their ruler is described in the Chronicles simply as the Vallabha．Mānavamma once joined Narasīha against the Vallabha king and defeated him （Cv．xlvii．15ff）．On another occasion，the Vallabha king sent a force to subdue Nāgadīpa in the reign of Mahinda IV．The latter sent an army under the general Sena，defeated the Vallabhas and made a friendly treaty with them．Cv．liv．12ff．	,8,1
459629,en,21,vallakkuttara,vallakkuttāra,Vallakkuttāra,Vallakkuttāra：A district in South India．Cv．lxxvi．247，260．	,13,1
459645,en,21,vallavahagama,vallavahagāma,Vallavahagāma,Vallavahagāma：A village in Ceylon，the birthplace of Tambasumana．  Ras．ii．24．	,13,1
459659,en,21,valli vihara,vallī vihāra,Vallī vihāra,Vallī vihāra：A monastery near Uruvelā，in Ceylon，built by King   Subha．Mhv．xxxv．58．	,12,1
459688,en,21,valliggama,valliggāma,Valliggāma,Valliggāma：A village in South Ceylon．In the reign of Queen Kalyānavatī （1202 8），the regent，Ayasmanta，sent the Adhīkārin Deva to the village，where a vihāra was erected （Cv．lxxx．38） by him．<br><br>Later，Parakkamabāhu IV．built the Parakkamabāhu pāsāda attached to the vihāra and gave for its maintenance the village of Sāligiri （Cv．xc．96）．	,10,1
459727,en,21,vallipasana vihara,vallipāsāna vihāra,Vallipāsāna vihāra,Vallipāsāna vihāra：A monastery to the west of Anurādhapura，near   Mangalavitāna．It held the Indasālakalena，where once lived Mahānāgasena．MT．  552．	,18,1
459744,en,21,vallitittha,vallitittha,Vallitittha,Vallitittha：A ford in the Mahāvālukaganga．Cv．lxxii．82．	,11,1
459749,en,21,valliya thera,valliya thera,Valliya Thera,Valliya Thera：<i>1．Valliya Thera．</i> He was the son of a Malla chieftain of Pāvā and joined the Order with his companions，Godhika，Subāhu and Uttiya，when they went on some embassy to Kapilavatthu and saw the Yamakapātihāriya in Nigrodhārāma．Bimbisāra later built huts for them，but he forgot to roof them，and so there was no rain till the roofs were added．<br><br>In the time of Siddhattha Buddha，Valliya offered him a handful of flowers．ThagA．i．123； his verse is included in the Thag．（vs．53）．<br><br><i>2．Valliya Thera．</i>He was the son of an eminent brahmin of Sāvatthi，and，owing to his good friends，he met the Buddha and joined the Order，soon after attaining arahantship．Thirty one kappas ago he saw the Pacceka Buddha Nārada at the foot of a tree，and built for him a hut of reeds，which he thatched with grass，together with a cloistered walk strewn with sand．He was seventy one times king of the devas and thirty four times king of men．ThagA．i．247； two verses in the Thag．（125-6） are attributed to him．<br><br>He is probably identical with Nalāgārika of the Apadāna．Ap．i．278f．<br><br><i>3．Valliya Thera．</i> He belonged to a brahmin family of Vesāli，and was named Gandimitta （v．l．Kanhamitta）．Much struck by the Buddha when he came to Vesāli，he joined the Order under Mahā Kaccāyana．Because he was dull of insight and depended too much on his colleagues，he was called Valliya （creeper），like the ivy which must lean on something in order to grow．Later，following the advice of Venudatta Thera，he developed insight．<br><br>In the time of Sumedha Buddha he was a rich brahmin，well versed in learning．Later，he renounced eighty crores of wealth，and，after becoming an ascetic，lived on a river bank．There the Buddha visited him，and，seated on an antelope skin，preached the Doctrine．The ascetic paid him great honour and gave him mangoes and perfume and flowers．<br><br>In the Apadāna verses，quoted in ThagA．it is said that Valliya was born in the city of Vebhāra，built by Vissakamma，and that he left the household at the age of five．ThagA．i．292f．； two verses addressed by him to Venudatta are included in the Thag．（167-8）．<br><br>He is probably identical with Candanamāliya of the Apadāna．Ap．ii．423f．	,13,1
459753,en,21,valliyavithi,valliyavīthi,Valliyavīthi,Valliyavīthi：A street in Mahāgāma．AA．i．279．	,12,1
459755,en,21,valliyera vihara,valliyera vihāra,Valliyera vihāra,Valliyera vihāra：A monastery in Rohana．For the use of an Elder   who lived there，King Vasabha built the Mahāvalligotta vihāra．Mhv．xxxv．82；   MT．652．	,16,1
459778,en,21,valodaka jataka,vālodaka jātaka,Vālodaka Jātaka,Vālodaka Jātaka：Once Brahmadatta，king of Benares，went with a large army to quell a frontier rebellion，and，on his return，ordered that his horses be given some grape juice to drink．The horses drank and stood quietly in their stalls．There was a heap of leavings empty of all goodness，and the king ordered that these be kneaded with water，strained，and given to the donkeys who carried the horses’ provender．The donkeys drank it，and galloped about braying loudly．The king asked his courtier （the Bodhisatta） the reason for this，and he answered that the lowborn lack self control．<br><br>The story was told in reference to some boys，attendants of devotees，at Sāvatthi．The devotees themselves were calm and collected，but the boys would eat and then scamper about the banks of the Aciravatī，making great uproar．They are identified with the donkeys （J．ii．95f）．<br><br>According to the Dhammapada Commentary （DhA．ii．154f ） the story was related after the monks returned to Sāvatthi from Verañjā．Their attendants had been quiet in Verañjā，where there was little to eat，but in Sāvatthi they ate the remnants of the monks’ food and made a great noise．	,15,1
459781,en,21,valugama,vālugāma,Vālugāma,Vālugāma：A village in South India which Lankāpura laid waste and   rebuilt．Cv．lxxvi．286．	,8,1
459795,en,21,valukagama,vālukagāma,Vālukagāma,Vālukagāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．18； cf．Mahāvālukagāma．	,10,1
459818,en,21,valukapatta,vālukapatta,Vālukapatta,Vālukapatta：A village near Pulatthipura．Cv．lxx．318．	,11,1
459835,en,21,valukarama,vālukārāma,Vālukārāma,Vālukārāma：See    Vālikārāma．	,10,1
459871,en,21,valutthi,valutthi,Valutthi,Valutthi：A Damila chief of South India，won over to Lankāpura’s   side with gifts．Cv．lxxvi．237．	,8,1
459902,en,21,vamadeva,vāmadeva,Vāmadeva,Vāmadeva：One of the great sages honoured by the brahmins as   authors of hymns，etc．Vin．i．245； D．i．104，etc．； see Vāmaka； cf．Rigveda iv．  26； Rāmāyana i．7，etc．	,8,1
459914,en,21,vamagotta,vāmagotta,Vāmagotta,Vāmagotta：See Sūra   Vāmagotta．	,9,1
459930,en,21,vamaka,vāmaka,Vāmaka,Vāmaka：One of the great sages held in esteem by the brahmins．  Vin．i．245； D．i．104，238； M．ii．169，200； A．iii．224，etc．； cf．Vamsa in Rigveda   x．99．	,6,1
459984,en,21,vamana sutta,vamana sutta,Vamana Sutta,Vamana Sutta：Like a physician who administers an emetic for the   curing of sickness，so does the Buddha administer the Ariyan emetic to cleanse   beings of birth，old age，etc．Thus，right belief cleanses them from wrong   belief，etc．A．v．219f．	,12,1
460021,en,21,vamantapabbhara,vāmantapabbhāra,Vāmantapabbhāra,Vāmantapabbhāra：A glen in Ceylon，where lived Mahāsiva Thera   （q．v．）．J．vi．30； iv．490．	,15,1
460080,en,21,vamatthappakasini,vamatthappakāsinī,Vamatthappakāsinī,Vamatthappakāsinī：The Commentary on the Mahāvamsa，traditionally   ascribed to a Thera named Mahānāma，and probably written about the ninth   century．For details see P．T．S．edition，Introd．	,17,1
460262,en,21,vammika sutta,vammīka sutta,Vammīka Sutta,Vammīka Sutta：A deity appeared before Kumārakassapa in Andhavana and propounded a riddle： <br><br>”There is an anthill burning day and night．The brahmin said：’Take your tool，Sumedha （sage），and dig．’ As the brahmin dug，he came across，successively，a bar，a frog，a forked passage，a strainer，a tortoise，a cleaver，a joint of meat -  all of which he was told to cast out and dig on．He then came across a cobra，which he was asked not to harm，but to worship．”  <br><br>At the suggestion of the deity，Kassapa related the story to the Buddha，who solved the riddle．The anthill is the body，the brahmin the arahant，the tool wisdom，digging perseverance，the bar ignorance，the forked passage doubting，the strainer the five nīvaranas，the tortoise the fivefold upādāna -kkhandhas，the cleaver the fivefold pleasures of sense，the joint of meat passion’s delights （nandīrāga），and the cobra （nāga） the arahant monk （M．i．142ff）．<br><br>According to the Commentary （MA．i．340），Kumārakassapa was not an arahant at the time of the preaching of the sutta．The deity was a deity of the Suddhāvāsa brahma world．He was one of five friends who，in the time of Kassapa Buddha，had entered the Order and who，in order to meditate uninterruptedly，had climbed a rock by means of a ladder which they had then removed，thus cutting off their return．The eldest became an arahant in three days，the second （anuthera） was this deity，who had become an anāgāmī．The third was Pukkusāti，the fourth Bāhiya Dārucīriya and the last Kumārakassapa．This deity was responsible for the arahantship both of Bāhiya and Kassapa，for Kassapa took the Vammīka Sutta as the subject of his meditations and thus developed insight．	,13,1
460324,en,21,vamsa,vamsā,Vamsā,Vamsā：The Vamsas and their country．<br><br>It lay to the south of Kosala，and its capital was Kosambī （E．g．J．iv．28） on theYamunā．<br><br>Udena，son of Parantapa，also called Vamsarājā （E．g．J．iv．370，390），was its king in the time of the Buddha．<br><br>Avanti lay to the south of the Vamsa country．The Vamsā were also called Vatsā （Bud．India，3，27； Mtu．i．34）．<br><br>The country formed one of the sixteen Mahājanapadā．<br><br>The district of Bhagga，in which wasSumsumāragiri，seems to have been subject to the Vamsā in the Buddha’s time，for we find Udena’s son，Bodhi，living there （J．iii．157，also Mahābhārata ii．30，10f）．<br><br>In nominal lists （E．g．D．ii．200） the Vamsā，are generally mentioned with theCetī．	,5,1
460337,en,21,vamsa sutta,vamsa sutta,Vamsa Sutta,Vamsa Sutta：See Ariyavamsa Sutta．	,11,1
460340,en,21,vamsabhumi,vamsabhūmi,Vamsabhūmi,Vamsabhūmi，Vamsarattha：The country of the   Vamsā．	,10,1
460451,en,21,vamsaraja,vamsarājā,Vamsarājā,Vamsarājā：See Udena．	,9,1
460547,en,21,vana samyutta,vana samyutta,Vana Samyutta,Vana Samyutta：The ninth section of the  Samyutta Nikāya．S．i．197 205．	,13,1
460677,en,21,vanagama,vanagāma,Vanagāma,Vanagāma：A locality in Ceylon where Sugalā was captured．  Cv．lxxv．174．	,8,1
460685,en,21,vanaggamapasada,vanaggāmapāsāda,Vanaggāmapāsāda,Vanaggāmapāsāda：A monastery built by Vijayabāhu IV．to which was   attached the Abhayarāja parivena．Cv．lxxxviii．51．	,15,1
460750,en,21,vanakorandiya thera,vanakorandiya thera,Vanakorandiya Thera,Vanakorandiya Thera：An arahant．Ninety four kappas ago he gave a   vanakoranda flower to Siddhattha Buddha．Ap．i．404．	,19,1
460856,en,21,vananadi,vananadī,Vananadī,Vananadī：A river in Rohana．Cv．lxxv．156； identified with   Velaveganga （Cv．Trs．ii．59，n．4）．	,8,1
460926,en,21,vanapattha sutta,vanapattha sutta,Vanapattha Sutta,Vanapattha Sutta：On the principles which should guide a monk’s life wherever he lives -  in the forest，village，town，or with another person．<br><br>He should quit his dwelling place only if he fails to develop mindfulness，steadfastness of heart，etc．and not because he finds it difficult to procure food，etc．M．i．104ff．	,16,1
460978,en,21,vanappavesanakhanda,vanappavesanakhanda,Vanappavesanakhanda,Vanappavesanakhanda：<i>1．Vanappavesanakhanda．</i> The third section of the Bhūridatta Jātaka，which deals with the return of Alambāyana and Somadatta from the Nāga world and their entering the forest for their livelihood．J．vi．170-7．<br><br><i>2．Vanappavesanakhanda．</i> A section of the Vessantara Jātaka，dealing with the journey of Vessantara and his family from Jetuttara to Vankapabbata and their life in the hermitage prior to the arrival of Jūjaka．J．vi．513-21．	,19,1
460996,en,21,vanara jataka,vānara jātaka,Vānara Jātaka,Vānara Jātaka：The Bodhisatta was a young monkey living on a river bank．A female crocodile in the river longed to eat his heart and her husband persuaded the monkey to go for a ride on his back in search of wild fruits．In midstream he began to sink and revealed his purpose，and the monkey，nothing daunted，said that monkeys did not keep their hearts in their bodies for fear of their being torn to pieces on the trees，but that they hung them on trees，and，pointing to a ripe fig tree，showed the crocodile what he said was his heart．The crocodile took him to the tree，and the monkey jumped ashore and laughed at him．<br><br>The story was told in reference to Devadatta’s attempt to kill the Buddha．J．iii．133f．； cf．Sumsumāra Jātaka （No．208）．	,13,1
461000,en,21,vanaragama,vānaragāma,Vānaragāma,Vānaragāma：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxv．7．	,10,1
461015,en,21,vanarakara,vānarākara,Vānarākara,Vānarākara：A park in Ceylon，laid out by Parakkamabāhu I．  Cv．lxxix．8．	,10,1
461024,en,21,vanaratana,vanaratana,Vanaratana,Vanaratana：See Medhankara   （5）．	,10,1
461042,en,21,vanarinda jataka,vānarinda jātaka,Vānarinda Jātaka,Vānarinda Jātaka：The Bodhisatta was once a monkey living on a river bank．On his way from one bank to another，he used to jump off and on a rock in midstream，and a female crocodile，living in the river，longed to eat his heart and asked her husband to get it．So the crocodile lay on the rock，ready to catch the monkey as he jumped．The monkey noticing that，in spite of there being no tide，the rock was higher than usual，spoke to it and received no reply．His suspicions were then confirmed，and he said again，”O rock，why don’t you talk to me today ?” The crocodile then revealed both his identity and his purpose，and the monkey resolved to outwit him．So he asked him to open his mouth，knowing that when a crocodile does this he shuts his eyes．So the crocodile did this，and the monkey jumped on to its back and from there to the other bank．<br><br>The story was related in reference to Devadatta’s attempt to kill the Buddha．J．i．278f．； cp．Kumbhīla Jātaka．	,16,1
461047,en,21,vanaropa,vanaropa,Vanaropa,Vanaropa：The Buddha says，in answer to a deva’s question，that those who plant groves and fruitful trees and build causeways，dams and wells，and give shelter to the homeless，increase in merit every day．S．i．33．	,8,1
461058,en,21,vanasa,vanasa,Vanasa,Vanasa：A city，lying between Vedisā and Kosambī，on the road taken by Bāvarī’s disciples （SN．vs．1011）．<br><br>The Commentary states （SNA．ii．583） that this was another name for Tumbavanagara （v．l．Pavana），and that it was also called Vanasāvatthi．	,6,1
461109,en,21,vanasavatthi,vanasāvatthi,Vanasāvatthi,Vanasāvatthi：See Vanasa．	,12,1
461176,en,21,vanavaccha thera,vanavaccha thera,Vanavaccha Thera,Vanavaccha Thera：<i>1．Vanavaccha Thera．</i> He was the son of Vacchagotta a brahmin of Kapilavatthu，and was born in the forest，his mother having longed to see it and having been taken in travail while wandering there．His name was Vaccha； but because of his love for the woods，he was called Vanavaccha．He left the world soon after the Buddha’s Renunciation，and led the ascetic life till he heard of the Buddha’s Enlightenment．Then he joined the Order，and it was in the forest that he strove and won arahantship．When he returned to Kapilavatthu with the Buddha，his companions asked him why he so loved the forest，and he spoke a verse in praise of forest life （Thag．13）．<br><br>In the time of Atthadassī Buddha，he was a large tortoise living in the Vinatā．Seeing the Buddha about to cross the river，he took him on his back．Many hundreds of times afterwards he lived as an ascetic in the forest．In the time of Kassapa Buddha he became a dove，and his heart was gladdened by the sight of a monk practicing compassion．Later he was born as a householder in Benares and renounced the world．ThagA．i．58f．； Ap．ii．506f．<br><br><i>2．Vanavaccha Thera．</i> The son of a rich brahmin of Rājagaha； he joined the Order，impressed by the majesty of the Buddha’s visit to Bimbisāra．Soon after，he attained arahantship and，devoted to detachment，dwelt in the woods hence his name．When he went to Rājagaha his kinsmen asked him to live near them，but he said he preferred the lonely life of the forest （Thag．113）．<br><br>In the time of Vipassī Buddha he was a labourer，and，having committed a crime，while fleeing from justice he saw a Bodhi tree．Pleased with the look of the tree，he gathered masses of asoka flowers and heaped them up round the tree．When his pursuers reached him，he remained as he was，looking at them，with no hatred in his heart．They hurled him into a precipice，and he died with the thought of the Bodhi tree in his heart．Three kappas ago he was a king named Santusita （ThagA．i．222）．He is perhaps identical with Tambapupphiya of the Apadāna．Ap．i．176．	,16,1
461190,en,21,vanavasa,vanavāsa,Vanavāsa,Vanavāsa：A district，probably Northern Kanara，in South India．After the Third Council，Rakkhita Thera was sent there to convert the people，and he preached the Anamatagga Samyutta poised in mid air．It is said that sixty thousand persons embraced the faith，thirty seven thousand joined the Order，while fifty vihāras were established in the country．<br><br>Mhv．xii．4，30f．； Sp．i．63 66； Dpv．viii．6．The Vanavāsī are mentioned in the Mahābhārata （6．366） and the Harivamsa （5232） as a people of S．India．The Sās （p．12） also mentions a county called Vanavāsī，which，however，is the country round Prome in Lower Burma．	,8,1
461196,en,21,vanavasi,vanavāsī,Vanavāsī,Vanavāsī：<i>1．Vanavāsī （Vanavāsika） Tissa．</i>A monk．In his previous birth he was the brahmin Mahāsena （q．v．）．During pregnancy his mother invited Sāriputta with five hundred monks，to her house，and fed them on milk rice．She herself put on yellow robes and ate of the rice left by the monks．On the day of his naming，he presented Sāriputta with his blanket．He was called Tissa after Sāriputta，whose personal name was Upatissa．At the age of seven Tissa joined the Order and his parents held a festival lasting for seven days，distributing porridge and honey to the monks．On the eighth day，when Tissa went for alms in Sāvatthi，he received one thousand bowls of alms and one thousand pieces of cloth，all of which he gave to the monks．This earned for him the name of Pindapātadāyaka．One day，in the cold season，he saw monks warming themselves before fires and，discovering that they had no blankets，he，accompanied by one thousand monks，went into the city．Wherever he went people gave him blankets； one shopkeeper had hidden two of his very costly blankets，but on seeing Tissa he gave them willingly．Tissa thus got one thousand blankets and was thereafter called Kambaladāyaka．<br><br>Having discovered that，at Jetavana，his young relations came too often to see him，he obtained a formula of meditation and went into the forest to a distance of twenty leagues from Sāvatthi．At the request of the inhabitants of the village near by，he spent the rainy season in the forest hermitage，going into the village for alms．There，at the end of two months，he attained arahantship．Because he was so devoted to the forest，he was given the name of Vanavāsī．At the end of the vassa，all the Buddha’s chief disciples，with a retinue of forty thousand monks，visited Tissa in his hermitage，arriving there in the evening．The villagers，recognizing Sāriputta，asked him to preach the Dhamma，saying that Tissa，their teacher，knew only two sentences   ”May you be happy，may you obtain release from suffering!”   which sentences he repeated whenever anyone made him a gift．Thereupon Sāriputta asked him to explain the meaning of the two sentences，and the novice preached till sunrise，summarizing the whole of the Buddha’s teaching “even as a thunderstorm rains incessantly upon the four great continents．”<br><br>At the end of the discourse Tissa’s supporters were divided into two camps，some were offended that he should not have preached to them before，while others marvelled at his saintliness and skill．The Buddha，aware of this disagreement，went himself to the village．The villagers gave alms to the Buddha and the monks，and，in returning thanks，the Buddha told them how fortunate they were that，owing to Tissa，they had been able to see himself and his chief disciples．They were then all satisfied．<br><br>On the way back to Sāvatthi，Tissa walked beside the Buddha and pointed out to him the various beautiful spots．The Buddha preached the Upasālhaka Jātaka to show that there was no spot on earth where men had not at some time died．In answer to a question of the Buddha，Tissa said that he never felt afraid of the animals in the forest，but only a greater love for the forest at the sound of their voices．He then recited fifty stanzas in praise of life in the wilds．Arrived at the outskirts of the forest，he took leave of the Buddha and Sāriputta and returned to live in his forest hermitage．DhA．ii．84-102．The visit of Buddha is also reported at DA．i．240 and MA．i．357，though the details are the different．There the Buddha is accompanied by Sāriputta and the chief disciples and twenty thousand arahants．<br><br><i>2．Vanavāsī Thera．</i> The Theragāthā Commentary （i．440） mentions a Vanavāsī Thera as the teacher of Tekicchakāni．This is probably not a proper name but only a descriptive epithet．<br><br><i>Vanavāsī Nikāya</i>．See Araññavāsī．<br><br><i>Vanavāsī Mahātissa．</i>A monk，probably distinct from Vanavāsī Tissa -  see Vanavāsī （1）．On the day that Alindakavāsī Mahā Phussadeva Thera attained arahantship，the devas stood by him，illuminating all the forest．Mahātissa saw the light，and the next day asked Phussadeva the reason for it，but his question was evaded．SA．iii．154f．	,8,1
461471,en,21,vandana sutta,vandanā sutta,Vandanā Sutta,Vandanā Sutta：<i>1．Vandanā Sutta．</i> There are three kinds of homage：homage done with body，with speech，and with mind．A．i．294．<br><br><i>2．Vandanā Sutta．</i>  Sakka and Brahmā Sahampati visit the Buddha and each stands leaning against a doorpost．Sakka recites a verse in worship of the Buddha，emphasizing the Buddha’s emancipation．Sahampati recites another in which he begs of the Buddha to teach the Dhamma to the world．S．i．233．	,13,1
461509,en,21,vandanavimana vatthu,vandanavimāna vatthu,Vandanavimāna Vatthu,Vandanavimāna Vatthu：The story of a woman who，seeing monks on their way to visit the Buddha at Sāvatthi，worshipped them with great devotion，watching them pass out of sight．She was later reborn in Tāvatimsa where Moggallāna saw her and heard her story．Vv．iv．11； VvA．205f．	,20,1
461745,en,21,vanga,vanga,Vanga,Vanga：The name of a people and their country，the modern Bengal．<br><br>It is nowhere mentioned in the four Nikāyas，nor included among the Mahājanapadas．<br><br>The mother of Sīhabāhu and Sīhasīvalī was a Vanga princess，the daughter of the Vanga king who had married the daughter of the king of Kalinga （Mhv．vi．1ff．； Dpv．ix．2）．<br><br>The Milinda （p．359） mentions Vanga as a trading place to be reached by sea．	,5,1
461752,en,21,vanganta,vanganta,Vanganta,Vanganta：A brahmin，father of Sāriputta （SNA．i．331； UdA．266） （q．v．） and husband of Rūpasārī （Ap．i．102）．<br><br>The brahmin Mahāsena was his friend，and the son of another friend became Sāriputta’s attendant （DhA．ii．94）．<br><br>See Kimsīla Sutta．	,8,1
461758,en,21,vangantaputta,vangantaputta,Vangantaputta,Vangantaputta：The epithet applied to Sāriputta&#39；s brother  Upasena，to distinguish him from others of the   same name．	,13,1
461771,en,21,vangisa sutta,vangīsa sutta,Vangīsa Sutta,Vangīsa Sutta：<i>1．Vangīsa Sutta．</i>Preached by the Buddha at Aggālava cetiya．Vangīsa’s teacher，Nigrodhakappa，had just died there，and Vangīsa asks the Buddha if he had attained Nibbāna．Vangīsa’s question is really a poem in itself，containing ten verses，in praise of the Buddha．The Buddha says that Kappa has won Nibbāna，because he had severed all the bonds of Māra．Vangīsa then declares that Kappa attained that state because he followed the Buddha’s teaching．SN．pp．59ff．； the verses of the sutta are included in the Theragāthā （1263 79）．<br><br>In the Commentary （SNA．i．345） the sutta is called Nigrodhakappa Sutta．<br><br><i>2．Vangīsa Sutta．</i>A set of ten verses，spoken by Vangīsa at Jetavana，soon after winning arahantship，as he sat experiencing the bliss of emancipation．He congratulates himself on having become a disciple of the Buddha．S．i．196； the verses are included in Thag．1253-62．	,13,1
461772,en,21,vangisa thera,vangisa thera,Vangisa Thera,Vangisa Thera：He belonged to a brahmin family and was proficient in the Vedas．He gained repute by tapping on skulls with his finger nail and telling thereby where the owners of the skull were reborn．During three years he thus gained much money．Then，in spite of the protests of his colleagues，he went to see theBuddha，who gave him the skull of an arahant （according to the Apadāna，he saw Sāriputta first and learnt from him about the Buddha）．Vangīsa could make nothing of this and joined the Order to learn its secret．He was ordained byNigrodhakappa，and，meditating on the thirty two constituents of the body，he won arahantship．He then visited the Buddha again and praised him in various verses，full of similes and metaphors．This brought him reputation as a poet （Kāvyacitta or Kāveyyamatta）．Later the Buddha declared him foremost among those pre eminent in ready expression （patibhānavantānam）．His resolve to attain to this position was made in the time ofPadumuttara Buddha．A．i．24； Dpv．iv．4； ThagA．ii．192ff．； AA．i．149ff．； DhA．iv．226f．； SNA．i．345f．； Ap．ii．495ff．<br><br>The Theragāthā contains numerous verses spoken by him on various occasions （Thag．1208-79； most of these are repeated at S．i．183ff ） -  some of them （1209-18） uttered about himself，his attempts to suppress desires excited by the sight of gaily dressed women （Cf．S．i．185； on one such occasion，he confessed his disaffection to Ananda，who admonished him．）； others （1219-22） were self admonitions against conceit because of his facility of speech； some were spoken in praise of sermons preached by the Buddha -  e．g．the Subhāsita Sutta （1227-30），a Sutta on Nibbāna （1238-45），and a Sutta preached at the Pavārana ceremony （1231-7）．Several verses were in praise of his colleagues -  e．g．Sāriputta （1231-3），Aññā Kondañña （1246-8），andMoggallāna （1249-51）．One of Vangīsa’s long poems （vvs．1263-74） is addressed to the Buddha，questioning him as to the destiny of his （Vangīsa’s） teacher Nigrodhakappa．The Commentary （ThagA．ii．211） explains that when Nigrodhakappa died Vangīsa was absent and wished to be assured by the Buddha that his teacher had reached Nibbāna．But the poem is more than a question．It is really a eulogy of the Buddha．Another verse （1252） describes the Buddha as he sat surrounded by his monks on the banks of the Gaggarā at Campā．<br><br>The Samyutta （S．i．185ff．； SA．i．207ff ） devotes one whole section to Vangīsa，dealing with the incidents connected with his life and giving poems made by him on these occasions．The Milinda （p．390）’also contains a poem attributed to Vangīsa in praise of the Buddha．According to the Apadāna （Ap．ii．497，vs．27），he was called Vangīsa，both because he was born in Vanga and also because he was master of the spoken word （vacana）．<br><br>See also Vangīsa Sutta andSubhāsita Sutta．	,13,1
461773,en,21,vangisa thera samyutta,vangīsa thera samyutta,Vangīsa Thera Samyutta,Vangīsa Thera Samyutta：The eighth section of the Samyutta Nikāya   （S．i．185 96），dealing with incidents connected with    Vangīsa Thera．	,22,1
461774,en,21,vangisa thera vatthu,vangīsa thera vatthu,Vangīsa Thera Vatthu,Vangīsa Thera Vatthu：The story of    Vangīsa’s conversion，his entry into the Order，and his attainment of   arahantship．DhA．iv．226f．	,20,1
461797,en,21,vanguttara,vanguttara,Vanguttara,Vanguttara：A mountain in Ceylon on which was built the   Pācīnapabbata vihāra by Sūratissa （Mhv．xxi．5）．The Mahāvamsa Tīkā （p．424）   explains that Vanguttara was at the foot of Ekadvārikapabbata．	,10,1
461917,en,21,vanijja sutta,vanijjā sutta,Vanijjā Sutta,Vanijjā Sutta：<i>1．Vanijjā Sutta．</i> The Buddha explains to Sāriputta，in answer to his question，why it is that some people succeed in their trade and others do not，while in the case of yet others they prosper even beyond their hopes．A．ii．81f．<br><br><i>2．Vanijjā Sutta．</i>The five trades which should not be plied by a lay devotee：trade in weapons，human beings，flesh，spirits，poisons．A．iii．208．	,13,1
461918,en,21,vanijjagama vihara,vanijjagāma vihāra,Vanijjagāma vihāra,Vanijjagāma vihāra：A monastery in Ceylon，built by Kassapa III．  Cv．xlviii．24．	,18,1
462057,en,21,vanka,vanka,Vanka,Vanka：A king of Sāvatthi．For his story see the  Ghata Jātaka （No．355）．He is   identified with Ananda．J．iii．170．	,5,1
462098,en,21,vankagiri,vankagiri,Vankagiri,Vankagiri：A mountain in Himavā to which Vessantara was banished with his family．<br><br>It was thirty leagues from the Ceta country and sixty leagues from Jetuttara，the way passing through Suvannagiritāla，over the river Kontimāra，through Arañjaragiri，Dunnivittha，northwards beyond Gandhamādana，over Mt．Vipula，across the Ketumatī River，through Mount Nālika and the Mucalinda Lake （Cyp．i．9； J．vi．514，518，519）．<br><br>Vessantara and his family lived there in a hermitage built by Vissakimma at Sakka’s suggestion （J．vi．520）． <br><br>Sañjaya later built a road，eight usabhas wide，from Jetuttara to Vanka．J．vi．580．	,9,1
462109,en,21,vankahara,vankahāra,Vankahāra,Vankahāra：A district in India，the birthplace of the Therī Cāpā．ThigA．220； but see SNA．i．259，where the janapada is called Vanga，not Vankahāra．<br><br>It was probably to the south of Magadha （Sisters．132f）．<br><br>Upaka lived there for some time，first as an Ajīvaka and later as Cāpā’s husband．<br><br>The place is said to have been infested with fierce flies．MA．i．388．	,9,1
462117,en,21,vankaka,vankaka,Vankaka,Vankaka：The name of Mount Vepulla in the time of Konāgamana   Buddha．S．ii．191．	,7,1
462141,en,21,vankanasika tissa,vankanāsika tissa,Vankanāsika Tissa,Vankanāsika Tissa：King of Ceylon （171 4 A．C．）．He was the son of Vasabha and his wife was the daughter of King Subha．<br><br>He built the Mahā-mangala-vihāra and his wife built the Mātu-vihāra in honour of a monk who had given her his blessing．<br><br>Vankanāsika’s son was Gajabāhukagāmanī．Mhv．xxxv．108ff．； Dpv．xxii．12，27f．	,17,1
462206,en,21,vankavattakagalla,vankāvattakagalla,Vankāvattakagalla,Vankāvattakagalla：A monastery in Ceylon，built by   Mahācūli-Mahātissa．Mhv．xxxiv．9．	,17,1
462221,en,21,vanna,vañña,Vañña,Vañña：Belonging to the Vanni．	,5,1
462240,en,21,vanna sutta,vanna sutta,Vanna Sutta,Vanna Sutta：One who praises and blames wrongly，without scrutiny，  and who fails to blame or praise rightly，suffers in purgatory．A．ii．84．	,11,1
462293,en,21,vannabodhana,vannabodhana,Vannabodhana,Vannabodhana：A treatise on the Pāli language by Ukkamsamāla of   Ava．Sās，p．120； Bode，op．cit．65．	,12,1
462387,en,21,vannaka,vannaka,Vannaka,Vannaka：An irrigation channel （mahāmātika） constructed by   Kutakannatissa．Mhv．xxxiv．32； see also Mhv．Trs．240，n．1．	,7,1
462399,en,21,vannakaraka thera,vannakāraka thera,Vannakāraka Thera,Vannakāraka Thera：An arahant．Thirty one kappas ago he was a   painter （vannakāra） in Arunavatī and painted the drapery of the Buddha&#39；s   cetiya．Twenty three kappas ago he was a king named Candūpama．Ap．i．220．	,17,1
462465,en,21,vannana sutta,vannanā sutta,Vannanā Sutta,Vannanā Sutta：A nun who，without test or scrutiny，praises the   unworthy and blames the worthy，shows faith in things unbelievable and   disbelief in things believable and rejects the gift of faith -&nbsp； such a one   goes to purgatory．A．iii．139．	,13,1
462477,en,21,vannanitigandha,vannanītigandha,Vannanītigandha,Vannanītigandha：One of the six treatises ascribed to  Kaccāyana Gv．59．	,15,1
462522,en,21,vannapitaka,vannapitaka,Vannapitaka,Vannapitaka：A compilation condemned by the orthodox as   abuddhavacana．E．g．SA．ii．150； Sp．iv．742．	,11,1
462549,en,21,vannaroha jataka,vannāroha jātaka,Vannāroha Jātaka,Vannāroha Jātaka：Once a lion，Sudātha，and a tiger，Subāhu，who lived in a forest，became friends．A jackal，who lived on their leavings，wishing to make them quarrel，told each that the other spoke evil of him．The lion and tiger discovered his plot and he had to flee．<br><br>The story was told in reference to a man who lived on the broken food of Sāriputta and Moggallāna and tried to set them at variance with each other．The attempt failed and the man was driven away．He is identified with the jackal．J．iii．191ff．； cp．the Sandhibheda Jātaka．	,16,1
462550,en,21,vannaroha vagga,vannāroha vagga,Vannāroha Vagga,Vannāroha Vagga：The second chapter of the  Jātakatthakathā．J．iii．191 210．	,15,1
462819,en,21,vanni,vannī,Vannī,Vannī：The name of a people inhabiting the north east of Ceylon．They are first mentioned in the Chronicles （Cv．lxxxi．11），in the reign of Vijayabāhu III．（1232 36），who，with their help，gained the throne of Ceylon．<br><br>They appear to have inhabited the frontier country between Jaffna and the Singhalese kingdom and were either subjects of one or other of these states，or affected complete independence，according to the strength of their neighbours．<br><br>Vijayabāhu IV．made friends with the Vanni chiefs and gave into their hands the protection of Anurādhapura （Cv．lxxxviii．87）．They seem to have been a warlike people．Today they occupy a few small villages in the North Central Province of Ceylon and go in largely for hunting．<br><br>Their origin is unknown，though they are called Sīhalā （E．g．Cv．lxxxiii．10）．Several of their chieftains are mentioned by name，as having been overcome by Bhuvanekabāhu I．-  e．g．Kadalīvāta，Apāna，Tipa，Himiyānaka （Cv．xc．33）．<br><br>The adjective from Vannī is Vañña．See，e．g．Cv．lxxxiii．10； lxxxvii．26．	,5,1
462820,en,21,vannibhuvanekabahu,vannibhuvanekabāhu,Vannibhuvanekabāhu,Vannibhuvanekabāhu：See   Bhuvanekabāhu III．	,18,1
462875,en,21,vannupama,vannūpama,Vannūpama,Vannūpama：See Candūpama．	,9,1
462884,en,21,vannupatha jataka,vannupatha jātaka,Vannupatha Jātaka,Vannupatha Jātaka：The Bodhisatta was once the leader of a caravan of five hundred carts．One night，while crossing a desert of sixty leagues，in the last stage of a journey，the pilot fell asleep and the oxen turned round．All the wood and water was finished，but the Bodhisatta made the men dig a well．After digging sixty cubits down they came upon a rock．The men were filled with despair，but the Bodhisatta had the rock broken through by a serving lad who still showed courage and thus obtained water．<br><br>The story was related about a young man of Sāvatthi who entered the Order and practiced meditation，but was unable to attain insight．He was filled with despair and his companions took him to the Buddha．He is identified with the serving lad of the story．J．i．106-110．	,17,1
462951,en,21,vantajivaka,vantajīvakā,Vantajīvakā,Vantajīvakā：A group or sect of Buddhist ascetics．Vijayabāhu I．  provided them with necessaries and granted maintenance villages to their   relations （Cv．lx．69）．cp．Lābhavāsī．	,11,1
463133,en,21,vaparani,vāpārani,Vāpārani,Vāpārani：A monastery built by Aggabodhi VI．Cv．xlviii．64．	,8,1
463187,en,21,vapinagara,vāpinagara,Vāpinagara,Vāpinagara：A stronghold mentioned in the account of the campaigns   of Vijayabāhu I．Cv．lviii．43．	,10,1
463236,en,21,vapivataka,vāpivātaka,Vāpivātaka,Vāpivātaka：A locality in the Malaya province of Ceylon，mentioned   in the account of the campaigns of Gajabāhu．Cv．lxx．21．	,10,1
463248,en,21,vappa,vappa,Vappa,Vappa：<i>1．Vappa Thera．</i> One of the Pañcavaggiyā．He was the son of Vāsettha，a brahmin of Kapilavatthu．<br><br>When Asita declared that Prince Siddhattha would become the Buddha，Vappa and four other brahmins，headed by Kondañña，became recluses．<br><br>Vappa was with the Buddha during the six years of his ascetic practices，but being disappointed when the Buddha began taking solid food，he left him and went to Isipatana，where the Buddha，after his Enlightenment，preached to him and the others the Dhammacakkappavattana Sutta．On the fifth day after，Vappa and his companions became arahants，at the end of the Anattalakkhana Sutta．Vappa became a sotāpanna on the second day of the quarter （AA．i．84）； pātipadadivase，says ThagA．（loc．infra） and MA．i．390．<br><br>Vappa’s resolve to be among the first of the Buddha’s followers was taken in the time of Padumuttara Buddha．In the past，he was sixteen times king，under the name of Mahādundubhi．<br><br>ThagA．i．140f．； a verse attributed to him is found in Thag．61）； see also J．i．82； Dpv．i．32； Vin．i．12．<br><br><i>2．Vappa．</i>A Sākiyan，disciple of the Niganthas．* He visits Moggallāna and they talk of the āsavas．The Buddha joins them and tells Vappa how the āsavas can be completely destroyed so that the monk who has so destroyed them will abide in the six satata vihāras with equanimity，mindful and comprehending．<br><br>Vappa is convinced of the superiority of the Buddha’s teaching and becomes his follower．A．ii．196f．<br><br>  * AA．ii．559 says he was the Buddha’s uncle （cūlapitā） and a Sākiyan rājā．  He was a disciple of Nigantha Nātaputta．	,5,1
463257,en,21,vappa sutta,vappa sutta,Vappa Sutta,Vappa Sutta：The conversation between Vappa，the Sākyan，and the   Buddha．See    Vappa （2）．A．ii．196f．	,11,1
463402,en,21,varadassana,varadassana,Varadassana,Varadassana：A Cakkavatti of one kappa ago，a previous birth of   Kusumāsaniya （Suyāmia） Thera．Ap．i．160； ThagA．i．166．	,11,1
463432,en,21,varadhara,varadhara,Varadhara,Varadhara：A noted Paribbājaka in the time of the Buddha．He lived   with Annabhāra，Sakuludāyī and others in the Paribbājakārāma，on the banks of   the Sappinikā （A．ii．29，176），and again in the Moranivāpa in Rājagaha．M．ii．1．	,9,1
463437,en,21,varadipa,varadīpa,Varadīpa,Varadīpa：The name given to Ceylon in the time of Konāgamana   Buddha．Its capital was Vaddhamāna and its king Samiddha．Sp．i．86； Mhv．xv．93；   Dpv．i．73； ix．20； xv．45，etc．	,8,1
463569,en,21,varakalyana,varakalyāna,Varakalyāna,Varakalyāna：A primeval king，son of Kalyāna．<br><br>His son was Uposatha．Dpv．iii．4； Mhv．ii．2； J．ii．311； iii．454； <br><br>but，according to DA．i．258 and SNA．i．342，Varakalyāna’s son was Mandhātā．	,11,1
463584,en,21,varakappa,varakappa,Varakappa,Varakappa：The name of a kappa in which three Buddhas are born in   the world．BuA．158f．．	,9,1
463670,en,21,varana,vārana,Vārana,Vārana：A Thera．He was born in a brahmin family of Kosala，and having heard a forest dwelling monk preach，entered the Order．One day，when on his way to visit the Buddha，he saw a fight between snakes and mongooses，in which many of them perished．Distressed by the sight of their hatred for each other，he sought the help of the Buddha，who preached to him three stanzas （Thag．237-9）．At the end of the recitation，Vārana developed insight and became an arahant．<br><br>Ninety two kappas ago he was born in the family of the brahmin Sumedha，and becoming expert in brahmin lore，he entered the ascetic life．As he sat teaching hymns to his pupils there was an earthquake，marking the conception of Tissa Buddha．People，in terror，sought the sage，who explained it to them，thereby himself experiencing great joy in contemplating the glory of the Buddha （ThagA．i．353f）．<br><br>He is evidently identical with Nimittivyākaranīya of the Apadāna．Ap．ii．411f．	,6,1
463671,en,21,varana jataka,varana jātaka,Varana Jātaka,Varana Jātaka：The Bodhisatta was once a teacher of Takkasilā，with five hundred brahmin pupils．One day he sent the pupils into a forest to gather wood，but one of them was lazy and went to sleep，and when his companions woke him he climbed on to a tree and broke off some green branches．One of the boughs hit him in the eye and wounded him．The next day the pupils had been invited to a meal in a distant village and a servant girl was told to make them some gruel early，before their start．She lit a fire with the green wood which lay on the top of the firewood，and the fire would not burn．The green wood had been thrown there last by the lazy pupil who had been the last to return．The pupils could not start in time and the journey had to be abandoned．<br><br>The story was told in reference to Kutumbikaputta Tissa，with whom the brahmin youth is identified．J．i．316ff．	,13,1
463672,en,21,varana vagga,varana vagga,Varana Vagga,Varana Vagga：The eighth chapter of the Eka Nipāta of the   Jātakatthakathā．J．i．316 59．	,12,1
463690,en,21,varananamuni,varañānamuni,Varañānamuni,Varañānamuni：A Thera．One of the two theras appointed to lead the   delegation of monks who left Ayyojhā （in Siam） to go to Ceylon，for the   furtherance of the Order in Ceylon，in the reign of Kittisirirājasīha．He was   expert in the Dhamma and the Vinaya and taught them to the monks of Ceylon．  Cv．c．138，174．	,12,1
463849,en,21,vararoja,vararoja,Vararoja,Vararoja：<i>1．Vararoja．</i> A primeval king，son of Roja； his son was Kalyāna．Dpv．iii．4； Mhv．ii．2； J．ii．311，etc．<br><br><i>2．Vararoja．</i> Buddhaghosa says （DA．ii．656） that the heretics once paid Vararoja one thousand to speak ill of the Buddha’s person．Vararoja went to see the Buddha and was struck by the perfection of every feature； he spoke the Buddha’s praises in a verse of over one thousand lines．	,8,1
464004,en,21,varavarana,varavāranā,Varavāranā,Varavāranā：A class of long lived deities．Hearing that the Buddha was to be born，they started to make garlands to put on him on the day of his birth，but even on the day of his death these garlands were not finished，because，according to their computation，the time had passed so quickly．When they heard that the Buddha was about to die，they brought the unfinished garlands，but could not get anywhere within the Cakkavāla．They therefore remained in the sky，singing the praises of the Buddha．DA．ii．576f．	,10,1
464331,en,21,varuna,varuna,Varuna,Varuna：<i>1．Varuna．</i>One of the chief lay disciple’s of Sumana Buddha．Bu．v．28．<br><br><i>2．Varuna．</i>Son of Revata Buddha and also his chief disciple．His mother was Sudassanā （Bu．vi．18，21； J．i．35）．Once，when he was ill，large numbers of people came to see him，and he preached to them on the three signata，ordaining one hundred thousand persons by the ”ehi bhikkhu” ordination．BuA．134．<br><br><i>3．Varuna．</i> The personal attendant of Anomadassī Buddha．J．i．36； Bu．viii．22； DhA．i．88，etc．<br><br><i>4．Varuna．</i>The personal attendant of Paduma Buddha．Bu．ix．21； J．i．36．<br><br><i>5．Varuna．</i>Sixteen kappas ago there were eight kings of this name，all previous births of Malitavambha （Kumudadāyaka） Thera．ThagA．i．211； Ap．i．180．<br><br><i>6．Varuna．</i>A disciple of Piyadassī Buddha．ThagA．i．75，273．<br><br><i>7．Varuna．</i> A brahmin，a former birth of Suppiya Thera．ThagA．i．93； Ap．ii．452．<br><br><i>8．Varuna．</i> A king of fifty one kappas ago，a previous birth of Sayanadāyaka Thera．Ap．i．99．<br><br><i>9．Varuna．</i> One hundred and sixty kappas ago there were two kings of this name，previous births of Sucintita Thera．Ap．i．115．<br><br><i>10．Varuna．</i> A king of forty kappas ago，a previous birth of Ekasaññaka Thera．Ap．i．121．<br><br><i>11．Varuna．</i> A king in the time of Atthadassī Buddha，a previous birth of Sīvalī （Ekāsaniya） Thera．Ap．i．149 calls him devarājā； ThagA．i．139 calls him ekarājā．<br><br><i>12．Varuna．</i> A yavapāla who gave grass to Siddhattha Buddha for his seat．BuA．185．<br><br><i>13．Varuna．</i> A brahmin village，residence of the brahmin Vasabha．BuA．172．<br><br><i>14．Varuna．</i> A king of twenty five kappas ago，a former birth of Pilindavaccha Thera．ThagA．i．52； Ap．i．59．<br><br><i>15．Varuna．</i> A Nāga king in the time of Anomadassī Buddha，a previous birth of Mahā Moggallāna．He played music to the Buddha and entertained him in his abode．Ap．i．31．<br><br><i>16．Varuna．</i>An ascetic who，together with the hunter Sura，discovered intoxicating liquor．This came to be calledVārunī．See Kumbha Jātaka，J．v．12f．<br><br><i>17．Varuna．</i>A Nāga king．His wife was Vimalā and their daughter was Irandatī．For details see Vidhurapandita Jātaka．Varuna is identified withSāriputta．J．vi．329．<br><br><i>18．Varuna．</i>A king of the devas，mentioned as the companion ofSakka，Pajāpati and Isāna．In battle against theAsuras，the devas of Tāvatimsa were asked to look upon the banner of Varuna in order to have all their fears dispelled （S．i．219）．<br><br>In the Tevijja Sutta （D．i．244； cf．J．v．28； vi．20； also Mil．22） Varuna is mentioned with Indra，Soma，Isāna，Pajāpati，Yama and Mahiddhi，as the gods invoked by brahmins．<br><br>In the ātānātiya Sutta （D．iii．204） he is mentioned with Indra and others as a Yakkha chief．<br><br>Buddhaghosa says （SA．i．262） that Varuna is equal in age and glory （vanna） with Sakka and takes the third seat in the assembly of devas．<br><br>See also Varunā and Vārunī．	,6,1
464332,en,21,varuna,varunā,Varunā,Varunā：A class of deities present at the preaching of the  Mahāsamaya Sutta （D．ii．259，260）．They   probably form the retinue of    Varuna （18）．	,6,1
464337,en,21,varuna,vārunā,Vārunā,Vārunā：A class of deities，followers of Varuda，who were present   at the preaching of the Mahāsamaya Sutta．  D．ii．259．	,6,1
464344,en,21,varunadeva,varunadeva,Varunadeva,Varunadeva：The sixth son of   Devagabbhā．	,10,1
464389,en,21,varuni,vārunī,Vārunī,Vārunī：The name given to slave women，attendants of Varuna．<br><br>They live in dread of him．J．vi．500，501．<br><br>At J．vi．586 Vāruni is explained as yakkhāvitthā ikkhhanikā  （fortune tellers possessed by a Yakkha，the Yakkha being perhaps Varuna）．	,6,1
464390,en,21,varuni jataka,vārunī jātaka,Vārunī Jātaka,Vārunī Jātaka：The Bodhisatta once had a friend who was a tavern keeper．One day the tavern keeper made ready a supply of strong spirits and went to bathe，leaving his apprentice，Kondañña，in charge．The latter，who had seen customers send for salt and jagghery to make their drink more appetizing，pounded some salt and put it in the liquor，hoping to improve it．<br><br>The story was told in reference to a friend of Anāthapindika who was a tavern keeper，whose apprentice did likewise．J．i．251ff．	,13,1
464394,en,21,varunindhara,varunindhara,Varunindhara,Varunindhara：An Ajīvaka who gave grass for his seat to Revata   Buddha．BuA．p．132．	,12,1
464469,en,21,vasa sutta,vasa sutta,Vasa Sutta,Vasa Sutta：Seven things，skill in which enables a monk to turn his   mind according to his wish and not to turn himself according to his mind．  A．iv．34．	,10,1
464470,en,21,vasabbakkhattiya,vāsabbakkhattiyā,Vāsabbakkhattiyā,Vāsabbakkhattiyā：Daughter of Mahānāma the Sākiyan by a slave-woman named Nāgamundā （J．i．133）．When Pasenadi asked for a Sākiyan girl in marriage，she was given to him．Mahā-nāma went through the pretence of eating with her in order to allay Pasenadi’s suspicions．It is said （J．iv．145） that Mahā-nāma sat down to eat with her，but that as he was about to take the first mouthful，a messenger arrived，as prearranged，and brought him an urgent letter．He，thereupon，left the food uneaten in order to read the letter，and asked Vāsabhakkhattiyā to finish her meal．<br><br>Vidūdabha was the son of Vāsabhakkhattiyā．It was this deceit practised on Pasenadi which made Vidūdabha take his revenge on the Sākiyans （DhA．i．345 f； J．iv．145f）．<br><br>It is said that when Pasenadi discovered Vāsabhakkhattiyā’s servile origin，he degraded both her and her son from their rank，and that they never went outside the palace （J．i．133f．； iv．148； aft also M．ii．110，where she is called Vāsabhā）．<br><br>When the Buddha heard of this，he visited the king，preached to him the Katthahāri Jātaka，and had the queen restored to honour．	,16,1
464475,en,21,vasabha,vasabha,Vasabha,Vasabha：<i>1．Vasabha．</i>A householder of Kutumbiyangana and father of Velusumana．Mhv．xxiii．68．<br><br><i>2．Vasabha．</i>King of Ceylon （127 171 A．C．）．He was a Lambakanna of Uttarapassa and served under his uncle，the general of King Subha．As it was declared by the soothsayers that one named Vasabha would be king，Subha ordered the slaughter of all bearing that name and Vasabha’s uncle took him to the court to surrender him．But the general’s wife，Potthā，gave her husband betel without lime to take with him，and，on the way to the palace，Vasabha was sent back to fetch the lime．There Potthā told him of the plot against his life，gave him one thousand pieces and helped him to escape．When his plans were ready，he fought against Subha，killed both him and his uncle in battle and became king．Potthā was made his queen．Soothsayers told him that he would live only twelve years，and，after consultation with the monks，Vasabha did many acts of merit in order to prolong his life； he reigned for forty four years．Among the buildings erected by him were the Mahāvalligotta vihāra，the Anurārāma vihāra and the Mucela vihāra．He also built twelve tanks and raised the wall of Anurādhapura．His son and successor was Vankannāsikattissa．For details of Vasabha’s reign and works，see Dpv．xxii．1ff．and Mhv．xxxv．59ff<br><br>It is said （DA．ii．635） that once Vasabha listened to Dīghabhānaka monks reciting the Mahāsudassana Sutta in the Ambalatthika pāsāda，near Lohapāsāda，and applauded the Buddha’s statement contained in the sutta that all things are transient．On another occasion he went to the Katthakasālaparivena to worship an Elder named Mahāsatthivassa （this may be only a descriptive title），but as he approached the door of his cell，he heard the Elder’s groans of pain，and，disappointed that he had not yet developed the power of suppressing pain even after sixty years of monastic life，the king turned away．The Elder was told of this by his attendant，and，putting forth great effort，attained arahantship； he thereupon sent for the king．The king lay at full length on the ground and worshipped him，saying，”It is not your arahantship I worship，but the Sīla you observed as a puthujjana．” （DA．i．291）<br><br>Another story is related of Vasabha，of how once，in order to test a monk，he sat near him and began to crush a jujube fruit．The monk’s mouth watered，and Vasabha knew that he was not an Arahant （MA．ii．869）．<br><br>Once when Vasabha’s queen was ill，she was cured by medicines suggested by Mahāpaduma Thera．Sp．ii．471．<br><br><i>3．Vasabha．</i> A brahmin of Varuna village．His daughter gave milk rice to Piyadassī Buddha before his Enlightenment．BuA．172．<br><br><i>4．Vasabha．</i>One of the chief lay supporters of Nārada Buddha．Bu．x．25； J．i．37．<br><br><i>5．Vasabha Thera．</i> He belonged to a family of a Licchavi rājā of Vesāli and joined the Order when the Buddha visited that town，winning arahantship in due course．According to the Apadāna verses quoted，he was born in Sāvatthi and was ordained under Sāriputta at the age of seven．Out of compassion for his patrons，he enjoyed what he received from them； the common minded thereupon deemed him self indulgent．Near him lived a fraudulent monk who deceived the people by pretending to live the simple life and was greatly honoured by them．Sakka，discerning this，visited Vasabha and questioned him concerning the ways of an impostor．The Elder replied in two verses （Thag．139 40），and Sakka then warned the impostor and departed．<br><br>In the past，when the world was without a Buddha，Vasabha was a Jatila named Nārada on Samaggapabbata，with a retinue of fourteen thousand．Seeing no one deserving of his worship，he made a cetiya of sand on the bank of the River Apadikā，in the name of the Buddhas，gilded it and offered it his homage．Eighty times he was king of devas and three hundred times king of men （ThagA．i．257ff）．He is evidently to be identified with Pulinathūpiya of the Apadāna．Ap．ii．437f．<br><br><i>6．Vasabha．</i> Called Labhiya Vasabha．One of the famous warriors of Dutthagāmanī．He was called Labhiya because his body was noble in form，”straight like a stick （yatthi）．” （MT．459） When he was twenty years old，he started to build a tank with some friends，and he threw away masses of earth which would have needed ten or twelve ordinary men to move them．Kākavannatissa heard of this and summoned him to the court．The village irrigated by the tank was given to him，and it came to be called Vasabhodakavāra．Mhv．xxiii．90ff．<br><br><i>7．Vasabha．</i> A mountain near Himavā．ThagA．i．182； Ap．i．166．<br><br><i>8．Vasabha．</i> An arahant Thera in the time of Padumuttara Buddha，declared foremost for austere practices （Ras．i．27）．The name is evidently a variant of Nisabha （q．v．）．	,7,1
464481,en,21,vasabha,vāsabhā,Vāsabhā,Vāsabhā：See Vāsabhakhattiyā．	,7,1
464487,en,21,vasabhagama,vāsabhagāma,Vāsabhagāma,Vāsabhagāma：A village in Kāsī．<br><br>It was once the residence of Kassapa Thera （Vin．i．312f）．<br><br>Beyond this village was another，called Cundatthila，between Vāsabhagāma and Benares．<br><br>Pv．iii．1； PvA．168，170．<br><br>      A village in Uddhagāma，given by Mahānāga to the Jetavana vihāra．<br><br>Cv．xli．97．	,11,1
464489,en,21,vasabhagama bhanavara,vāsabhagāma bhānavāra,Vāsabhagāma bhānavāra,Vāsabhagāma bhānavāra：The fourth chapter of the Campeyyakhandhaka   of the Mahāvagga．Vin．i．312 22．	,21,1
464491,en,21,vasabhagami,vāsabhagāmī,Vāsabhagāmī,Vāsabhagāmī：A Thera，pupil of Anuruddha Thera．<br><br>He was one of the four Pācīnaka monks appointed to the committee （ubbāhikā） which considered the Ten Points raised by the Vajjiputtakā．<br><br>His fellow pupil was Sumana，and they had both seen the Buddha．<br><br>Vin．ii．305； Dpv．iv．51； v．22，24； Sp．i．35； Mhv．iv．48，58．	,11,1
464519,en,21,vasabhodakavara,vasabhodakavāra,Vasabhodakavāra,Vasabhodakavāra：See    Vasabha （6）．	,15,1
464607,en,21,vasala,vasala,Vasala,Vasala，Vassala：A mountain near Himavā，where lived Sudassana   Pacceka Buddha．ThagA．i．88，395； Ap．ii．451 calls it Cāvala．	,6,1
464613,en,21,vasala sutta,vasala sutta,Vasala Sutta,Vasala Sutta：The seventh sutta of the Uragavagga of the Sutta Nipāta．It was preached at Sāvatthi to the brahmin Aggikabhāradvāja （it is thus also called the Aggikabhāradvāja Sutta，SNA．174），who reviled the Buddha，calling him outcaste （vasala） when the Buddha went to his house for alms．<br><br>The Buddha replied that the brahmin knew neither the meaning of vasala，nor what makes a man such．At the request of the brahmin he preached this sutta，the burden of which is that it is not by birth that one is an outcaste or a brahmana，but by one’s deeds （SN．pp．21f）．<br><br>The Sutta is also included in the Parittas．	,12,1
464633,en,21,vasalanagara,vasālanagara,Vasālanagara,Vasālanagara：A village in Ceylon，probably near Cittalapabbata．It   was the residence of two brothers，Cūlanāga and Mahānāga，who later became   monks．SA．ii．125．	,12,1
464938,en,21,vasantaguha,vasantaguhā,Vasantaguhā,Vasantaguhā：A cave in the park of Parakkamabāhu I．in   Pulatthipura．Cv．lxxiii．112．	,11,1
465110,en,21,vasava,vāsava,Vāsava,Vāsava：A name of Sakka．S．i．221，223，229 30，234 7； D．ii．260，274； SN．vs．384； DhA．iii．270； J．i．65，etc．； Cv．xxxvii．151，etc．<br><br>Several explanations are given of the title．In the Samyutta Nikāya （S．i．229； cp．DhA．i．264） it is said that when he was a human being，in his previous birth，he gave dwelling places （āvasatham adāsi） - hence the name．<br><br>According to the Dīgha Nikāya （D．ii．260），however，he is Vāsava because he is chief of the Vasū （Vasūnam settho），whom Buddhaghosa （DA．ii．690） calls Vasudevatā．	,6,1
465115,en,21,vasavanesi,vāsavanesī,Vāsavanesī,Vāsavanesī：A class of devas，present at the preaching of the   Mahāsamaya Sutta．D．ii．260．	,10,1
465143,en,21,vasavatti,vasavattī,Vasavattī,Vasavattī：<i>1．Vasavattī．</i>A name given to Māra．E．g．J．i．63，232； iii．309； MA．ii．538，etc．<br><br><i>2．Vasavattī．</i> One of the palaces of Padumuttara Buddha before his Renunciation．Bu．xi．20．<br><br><i>3．Vasavattī．</i> A devaputta，king of the devas of the Parinimmita-vassavatti world （D．i．219）．Because of his generosity and virtue practised in past births，he surpasses the devas of his world in ten things：divine life，beauty，happiness，pomp and power，divine shapes，sounds，perfumes，tastes and touch （A．iv．243）．Māra also rules over a part of this world，but more as a recalcitrant vassal．MA．i．28．<br><br><i>4．Vasavattī．</i> An epithet of Mahā Brahmā：”Sabbam janam vase vattemī．” DA．i．111．<br><br><i>5．Vasavattī．</i> King of Pupphavatī，father of Candakumāra．For his story see the Khandahāla Jātaka．J．vi．131ff．	,9,1
465148,en,21,vasavatti sutta,vasavattī sutta,Vasavattī Sutta,Vasavattī Sutta：Vasavattī devaputta visits Moggallāna with five   hundred other devaputtas and agrees with Moggallāna in singing the praises of   the Buddha，the Dhamma and the Sangha．S．iv．280．	,15,1
465251,en,21,vasettha,vāsettha,Vāsettha,Vāsettha：<i>1．Vāsettha．</i> The constant attendant of Nārada Buddha．J．i．37； Bu．x．23．<br><br><i>2．Vāsettha，Vāsittha．</i> The name of an old rsi held in high esteem for his knowledge．He was one of the originators of the Vedic runes．<br><br>Vin．i．245； D．i．104； M．ii．164，200； Mil．162，etc．； cf．Vasistha in Vedic Index．<br><br><i>3．Vāsettha．</i> Name of a gotta，probably tracing its descent to the sage Vāsettha （Skt．Vasistha）．In the Mahā Parinibbāna Sutta （D．ii．147，159） we find the Mallas of Kusināra addressed as Vāsetthā，as well as the Mallas of Pāvā （D．iii．209）．It was a gotta held in esteem （ukkattha）．E．g．Vin．iv．8．<br><br><i>4．Vāsettha．</i> A young brahmin who，with his friendBhāradvāja，visited the Buddha and held discussions with him．These discussions are recorded in theTevijja Sutta，theVāsettha Sutta，and theAggañña Sutta．<br><br>Buddhaghosa says （DA．ii．399； SNA．ii．463； cf．SN．p．116） that Vāsettha was the chief disciple ofPokkharasāti．According to him again （DA．ii．406； cf．iii．860，872），Vāsettha’s first visit to the Buddha was on the occasion of the preaching of the Vāsettha Sutta，at the conclusion of which he accepted the Buddha as his teacher．He again did so，when，at his next visit，the Buddha preached to him the Tevijja Sutta．Soon after，he entered the Order，and，at the conclusion of the preaching of the Aggañña Sutta，he was given the higher ordination and attained arahantship．He belonged to a very rich family and renounced forty crores when he left the world．He was an expert in the three Vedas．<br><br><i>5．Vāsettha．</i>A lay disciple，evidently distinct from Vāsettha （3）．He visited the Buddha at the Kūtāgārasālā in Vesāli and the Buddha preached to him （A．iv．258）．See Vāsettha Sutta （2）．He is mentioned among the Buddha’s eminent lay disciples．A．iii．451．<br><br><i>6．Vāsettha．</i>A brahmin； see Dhūmakāri．The scholiast explains （J．iii．402） that he belonged to the Vāsetthagotta．<br><br><i>7．Vāsettha．</i>A brahmin of Kapilavatthu，father of Vappa Thera．ThagA．i．140．<br><br><i>8．Vāsettha．</i> A very rich brahmin，father of Sela Thera．Ap．i．318．	,8,1
465252,en,21,vasettha sutta,vāsettha sutta,Vāsettha Sutta,Vāsettha Sutta：<i>1．Vāsettha Sutta．</i>The young brahmins，Vāsettha and Bhāradvāja，fell to discussing one day，at Icchānankala，as to what makes a true brahmin．Bhāradvāja maintained that it was pure descent from seven generations of ancestors，with neither break nor blemish in the lineage，whereas Vāsettha contended that virtue and moral behaviour made a true brahmin．As neither could convince the other，they agreed to refer the matter to the Buddha，who said it was not birth but deeds which made the true brahmin．M．ii．196ff．The sutta also occurs in SN．p．115ff．； many of the verses are included in the Brāhmana Vagga of the Dhammapada．<br><br><i>2．Vāsettha Sutta．</i> The lay disciple Vāsettha visits the Buddha at theKūtāgārasālā inVesāli and states that it would be a good thing for them，for many a day，if his kinsmen，brahmins，trades folk，labourers，etc．kept the uposatha with the eightfold qualifications．The Buddha agrees，and says，further，that it would be good if not only gods and men but even the trees were to keep it．A．iv．258．	,14,1
465259,en,21,vasetthi,vāsetthī,Vāsetthī,Vāsetthī：<i>1．Vāsetthī．</i>A brahnninee，wife of King Esukī’s chaplain．She was the mother of Hatthipāla （the Bodhisatta），and is identified with Mahāmāyā．J．iv．483，491．<br><br><i>2．Vāsetthī Theri．</i>She was born in Vesāli，and after being happily married bore a son．The child died very young，and his mother was mad with grief．One day she ran away from home，and，in the course of her wanderings，came to Mithilā，where she saw the Buddha，who calmed her grief．He taught her the Doctrine and had her ordained at her own request．She soon after became an arahant．<br><br>The story of her child’s death and her subsequent history，are contained in Thig．vs．133 8； see also ThigA．124f．<br><br>It is said* that the brahmin Sujāta，father of Sundarī （q．v．），met Vāsetthī （probably in Benares），and，hearing her story，himself sought the Buddha at Mithilā where he joined the Order，becoming an arahant at the end of three days．<br><br>  * Thig．312-24； ThigA．228f； according to Thig．312 Vāsetthī would seem to   have lost ”seven children，” but the Commentary explains this as a rhetorical   phrase．	,8,1
465303,en,21,vasi,vasī,Vasī,Vasī：An epithet of Mahābrahmā．E．g．J．vi．201．	,4,1
465410,en,21,vasidayaka thera,vāsidāyaka thera,Vāsidāyaka Thera,Vāsidāyaka Thera：An arahant．Ninety four kappas ago he was an   artisan （kammāra） in Tivarā and gave a razor to the Buddha．Ap．i．221．	,16,1
465426,en,21,vasijata,vāsijata,Vāsijata,Vāsijata：The āsavas are destroyed only by self training，not by merely wishing for their destruction．A hen may wish for her chicks to break through their eggs with foot，or claw，or mouth，or beak，but they will not do so till they are fully warmed，fully brooded over by the hen．When they are ready to break through，they will do so，irrespective of the hen’s wish．A carpenter knows that his adze handle has worn away，not by looking at the finger marks on the handle，but just by its wearing away．<br><br>A seagoing vessel，stranded without water and beaten on by wind and sun，will fall to pieces easily and without effort．So will the āsavas in a monk who dwells attentive to self training．S．iii．152f．； cp．A．iv．126f．	,8,1
465651,en,21,vasittha,vāsitthā,Vāsitthā,Vāsitthā，Vāsitthī：&nbsp； See    Vāsettha，   Vāsetthī．	,8,1
465655,en,21,vasitthaka,vasitthaka,Vasitthaka,Vasitthaka：The father of the Bodhisatta in the  Takkala Jātaka．J．iv．44ff．	,10,1
465656,en,21,vasitthi,vasitthī,Vasitthī,Vasitthī：See    Vāsettha．	,8,1
465714,en,21,vassa,vassa,Vassa,Vassa：Mentioned with Bhañña in the compound Vassabhaññā，as dwellers of Ukkala and as ”denying cause，consequence and reality．” <br><br>There were certain aspects of the Buddha’s teaching which even they would accept （E．g．S．iii．73； A．ii．31； M．iii．78）．<br><br>Buddhaghosa explains （AA．ii．497； MA．ii．894） Vassabhañña as ”Vasso ca Bhañño cāti dve janā．”	,5,1
465727,en,21,vassa sutta,vassa sutta,Vassa Sutta,Vassa Sutta：<i>1．Vassa Sutta．</i> A monk asks the Buddha why it sometimes rains．It rains when the Vassavalākaka devas wish to revel their bodies answers the Buddha．S．iii．257．<br><br><i>2．Vassa Sutta．</i> Just as rain，falling on mountain tops，flows into gullies，pools，great lakes and rivers and from there into the ocean，so do the virtues of the Ariyan disciple flow onwards and lead to the destruction of the āsavas．S．v．396．<br><br><i>3．Vassa Sutta．</i> On five things which stop rain：the fiery element raging in the upper air，the windy element，Rāhu，the indolence of the rain clouds，the wickedness of men．A．iii．243．	,11,1
465796,en,21,vassakara,vassakāra,Vassakāra,Vassakāra：A brahmin，chief minister of Ajātasattu．He and Sunidha were in charge of the fortifications of Pātaligāma，built against the Vajjī．（Vin．i．228； Ud．viii．6； the Dīgha account，D．ii．72ff．omits Sunidha．The Vinaya account omits Vassakāra’s questions to the Buddha； cf．AA．ii．705ff）．<br><br>At Ajātasattu’s suggestion，Vassakāra visited the Buddha to discover，indirectly，whether，in the Buddha’s view，there were any chances of Ajātasattu conquering the Vajjians in battle．The Buddha said that as long as the Vajjians practised the seven conditions of prosperity which he had taught them at Sārandada cetiya，they would prosper rather than decline，and this gave Vassakāra the idea that the downfall of the Vajjians could be brought about by diplomacy （upalāpana） or disunion （mithubheda）．He thereupon conspired with the king （D．A．ii．522ff ） and，by agreement，the latter expelled him on the charge of showing favour to the Vajjians during discussions in the assembly．Vassakāra then went to the Vajjian country，and the Licchavis，all unsuspecting，welcomed him and appointed him as the teacher of their children．By means of cunning and questioning the children in secret，he made them quarrel with each other，and these quarrels soon spread to the elders．In three years the Licchavis were completely disunited，and when the assembly drum was beaten，they failed to appear．Vassakāra then sent a message to Ajātasattu，who was able to capture Vesāli without meeting any resistance．<br><br>In the Gopaka Moggallāna Sutta （M．iii．8ff），Vassakāra is represented as arriving in the middle of a conversation，which Gopaka Moggallāna was holding with Ananda，having been sent to inspect the works at Rājagaha，which were in charge of Moggallāna．Having asked the subject of conversation，he inquired whether the Buddha himself or the Order had chosen a leader for the Sangha after the Buddha’s death．Ananda explains that the Buddha did not do so，that no special leader has been appointed，but that there were monks to whom they showed honour and reverence because of their virtue and insight．Vassakāra admits this as good，as does alsoUpananda，the Senāpati，who is present．Vassakāra asks Ananda where he lives，and is told，inVeluvana．Vassakāra thinks this a good place for the practice of jhāna，and tells Ananda of a conversation he once had with the Buddha regarding jhāna．Ananda，remarks that all jhānas are not equally praiseworthy，and Vassakāra takes his leave．<br><br>Buddhaghosa says （MA．ii．854） that Vassakāra knew well of Ananda’s residence at Veluvana，but that as the place was under his special protection，he wished to hear his work praised．Then follows a curious tale．Vassakāra once saw Mahā Kaccāna descending Gijjhakūta and remarked that he was just like a monkey．The Buddha，hearing of this，said that，unless Vassakāra begged the Elder’s forgiveness，he would be born as a monkey in Veluvana．Vassakāra，feeling sure that the Buddha’s prophecy would come true，had various fruit and other trees planted in Veluvana，to be of use to him as a monkey．After death he was actually reborn as a monkey and answered to the name of Vassakāra．<br><br>Three conversations between the Buddha and Vassakāra are recorded in the Anguttara Nikāya，all three taking place at Veluvana．SeeVassakāra Suttas （1） and （2），and Suta Sutta ??．Another Sutta，also called Vassakāra （3），repeats the conversation recorded in the Dīgha regarding the possibility of Ajātasattu defeating the Vajjians．<br><br>Vassakāra had a daughter whom he wished to give in marriage toUttara，but the latter refused the proposal as he wished to join the Order．Vassakāra was angry，and contrived to take his revenge even after Uttara had become a monk （ThagA．i．240； seeUttara）．<br><br>Buddhaghosa says （Sp．ii．295） that Vassakāra was envious by nature，and，on discovering that a certain forest official had given tribute to Dhaniya （2） without the king’s special leave，he reported the man to the king and had him punished （The incident is repeated at Vin．iii．42ff）．In this context we find that Vassakāra was Mahāmatta （? prime minister） to Bimbisāra as well．	,9,1
465798,en,21,vassakara sutta,vassakāra sutta,Vassakāra Sutta,Vassakāra Sutta：<i>1．Vassakāra Sutta．</i> Vassakāra visits the Buddha at Veluvana and tells him that，among brahmins，a man is considered great and wise if <br><br>  he understands a thing as soon as uttered，  has a good memory，  is skilled and diligent in business，  and resourceful and capable in investigation．  The Buddha mentions four other qualities of greatness：<br><br>  to be given up to the welfare of many，  to be master of the mind in the domain of thought （cetovasippatta），   to be able to enter into the four jhānas at will，   to have comprehended Nibbāna by the destruction of the āsavas．The Buddha acknowledges，in answer to Vassakāra’s question，that he himself possesses these four qualities．A．ii．35f．<br><br><i>2．Vassakāra Sutta．</i> Vassakāra visits the Buddha at Veluvana and asks him a series of questions．The Buddha，in answer，says that a bad man cannot，as a good man can，recognize either a good man or a bad man as such．Vassakāra then relates how，once，the followers of the brahmin Todeyya spoke ill of Eleyya and his retinue for showing homage to Rāmaputta； he now understands why they honour Rāmaputta； it is because he is wiser than they．A．ii．179f．<br><br><i>3．Vassakāra Sutta．</i>Vassakāra visits the Buddha at Gijjhakūta，at the request of Ajātasattu，and tells him of the latter’s desire to destroy the Vajjians．The Buddha tells him that as long as the Vajjians practise the seven conditions of welfare，taught by him at Sārandada，cetiya they will not decline，but rather prosper．Ajātasattu can achieve victory，not by battle，but by causing disunity．A．iv．17ff．； cf．D．ii．72f．	,15,1
465803,en,21,vassakaranumodana sutta,vassakārānumodanā sutta,Vassakārānumodanā Sutta,Vassakārānumodanā Sutta：A sutta quoted in the Sutta Sangaha   （No．62） from the Vinaya Pitaka （i．229f．），where the Buddha gives thanks to   Sunīdha and Vassakāra，for a meal given to him．	,23,1
466166,en,21,vassavalahaka,vassavalāhakā,Vassavalāhakā,Vassavalāhakā：One of the Valāhaka devas （q．v．）．See also Pajjuna．One of them once visited an arahant Thera in the Himālaya，and，revealing his identity，said that he could cause rain at will．The Elder wished to test this claim，but even before he could enter his hut the deva sang a song，raised his hand，and rain fell to a distance of three leagues．<br><br>There are causes for rain：the power of nāgas，of supannas，of devas，of an Act of Truth，of change of weather，of Māra，and of iddhi power．SA．ii．255f．	,13,1
466182,en,21,vassavasabhanavara,vassāvāsabhānavāra,Vassāvāsabhānavāra,Vassāvāsabhānavāra：The first chapter of the Vassūpanāyikakhandha   of the Mahāvagga．Vin．i．137 48．	,18,1
466217,en,21,vassavuttha sutta,vassavuttha sutta,Vassavuttha Sutta,Vassavuttha Sutta：A monk，who had spent the vassa at Sāvatthi with the Buddha，goes to Kapilavatthu，where he is visited by the Sākyans who wish to learn of the welfare of the Buddha and his disciples and of the teaching of the Buddha during the vassa．The monk tells them of a statement made by the Buddha，to the effect that only few in the world become arahants，anāgāmīs，sakadāgāmīs or even sotāpannas．S．v．405．	,17,1
466270,en,21,vassika sutta,vassika sutta,Vassika Sutta,Vassika Sutta：Just as of all scented flowers the jasmine （vassika）   is the chief，so of all profitable conditions earnestness is the chief．  S．v．44．	,13,1
466450,en,21,vassupanayikakandha,vassūpanāyikakandha,Vassūpanāyikakandha,Vassūpanāyikakandha：The third chapter of the Mahāvagga of the   Vinaya Pitaka （Vin．i．137ff）．It was preached by Mahinda to Devānampiyatissa to   show the necessity of a monastery in Cetiyagiri．Mhv．xvi．9．	,19,1
466494,en,21,vasu,vasū,Vasū,Vasū：A class of devas of whom Sakka is the chief．See    Vāsava．D．ii．260； DA．ii．690．	,4,1
466498,en,21,vasudatta,vasudattā,Vasudattā,Vasudattā：Wife of Padumuttara Buddha in his last lay life．  Bu．xi．21．	,9,1
466516,en,21,vasudeva,vāsudeva,Vāsudeva,Vāsudeva：The eldest of the Andhakavenhudāsaputtā．<br><br>The Ghata Jātaka （No．454） relates how，when Vāsudeva’s son died and Vāsudeva gave himself up to despair，his brother Ghatapandita brought him to his senses by feigning madness．<br><br>Vāsudeva’s minister was Rohineyya．Vāsudeva is addressed （J．iv．84； he is called Kanha at J．vi．421） as Kanha and again as Kesava．The scholiast explains （J．iv．84） that he is called Kanha because he belonged to the Kanhāyanagotta，and Kesava because he had beautiful hair （kesasobhanatāya）．These names，however，give support to the theory （see Andhakavenhudāsaputtā，No．1） that the story of Vāsudeva was associated with the legend of Krsna．<br><br>In the Mahāummagga Jātaka （J．vi．421） it is stated that Jambāvatī，mother of King Sivi，was the consort of Vāsudeva Kanha．The scholiast identifies this Vāsudeva with the eldest of the Andhakavenhudāsaputtā，and says that Jambāvatī was a candalī．Vāsudeva fell in love with her because of her great beauty and married her in spite of her caste．Their son was Sivi，who later succeeded to his father’s throne at Dvāravatī．<br><br>Vāsudeva is identified with Sāriputta．J．iv．89．<br><br><i>Vāsudevavattikā．</i> Probably followers of Vāsudeva （? Krsna）； they are mentioned with Baladevavattikā and others in a list of samanabrāhmanāvattasuddhikā．Nid．i．89； cf．Vāsudevāytana at DhSA．p．141．	,8,1
466555,en,21,vasula,vāsula,Vāsula,Vāsula：Son of Candakumāra   （J．vi．143）； he is identified with Rāhula．J．iv．157．	,6,1
466557,en,21,vasuladatta,vāsuladatta,Vāsuladatta,Vāsuladatta：A Nāga of Mañjerikabhavana．<br><br>He was the nephew of Mahākāla，and whenSonuttara went to the Nāga world to obtain the Buddha’s relics for the Mahā Thūpa，Mahākāla signed to Vāsuladatta to hide them．Vāsuladatta assumed a huge Nāga form，three hundred leagues long，with a head one league in extent，and having swallowed the casket containing the relics，lay down at the foot of Sineru．But Sonuttara，by his iddhi power，put his hand into the Nāga’s stomach and removed the invisible relics．Mhv．xxxi．52ff．	,11,1
466559,en,21,vasuladatta,vāsuladattā,Vāsuladattā,Vāsuladattā：Wife of Udena，king of Kosambī．She was the daughter of Candappajjota．<br><br>When Pajjota heard that Udena’s splendour surpassed his own，he resolved to capture him．He was told that Udena could charm elephants with his magic lute，and had a wooden elephant made in which he placed sixty men．A woodsman was sent to inform Udena of the new elephant which had appeared in the forest，and he set out to capture it．The men inside the elephant caused it to run，and，in the course of the chase，Udena was separated from his retinue and taken captive． <br><br>For three days Pajjota feasted in celebration of his victory，and Udena asked him either to release him or order his death．Pajjota promised release if Udena would teach him the elephant charm； but Udena would teach only to one who paid him homage as a teacher，and this Pajjota would not do．Then Pajjota contrived that Udena should teach it to Vāsuladattā．A curtain was hung between them，Udena was told that his pupil was a hunch backed woman of the court，while Udena was described to the princess as a leper who knew a priceless charm． <br><br>For many days Udena tried to teach the charm，but the princess could not learn it．In impatience，Udena said：”Dunce of a hunchback，thy lips are too thick and thy cheeks too fat； I’ve a mind to beat thy face in．” And the princess replied：”Villain of a leper，what meanest thou by calling me hunchback?” Udena lifted the fringe of the curtain and they saw each other．From that moment they planned to escape and marry．There was no more learning of charms nor giving of lessons．When their plans were complete，Vāsuladattā told her father that she needed a conveyance and the use of a gate in the city wall．To work the charm，she explained，a certain herb was necessary，which must be obtained at night，at a time indicated by the stars．Thus she secured the use of Pajjota’s female elephant，Bhaddavatī，and permission to use a certain door at any time． <br><br>And one day，when Pajjota was out on pleasure，the two filled several bags with gold and silver coins and they started off on Bhaddavatī．The harem guards gave the alarm and the king sent men in pursuit．Udena opened first a sack of gold and then one of silver，scattering the coins，which delayed his pursuers，greedy for the coins．He，meanwhile，hurried on and reached the stockade where his soldiers awaited him．They conducted him and Vāsuladattā，to Kosambī，where she was made Udena’s chief consort．DhA．i．191-6，198f．	,11,1
466595,en,21,vasuttara,vasuttara,Vasuttara,Vasuttara：One of the palaces of Paduma Buddha before his   Renunciation．BuA．p．146； but see Paduma．	,9,1
466653,en,21,vata sutta,vāta sutta,Vāta Sutta,Vāta Sutta：It is because of clinging to body，etc．that such views arise as that winds do not blow，pregnant women do not bring forth，the sun and moon neither rise nor set； but all these things are stable as a pillar．These vanish with the Ariyan disciple’s doubts regarding suffering，its cause，its cessation，and the way to such cessation．S．iii．202f．	,10,1
466735,en,21,vatagama,vatagāma,Vatagāma,Vatagāma：A monastery in Ceylon，built by Moggallāna III．He gave   for its maintenance the village of the same name，which was attached to it．  Cv．xliv．50．	,8,1
466751,en,21,vataggasindhava,vātaggasindhava,Vātaggasindhava,Vātaggasindhava：The Bodhisatta born as the state horse of the king   of Benares．See the Vātaggasindhava   Jātaka．	,15,1
466753,en,21,vataggasindhava jataka,vātaggasindhava jātaka,Vātaggasindhava Jātaka,Vātaggasindhava Jātaka：The Bodhisatta was once born as the state horse of the king of Benares，his name being Vātaggasindhava．A she ass，Kundalī，fell in love with him and refused to eat．Her son discovered this，and made the horse agree to come and see her after his bathe．But when the horse came，Kundalī，not wishing to make herself cheap，kicked him on the jaw and nearly killed him．The horse was ashamed and did not repeat his visit，and Kundalī died of love．<br><br>The story was told to a landowner of Sāvatthi，with whom a beautiful woman fell desperately in love．Her friends，with great difficulty，persuaded him to visit her one night，but she was capricious and rejected his advances．He went away never to return，and she died of love．When he heard of her death，he sought the Buddha，who told him the story．The she ass is identified with the woman．J．ii．337ff．	,22,1
466765,en,21,vatagiri,vātagiri,Vātagiri,Vātagiri：A mountain in the Dakkhinadesa of Ceylon，a point of   strategic importance，providing a safe place of refuge．Cv．lviii．31； lx．39；   lxxxviii．43； see also Cv．Trs．i．204，n．2．	,8,1
466807,en,21,vatakalaka,vātakālaka,Vātakālaka,Vātakālaka：An executioner of Rājagaha who worked for fifty years and then retired because of old age．As he had no time for luxuries during his years of work，on the day of his retirement he asked his wife to cook milk rice and went to bathe．On his way home，clad in clean garments，his body perfumed，he met Sāriputta，invited him to his house，and gave him various delicacies．At the end of the meal he accompanied the Elder for some distance，and，on his return，was gored to death by a cow with calf．After death he was reborn in Tāvatimsa．AA．i．368．	,10,1
466811,en,21,vatakapabbata,vātakapabbata,Vātakapabbata,Vātakapabbata：A place in Ceylon where Maliyadeva Thera preached   the Cha Chakka Sutta and sixty monks became arahants．MA．ii．1024．	,13,1
466851,en,21,vatamangana,vātamangana,Vātamangana,Vātamangana：See Cittamangana ??．	,11,1
466856,en,21,vatamiga jataka,vātamiga jātaka,Vātamiga Jātaka,Vātamiga Jātaka：The Bodhisatta was once born as Brahmadatta，king of Benares．He had a gardener named Sañjaya．A vātamiga used to visit the royal park，and the king asked Sañjaya to catch it．Sañjaya put honey on the grass where the animal fed，and，in due course，the animal came to eat out of his hand．He was thus able to entice it right into the palace，where he shut the door on it．The king marvelled that a vātamiga，who was so shy that if it once saw a man it would not visit the same place for a week after，should allow itself to be caught by greed．<br><br>The story was related in reference to Cullapindapātika Tissa （q．v．），who was enticed back to the lay life by a slave girl．Sañjaya is identified with the slave and the vātamiga with the monk．J．i．156ff．<br><br>According to the Dhammapada Commentary （DhA．iv．199），however，it was with reference to Sundarasamudda that the story was told．	,15,1
466864,en,21,vatamsa,vatamsa,Vatamsa,Vatamsa：One of the three palaces of Sumana Buddha in his last lay   life．Bu．v．22．	,7,1
466874,en,21,vatamsaka,vatamsaka,Vatamsaka,Vatamsaka：A Pacceka Buddha of the future．<br><br>A man once offered a vatamsaka flower to the Buddha as he was begging for alms in Sāvatthi．The Buddha accepted the gift and smiled．When Ananda asked the reason for the smile，the Buddha replied that the man would enjoy bliss for eighty four kappas and would then become a Pacceka Buddha named Vatamsaka．Netti，p．138f．	,9,1
466883,en,21,vatamsakiya thera,vatamsakiya thera,Vatamsakiya Thera,Vatamsakiya Thera：<i>1．Vatamsakiya Thera．</i> An arahant，probably identical with Abhaya Thera； see Abhaya （1）．Ap．i．174．<br><br><i>2．Vatamsakiya Thera．</i> An arahant．Thirty one kappas ago，while riding on an elephant，he saw Sikhī Buddha and offered him a vatamsaka-flower．Twenty seven kappas ago he became king under the name ofMahāpatāpa．Ap．i．216．	,17,1
466888,en,21,vatamsika,vatamsikā,Vatamsikā,Vatamsikā：The wife of Sumana Buddha before his Renunciation．  Anupama was their son．Bu．v．23．	,9,1
466909,en,21,vatapada or deva sutta,vatapada or devā sutta,Vatapada or Devā Sutta,Vatapada or Devā Sutta：The Buddha tells the monks of seven rules of conduct，the observance of which won for Sakka his celestial sovereignty．There are the maintenance of parents，reverence for the head of the family，the use of gentle language，avoidance of slander，delight in renunciation，generosity and amiability，the speaking of truth and avoidance of anger．S．i．228．	,22,1
467028,en,21,vatarakkhatthali,vatarakkhatthalī,Vatarakkhatthalī,Vatarakkhatthalī：A village in Ceylon，mentioned in the account of   the campaigns of Parakkamabāhu I．Cv．lxxiv．76．	,16,1
467062,en,21,vatasama,vātasama,Vātasama,Vātasama：A Cakkavatti of long ago，a previous birth of Mānava   （Sammukhāthavika） Thera．ThagA．i．164； Ap．i．159．	,8,1
467118,en,21,vatatapanivariya thera,vātātapanivāriya thera,Vātātapanivāriya Thera,Vātātapanivāriya Thera：An arahant．Ap．i．207．	,22,1
467141,en,21,vatavalahaka,vātavalāhakā,Vātavalāhakā,Vātavalāhakā：See Valāhakā．	,12,1
467341,en,21,vatiyamandapa,vātīyamandapa,Vātīyamandapa,Vātīyamandapa：A village mentioned in the account of the campaigns   of Parakkamabāhu I．Cv．lxxii．32．	,13,1
467348,en,21,vatra,vatra,Vatra,Vatra：An Asura．See Vatrabhū below．  J．v．153； cp．Sanskrit Vrtra．	,5,1
467351,en,21,vatrabhu,vatrabhū,Vatrabhū,Vatrabhū：A name for Indra （Sakka）．（J．v．153； S．i．47）．Buddhaghosa   （SA．i．83） explains it as sveva vattena aññe abhibhavitvā devissariyapatto ti   Vatrabhū，Vatranāmakam vā asuram abhibhavatī ti．	,8,1
467357,en,21,vatsa,vatsā,Vatsā,Vatsā：See Vamsā．	,5,1
467403,en,21,vatta sutta,vatta sutta,Vatta Sutta,Vatta Sutta：Sāriputta addresses the monks at Sāvatthi on the seven   bojjhanga and of his ability to abide in any of these according to his desire；   just as a nobleman possessed of many robes can don whichever he desires．  S．v．70f．	,11,1
467439,en,21,vattabbaka nigrodha,vattabbaka nigrodha,Vattabbaka Nigrodha,Vattabbaka Nigrodha：A famous Elder in the time of Pitirājā （Vattagāmanī）．He was a sāmanera，and，during the prevalence of the Brahmanatissabhaya （q．v．），looked after his teacher at the risk of his own life，once even climbing a palmyra tree in order to get him some nuts．Later，feeling that the care of an old and feeble man was too much for him，his teacher advised him to go away alone．The teacher was later eaten by cannibals．<br><br>The sāmanera became famous as a Tipitakadhara，and when the Tissabhaya had disappeared，monks came from overseas to visit him．He thus became the leader of a large company，and once when he visited Anurādhapura，he received gifts of three robes in nine different places．See VibhA．449f．where the story is given in great detail．	,19,1
467661,en,21,vattagamani abhaya,vattagāmanī abhaya,Vattagāmanī Abhaya,Vattagāmanī Abhaya：King of Ceylon （29 17 B．C．）．He was the son of Saddhātissa，and came to the throne by killing the usurper Mahārattaka （v．l．Kammahārattaka）．<br><br>He married Anulā，wife of Khallātanāga，and adopted Mahācūlika as his own son； because of this Vattagāmanī came to be known as Pitirājā （this name occurs several times in the Commentaries -  e．g．VibhA．passim，see Pitirājā）．<br><br>Vattagāmanī had a second wife，Somadevī，and also a son of his own，called Coranāga．In the fifth month of his reign a brahmin，named Tissa，rose against him，but was defeated by seven Damilas who landed at Mahātittha．．After that，the Damilas waged war against the king and defeated him at Kolambālaka．It was a remark made by the Nigantha Giri to Vattagāmainī，as he fled from the battle，that led later to the establishment of Abhayagiri （q．v．）．The king hid in the forest in Vessagiri and was rescued by Kupikkala Mahātissa，who gave him over to the care of Tanasīva．In his flight he left Somadevī behind，and she was captured by the Damilas．<br><br>For fourteen years Vattagāmanī and his queen Anulā lived under the protection of Tanasīva，and，during this time，five Damilas ruled in succession at Anurādhapura； they were Pulahattha，Bāhiya，Panayamāra，Pilayamāra and Dāthika．<br><br>After a time，Anulā quarrelled with Tanasīva’s wife，and the king，in his resentment，killed Tanasīva．Later，when he also killed Kapisīsa，his ministers left him in disgust，but were persuaded by Mahātissa to return．When his preparations were complete，the king attacked Dāthika，slew him，and took the throne．He then founded Abhayagiri-vihāra and recovered Somadevī．He also built the Silāsobbhakandaka-cetiya．He had seven ministers who themselves built several vihāras； among them Uttiya，Mūla，Sāliya，Pabbata and Tissa are mentioned by name．<br><br>It was in the reign of Vattagāmanī that the Buddhist Canon and its Commentaries were first reduced to writing in Ceylon，according to tradition，in Aloka vihāra．For details of Vattagāmanī’s reign see Dpv．xx．14ff．； Mhv．xxxiii．34ff．The foundation of Abhayagiri vihāra formed the beginning of dissensions in the ranks of the monks （Cv．lxxiii．18）．Vattagāmani was，however，regarded by later generations as a great protector of the faith （Cv．lxxxii．23）．Various monasteries，chiefly rock temples，are traditionally ascribed to Vattagāmanī，and said to have been built by him during his exile； among these is the modern Dambulla vihāra．The Cūlavamsa calls him the founder of the Majjhavela vihāra．Cv．c．229．	,18,1
467738,en,21,vattaka jataka,vattaka jātaka,Vattaka Jātaka,Vattaka Jātaka：<i>1．Vattaka Jātaka （No．35）．</i> The Bodhisatta was once born as a quail，and before he was old enough to fly，fire broke out in the forest wherein his nest was．Seeing no means of escape，he made an Act of Truth （sacca-kiriyā），calling to mind the holiness of the Buddhas and their doctrines．The fire retreated to a distance of sixteen lengths and then extinguished itself．The story was related in reference to a fire which broke out in the jungle when the Buddha was travelling in Magadha with a large company of monks．Some of the monks were frightened and suggested various methods for putting out the fire，while others said they should seek the Buddha’s protection．This they did and the Buddha took them to a certain spot，where he halted．The flames came no nearer than sixteen lengths from where they were standing，and in approaching the spot extinguished themselves．When the monks marvelled at the great power of the Buddha，he told them the story of the past and said that，owing to his Act of Truth as a quail，that spot would never be harmed by flames during the whole of this kappa．J．i．212ff．； cp．i．172．<br><br><i>2．Vattaka Jātaka （No．118）．</i> The Bodhisatta was once born as a quail，and was caught by a fowler who sold birds after fattening them．The Bodhisatta，knowing this，starved himself，and when the fowler took him out of the cage to examine his condition the quail flew away and rejoined his companions．<br><br>The story was told in reference to a young man of Sāvatthi called Uttarasetthiputta．He had descended from the Brahma world and had no desire for women．Once，during the Kattika festival，his friends sent him a gaily decked woman to entice him，but he gave her some money and sent her away．As she came out of his house，a nobleman saw her and took her with him．When she failed to return，her mother complained to the king，and the setthiputta was told to restore her．On failing to do so，he was taken off for execution．He resolved that if by any means he could escape execution he would become a monk．The girl noticed the crowd following the young man，and on learning the reason she revealed her identity and he was set free．He，thereupon，joined the Order and soon after became an arahant．J．i．432ff．<br><br><i>3．Vattaka Jātaka （No．394）．</i> The Bodhisatta was once a forest quail living on rough grass and seeds．A greedy crow of Benares，who was in the forest，saw the quail and thought that the good condition of his body was due to rich food．The quail，seeing the crow，talked to him，and then the crow discovered that the quail had a beautiful body not because he ate rich food，but because he had contentment of mind and freedom from fear．<br><br>The story was related in reference to a greedy monk who is identified with the crow．J．iii．312f．<br><br><i>4．Vattaka Jātaka．</i> See also the Sammodamāna Jātaka，which is evidently also referred to as the Vattaka Jātaka．E．g．J．v．414； DhA．i．46； SNA．ii．358．	,14,1
467743,en,21,vattakakarapitthi,vattakakārapitthi,Vattakakārapitthi,Vattakakārapitthi：A village granted by Aggabodhi I．for the   maintenance of the Bhinnorudīpa vihāra．Cv．xlii．26．	,17,1
467746,en,21,vattakalaka,vattakālaka,Vattakālaka,Vattakālaka：A village near Girikandaka vihāra．A girl of this village soared into the sky by the power of her rapture when thinking of the Buddha．Her parents went to the monastery，leaving her at home as she was unfit to walk．From her home she saw the monastery lighted up and heard the monks chanting，and was so filled with rapture that she was transported to the vihāra．Vsm．i．143f．； DhSA．116．	,11,1
467813,en,21,vattakkhandhaka,vattakkhandhaka,Vattakkhandhaka,Vattakkhandhaka：The eighth section of the  Cullavagga．Vin．ii．207 31．	,15,1
467830,en,21,vattalagama,vattalagāma,Vattalagāma,Vattalagāma：A village in which Vijayabāhu III．built the   Vijayabāhu-vihāra．Cv．lxxxi．58； see also Cv．Trs．ii．140，n．3．	,11,1
468040,en,21,vattanahanakottha,vattanahānakottha,Vattanahānakottha,Vattanahānakottha：One of the eight bath houses erected in   Pulatthipura by Parakkamabāhu I．Cv．lxxviii．45．	,17,1
468134,en,21,vattaniya,vattaniya,Vattaniya,Vattaniya：A hermitage （senāsana） where lived RohanaNāgasena’s teacher，by whom he was ordained，and Assagutta，with whom he spent a vassa in order to train himself for debate．Mil．10，12，14； from the context it would appear as though these two residences were not identical，but were far away from each other．Was Vattaniyasenāsana rather a generic than a proper name?<br><br>Assagutta，who ordained the Ajīvaka Janasāna，is also said to have been ”Vattaniyasenāsane．” （MT．192）．At the ceremony of the Mahā Thūpa foundation，the Thera Uttara came from ”Vattaniyasenāsana” in Viñjhātavī with sixty thousand others （Mhv．xxix．40）． <br><br>Both the Visuddhimagga and the Atthasālinī （Vsm．430； DhSA．419） mention a Thera named Assagutta，evidently a visitor，who，seeing the monks at Vattaniyasenāsana eating dry food，resolved ”Every day before meals may the pool of water take on the taste of milk curds．” From that day the pool water tasted of curds before the meal and became natural water again after the meal．	,9,1
468610,en,21,vattha sutta,vattha sutta,Vattha Sutta,Vattha Sutta：<i>1．Vattha Sutta．</i> Benares cloth is of good colour，pleasant to handle and of great worth when new or of middling wear，or even when worn out．So is a good monk，whether he be a novice，of middle standing，or a senior．A．i．247； cp．Pugg．34．<br><br><i>2．Vattha Sutta．</i>See Vatthūpama．	,12,1
468664,en,21,vatthadayaka thera,vatthadāyaka thera,Vatthadāyaka Thera,Vatthadāyaka Thera：An arahant．In the time of Atthadassī Buddha，  he was a Garula，and，seeing the Buddha on his way to Gandhamādana，he offered   him a garment．Thirty six kappas ago he was king seven times under the name of   Arunaka．Ap．i．116．	,18,1
468947,en,21,vatthu sutta,vatthu sutta,Vatthu Sutta,Vatthu Sutta：<i>1．Vatthu Sutta．</i> The Buddha declares，in answer to a deva’s question，that children are a man’s support，wife his supreme comrade，and the spirits of the rain sustain all earthbound creatures．S．i．37．<br><br><i>2．Vatthu Sutta．</i> Two suttas，one of the ten causes of malice （āghāta），and the other on the ten remedies for the same．A．v．150f．	,12,1
469035,en,21,vatthugatha,vatthugāthā,Vatthugāthā,Vatthugāthā：The introductory stanzas （976-1031） of the Parāyanavagga which give the story of Bāvarī，the circumstances which led to his sending his students to theBuddha and their journey to Rājagaha （SN．pp．190-7）．<br><br>The Cullaniddesa，which comments on the Parāyanavagga （p．6ff），does not comment on these stanzas．	,11,1
469117,en,21,vatthulapabbata,vatthulapabbata,Vatthulapabbata,Vatthulapabbata：A mountain in Ceylon．Ras．ii．19f．	,15,1
469194,en,21,vatthupama sutta,vatthūpama sutta,Vatthūpama Sutta,Vatthūpama Sutta：The seventh sutta of the Majjhima Nikāya （M．i．36ff）．The Buddha says that，even as a dirty piece of cloth takes dyes badly，so in an impure heart bliss is not to be found．He then proceeds to enumerate the heart’s impurities and to show how they can be cleansed．Sundarika Bhāradvāja，who is present，asks the Buddha if he has bathed in the Bāhukā．The Buddha then gives a list of places whose waters are considered holy，and declares that the real cleansing is the cleansing of the heart   ”to love all that lives，speak truth，slay not nor steal，no niggard be but dwell in faith．” Bhāradvāja seeks ordination and becomes an arahant．<br><br>It is evidently this sutta which is referred to in the Sumangalavilāsinī （DA．i．50，123），as the Vattha Sutta．	,16,1
469523,en,21,vattita sutta,vattita sutta,Vattita Sutta,Vattita Sutta：On the eight proper ways of dealing with a monk   guilty of some offence，against whom proceedings have been taken．A．iv．347；   cp．Vin．ii．86； M．ii．249．	,13,1
469620,en,21,vattura vihara,vattura vihāra,Vattura Vihāra,Vattura Vihāra：A monastery on the banks of the Kappakandaranadī．  Ras．ii．111．	,14,1
469622,en,21,vatuka,vatuka,Vatuka,Vatuka：A Damila，paramour of Anulā．He reigned for one year and   two months and was then poisoned by her．He was originally a carpenter in   Anurādhapura．Mhv．xxxiv．19f．； Dpv．xx．27．	,6,1
469937,en,21,vaya sutta,vaya sutta,Vaya Sutta,Vaya Sutta：That which is transient by nature must be put away．  S．iii．197．	,10,1
470015,en,21,vayama sutta,vāyāma sutta,Vāyāma Sutta,Vāyāma Sutta：A nun who speaks carelessly in praise of the unworthy   and in blame of the praiseworthy，who is wrong in mindfulness and rejects the   gifts of the faith，is destined for hell．A．iii．141．	,12,1
470430,en,21,vayiga,vayiga,Vayiga,Vayiga：A river in South India．Cv．lxxvi．307．	,6,1
470488,en,21,vayodeva,vāyodevā,Vāyodevā,Vāyodevā：A class of deities present at the preaching of the   Mahāsamaya Sutta．D．ii．259．	,8,1
470613,en,21,vayu,vāyu,Vāyu,Vāyu：A deity，whose son was Vijjādhara．See the  Samugga Jātaka．	,4,1
470658,en,21,vayussaputta,vāyussaputta,Vāyussaputta,Vāyussaputta：See the Samugga   Jātaka．	,12,1
470688,en,21,vebhalinga,vebhalinga,Vebhalinga,Vebhalinga：See    Vehalinga．	,10,1
470699,en,21,vebhara,vebhāra,Vebhāra,Vebhāra：<i>1．Vebhāra．</i>One of the five hills surrounding Rājagaha （E．g．M．iii．68）．At its foot was theSattapanniguhā，where the first Convocation was held （Vin．ii．76； W．159； Sp．i．10，etc．）．The river Tapodā rose in a lake at the foot of Vebhāra．SA．i．30f．<br><br><i>2．Vebhāra．</i>A city in which Padumuttara Buddha preached and ordained ninety crores of men．Bu．xi．9．<br><br><i>3．Vebhāra．</i> The birthplace of Siddhattha Buddha，where，later，he preached the Buddhavamsa，when ninety crores of beings realized the Truth．Bu．xvii．5，13； BuA．p．186； J．i．40．<br><br><i>4．Vebhāra．</i> A city built by Vissakamma，where Valliya Thera （Candanamāliya） lived in a previous birth．ThagA．i．294； Ap．ii．424．<br><br><i>5．Vebhāra．</i> v．l．for Dvebhāra （q．v．）．	,7,1
470728,en,21,vedabbha,vedabbha,Vedabbha,Vedabbha：The name of a charm and of a brahmin who knew it．See the    Vedabbha Jātaka．	,8,1
470729,en,21,vedabbha jataka,vedabbha jātaka,Vedabbha Jātaka,Vedabbha Jātaka：There was once a brahmin who knew the Vedabbha charm which，if repeated at a certain conjunction of the planets，made the seven precious things rain down from the sky．The Bodhisatta was his pupil，and one day，while journeying in the forest，they were attacked by five hundred robbers called ”despatchers” （pesankacorā）．They were so called because when they took two prisoners they would keep one，sending the other for ransom．<br><br>These robbers kept the brahmin and sent the Bodhisatta for the ransom．The Bodhisatta，knowing that that night the conjunction of the stars would occur，which ensured the efficacy of the charm，warned the brahmin not to make use of it．But when night came the brahmin repeated the charm，and the robbers were so delighted that he was able to persuade them to set him free．They set off with the treasures that had fallen from the sky，the brahmin accompanying them，but on the way they were attacked by another robber band．These were told that the brahmin could make treasures fall from the sky； they were therefore set free，only the brahmin being kept back．But on being told that they must wait for one year for the necessary conjunction of planets，they were angry，cut the brahmin in two，and pursued the first band of robbers，destroying them entirely．Unable to agree on the division of the spoils which they thus obtained，the second band fought among themselves till only two were left．These took the treasure and hid it in a jungle near the village．One guarded it while the other went to the village for rice．When he returned he cooked the rice，ate his share，and put poison in the rest hoping thus to rid himself of his companion； the latter，however，killed him，then ate the rice and died himself．The Bodhisatta returning with the ransom，found all the dead bodies，in various places，and realized what had happened．He took the treasure to his own house．<br><br>The story was told in reference to a self willed monk who is identified with the Vedabbha brahmin．J．i．253 6．	,15,1
470746,en,21,vedalla,vedalla,Vedalla,Vedalla：The last of the nine angas or divisions of the Tipitaka，according to matter．（M．i．133； Pug．iv．9； Gv．27； Vin．iii．8； Mil．263）．<br><br>It includes such suttas as the  <br><br>  Culla-Vedalla，    Mahā-Vedalla，   Sammāditthi，    Sakkapañha，    Sankhārabhājanīya，   Mahāpunnama，and others，   which were preached in answer to questions asked through knowledge and joy （sabbe pi vedañ ca tutthiñ ca laddhā pucchitasuttantā）．DA．i．24．	,7,1
470763,en,21,vedana samyutta,vedanā samyutta,Vedanā Samyutta,Vedanā Samyutta：The thirty sixth section of the Samyutta Nikāya．  S．iv．204-37．	,15,1
470764,en,21,vedana sutta,vedanā sutta,Vedanā Sutta,Vedanā Sutta：<i>1．Vedanā Sutta．</i>On how diversity of feelings arise because of the diversity in elements．S．ii．141．<br><br><i>2．Vedanā Sutta．</i> Diversity of feelings arises because of the diversity in elements and not vice versa．S．ii．142．<br><br><i>3．Vedanā Sutta．</i>Feeling that is born of sense contact is not abiding but fleeting．S．ii．247．<br><br><i>4．Vedanā Sutta．</i> The Noble Eightfold Path is the way to the comprehension of the three kinds of feelings．S．iv．255．<br><br><i>5．Vedanā Sutta．</i> The cultivation of the Noble Eightfold Path is for the full comprehension of the three kinds of feelings．S．v．57．	,12,1
470786,en,21,vedanapariggaha sutta,vedanāpariggaha sutta,Vedanāpariggaha Sutta,Vedanāpariggaha Sutta：See the   Dīghanakha Sutta，for which this was evidently another name．E．g．  DA．ii．418； DhA．i．79； ThagA．ii．95．	,21,1
470801,en,21,vedanaya sutta,vedanāya sutta,Vedanāya Sutta,Vedanāya Sutta：<i>1．Vedanāya Sutta．</i> Feelings arising from eye contact are impermanent，likewise from ear contact，etc．S．iii．226．<br><br><i>2．Vedanāya Sutta．</i> The feeling born of contact by the eye，ear，etc．this is the appearing of decay and death．The ceasing of the former is the coming to end of the latter．S．iii．230．<br><br><i>3．Vedanāya Sutta．</i> The desire and lust that is in feeling born of contact of the eye，etc．this is a corruption of the heart．S．iii．233．	,14,1
470808,en,21,vedanna,vedaññā,Vedaññā,Vedaññā：See Vedhaññā．	,7,1
470839,en,21,vedeha,vedeha,Vedeha,Vedeha：<i>1．Vedeha．</i> The title of several kings of Mithilā，capital of Videha - e．g．Suruci （J．iv．319）； Sādhīna （J．iv．355，356）； Somanassa （J．vi．47）； Nimi （J．vi．102），and Angati （J．vi．222，etc．）．v．l．Videha．<br><br><i>2．Vedeha．</i>See Videha （2） and （3）．<br><br><i>3．Vedeha．</i>The personal name of the king of Kāsi，mentioned in the Mātuposaka Jātaka （J．iv．94）．He is identified with Ananda．J．iv．95．<br><br><i>4．Vedeha．</i> The personal name of the king of Mithilā，whose minister was Mahosadha．For his story see the Mahāummagga Jātaka．He is identified with Lāludāyī．J．vi．478．<br><br><i>5．Vedeha．</i>A rich householder of Hamsavatī，in the time of Padumuttara Buddha．He was a former birth of Mahā Kassapa （q．v．）．AA．i．93； ThagA．ii．134； SA．ii．135； ApA．i．209．<br><br><i>6．Vedeha．</i>A Thera of Ceylon，who belonged to the Araññavāsī Nikāya．He wrote the Rasavāhinī and the Samantakūtavannanā，and also，probably，the Singhalese grammar known as the Sidatsangarā．He lived in the thirteenth century and was a pupil of Ananda Vanaratna．P．L．C．222f．； Svd．1263．	,6,1
470842,en,21,vedeha,vedehā,Vedehā,Vedehā：The people of Videha．	,6,1
470843,en,21,vedehamuni,vedehamuni,Vedehamuni,Vedehamuni：A name given to Ananda．（S．i．215，219； cf．Mhv．iii．36； Ap．i．7； DhSA．p．1）．<br><br>The Commentary explains Vedeha by pandita．（Vedehamunino ti panditamunino．Pandito hi ñānasankhātena vedena īhati sabbakiccāni karoti，tasmā vedeho ti vuccati．Vedeho ca so muni cāti = Vedehamuni）．<br><br>The Apadāna Commentary （ApA．i．106），however，gives another explanation，according to which Ananda was the son of a Videha lady （Videharatthe jātā，tassā deviyā putto）．<br><br>SA．ii．132 ； cf．MT．149 （vedena paññāya īhati pavattatīti = vedeho）．	,10,1
470844,en,21,vedehaputta,vedehaputta,Vedehaputta,Vedehaputta：An epithet of Sotthisena，king of Kāsi．The scholiast   explains that his mother was a Videha princess．J．v．90．	,11,1
470848,en,21,vedehika,vedehikā,Vedehikā,Vedehikā：A lady （gahapatānī） of Sāvatthi who had a reputation for gentleness till her servant girl，Kālī，convinced people that it was not deserved （M．i．125f）．For the story see Kālī （3）．<br><br>Buddhaghosa says that she was called Vedehikā either because she came from a Videha family or because she was wise．MA．i．318； <br><br>cf．Vedehiputta，Vedehamuni．	,8,1
470849,en,21,vedehiputta,vedehiputta,Vedehiputta,Vedehiputta：An epithet constantly used in connection with Ajātasattu．<br><br>Buddhaghosa explains it* by saying that Videhī here means a wise woman and not the Videha lady，because Ajātasattu’s mother was the daughter，not of a king of Videha，but of a Kosala king．（E．g．J．iii．121； iv．342； she was called Kosaladevī   e．g．J．ii．403）．<br><br>  * Vedehiputto ti，vedehīti panditā dhivacanam etam； pandititthiyā putto ti   attho （SA．i．120）； cf．DA．i．139．<br><br>According to the Nirayāvalī Sūtra，（Jacobi，Jaina Sutras，SBE．xxii．Introd．p．xiii） there was，among the wives of Bimbisāra，Callanā，daughter of Cetaka，a rājā of Vaisāli，whose sister Trisālā was the mother of Mahāvīra．She was also called Srībhadrā．<br><br>According to the Tibetan Dulvā （Rockhill：Life of the Buddha，63f），Ajatasattu’s mother was Vāsavī，daughter of Simha of Vaisāli．It was foretold that Vāsavī’s son would kill his father．<br><br>Cf．Vedehikā，Vedehamuni．	,11,1
470891,en,21,vedhanna,vedhañña,Vedhañña,Vedhañña：A family of Sākiyans．Buddhaghosa says （DA．iii．905） they were skilled in archery （hence their name the ”Archers”）．They learnt their craft in a technical college （sippuggahanapāsāda） built in a mango grove．<br><br>It was there that the Pāsādika Sutta was preached （D．iii．17）．<br><br>From the Sāmagāma Sutta （M．ii．244） it would appear that these Sākiyans lived in Sāmagāma．	,8,1
470948,en,21,vedikaraka thera,vedikāraka thera,Vedikāraka Thera,Vedikāraka Thera：An arahant．He built a railing round the thūpa of Piyadassī Buddha．<br><br>Sixteen kappas ago he was king thirty two times under the name of Manippabhāsa （Ap．i．171）．<br><br>He is evidently identical with Vijaya Thera．ThagA．i．192．	,16,1
470954,en,21,vedisa,vedisa,Vedisa,Vedisa：A city，the home of Devī，mother ofMahinda．He andSanghamittā were born there，and，just before he left for Ceylon，he went there to visit his mother and stayed for one month in the monastery，which was also called Vedisagiri．（Dpv．vi．15； xii．14，35； Sp．i．70，71； Mhv．xiii．6 9，18）．<br><br>Vedisa was fifty yojanas from Pātaliputta and was founded by the Sākiyans who fled from Vidūdabha’s massacre （Mbv．p．98）．<br><br>Vedisa is identified with the modern Bhilsa in Gwalior State，twenty six miles north east of Bhopal．Mhv．Trs．88，n．4．	,6,1
470958,en,21,vedisadevi,vedisadevī,Vedisadevī,Vedisadevī：Wife of Asoka．<br><br>She was the daughter of Deva，a setthi of Vedisagiri，and her children were Mahinda andSanghamittā．MT．324．<br><br>She had eight brothers - Bodhigutta，Sumitta，Candagutta，Devagutta，Dhammagutta，Suriyagutta，Gotama and Jutindhara - who escorted the Bodhi-tree to Ceylon and were known as the Bodhi-dhāra princes．Mbv．165f．	,10,1
470959,en,21,vedisaka,vedisaka,Vedisaka,Vedisaka：See Vediyaka．	,8,1
470974,en,21,vediya,vediya,Vediya,Vediya：A mountain to the north of Ambasandā，in which was the Indasālaguhā，where the Buddha stayed．The mountain was bathed in radiance when Sakka visited the Buddha on the occasion of the preaching of the Sakkapañha Sutta （D．ii．263，264）．<br><br>Buddhaghosa says （DA．iii．697） that the mountain was so called because its base was covered with a forest belt，which looked like a jewel railing （manivedikā）．<br><br>On the mountain lived an owl，who would accompany the Buddha half way to the village when he went for alms，and return with him．One day the owl stood with lowered wings，its claws clasped together．The Buddha smiled when he saw it，and，in reply to Ananda’s question，said that the owl，after spending one hundred thousand kappas among gods and men，would become a Pacceka Buddha named Somanassa． <br><br>MA．i．255 f； cp．KhpA．151，where the mountain is called Vedisaka．	,6,1
470976,en,21,vediyadayaka thera,vediyadāyaka thera,Vediyadāyaka Thera,Vediyadāyaka Thera：An arahant．He built a railing round the Bodhi   tree of Vipassī Buddha．Eleven kappas ago he was a king named Sūriyassama．  Ap．i．219f．	,18,1
470993,en,21,vegabbari,vegabbarī,Vegabbarī,Vegabbarī：See Vetambharī．	,9,1
470998,en,21,veghanasa,veghanasā,Veghanasā,Veghanasā：A class of devas present at the preaching of the  Mahāsamaya Sutta．D．ii．261．	,9,1
471005,en,21,vehalinga,vehalinga,Vehalinga,Vehalinga：（v．l．Vekalinga，Vebhalinga）<br><br>A township （nigama） where lived Ghatīkāra，friend of Jotipāla （S．i．34，60）．<br><br>The township was in Kosala，and once，during his long stay in Kosala，the Buddha visited the ārāma in which Kassapa Buddha had preached to Jotipāla，and there he himself preached the Ghatīkāra Sutta．M．ii．45ff．	,9,1
471008,en,21,vehapphala,vehapphala,Vehapphala,Vehapphala：One of the Brahma worlds of the Rūpaloka plane．Beings are born there as a result of developing the Fourth Jhāna （AbhS．chap．v．see．3 d）．<br><br>Their life span is five hundred mahakalpas，（Ibid．sec．6； A．ii．128，129） and even puthujjanas can be born there （VbhA．376）．<br><br>Baka Brahma was once an inhabitant of Vehapphala （J．iii．358； SA ．i．162）．<br><br>Anāgāmīs born there reach Nibbāna without going elsewhere （VbhA．522）．<br><br>Buddhaghosa explains （Ibid．521= MA．i．29） the name thus：vipulā phalā ti = Vehapphalā．In ages in which the world is destroyed by wind，Vehapphala forms the limit of the destruction （CypA．9）．	,10,1
471039,en,21,vejaniya sutta,vejanīya sutta,Vejanīya Sutta,Vejanīya Sutta：See Samvejanīya   Sutta．	,14,1
471044,en,21,vejayanta,vejayanta,Vejayanta,Vejayanta：<i>1．Vejayanta．</i> A pāsāda belonging to Sakka．When Moggallāna visited Sakka to discover if he had fully understood the Buddha’s teaching in the Cūlatanhā sankhaya Sutta，Sakka tried to evade his questions by showing him this palace．It has one hundred towers，each seven stories high，with seven nymphs in each storey，waited on by seven attendants．The palace appeared inTāvatimsa on the day of Sakka’s decisive victory over the Asuras．Moggallāna allowed himself to be shown round，and then，with his big toe，he made the palace quake and rock．<br><br>M．i．252f．； cf．Thag．1196f．； ThagA．ii．184．The palace was also made to rock by the novice Sangharakkhita （q．v．） on the day he joined the Order （DA．ii．558）．<br><br>The palace is one thousand leagues high，and is so called because it arose in the hour of victory （J．i．203）．It is decked with banners，each three hundred leagues long -  banners of gold on jewelled staffs and vice versa； and the whole palace is built of the seven precious substances．It arose as the result of the rest house built by Sakka，in his birth as Magha，for the use of the multitude （DhA．i．273； cf．DA．iii．698）．When the Buddha visitedTāvatimsa with Nanda，Sakka was in the palace with his crimson footed （kakutapādiniyo） nymphs and came forward with them to greet him．The nymphs had given oil for the massaging of Kassapa Buddha’s feet，hence the colour of their own feet．SNA．i．274．<br><br>When King Sādhīna ofMithilā went to Tāvatimsa，he lived，according to human computation，seven hundred years in Vejayanta （J．iv．357）．<br><br>The Vejayantapāsāda is illustrated on the Bharhut Tope．Cunningham，Bharhut Tope，p．137．<br><br><i>2．Vejayanta．</i> A chariot owned by Sakka，one hundred and fifty leagues in length （DA．ii．481； SA．i．261； J．i．202），and drawn by one thousand horses，withMātali as charioteer （S．i．224）． <br><br>Sakka rode into battle in this chariot （J．i．202），and it was sent to fetch distinguished humans to Tāvatimsa -  e．g．Nimi，Guttila andSādhīna （q．v．）． <br><br>TheSudhābhojana Jātaka （J．v．408f ） contains a description of the chariot with its pole of gold and its framework overlaid with gilt representations of various animals and birds．When the chariot travelled the whole world was filled with the sound of its wheels．<br><br><i>3．Vejayanta．</i> The chief of the eighty four thousand chariots owned by Mahāsudassana （S．iii．145； D．ii．187）．The navel of its wheels was made of sapphire，the spokes of seven kinds of precious things，the rim of coral，the axle of silver，etc． SA．ii．237．	,9,1
471097,en,21,vekhanassa,vekhanassa,Vekhanassa,Vekhanassa：A Paribbājaka teacher of  Sakuladāyī （MA．ii．716）．See  Vekhanassa Sutta．	,10,1
471098,en,21,vekhanassa sutta,vekhanassa sutta,Vekhanassa Sutta,Vekhanassa Sutta：Vekhanassa visits the Buddha at Jetavana and argues about perfection．As in the Culla Sakuladāyī Suttas，the Buddha says that what Vekhanassa defines as perfection is merely a refinement of pleasure，and that only arahants can grasp the real meaning of perfection．Vekhanassa is annoyed，but the Buddha soothes him，and he becomes the Buddha’s follower （M．ii．40ff）．<br><br>In the sutta Vekhanassa is called Kaccāna．The Commentary （MA．ii．716） says that Vekhanassa visited the Buddha because he wished to discover for himself why his favourite pupil，Sakuludāyī，should have been defeated by the Buddha； he，therefore，travelled all the way from Rājagaha to Sāvatthi，a distance of forty five leagues，to see the Buddha．	,16,1
471102,en,21,vela,vela,Vela,Vela，Velu：A friend of Vasabha and father of Velusumana，who was   named after his father and his father&#39；s friend Sumana，governor of   Girijanapada．Mhv．xxiii．69．	,4,1
471115,en,21,velagami vihara,velagāmi vihāra,Velagāmi vihāra,Velagāmi vihāra：A monastery in Ceylon，restored by Vijayabāhu I．  Cv．lx．62．	,15,1
471117,en,21,velakkara,velakkāra,Velakkāra,Velakkāra：A troop of mercenary soldiers employed by the medieval kings of Ceylon．<br><br>They revolted against Vijayabāhu I．pillaged Pulatthipura，burnt down the palace，and took captive the king’s sister Mittā．Vijayabāhu had to flee to Vātagiri，but later he quelled the rebellion and had the ringleaders tortured to death （Cv．lx．36ff）．<br><br>They revolted against Gajabāhu （Cv．lxiii．24，29） and later against Parakkamabāhu I．（Cv．lxxiv．44； for details see Cv．Trs．i．217，n．5）．In both cases the rebellion was crushed and the leaders punished．	,9,1
471118,en,21,velama,velāma,Velāma,Velāma：The Bodhisatta born as the chaplain of Benares．He was son of the preceding chaplain，and went with the crown prince to Takkasilā to study．There，in due course，he became a famous teacher，with eighty four thousand princes among his pupils．Later，he became chaplain to the Benares king．Every year the eighty four thousand princes came to Benares to pay their respects to the king，causing great suffering to the people．These complained to the king，and he asked Velāma to find a way out of the difficulty．Velāma marked out eighty four thousand provinces for the princes，and，thereafter，they obtained their supplies from their respective dominions．<br><br>Velāma was exceedingly wealthy and wished to give alms．Therefore，turning his water jar upside down，he wished that if there were holy men in the world，the water should flow downwards．The water，however，remained in the jar．He then discovered by the same means that his gifts would be free from blame．He thereupon held great almsgivings，distributing during seven years the seven precious things and gifts of great value，pouring forth his riches as though ”making into one stream the five great rivers．” <br><br>A list of his gifts is found at A．IX．20．<br><br>Velāma’s story is given in AA．ii．802ff．； it is referred to in the Velāma Sutta and in the introductory story to the Khadirangāra Jātaka （No．40）．<br><br>Velāma’s almsgiving became famous in literature as the Velāmamahāyañña．E．g．MA．ii．616．	,6,1
471119,en,21,velama sutta,velāma sutta,Velāma Sutta,Velāma Sutta：Anāthapindika loses all his wealth，and laments one day to the Buddha that he can only afford to give to the monks a coarse mixture of broken rice grains and sour gruel．The quality of the food is not important，says the Buddha，but only the heart of the giver，whether the giving is done casually or considerately and with devotion，and whether the recipients are worthy．<br><br>He then tells of the great gifts made by Velāma．Though the gifts were great，Velāma could find no holy persons as recipients．The Buddha then goes on to say that greater than the giving of alms，or even the building of monasteries，is the taking of the Refuges，the observance of good conduct，the practice of amity，and the thinking of impermanence，each of these being greater than the last．<br><br>（A．ix20； the sutta is referred to at DhA．iii．11； KhA．222； DA．i．234 VibhA．414）．<br><br>It was on this occasion that the Khadirangāra Jātaka was preached．	,12,1
471122,en,21,velamika,velamikā,Velamikā,Velamikā：Chief of the eighty four thousand women who waited on   Mahāsudassana，king of Kusāvatī．She was also called Khattiyānī．S．iii．146；   but at D．ii．187 the chief queen is called Subhaddā．	,8,1
471125,en,21,velankundi,velankundi,Velankundi,Velankundi：A village in South India，used as a stronghold in the   campaigns of Lankāpura．Cv．lxxvii．89，93．	,10,1
471145,en,21,vellinaba,vellināba,Vellināba,Vellināba：A stronghold in South India．Cv．lxxvii．39．	,9,1
471168,en,21,veludanta,veludanta,Veludanta,Veludanta，Veludatta：Teacher of Vaddha Thera．ThagA．i．413．	,9,1
471169,en,21,veludvara,veludvāra,Veludvāra,Veludvāra：A brahmin village of the Kosalans where the Buddha once stayed and preached the Veludvāreyya Sutta （S．v．352）． <br><br>Buddhaghosa says （SA．iii．217） that the place was so called owing to the tradition of the presence of a bamboo thicket at the entrance to the village．	,9,1
471170,en,21,veludvara vagga,veludvāra vagga,Veludvāra Vagga,Veludvāra Vagga：The first chapter of the Sotāpatti Samyutta．  S．v．342 60．	,15,1
471171,en,21,veludvareyya sutta,veludvāreyya sutta,Veludvāreyya Sutta,Veludvāreyya Sutta：The brahmins and householders of Veludvāra visit the Buddha when he comes to their village and ask for a teaching which will be profitable to them．The Buddha points out to them the advantages of keeping the five precepts：<br><br>  abstention from taking life，  from theft，etc．  avoidance of slander，  harsh speech and   frivolous talk，  and of having faith in the Buddha，the Dhamma and the Sangha．S．v．352f．	,18,1
471177,en,21,veluka,veluka,Veluka,Veluka：A viper．See the Veluka   Jātaka．	,6,1
471182,en,21,veluka jataka,veluka jātaka,Veluka Jātaka,Veluka Jātaka：The Bodhisatta was once at the head of five hundred hermits，one of whom had a pet viper which was called Veluka，because it was kept in a bamboo．The Bodhisatta warned the ascetic against the snake，but his warning was unheeded．The hermit thus came to be called Velukapitā．One day the hermits went into the forest and were away for a few days，and when Velukapitā touched the viper on his return，the animal，hungry and angry，bit him，and he fell down dead．The story was told in reference to a headstrong monk who is identified with Velukapitā．J．i．245f．	,13,1
471184,en,21,velukanda,velukanda,Velukanda,Velukanda：A city in Avanti，birthplace ofNanda Kumāputta （ThagA．i．100）．<br><br>Moggallāna andSāriputta visited the place in the course of a journey in Dakkhināgiri and were entertained by Nandamātā （A．iv．62f）．SeeVelukantakī．<br><br>Buddhaghosa says （AA．ii．717； SNA．i．370） that the city was so called because bamboos were thickly planted for protection round the walls and fortifications．	,9,1
471185,en,21,velukantaki,velukantakī,Velukantakī,Velukantakī：A lady of Velukanta （Velukanda）．She is mentioned as an exemplary lay woman （A．i．88； ii．164）．She founded，for the Order headed bySāriputta andMoggallāna an offering which the Buddha praised，because it was endowed with the six requisite qualities．SeeDāna Sutta （1）．<br><br>Once she rose before dawn and sang the Parāyana．Vessavana happened to be passing over her house on his way from north to south （to see the Buddha，says SNA．i．369），and hearing the song，stopped at her window to praise it and to reveal his identity．She greeted him cordially，and in return for her greeting he announced to her that Sāriputta and Moggallāna were on their way to Velukanta．She，delighted with the news，made all preparations and sent word to the monastery，inviting the monks to the house．After the meal，she informed the Elders that Vessavana had told her of their arrival．When they expressed their amazement，she told them of several other virtues possessed by her．Her only son Nanda was seized by the king’s men and killed before her eyes，but she experienced no disquiet，nor did she when her husband，after his death，having been born as a Yakkha （Bhummadevatā says the Commentary），revealed himself to her．She was guilty of no transgression of the precepts，could enter into the four jhānas at will，and had cast off the five lower fetters．The monks expressed their great admiration and Sāriputta preached to her （A．iv．63ff）．<br><br>Buddhaghosa says （AA．ii．718； cf．SNA．i．370） that she was an anāgāmī，and that，when she promised to share with Vessavana the merits she would gain by entertaining the monks，headed by the two Chief Disciples，Vessavana，to show his gratitude，filled her stores with rice，and these stores remained always full throughout her life．They thus became proverbial．<br><br>The Sutta Nipāta Commentary （SNA．i．370） states that she kept a daily fast and knew the Pitakas by heart．It also says that，at the end of her recital of the Parāyana，Vessavana offered her a boon，and she asked that，as her servants were weary of carrying the harvest home from the fields，Vessavana should allow his Yakkhas to do the work for them．To this he agreed，and his followers filled for her one thousand two hundred and fifty store houses．Vessavana then went to the Buddha and told him of what had happened．<br><br>The Dhammapada Commentary （DhA．i．340） mentions Velukantakī Nandamātā andKhujjattarā as the chief lay women disciples of the Buddha．But in the Anguttara list of eminent lay women，while Velukantakī Nandamātā’s name does not occur，Khujjatarā is mentioned．Mention is made of a Nandamātā，eminent in meditation，but she is calledUttarā．<br><br>A．i．26； cf．S．ii．236，where the same two are mentioned； Mrs．Rhys Davids thinks that Velukantakī Nandamātā is probably identical with Uttarā Nandamātā （Brethren 4，n．1）．This identification does not seem to be correct．<br><br>See Uttarā Nandamātā； see alsoNanda-Kumāputta．	,11,1
471186,en,21,velukapita,velukapītā,Velukapītā,Velukapītā：See the Veluka   Jātaka．	,10,1
471196,en,21,veluppa,veluppa,Veluppa,Veluppa：A Damila warrior who helped Aggabodhi III．in his war against Jetthatissa III．<br><br>As Jetthatissa lay exhausted on his elephant in the thick of the battle，he saw Veluppa approach，and，unwilling to be killed by him，cut his own throat．Cv．xliv．111f．	,7,1
471206,en,21,velusumana,velusumana,Velusumana,Velusumana：A general of Dutthagāmanī．He was the son of Vasabha，a householder of Kutumbiyangana in Girijanapada．When the child was born，two friends of Vasabha，Vela and Sumana，came with gifts，and the boy was given their two names．When Velusumana grew up，he went to live with Sumana，governor of Girijanapada，and broke in a horse with which everyone else had failed．Sumana therefore gave him one hundred thousand and sent him to Kākavannatissa’s court （Mhv．xxiii．68ff）．<br><br>When Vihāradevī wished to drink water in which had been washed the sword which cut off the head of Nandasārathi，Elāra’s chief warrior，Velusumana was entrusted with the task of killing Nandasārathi．He therefore went to Anurādhapura，where he became friendly with the keeper of the king’s state horse，Vāha．One day he took the horse to bathe in the Kadambanadī，and，after announcing his name，rode away on him．Elarā sent Nandasārathi in pursuit．Velusumana stood concealed behind a thicket，on a mound called Nigrodhasāla，with drawn sword，and as Nandasārathi rode past quickly，he was transfixed by Velusumana’s sword （Mhv．xxii．51ff．； MT．440f）．<br><br>Velusumana took a prominent part in the capture of Vijitapura （Mhv．xxv．25）．See also Ras．ii．6f．and 97f．where the details differ．	,10,1
471211,en,21,veluvagama,veluvagāma,Veluvagāma,Veluvagāma：See Beluvagāma．	,10,1
471212,en,21,veluvana,veluvana,Veluvana,Veluvana：<i>1．Veluvana．</i>A park near Rājagaha，the pleasure garden of Bimbisāra．When the Buddha first visited Rājagaha，after his Enlightenment，he stayed at the Latthivanuyyāna （Vin．i．35）．The day after his arrival，he accepted the king’s invitation to a meal at the palace，at the end of which the king，seeking a place for the Buddha to live   ”not too far from the town，not too near，suitable for coming and going，easily accessible to all people，by day not too crowded，by night not exposed to noise and clamour，clean of the smell of people，hidden from men and well fitted to seclusion”   decided on Veluvana，and bestowed it on the Buddha and the fraternity．This was the first ārāma accepted by the Buddha，and a rule was passed allowing monks to accept such an ārāma．Vin．i．39f．； according to BuA．（19； cf．ApA．i．75） the earth trembled when the water - poured over the Buddha’s hand by Bimbisāra in dedication of Veluvana -  fell on the earth．This was the only ārāma in Jambudīpa，the dedication of which was accompanied by a tremor of the earth．It was the dedication of Veluvana which was quoted as precedent by Mahinda，when he decided to accept the Mahāmeghavana，at Anurādhapura，from Devānampiyatissa （Mhv．xv．17）．<br><br>The Buddha at once went to stay there，and it was during this stay that Sāriputta and Moggallāna joined the Order．Vin．i．42．<br><br>Kalandakanivāpa （q．v．） is the place nearly always mentioned as the spot where the Buddha stayed in Veluvana．There many Vinaya rules were passed -  e．g．on the keeping of the vassa （Vin．i．137），the use of food cooked in the monastery （Vin．i．210f），the picking of edible （kappiya） fruit in the absence of any layman from whom permission to do so could be obtained （Vin．i．212），surgical operations on monks （Vin．i．215f），the eating of sugar （Vin．i．226），the rubbing of various parts of the body against wood （Vin．ii．105），the use of the kinds of dwelling （Vin．ii．146） and the use of gold and silver （Vin．ii．196）．<br><br>During the Buddha’s stay at Veluvana，Dabba Mallaputta，at his own request，was appointed regulator of lodgings and apportioner of rations，（Vin．ii．74．The Buddha was at Veluvana when Dabba also decided to die．He went there to take leave of the Buddha，Ud．viii．9） and Sāriputta and Moggallāna brought back the five hundred monks whom Devadatta had enticed away to Gayāsīsa （Vin．ii．200）．The Buddha spent the second，third，and fourth vassas at Veluvana．BuA．3； it was while the Buddha was at Veluvana that Devadatta attempted to kill him by causing Nālāgiri to be let loose against him （J．v．335）．It was a very peaceful place，and monks，who had taken part in the first Convocation，rested there，in Kalandakanivāpa，after their exertions．It was there that they met Purāna，who refused to acknowledge the authenticity of their Recital （Vin．ii．289f）．<br><br>Numerous Jātakas were recited at Veluvana -  e．g．Asampadāna，Upahāna，Ubhatobhattha，Kandagalaka，Kālabāhu，Kukkuta，Kumbhila，Kurunga，Kurungamiga，Giridanta，Guttila，Culladhammapāla，Cūlahamsa，Cūlanandiya，Jambu，Tayodhamma，Thusa，Dummedha，Dūbhiyamakkata，Dhammaddhaja，Nigrodha，Parantapa，Pucimanda，Mangala，Manicora，Manoja，Mahākapi，Mahāhamsa，Mūsika，Romaka，Rohantamiga，Ruru，Lakkhana，Latukika，Vānara，Vānarinda，Vinīlaka，Virocana，Saccankura，Sañjīva，Sabbadātha，Sarabhanga，Sāliya，Sigāla，Sīlavanāga，Suvannakakkata，Hamsa and Hāritamātā．Most of these refer to Devadatta，some to Ajātasattu，and some to Ananda’s attempt to sacrifice his life for the Buddha．<br><br>The books mention，in addition，various suttas which were preached there．Among those who visited the Buddha at Veluvana were several devaputtas：Dīghalattha，Nandana，Candana，Sudatta，Subrahmā，Asama，Sahali，Ninka，Akotaka，Vetambari and Mānavagāmiya； also the Dhanañjanī brahmin； the Bhāradvājas：Akkosaka，Asurinda，Bilangika，Aggika，Acela Kassapa，Susīma； the thirty monks from Pāvā （S．ii．187）； Theras，like Mahākappina Aññākondañña （just before his death）； Sonagahapatiputta，Samiddhi，Moliya Sīvaka，Tālaputa，Manicūlaka，Mahācunda （during his illness），（S．v．181） Visākha （after his visit to Dhammadīnnā，who preached to him the Culla Vedalla Sutta），Abhayarājakumāra，Gulissāni，Vacchagotta，Bhūmija，Samiddhi，Aciravata，Sabhiya，Vassaka，Suppabuddha，Pilindavaccha，Jānussoni and the princess Cundī； also Bimbisāra’s wife，Khemā，who went to Veluvana because she had heard so much of its beauty．Sāriputta and Ananda visited the Buddha there on several occasions，sometimes alone，sometimes in the company of others，and Ananda lived there for some time after the Buddha’s death，and during his stay there preached the Gopakamoggallāna Sutta．<br><br>Sāriputta is mentioned as having held discussions there with，among others，Candikāputta and Lāludāyī．A sermon preached by Mahā Kassapa to the monks at Veluvana is given at A．v．161ff．； for other suttas preached by the Buddha，see also S．i．231； ii．32，183，242，254； iv．20； v．446； Ud．iv．9．<br><br>It is said that Māra visited Veluvana several times （E．g．S．i．106f ） in order to work his will on the Buddha．The Buddha was there when three of the monks committed suicide -  Vakkali，Godhika and Channa -  and he had to pronounce them free from blame．News was brought to the Buddha，at Veluvana，of the illness of three of his disciples -  Assaji，Moggallāna and Dīghāvu -  and he set out to visit them and comfort them with talks on the doctrine．Near Veluvana was a Paribbājaka Rāma，where the Buddha sometimes went with some of his disciples in the course of his alms rounds．Two of his discussions there are recorded in the Cūla- and Mahā Sakuladāyī Suttas．<br><br>During the Buddha’s lifetime，two thūpas were erected at the gate of Veluvana，one containing the relics of Aññā Kondañña （SA．i．219），and the other those of Moggallāna （J．v．127）．<br><br>Veluvana was so called because it was surrounded by bamboos （velu）．It was surrounded by a wall，eighteen cubits high，holding a gateway and towers （SNA．ii．419； Sp．iii．576）．<br><br>After the Buddha’s death，Dāsaka，Upāli’s pupil，lived at Veluvana，and there ordained Sonaka with fifty five companions．From there Sonaka went to the Kukkutārāma．（Mhv．v．115 f，122； Dpv．iv．39）．<br><br>The dedication of Veluvana was among the scenes depicted in the Relic Chamber of the Mahā Thūpa （Mhv．xxx．80）．<br><br>On one side of the main building of the Veluvana vihāra was a building called Ambalatthika （MA．ii．635）．There was also a senāsana，built for the use of monks practising austerities （MA．ii．932）．<br><br>It is said that，after death，Vassakāra was born as a monkey in Veluvana and answered to his name．He had been told during his lifetime that this destiny awaited him，and therefore took the precaution of seeing that the place was well supplied with fruit trees （MA．ii．854）．<br><br>According to Hiouen Thsang （Beal，op．cit．ii．159），the Kalandaka nivāpa （Karandavenuvana，as he calls it） lay one li to the north of Rājagaha．<br><br><i>2．Veluvana．</i>A bamboo grove inKajangalā，where the Buddha once stayed．The upāsakas of Kajangalā，having questioned the Kajangalā-Bhikkhunī，went to the Buddha there and asked him to verify her answers．A．v．54f<br><br><i>3．Veluvana．</i>A bamboo grove in Kimbilā，where the Buddha stayed and was visited by Kimbila．A．iii．247，339：iv．84．<br><br><i>4．Veluvana．</i> A monastery in Ceylon，built by Aggabodhi II．It was given by him to the Sāgalikas （Cv．xlii．43）．It probably lay between Anurādhapura and Manihīra，and Sanghatissa once lay in hiding there disguised as a monk （Cv．xliv．29； Cv．Trs．i．77，n．2）．Jetthatissa III．gave to the vihāra the village of Kakkalavitthi．Cv．xliv．99．<br><br><i>5．Veluvana．</i> A monastery erected by Parakkamabāhu I．in the suburb of Vijita in Pulatthipura．It consisted of three image houses，each three storeys high，a thūpa，a cloister，a two storeyed pāsāda，four gateways，four long pāsādas，eight small ones，one refectory，one sermon hall，seven fire hoses and twelve privies．Cv．lxxiii．152，lxxviii．87f．； see also Cv．Trs．ii．113，n．1．	,8,1
471215,en,21,veluvanadananumodana sutta,veluvanadānānumodanā sutta,Veluvanadānānumodanā Sutta,Veluvanadānānumodanā Sutta：A sutta quoted in the Sutta Sangaha   （No．64） from the introduction to the Buddhavamsa Commentary，giving an account   of the gift of    Veluvana by Bimbisāra	,26,1
471290,en,21,venaga sutta,venāga sutta,Venāga Sutta,Venāga Sutta：Preached at Venāgapura．The brahmins of that village visit the Buddha，and their leader Vacchagotta expresses his admiration of the Buddha’s translucent colour in various similes，suggesting that it may be due to the luxurious beds on which the Buddha is able to sleep．The Buddha，however，answers that the costly beds mentioned by Vacchagotta are not for recluses like himself，but that he has three different ”couches，” each of which gives him great comfort of body and mind：the broad celestial （dibba） couch，the sublime couch，and the Ariyan couch．He explains the nature of these couches and of the four jhānas．The Venāgapura brahmins thereupon accept the Buddha as their teacher．A．i．180ff．	,12,1
471295,en,21,venasara jataka,venasāra jātaka,Venasāra Jātaka,Venasāra Jātaka：See the   Dhonasākha Jātaka．	,15,1
471316,en,21,vendu,vendu,Vendu,Vendu：A devaputta．He visited the Buddha and asked him a question．  S．i．52； SA．（i．87） calls him Venhu．	,5,1
471317,en,21,vendu sutta,vendu sutta,Vendu Sutta,Vendu Sutta：The question asked by Vendu （q．v．） and the Buddha&#39；s   answer．S．l．52．	,11,1
471332,en,21,venhu,venhu,Venhu,Venhu：A deva who was present，with his retinue，at the preaching   of the Mahāsamaya Sutta （D．ii．259）．  See also Vendu above．Venhu is a Pāli form of Visnu．See also  Andhakavenhudāsaputta．	,5,1
471342,en,21,veni,venī,Venī,Venī：A she jackal，wife of Pūtimamsa．See the  Putimamsa Jātaka．	,4,1
471344,en,21,venigama,venigāma,Venigāma,Venigāma：The Chief of Cūlanāga．Ambāmacca was his son．Ras．ii．145．	,8,1
471358,en,21,venisala,venisāla,Venisāla,Venisāla：Father of Tissāmacca．	,8,1
471370,en,21,venu,venu,Venu,Venu：A river in Ceylon，on the way from Anurādhapura to   Dakkhinadesa．It lay between the Tissavāpi and Jajjaranadī．VibhA．p．446．	,4,1
471380,en,21,venumati,venumatī,Venumatī,Venumatī：A channel branching off from the Toyavāpi on its western   side．It was constructed by Parakkamabāhu I．Cv．lxxix．46．	,8,1
471389,en,21,vepacitti,vepacitti,Vepacitti,Vepacitti：An Asura chieftain，who was present with Namuci （Māra） at the preaching of the Mahāsamaya Sutta （D．20）．It is said that among the Asuras，Vepacitti，Rāhu and Pahārada were the chiefs．E．g．AA．ii．758，Vepacitti being the highest （sabbajetthaka，SA．i．263）．<br><br>Vepacitti was the friend of Rāhu，and when Rāhu seized Candimā and Suriya and these invoked the power of the Buddha，it was to Vepacitti that Rāhu fled for comfort （S．i．50，51）．The Asuras being once defeated in a fight with the Devas，the latter took Vepacitti prisoner，and brought him，bound hand and foot，to Sakka in the Sudhammā hall．There Vepacitti reviled and railed at Sakka with scurrilous words，both on entering and on leaving the hall，but Sakka remained silent，and，when questioned by Mātalī，said it was not proper for him to bandy words with a fool．S．i．221f．； cf．S．iv．201，according to which his bondage caused him no inconvenience so long as he remained with the devas，but the moment he experienced the wish to rejoin the Asuras，he felt himself bound．Vepacitti’s capture is referred to in Thag．vs．749．<br><br>On another occasion Vepacitti suggested that victory should be given to him or to Sakka，according to their excellence in speech．Sakka agreed to this，and Vepacitti，as the older god，was asked to speak a verse．Sakka spoke another，the Devas applauding．Several verses were spoken by each，and both Devas and Asuras decided in favour of Sakka，because Vepacitti’s verses belonged，they said，to the sphere of violence，while those of Sakka belonged to one of concord and harmony （S．i．222f）．Once，when Sakka was revolving in his mind the thought that he should not betray even his enemy，Vepacitti read his thoughts and came up to him．”Stop，” said Sakka，”thou art my prisoner”； but Vepacitti reminded him of his thought，and was allowed to go free （S．i．225）．<br><br>Buddhaghosa says （SA．i．266） that Vepacitti’s original name was Sambara （q．v．）．When Sambara refused to give to the seers，who visited him，a pledge that the Asuras would not harm them，the seers cursed him，and from that time onwards he slept badly and was plagued by nightmares．This so deranged his mind （cittam vepati） that he came to be called Vepacitti （”Crazy nerve”）．When Vepacitti lay ill of this disease，Sakka visited him and offered to cure him if he would teach him Sambara’s magic art．Vepacitti consulted the Asuras，and，as they were unwilling，he refused Sakka’s offer，warning him that Sambara，having practised magic，was suffering in purgatory and that he should avoid a similar fate （S．i．238f）．<br><br>Buddhaghosa explains that，if Vepacitti had taught him the art，it was Sakka’s intention to take Vepacitti to the seers and persuade them to forgive him （SA．i．272）．This episode seems to contradict Buddhaghosa’s previous statement that Sambara and Vepacitti were identical．Perhaps，as Mrs．Rhys Davids suggests （KS．i．305，n．4），Sambara was the name of an office rather than that of a person．<br><br>Mention is made （S．i．226） of a visit once paid by Sakka and Vepacitti to a company of seers dwelling in a forest hut．Vepacitti，in his buskins，his sword hanging at his side and his state canopy borne over his head，entered by the main gate，while Sakka，in all humility，used the side gate．Buddhaghosa explains （SA．i．265） the strange relations of Sakka and Vepacitti by saying that they were father  and son in law，and that they were sometimes at war with each other； sometimes，however，they lived in concord．The Dhammapada Commentary （DhA．i．278 L； cf．J．i．205f ） gives the story of the romantic marriage of Sakka to Vepacitti’s daughter，Sujā．<br><br>According to the Kathā vatthu，other members of Vepacitti’s family appear to have intermarried with the devas，and the Kathā vatthu Commentary says that a troop of Asuras，belonging to the retinue of Vepacitti，was once freed from the fourfold plane of misery and was taken up among the devas．See Points of Controversy，p．211．<br><br>The Sanskrit texts call him Vemacitra or Vemacitrī．E．g．Dvy．pp．126，148； Mtu．iii．138，254．	,9,1
471412,en,21,vepulla,vepulla,Vepulla,Vepulla：The highest of the five mountains surrounding Rājagaha （S．i．67）． <br><br>  In the time of Kakusandha Buddha，the mountain was called Pācīnavamsa  in the time of Konāgamana，Vankaka  while in that of Kassapa Buddha，it was SupassaThe people living near it were called，respectively，Tivaras，Rohitassas and Suppiyas．The mountain has diminished in size，for the Tivaras，who lived for forty thousand years，took four days to climb it and four to descend； the Rohitassas lived for thirty thousand years and took three days each way； while the Suppiyas，with a life span of twenty thousand years，did the journey there and back in four days．In the present age，the Magadhans，who lived for about one hundred years，could both climb and descend the mountain in very little time （S．ii．190f）．<br><br>Vepulla was the abode of the Yakkha Kumbhīra and his one hundred thousand followers （D．ii．257）． <br><br>According to the Dummedha Jātaka （J．i．445） it was possible for an elephant to climb to the top of Vepulla．From Vepulla，the Cakkavatti gets his cakka ratana （KhpA．p．173； J．iv．232），and it was this gem which Punnaka obtained from the mountain to be offered as stake in his game of dice with Dhanañjaya Koravya．J．vi．271，272，326．	,7,1
471417,en,21,vepullabuddhi,vepullabuddhi,Vepullabuddhi,Vepullabuddhi：A monk of Pagan of the fourteenth century； author of tīkās on the Vuttodaya，the Saddasāratthajālini，the Abhidhammattha-Sangaha，and the Vidadhimukhamandana．<br><br>He was author also of the Paramatthamañjūsa and the Vacanatthajotī．Gv．64，67； Ms．75； Bode，op．cit．28．	,13,1
471420,en,21,vepullapabbata sutta,vepullapabbata sutta,Vepullapabbata Sutta,Vepullapabbata Sutta：It gives the particulars （names，etc．）   regarding Mt．Vepulla in the age of the four   last Buddhas．S．ii．190ff．	,20,1
471427,en,21,vepullata sutta,vepullatā sutta,Vepullatā Sutta,Vepullatā Sutta：Four conditions which，if cultivated，lead to the   increase of insight．S．v．411．	,15,1
471439,en,21,vera sutta,vera sutta,Vera Sutta,Vera Sutta：<i>1．Vera Sutta．</i> Preached to Anāthapindika，on the five dread hatreds：taking life，theft，fleshly lusts，lying，and indulgence in intoxicants．A．iii．204．<br><br><i>2．Vera Sutta．</i> Preached to Anāthapindika on the advantages of getting rid of the fivefold dread （given in Sutta 1 above）．A．iv．405f．<br><br><i>3．Vera Sutta．</i>The same as Sutta （2）； preached to the monks．A．iv．407．<br><br><i>4．Vera Sutta．</i> Preached to Anāthapindika，on the advantages of the destruction of the five dread hatreds．A．v．182f．	,10,1
471442,en,21,verahaccani,verahaccāni,Verahaccāni,Verahaccāni：The name of a brahmin clan （gotta）．<br><br>The Samyutta Nikāya mentions a lady of the gotta living inKāmandā，who was evidently a teacher．A pupil of hers （antevāsī māttavaka） having visited Udāyī，then staying in the Todeyya ambavana，told her of his excellences．<br><br>He was asked to invite Udāyī to a meal，and，when it was over，the teacher put on her sandals，sat on a high seat，and，with her head veiled，asked Udāyī to preach the doctrine．”A time will come for that，sister，” he said，and went away．Three times this happened，and then she told her pupil．He pointed out to her her mistake in not showing respect for the Doctrine．The next time Udāyī came，she approached him after the meal with all humility and asked him what，according to the arahants，was the cause of weal and woe．”The existence of the senses，” answered Udāyī； and she，expressing her satisfaction，declared herself a follower of Udāyī．S．iv．121f．	,11,1
471443,en,21,verahaccani sutta,verahaccāni sutta,Verahaccāni Sutta,Verahaccāni Sutta：Contains an account of the conversion of the   brahmin lady of the Verehaccānigotta．  S．iv．412f．	,17,1
471474,en,21,veramba,verambā,Verambā,Verambā，Verambhā：Probably a name for the monsoon winds．The   scholiast says （ThagA．i．534） that，according to some，it was the name of a   rocky glen （pabbataguhāpabbhāra）．	,7,1
471475,en,21,veramba sutta,verambā sutta,Verambā Sutta,Verambā Sutta：A monk whose heart is possessed by gains and   flattery，and whose senses are unguarded in the presence of women -&nbsp； he is   like a bird caught in a hurricane （verambavāta）．S．ii．231．	,13,1
471483,en,21,veranja,verañja,Verañja,Verañja：A brahmin．See    Verañjā．According to Buddhaghosa his real name was Udaya，but he was   called Verañja because he was born and lived at Verañjā．Sp．i．111．	,7,1
471485,en,21,veranja,verañjā,Verañjā,Verañjā：A town in which the Buddha once spent the rainy season at the invitation of the brahmin Verañja．（In the twelfth year，according to Buddhaghosa   e．g．AA．ii．758； cf．BuA．3）．Verañja visits the Buddha at the foot of the Nalerupicumanda，where he is staying，and asks him a series of questions，the first of which is：whether it be true that the Buddha pays no respect to aged brahmins．The Buddha replies that he has not seen a brahmin in the whole world to whom such respect is due from him．If the Tathāgata were so to honour anyone，that person’s head would split in pieces．Other questions follow on the Buddha’s doctrine and practices．The Buddha concludes by giving an account of his attainment of the threefold knowledge．The interview ends with the conversion of Verañja and his invitation to the Buddha to spend his rainy season there．Here he spoke of the Vijjāttaya，says UdA．（p．183），because all the monks with the Buddha were chalabhiññā，and therefore no special mention was needed of abhiññā．<br><br>At that time there was a famine，and five hundred householders of Uttarāpatha，staying at Verañjā，supplied the monks with food．Moggallāna proposed to get food by the exercise of his magic power or by going with the monks to Uttarakuru，but he was dissuaded by the Buddha．During this stay Sāriputta received from the Buddha an explanation as to why the religious systems of the three previous Buddhas lasted so long，while those of the three preceding them -  Vipassī，Sikhī and Vesabhū -  did not．<br><br>At the conclusion of the vassa，the Buddha wished to take leave of Verañja before setting out，as was the custom of Buddhas when they received hospitality．Verañja admitted that，though he had invited the Buddha，he had not kept his promise，and this was due to his having too many duties in the house．The Commentators add that Verañja forgot his invitation because Māra，being in a spiteful mood，had taken possession of him and of all the inhabitants of Verañja （Sp．i．178 L； DhA．ii．153； cf．J．iii．494）．<br><br>He invited the Buddha and the monks to a meal the next day，and，at the end of the meal，presented a set of three robes to the Buddha and a pair to each of the monks．<br><br>After leaving Verañjā the Buddha went to Benares，passing through Soreyya，Sankassa and Kannakujja，and crossing the Ganges at Payāgapatitthāna．From Benares he proceeded to Vesāli．This account，of the Buddha’s visit to Verañja，forms the introduction to the Vinaya and is found at Vin．iii．1 11．The interview with Verañja is given at A．iv．172ff．The road taken by the Buddha from Verañjā to Benares was，according to Buddhaghosa （Sp．i．201），the shortest，and the Buddha knew the monks were tired after their experiences in Verañjā．Soon after，he appears to have visited Kapilavatthu．There he was visited by Mahānāma，the Sākyan，who asked permission to entertain him and the monks for four months that they might recover their strength．At the end of the four months he renewed his request，and thus looked after the monks for a whole year．It was this act that won for him the title of aggo panītadāyakānam （A．A．i．213）．<br><br>It is said （SNA．i．154； Mil．232） that the devas put flavour （ojā） into every mouthful of food taken by the Buddha at Verañjā．According to the Apadāna （Ap．i．301； ApA．i．103f．； cf．UdA．265），the Bodhisatta was born of a noble house in the time of Phussa Buddha，and，once，seeing the monks eating good food，he had reviled them and asked them to eat oats （yava）．It was for this reason the Buddha was condemned to eat yava during three months at Verañjā．<br><br>A road led from Verañjā to Madhurā，and the Anguttara Nikāya （A．ii．57f） contains a sermon preached by the Buddha to a large number of people while he rested by the roadside．There was evidently frequent intercourse between Sāvatthi and Verañjā，and the Verañjaka Sutta （q．v．） was preached to some brahmins who visited the Buddha at Sāvatthi，whither they had gone on business．The books also record （A．iv．198f ） a visit paid by the Asura Pahārāda to the Buddha at Verañjā．The Vālodaka Jātaka （q．v．） and the Cullasuka Jātaka （q．v．） were preached soon after the Buddha’s return from Verañjā．	,7,1
471487,en,21,veranja sutta,verañja sutta,Verañja Sutta,Verañja Sutta：Describes the interview between the Buddha and the   brahmin Verañja．See    Verañjā．A．iv．172ff．	,13,1
471488,en,21,veranjabhanavara,verañjabhānavāra,Verañjabhānavāra,Verañjabhānavāra：The first section of the Sutta Vibhanga．  Vin．iii．111．	,16,1
471489,en,21,veranjaka,verañjakā,Verañjakā,Verañjakā：The brahmins of    Verañjā，to whom the Verañjaka Sutta was preached．M．i．290．	,9,1
471490,en,21,veranjaka sutta,verañjaka sutta,Verañjaka Sutta,Verañjaka Sutta：Preached to the brahmins of    Verañjā，who visited the Buddha at Sāvatthi．The subject matter is   identical with that of the Sāleyyaka   Sutta．M．i．290．	,15,1
471497,en,21,veri jataka,verī jātaka,Verī Jātaka,Verī Jātaka：The Bodhisatta was once a rich merchant，and one day，while on his way home from a village where he had collected his dues，he noticed that there were robbers about．He，therefore，urged his oxen on to the top of their speed and reached home safely．<br><br>The story was told to Anāthapindika，who had a similar experience．J．i．412f．	,11,1
471515,en,21,veriya vihara,veriya vihāra,Veriya Vihāra,Veriya Vihāra：A monastery，probably near the Jajjaranadī．  Maliyamahādeva once lived there．Ras．ii．153．	,13,1
471516,en,21,veroca,veroca,Veroca,Veroca：An Asura chieftain．All the hundred sons of Bali were named after him （D．ii．259）．<br><br>Buddhaghosa says （DA．ii．689） that Veroca was another name for Rāhu，and that he was the uncle of Bali’s sons．He is probably identical with Verocana，lord of the Asuras’ who，according to the Samyutta Nikāya （S．i．225f），went with Sakka to visit the Buddha during his siesta．They waited upon the Buddha，leaning against a doorpost，and each uttered two stanzas on the necessity of striving until one’s aim is accomplished．	,6,1
471522,en,21,verocana,verocana,Verocana,Verocana：<i>1．Verocana．</i> See Veroca．<br><br><i>2．Verocana．</i> A jewel，given to Kusa by Sakka when the former went out to fight against the seven kings who claimed Pabhāvatī’s hand．J．v．310，311．<br><br><i>2．Verocana．</i> A Nāga king，who lived in the Ganges．When Nārada Buddha converted the Nāga Mahādona，Verocana invited the Buddha to a palace which he had built on the river and entertained him and the monks with great ceremony．Eighty thousand men entered the Order after having heard the Buddha return thanks on this occasion．Bu．x．12； BuA．154f．	,8,1
471525,en,21,verocana sutta,verocana sutta,Verocana Sutta,Verocana Sutta：Records the visit of Verocana and Sakka to the   Buddha．See    Veroca．	,14,1
471542,en,21,vesakha,vesākha,Vesākha,Vesākha：The month of April May．<br><br>Tradition says that the Buddha’s birth，Enlightenment and death，took place on the full moon day of Vesākha （E．g．J．i．； BuA．248； Mhv．iii．2）．<br><br>The Vesākha-pūjā was always celebrated by the kings of Ceylon （See，e．g．Mhv．xxxii．35； xxxv．100； Cv．li．84．）．The full moon day of Vesākha was chosen for very solemn undertakings，such as the crowning of Devānampiyatissa （Mhv．xi．42），the laying of the Foundation Stone of the Mahā Thūpa （Mhv．xxix．1），etc．	,7,1
471550,en,21,vesala,vesālā,Vesālā,Vesālā：The Nāgas of Vesāli who were present at the preaching of   the Mahāsamaya Sutta．D．ii．258；   DA．ii．688．	,6,1
471551,en,21,vesali,vesāli,Vesāli,Vesāli：A city，capital of the Licchavis．The Buddha first visited it in the fifth year after the Enlightenment，and spent the vassa （rain season） there （BuA．p．3）．The Commentaries give detailed descriptions of the circumstances of this visit．KhpA．160ff．= SNA．i．278； DhA．iii．436ff．； cp．Mtu．i．253ff<br><br>Vesāli was inhabited by seven thousand and seven rājās，each of whom had large retinues，many palaces and pleasure parks．There came a shortage in the food supply owing to drought，and people died in large numbers．The smell of decaying bodies attracted evil spirits，and many inhabitants were attacked by intestinal disease．The people complained to the ruling prince，and he convoked a general assembly，where it was decided，after much discussion，to invite the Buddha to their city．As the Buddha was then at Veluvana in Rājagaha，the Licchavi Mahāli，friend of Bimbisāra and son of the chaplain of Vesāli，was sent to Bimbisāra with a request that he should persuade the Buddha to go to Vesāli．Bimbisāra referred him to the Buddha himself，who，after listening to Mahāli’s story，agreed to go．The Buddha started on the journey with five hundred monks．Bimbisāra decorated the route from Rājagaha to the Ganges，a distance of five leagues，and provided all comforts on the way．He accompanied the Buddha，and the Ganges was reached in five days．Boats，decked with great splendour，were ready for the Buddha and his monks，and we are told that Bimbisāra followed the Buddha into the water up to his neck．The Buddha was received on the opposite bank by the Licchavis，with even greater honour than Bimbisāra had shown him．As soon as the Buddha set foot in the Vajjian territory，there was a thunderstorm and rain fell in torrents．The distance from the Ganges to Vesāli was three leagues； as the Buddha approached Vesāli，Sakka came to greet him，and，at the sight of the devas，all the evil spirits fled in fear．In the evening the Buddha taught Ananda the Ratana Sutta，and ordered that it should be recited within the three walls of the city，the round of the city being made with the Licchavi princes．This Ananda did during the three watches of the night，and all the pestilences of the citizens disappeared．The Buddha himself recited the Ratana Sutta to the assembled people，and eighty four thousand beings were converted．After repeating this for seven consecutive days，the Buddha left Vesāli．（According to the DhA．account the Buddha stayed only seven days in Vesāli； KhA．says two weeks）．The Licchavis accompanied him to the Ganges with redoubled honours，and，in the river itself，Devas and Nāgas vied with each other in paying him honour．On the farther bank，Bimbisāra awaited his arrival and conducted him back to Rājagaha．On his return there，the Buddha recited the Sankha Jātaka．（See 2．）<br><br>It was probably during this visit of the Buddha to Vesāli that Suddhodana died．（See ThigA．p．141； AA．i．186）．<br><br>It was during this visit of the Buddha to Kapilavatthu （tadā） that Mahā Pajāpatī Gotamī first asked his permission to join the Order，but her request was refused （AA．i．186）．<br><br>According to one account，the Buddha went through the air to visit his dying father and to preach to him，thereby enabling him to attain arahantship before his death．It is not possible to know how many visits were paid by the Buddha to Vesāli，but the books would lead us to infer that they were several．Various Vinaya rules are mentioned as having been laid down at Vesāli．See，e．g．Vin．i．238，287f； ii．118，119 27．The visit mentioned in the last context seems to have been a long one； it was on this occasion that the Buddha ordered the monks to turn their bowls upon the LicchaviVaddha．For other Vinaya rules laid down at Vesāli，see also Vin．ii．159f．； iii．and iv．passim．<br><br>It was during a stay in Vesāli，whither he had gone from Kapilavatthu，that Mahā Pajāpatī Gotamī followed the Buddha with five hundred other Sākyan women，and，with the help of Ananda’s intervention，obtained permission for women to enter the Order under certain conditions．Vin．ii．253ff．； seeMahā Pajāpatī Gotamī．<br><br>The books describe （E．g．D．ii．95ff） at some length the Buddha’s last visit to Vesāli on his way to Kusinārā．On the last day of this visit，after his meal，he went with Ananda to Cāpāla cetiya for his siesta，and，in the course of their conversation，he spoke to Ananda of the beauties of Vesāli：of the Udena cetiya，the Gotamaka cetiya，the Sattambaka cetiya，the Bahuputta cetiya，and the Sārandada cetiya．Cf．Mtu．i．300，where a Kapinayha-cetiya is also mentioned．All these were once shrines dedicated to various local deities，but after the Buddha’s visit to Vesāli，they were converted into places of Buddhist worship．Other monasteries are also mentioned，in or near Vesāli   e．g．Pātikārāma，Vālikārāma．<br><br>The Buddha generally stayed at the Kūtāgārasālā during his visits to Vesāli，but it appears that he sometimes lived at these different shrines （See D．ii．118）．During his last visit to the Cāpāla cetiya he decided to die within three months，and informed Māra and，later，Ananda，of his decision．The next day he left Vesāli for Bhandagāma，after taking one last look at the city，”turning his whole body round，like an elephant” （nāgāpalokitam apaloketvā） （D．ii．122）．The rainy season which preceded this，the Buddha spent at Beluvagāma，a suburb of Vesāli，while the monks stayed in and around Vesāli．On the day before he entered into the vassa，Ambapāli invited the Buddha and the monks to a meal，at the conclusion of which she gave her Ambavana for the use of the Order （D．ii．98； but see Dial．ii．102，n．1）．<br><br>Vesāli was a stronghold of the Niganthas，and it is said that of the forty two rainy seasons of the latter part of Mahāvīra’s ascetic life，he passed twelve at Vesāli．Jacobi：Jaina Sutras （S．B．E．） Kalpa Sūtra，sect．122； Vesāli was also the residence of Kandaramasuka and Pātikaputta．<br><br>Among eminent followers of the Buddha who lived in Vesāli，special mention is made of Ugga （chief of those who gave pleasant gifts），Pingiyāni，Kāranapāli，Sīha，Vāsettha （A．iv．258），and the various Licchavis （see Licchavi．）<br><br>The Buddha’s presence in Vesāli was a source of discomfort to the Niganthas，and we find mention （See，e．g．Sīha） of various devices resorted to by them to prevent their followers from coming under the influence of the Buddha．<br><br>At the time of the Buddha，Vesāli was a very large city，rich and prosperous，crowded with people and with abundant food．There were seven thousand seven hundred and seven pleasure grounds and an equal number of lotus ponds．Its courtesan，Ambapālī，was famous for her beauty，and helped in large measure in making the city prosperous （Vin．i．268）．The city had three walls，each one gāvuta away from the other，and at three places in the walls were gates with watch towers．<br><br>J．i．604； cf．i．389．Perhaps these three walls separated the three districts of Vaisālī mentioned in the Tibetan Dulva （Rockhill，p．62）； Hoernle （Uvāsagadasāo Translation ii．p．4，n．8） identifies these three districts with the city proper，Kundapura and Vāniyagāma，respectively mentioned in the Jaina books．Buddhaghosa says （e．g．Sp．ii．393） that Vesāli was so called because it was extensive （visālībhūtatā Vesāli ti uccati）； cf．UdA．184 （tikkhattum visālabhūtattā）； and MA．i．259．<br><br>Outside the town，leading uninterruptedly up to the Himālaya，was the Mahāvana （DA．i．309） （q．v．），a large，natural forest．Near by were other forests，such as Gosingalasāla．（A．v．134）<br><br>Among important suttas preached at Vesāli are the Mahāli，Mahāsīhanāda，Cūla Saccaka，Mahā Saccaka，Tevijja，Vacchagotta，Sunakkhatta and Ratana．<br><br>See also A．i．220，276； ii．190，200； iii．38，49ff．75，142，167，236，239； iv．16，79，100，179，208，274ff．279ff．308ff．； v．86，133，342； S．i．29，112，230； ii．267，280； iii．68，116； iv．109，210ff．380； v．141f，152f，258，301，320，389，453； D．ii．94ff．； the subjects of these discourses are mentioned passim，in their proper places； see also DhA．i．263； iii．267，279，460，480．<br><br>The Telovāda Jātaka （No．246） and theSigāla Jātaka （No．152） were preached at Vesāli．After the Buddha’s death a portion of his relics was enshrined in the City．（D．ii．167； Bu．xxviii．2）<br><br>One hundred years later Vesāli was again the scene of interest for Buddhists，on account of the ”Ten Points” raised by the Vajjiputtakā，and the second Council held in connection with this dispute at the Vālikārāma．<br><br>The city was also called Visālā．（E．g．AA．i．47； Cv．xcix．98）．There were Nāgas living in Vesāli； these were called Vesālā （D．ii．258）．<br><br>Vesāli is identified with the present village of Basrah in the Muzafferpur district in Tirhut．See Vincent Smith，J．R．A．S．1907，p．267f．and Marshall，Arch．Survey of India，1903 4，p．74．	,6,1
471556,en,21,vesali sutta,vesāli sutta,Vesāli Sutta,Vesāli Sutta：<i>1．Vesāli Sutta．</i> See Vajjiputta Sutta．<br><br><i>2．Vesāli Sutta．</i>Ugga visits the Buddha at the Kūtāgārasālā and asks a question； the Buddha explains to him that it is grasping of objects，etc．which prevents some people from being quite free in this very life．S．iv．109．<br><br><i>3．Vesāli Sutta．</i> The Buddha once addressed the monks on the great benefits of meditating on asubha，and then retired into solitude in the Mahāvana for a fortnight．The monks，filled with the idea of asubha，felt loathing for their bodies and many committed suicide．The Buddha hearing of this，summoned the monks to the Kūtāgārasālā and taught them the great merits of concentration on breathing．S．v．320f．	,12,1
471578,en,21,vesarajja sutta,vesārajja sutta,Vesārajja Sutta,Vesārajja Sutta：The four confidences of a Tathāgata：<br><br>  he must be perfectly enlightened，  have destroyed the āsavas，  the hindrances declared by him must really be hindrances，  the Doctrine preached by him must never fail in its aim．A．ii．8．	,15,1
471583,en,21,vesayi,vesāyī,Vesāyī,Vesāyī：A name for Yama．J．ii．317，318．	,6,1
471629,en,21,vessabhu,vessabhū,Vessabhū,Vessabhū：<i>1．Vessabhū．</i>The twenty first of the twenty four Buddhas．He was born in the pleasance of Anoma （Commentary，Anūpama），his father being the khattiya Suppatita （Supatita） and his mother Yasavatī．<br><br>On the day of his birth he roared ”like a bull” a shout of triumph，hence his name （vasabhanādahetuttā）．（But MT．63 gives another explanation：hīnam janānam abhibhūto maggena abhibhavitakilesahīno ti vā．Dvy．333 calls him Visvabhū）．<br><br>For six thousand years he lived in the household in three palaces：Ruci，Suruci and Vaddhana （Rativaddhana）； his wife was Sucittā，and their son Suppabuddha．He left home in a golden palanquin，practiced austerities for six months，was given milk rice by Sirivaddhanā of Sucittanigama，and grass for his seat by the Nāga king Narinda，and attained Enlightenment under a sāla tree．He preached his first sermon at Anurārāma to his brothers，Sona and Uttara，who became his chief disciples．<br><br>Among women his chief disciples were Dāmā and Samālā，his constant attendant Upasanta （Upasannaka），his chief lay patrons Sotthika and Rāma among men，and Gotamī （Kāligotamī） and Sirimā among women．He was sixty cubits in height and lived for sixty thousand years．He died at the Khemārāma in Usabhavatī and his relics were scattered．The Bodhisatta was King Sudassana of Sarabhavatī．（Bu．xxii．1ff．； BuA．205ff．； D．ii．5．； J．i．41）．<br><br>Vessabhū Buddha kept the uposatha once in every six years．DhA．iii．236．<br><br><i>2．Vessabhū．</i>King of Avanti in the time of Renu．His capital was Māhissatī．D．ii．236．	,8,1
471632,en,21,vessagiri,vessagiri,Vessagiri,Vessagiri：A monastery in Ceylon，near Anurādhapura．It was built by Devānampiyatissa for the five hundred vessas （merchants） who were ordained by Mahinda （Mhv．xx．15； Mhv．Trs．137，n．3）．Near the monastery was a forest，where Vattagāmanī，in his flight，hid the alms bowl of the Buddha．There he also met the Elder Kupikkala Mahātissa （Mhv．xxxiii．48f）．The alms bowl was discovered and taken by a Damila to India，but was later recovered （Mhv．xxxiii．55）．To the south of Vessagiri was the Pabbata vihāra，and，near it，the village of Silāsobbhakandaka．MT．616．	,9,1
471633,en,21,vessamitta,vessamittā,Vessamittā,Vessamittā：Queen of Kosambī．When   her husband was killed in battle his conqueror wished to marry her，but she   refused．He ordered her to be burnt，but by her piety she was unscathed and   received great honour．Ras．i．18f．	,10,1
471634,en,21,vessamitta,vessāmitta,Vessāmitta,Vessāmitta：<i>1．Vessāmitta．</i>A celebrated sage of old．Vin．i．245； D．i．104； M．ii．169，200； A．iii．224； iv．61，etc．<br><br><i>2．Vessāmitta．</i>A king of old who led a good life and was reborn in Sakka’s heaven．J．vi．251．<br><br><i>3．Vessāmitta．</i> A Yakkha chief who，with five hundred others of the same name，was present at the preaching of the Mahāsamaya Sutta．D．ii．257．<br><br>He is mentioned among the Yakkha chiefs to be invoked in time of need by followers of the Buddha （D．iii．205）．Buddhaghosa says he was so called because he lived on a mountain called Vessāmitta．DA．ii．686； iii．970．	,10,1
471637,en,21,vessanara,vessānara,Vessānara,Vessānara：A name for the God of Fire．J．vi．203．	,9,1
471642,en,21,vessantara jataka,vessantara jātaka,Vessantara Jātaka,Vessantara Jātaka：Vessantara （the Bodhisatta） was the son of Sañjaya，king of Sivi，and queen Phusatī，and was so called because his mother started in labour as she passed through the vessa street in the city of Jetuttara，and he was born in a house in the same street．He spoke as soon as he was born （Cf．BuA．228）．On the same day was also born a white elephant named Paccaya．At the age of eight，Vessantara wished to make a great gift and the earth trembled．He married Maddī at the age of sixteen，and their children were Jāli and Kanhajinā．<br><br>At that time there was a great drought in Kālinga，and eight brahmins came from there to Vessantara to beg his white elephant，which had the power of making rain to fall．He granted their request，and gave the elephant together with its priceless trappings （J．vi．488f．gives the details of these）．The citizens of Jetuttara were greatly upset that their elephant should have been given away，and demanded of Sañjaya that Vessantara should be banished to Vankagiri．The will of the people prevailed，and Vessantara was asked to take the road along which those travel who have offended．He agreed to go，but before setting out，obtained the king’s leave to hold an almsgiving called the ”Gift of the Seven Hundreds” （Sattasataka），in which he gave away seven hundred of each kind of thing．People came from all over Jambudīpa to accept his gifts，and the almsgiving lasted for a whole day．<br><br>When Vessantara took leave of his parents and prepared for his journey，Maddī insisted on accompanying him with her two children．They were conveyed in a gorgeous carriage drawn by four horses，but，outside the city，Vessantara met four brahmins who begged his horses．Four devas then drew the chariot，but another brahmin soon appeared and obtained the chariot．Thenceforward they travelled on foot，through Suvannagiritāla，across the river Kantimārā，to beyond Mount Arañjaragiri and Dunnivittha，to his uncle’s city，in the kingdom of Ceta．The devas shortened the way for them，and the trees lowered their fruit that they might eat．Sixty thousand khattiyas came out to welcome Vessantara and offered him their kingdom，which，however，he refused．He would not even enter the city，but remained outside the gates，and，when he left early the next morning，the people of Ceta，led by Cetaputta，went with him for fifteen leagues，till they came to the entrance to the forest．Vessantara and his family then proceeded to Gandhamādana，northwards，by the foot of Mount Vipula to the river Ketumatī，where a forester entertained them and gave them to eat．Thence they crossed the river to beyond Nālika，along the bank of Lake Mucalinda，to its north eastern corner，then along a narrow footpath into the dense forest，to Vankagiri．There Vissakamma had already built two hermitages，by order of Sakka，one for Vessantara and one for Maddī and the children，and there they took up their residence．By Vessantara’s power，the wild animals to a distance of three leagues became gentle．Maddī rose daily at dawn，and，having fetched water to wash，went into the forest for yams and fruit．In the evening she returned，washed the children，and the family sat down to eat．Thus passed four months．<br><br>Then from Dunnivittha there came to the hermitage an old brahmin，called Jūjaka，who had been sent by his young wife，Amittatāpanā，to find slaves for her，because when she went to the well for water the other women had laughed at her，calling her ”old man’s darling．” She told Jūjaka that he could easily get Vessantara’s children as slaves，and so he came to Vankagiri．Asking the way of various people，including the hermit Accuta，Jūjaka arrived at Vankagiri late in the evening and spent the night on the hilltop．That night Maddī had a dream，and，being terrified，she sought Vessantara．He knew what the dream presaged，but consoled her and sent her away the next day in search of food．During her absence，Jūjaka came and made his request．He would not await the return of Maddī，and Vessantara willingly gave him the two children．But they ran away and hid in a pond till told by their father to go with Jūjaka．When Vessantara poured water on Jūjaka’s hand as a symbol of his gift，the earth trembled with joy．Once more the children escaped and ran back to their father，but he strengthened his resolve with tears in his eyes．Jūjaka led the children away，beating them along the road till their blood flowed．<br><br>It was late in the evening when Maddī returned because devas，assuming the form of beasts of prey，delayed her coming，lest she should stand in the way of Vessantara’s gift．In answer to her questions，Vessantara spoke no word，and she spent the night searching for the children．In the morning she returned to the hermitage and fell down fainting．Vessantara restored her to consciousness and told her of what had happened，explaining why he had not told her earlier．When she had heard his story she expressed her joy，affirming that he had made a noble gift for the sake of omniscience．<br><br>And then，lest some vile creature should come and ask for Maddī，Sakka，assuming the form of a brahmin，appeared and asked for her Vessantara looked at Maddī，and she expressed her consent．So he gave Maddī to the brahmin，and the earth trembled．Sakka revealed his identity，gave Maddī back to Vessantara，and allowed him eight boons．Vessantara asked that <br><br>  （1） he be recalled to his father’s city，  （2） he should condemn no man to death，  （3） he should be a helpmate to all alike   （4） he should not be guilty of adultery，  （5） his son should have long life：  （6） he should have celestial food，  （7） his means of giving should never fail，  （8） after death he should be reborn in heaven．In the meantime，Jūjaka had travelled sixty leagues with the children，whom the devas cared for and protected．Guided by the devas，they arrived in fifteen days at Jetuttara，though Jūjaka had intended to go to Kālinga．Sañjaya bought the children from Jūjaka，paying a high price，including the gift of a seven storeyed palace．But Jūjaka died of over eating，and as no relation of his could be traced，his possessions came back to the king．Sañjaya ordered his army to be prepared and a road to be built from Jetuttara to Vankagiri，eight usabhas wide．Seven days later，led by Jāli，Sañjaya and Phusatī started for Vankagiri．<br><br>In the army was the white elephant，who had been returned because the people of Kālinga could not maintain him．There was great rejoicing at the reunion of the family，and the six royal personages fell in a swoon till they were revived by rain sent by Sakka，the rain only wetting those who so wished it．Vessantara was crowned king of Sivi，with Maddī as his consort．After a month’s merry making in the forest，they returned to Jetuttara．On the day Vessantara entered the city he set free every captive，including even cats．In the evening，as he lay wondering how he would be able to satisfy his suitors the next day，Sakka’s throne was heated，and he sent down a shower of the seven kinds of precious things，till the palace grounds were filled waist high．Vessantara was thus able to practise his generosity to the end of his days．After death he was born in Tusita （J．i．47； DhA．i．69）．<br><br>The story was related on the occasion of the Buddha’s first visit to Kapilavatthu．The Buddha’s kinsmen escorted him to the Nigrodhārāma，but sat round him without doing any obeisance，because of their great pride．The Buddha then performed the Twin Miracle，and the Sākyans，led bySuddhodana，worshipped him．There was then a shower of rain，refreshing all and falling only on those who so wished．When the people expressed their wonder，the Buddha related this story，showing that in the past，too，rain had fallen on his kinsfolk to revive them．（According to BuA．245，the Jātaka was related at the end of the recital of the Buddhavamsa）．<br><br>  Devadatta is identified with Jūjaka，  Cincā with Amittatāpanā，  Channa with Cetaputta，  Sāriputta with Accuta，  Anuruddha with Sakka，  Sañjaya with Suddhodana，  Mahāmāyā with Phusatī，  Rāhulamātā with Maddī，  Rāhula with Jāli，and   Uppalavanna with Kanhajinā．（The story is given at J．vi．479-593）．The story also occurs in the Cariyāpitaka （i．9），and is often referred to （E．g．Sp．i．245； VbhA．414； Cv．xlii．5； c．74） as that of a birth in which the Bodhisatta’s dāna pāramitā reached its culmination．The earth shook seven times when Vessantara made his gifts，and this forms the subject of a dilemma in the Milinda-Pañha．（Mil．p．113； for another question，see ibid．274f）．<br><br>The story of the Jātaka was sculptured in the Relic Chamber of the Mahā Thūpa．（Mhv．xxx．88）．<br><br>The story of Vessantara is the first of the Jātakas to disappear from the world （AA．i．51）．See also Gūlha Vessantara．	,17,1
471645,en,21,vessara,vessara,Vessara,Vessara：A pleasance in which Mangala Buddha died．Bu．iv．32．	,7,1
471651,en,21,vessavana,vessavana,Vessavana,Vessavana：One of the names of Kuvera，given to him because his kingdom is called Visānā （D．iii．201； SNA．i．369，etc．）．He is one of the Cātummahārājāno and rules over the Yakkhas，his kingdom being in the north （E．g．D．ii．207）．In the ātānātiya Sutta he is the spokesman，and he recited the ātānātiya-rune for the protection of the Buddha and his followers from the Yakkhas who had no faith in the Buddha．D．iii．194； he was spokesman because ”he was intimate with the Buddha，expert in conversation，well trained” （DA．iii．962）．<br><br>He rides in the Nārīvāhana，which is twelve yojanas long，its seat being of coral．His retinue is composed of ten thousand crores of Yakkhas．（SNA．i．379； the preacher’s seat in the Lohapāsāda at Anurādhapura was made in the design of the Nārīvāhana，Mhv．xxvii．29）．He is a sotāpanna and his life span is ninety thousand years （AA．ii．718）．<br><br>The books record a conversation between him and Velukantakī Nandamāta，when he heard her sing theParāyana Vagga and stayed to listen．WhenCūlasubhaddā wished to invite the Buddha and his monks to her house in Sāketa，and felt doubtful about it，Vessavana appeared before her and said that the Buddha would come at her invitation （AA．ii．483）．<br><br>On another occasion （A．iv．162； on his way to see the Buddha） he heard Uttara Thera preaching to the monks in Dhavajālikā on the Sankheyya Mountain，near Mahisavatthu，and went and told Sakka，who visited Uttara and had a discussion with him．<br><br>Once when Vessavana was travelling through the air，he saw Sambhūta Thera wrapt in samādhi．Vessavana descended from his chariot，worshipped the Thera，and left behind two Yakkhas with orders to wait until the Elder should emerge from his trance．The Yakkhas then greeted the Thera in the name of Vessavana and told him they had been left to protect him．The Elder sent thanks to Vessavana，but informed him，through the Yakkhas，that the Buddha had taught his disciples to protect themselves through mindfulness，and so further protection was not needed．Vessavana visited Sambhūta on his return，and finding that the Elder had become an arahant，went to Sāvatthi and carried the news to the Buddha．ThagA．i．46f．Just as he encouraged the good，so he showed his resentment against the wicked； see，e．g．Revatī．<br><br>Mention is made of Vessavana’s Gadāvudha* and his mango tree，the Atulamba**．Alavaka’s abode was near that of Vessavana （SNA．i．240）．<br><br>  * SNA．i．225； the books （e，g．SA．i．249； Sp．ii．440） are careful to mention   that he used his Gadāvudha only while he was yet a puthujjana．<br><br>  ** J．iv．324，also called Abbhantaramba （see the Abbharantara Jātaka）．<br><br>Bimbisāra，after death，was born seven times as one of the ministers （paricaraka） of Vessavana，and，while on his way with a message from Vessavana to Virūlhaka，visited the Buddha and gave him an account of a meeting of the devas which Vessavana had attended and during which Sanankumāra had spoken in praise of the Buddha and his teachings （D．ii．206f）．Vessavana seems to have been worshipped by those desiring children．See，e．g．the story of Rājadatta （ThagA．i．403）．There was in Anurādhapura a banyan tree dedicated as a shrine to Vessavana in the time of Pandukābhaya （Mhv．x．89）．Vessavana is mentioned as having been alive in the time of Vipassī Buddha．When Vipassī died，there was a great earthquake which terrified the people，but Vessavana appeared and quieted their fears （ThagA．i．149）．Vessavana accompanied Sakka when he showed Moggallāna round Vejayanta pāsāda．M．i．253； because he was Sakka’s very intimate friend （MA．i．476）．<br><br>As lord of the Yakkhas，it was in the power of Vessavana to grant to any of them special privileges，such as the right of devouring anyone entering a particular pond，etc．See，e．g．DhA．iii．74； J．i．128； iii．325 （Makhādeva）．Sometimes，e．g．in the case of Avaruddhaka （DhA．ii．237），a Yakkha had to serve Vessavana for twelve years in order to obtain a particular boon （cf．J．ii．16，17）．（Three years at J．iii．502．） Vessavana some times employs the services of uncivilized human beings （paccantamilakkhavāsika） DA．iii．865f．The Yakkhas fear him greatly．If he is angry and looks but once，one thousand Yakkhas are broken up and scattered ”like parched peas hopping about on a hot plate” （J．ii．399）．This was probably before he became a sotāpanna．<br><br>Vessavana，like Sakka，was not the name of a particular being，but of the holder of an office．When one Vessavana died，Sakka chose another as his successor．The new king，on his accession，sent word to all the Yakkhas，asking them to choose their special abodes （J．i．328）．It was the duty of Yakkhinīs to fetch water from Anotatta for Vessavana’s use．Each Yakkhinī served her turn，sometimes for four，sometimes for five months．But sometimes they died from exhaustion before the end of their term．（DhA．i．40； also J．iv．492； v．21）．<br><br>Vessavana’s wife was Bhuñjatī （q．v．），who，like himself，was a devoted follower of the Buddha （D．ii．270）．They had five daughters：Latā，Sajjā，Pavarā，Acchimatī，and Sutā．For a story about them，see VvA．131f．<br><br>Punnaka was Vessavana’s nephew．J．vi．265，326．<br><br>The pleasures and luxuries enjoyed by Vessavana have become proverbial．See，e．g．Vv．iv．3，46 （bhuñjāmi kāmakāmī rājā Vessavano yathā）； MT．676 （Vessavanassa rājaparihārasadisam）； cf．J．vi．313．<br><br>An ascetic named Kañcanapatti （J．ii．399） is mentioned as having been the favourite of Vessavana．See also Yakkha．	,9,1
471676,en,21,vetambari,vetambarī,Vetambarī,Vetambarī：<i>1．Vetambarī．</i>One of a group of devas who visited theBuddha at Veluvana and spoke of their beliefs．Vetambarī spoke two verses，one condemning asceticism，and the other，which followed immediately on the first，in praise of the same （S．i．65，67）．<br><br>The Commentary says （SA．i．100） that the second verse was inspired byMāra．<br><br><i>2．Vetambarī．</i>The name of Buddhūpatthāyaka’s father in his birth thirty one kappas ago．Ap．i．242．	,9,1
471703,en,21,vetarani,vetaranī,Vetaranī,Vetaranī：<i>1．</i><i>Vetaranī．</i> A river in Mahā niraya （S．i．21； SN．vs．674）．Buddhaghosa explains （SNA．ii．482） that this is the name of a mahatā khāraodikā nadī （the great ”Caustic River”） referred to in the Devadatta Sutta （M．iii．185）．Its waters are sharp and bitter （tinhadhārā，khuradhārā） （SN．vs．674； cf．J．v．269），and the river flows by the Asipattavana．When beings enter it to bathe and drink （because it looks like a sheet of water） they are hacked by swords and other sharp weapons which stand concealed along the river bank．（SNA．ii．482； J．v．275； vi．105； where a long description is given of the horrors of Vetaranī．） Sometimes Vetaranī is used in a general way to indicate Niraya．（As ”desanāsīsa” – e．g．J．iii．473； SA．i．48； cf．J．iv．273）．Those guilty of abortion are reborn in the Vetaranīnadī （J．v．269），as are also oppressors of the weak （J．vi．106）．<br><br><i>2．Vetaranī．</i> A physician of old，famous for curing snake bites．J．iv．496．	,8,1
471704,en,21,vetaranni,vetaraññī,Vetaraññī,Vetaraññī：The waters of the Vetaranī．J．vi．250．	,9,1
471713,en,21,vetendu,vetendu,Vetendu,Vetendu：A vassal of the   Cātummahārājāno，present at the preaching of the  Mahāsamaya Sutta．D．ii．258．	,7,1
471721,en,21,vethadipa,vethadīpa,Vethadīpa,Vethadīpa：A brahmin settlement，the chieftain of which claimed a part of the Buddha’s relics； having obtained the relics，he built at thūpa over them （D．ii．165，167； Bu．xxviii．3）． <br><br>According to the Dhammapada Commentary，the kings of Vethadīpaka and Allakappa once lived intimate friendship．（DhA．i．161； see J．R．A．S．1907，p．1049）．	,9,1
471722,en,21,vethadipaka,vethadīpaka,Vethadīpaka,Vethadīpaka：<i>1．Vethadīpaka．</i> The brahmin of Vethadīpa，who claimed an eighth share of the Buddha’s relics．D．ii．165，167．<br><br><i>2．Vethadīpaka．</i> The king of Vethadīpa and friend of the king of Allakappa．They left the world together and became ascetics in the Himālaya．Vethadīpaka died and was reborn in the deva world．He then visited his friend，and，learning that he had been troubled by elephants，taught him a charm to ward off any harm which might come from them．This charm Udena later learnt from Allakappa．DhA．i．163f．	,11,1
471762,en,21,vethipura,vethipura,Vethipura,Vethipura：A city in India，the birthplace of Abhibhūta Thera．v．1．  Vetthapura．ThagA．i．372．	,9,1
471803,en,21,vettavasa vihara,vettavāsa vihāra,Vettavāsa vihāra,Vettavāsa vihāra：A monastery in Pācīnakandakarāji in Ceylon．<br><br>It was given by King Aggabodhi II．to the minister of the Kālinga king who came over to Ceylon during his reign and entered the Order under Jotipāla； the minister gave it back to the Sangha．Cv．xlii．48； see also Cv．Trs．i．71，n．2．	,16,1
471804,en,21,vettavati,vettavatī,Vettavatī,Vettavatī：<i>1．Vettavatī．</i>A river，probably in the kingdom of Mejjha．According to the Mātanga Jātaka （J．iv．388； cf．Dvy．451，456），Mātanga lived in a hermitage on the upper reaches of the river in order to humble the pride of Jātimanta，who lived lower down．On the banks of the river was a city，also called Vettavatī．<br><br>In the Milinda-pañhā （p．114） the Vettavatī is mentioned as one of the ten chief rivers flowing from the Himālaya．It is probably identical with the Vetravatī mentioned in Kālidāsa’s Meghadūta，and is identified with the modern Betuva in Bhopal （the ancient Vidīsa）．<br><br><i>2．Vettavatī．</i> A channel branching off from the Parakkamasamudda； the sluice from which it started bore the same name．Cv．lxxix．44．	,9,1
471806,en,21,vetthapura,vetthapura,Vetthapura,Vetthapura：See Vethipura above．	,10,1
471813,en,21,vetullavada,vetullavāda,Vetullavāda,Vetullavāda：A heretical doctrine which was introduced into Ceylon by Vohārika Tissa，but was suppressed by his minister Kapila （Mhv．xxxvi．41； Dpv．xxii．40）．It appeared again later，and though officially disapproved，it does seem to have pushed its way among the monks of Ceylon，chiefly the Dhammarucikas （q．v．）．E．g．in the reigns of Gothabhaya （Mhv．xxxvi．111），Mahāsena，（xxxvii．1ff．），and Aggabodhi I．（Cv．xlii．35）．<br><br>Vetullavāda is generally identified with the Mahāyāna school of Buddhism．See Mhv．Trs．259，n．2； also Hocart，Memoirs of the Archaeol．Survey of Ceylon，i．1922，p．15ff．<br><br>The Vetulla Pitaka，the canon of the Vetullavādins，is condemned as abuddhavacana．E．g．SA．ii．150； cf．Sp．iv．742，where it is called Vedalha Pitaka．	,11,1
471843,en,21,vevatiyakapi jataka,vevatiyakapi jātaka,Vevatiyakapi Jātaka,Vevatiyakapi Jātaka：v．l．for    Mahākapī （q．v．）．J．iii．178．	,19,1
471881,en,21,veyyakarana,veyyākarana,Veyyākarana,Veyyākarana：A portion of the Tipitaka in its arrangement according to matter （anga）．<br><br>According to Buddhaghosa it includes the whole of the Abhidhamma-Pitaka and suttas not composed in verse．DA．i．24； Pug．iv．9，28．	,11,1
471908,en,21,veyyavaccaka thera,veyyāvaccaka thera,Veyyāvaccaka Thera,Veyyāvaccaka Thera：An arahant．Ninety one kappas ago he was a servant to Vipassī Buddha，and，having nothing to give，worshipped his feet．<br><br>Eight kappas ago he was a king called Sucintita （Ap．i．138）．<br><br>He is probably identical with Sañjaya Thera．ThagA．i．120．	,18,1
472156,en,21,vibbhanta bhikkbu vatthu,vibbhanta bhikkbu vatthu,Vibbhanta bhikkbu Vatthu,Vibbhanta bhikkbu Vatthu：The story of a monk，living with Mahā Kassapa，who returned to lay life and associated with bad companions．One day Kassapa saw him being led to execution for some crime and asked him to recall the meditation which，in former days，had enabled him to gain the Fourth Jhāna．The man did so and was without fear．The executioners，finding him unconcerned with their punishments of him，took him to the king who，after enquiry，released him．Later he visited the Buddha and became an arahant．DhA．iv．52f．	,24,1
472410,en,21,vibhajjavada,vibhajjavāda,Vibhajjavāda,Vibhajjavāda：The name given to the Dhamma by the orthodox； the   term is identical with Theravāda and the Buddha is described as Vibhajjavādī．  E．g．Mhv．v．171； VibhA．130； cp．Kvu．Trs．introd．p．38．	,12,1
472450,en,21,vibhanga,vibhanga,Vibhanga,Vibhanga：The collective name for two closely connected works of the Vinaya Pitaka，which，in manuscripts，are generally called Pārājikā and Pācittiya．<br><br>The collection is considered to be an extensive treatise on the Pātimokkha rules，giving the occasion for the formulating of each rule，with some explanation or illustration of various terms employed in the wording of the rule．The rule is sometimes further illustrated by reference to cases which come within it and to others which form exceptions to it．<br><br>The collection is also called Sutta Vibhanga and is divided into two parts：<br><br>  the Bhikkhu Vibhanga  the Bhikkhunī-Vibhanga．	,8,1
472451,en,21,vibhanga sutta,vibhanga sutta,Vibhanga Sutta,Vibhanga Sutta：<i>1．Vibhanga Sutta．</i> A detailed analysis of the causal law．S．ii．2f．<br><br><i>2．Vibhanga Sutta．</i> An analysis of the Ariyan Eightfold Path．S．v．12．<br><br><i>3．Vibhanga Sutta．</i> An analysis of the four satipatthānas．S．v．183．<br><br><i>4．Vibhanga Sutta．</i> Two suttas containing an analysis of the five indriyas．S．v．196f．<br><br><i>5．Vibhanga Sutta．</i> Three suttas containing an analysis of the five indriyas of ease，discomfort，happiness，unhappiness and indifference．S．v．209f．<br><br><i>6．Vibhanga Sutta．</i> An analysis of the four bases of psychic power．S．v．276f．	,14,1
472452,en,21,vibhanga vagga,vibhanga vagga,Vibhanga Vagga,Vibhanga Vagga：The fourteenth Vagga of the  Majjhima Nikāya （suttas 131-42）．  M．iii．187 257．	,14,1
472486,en,21,vibhangappakarana,vibhangappakarana,Vibhangappakarana,Vibhangappakarana：One of the seven books of the Abhidhamma-Pitaka； it is generally placed second in the list （E．g．Mil．12）．It deals in a general way with the different categories and formulas given in the Dhammasanganī，though different methods of treatment are used．The book is divided into eighteen chapters，each of which is called a Vibhanga．Each chapter has three portions：Suttantabhājaniya，Abhidhammabhājaniya and Paññāpucchaka or list of questions．The Commentary to the Vibhanga is called Sammohavinodanī	,17,1
472527,en,21,vibhata,vibhāta,Vibhāta,Vibhāta：One of the eleven children of Panduvāsudeva and   Bhaddakaccānā．Dpv．x．3； see also xviii．41，44．	,7,1
472618,en,21,vibhatti sutta,vibhatti sutta,Vibhatti Sutta,Vibhatti Sutta：Preached by Sāriputta on the four branches of   analytical knowledge：meanings （attha）； conditions （dhammā）； definitions   （nirutti）； intellect （patibhāna）．A．ii．159f．	,14,1
472655,en,21,vibhattikatha,vibhattikathā,Vibhattikathā,Vibhattikathā：A treatise，probably grammatical，by a Ceylon monk．  Gv．65，75．	,13,1
473032,en,21,vibhisana vihara,vibhīsana vihāra,Vibhīsana vihāra,Vibhīsana vihāra：A monastery built by Dhātusena．Cv．xxxviii．49．	,16,1
473052,en,21,vibhitakaminjiya thera,vibhītakamiñjiya thera,Vibhītakamiñjiya Thera,Vibhītakamiñjiya Thera：An arahant．He gave a vibhītaka fruit to   Kakusandha Buddha （Ap．ii．396）．He is perhaps identical with Sopāka Thera．  ThagA．i．95．	,22,1
473091,en,21,vibhusaka brahmadatta,vibhūsaka brahmadatta,Vibhūsaka Brahmadatta,Vibhūsaka Brahmadatta：A king of Benares，so called from his great fondness for ornaments．He developed the habit of sleeping by day and suffered from biliousness．This made him realize his folly，and，developing insight，he became a Pacceka Buddha．His udānagāthā is included in the Khaggavisāna Sutta．SN．vs．59； SNA．i．111．	,21,1
473277,en,21,vicakkana,vicakkanā,Vicakkanā,Vicakkanā：A class of devas，present at the preaching of the Mahā   samaya，Sutta．D．ii．261．	,9,1
473821,en,21,vicchidaka sutta,vicchidaka sutta,Vicchidaka Sutta,Vicchidaka Sutta：The idea of a fissured corpse，if cultivated，  leads to great profit．S．v．131．	,16,1
474679,en,21,vidadhimukhamandatika,vidadhimukhamandatīkā,Vidadhimukhamandatīkā,Vidadhimukhamandatīkā：A Commentary by Vepullabuddhi （Gv．64，74）．  It was，perhaps，a Commentary to Vidaghamukhamandana （a book of riddles） by   Dhammadāsa．Bode，op．cit．28，n．3．	,21,1
475178,en,21,viddumagama,viddumagāma,Viddumagāma,Viddumagāma：A village in Ceylon in which was the   Sirighanānanda-parivena．Cv．xc．98．	,11,1
475182,en,21,videha,videha,Videha,Videha：<i>1．Videha．</i>A setthi in the time of Padumuttara Buddha．He was a previous birth of Mahā Kassapa．His wife was Bhaddā Kāpilānī in this age．Ap．ii．578．<br><br><i>2．Videha，Videhā．</i> A country and its people．At the time of the Buddha，Videha formed one of the two important principalities of the Vajjian confederacy．Its capital was Mithilā．The kingdom bordered on the Ganges，on one side of which was Magadha and on the other Videha （See，e．g．M．i．225； MA．i．448）．Adjacent to it were Kāsi and Kosala．In theGandhāra Jātaka （J．iii．365； iv．316） the kingdom of Videha is said to have been three hundred leagues in extent，with sixteen thousand villages，well filled storehouses and sixteen thousand dancing girls．Videha was a great trade centre，and mention is made （PvA．227） of merchants coming from Sāvatthi to sell their wares in Videha． <br><br>The Suruci Jātaka seems to show that a close connection existed between Videha and Benares．In the Buddha’s time，one of Bimbisāra’s queens was probably from Videha （see Vedehiputta）．Mention is also made （MA．i．534） of a friendship existing between the kings of Gandhāra and Videha．In earlier times Videha was evidently a kingdom，its best known kings being Mahājanaka and Nimi； but in the Buddha’s time it was a republic，part of the Vajjian federation．According to the Mahāgovinda Sutta （D．ii．235），it was KingRenu who，with the help of Mahāgovinda Jotipāla，founded the Videha kingdom．The Commentaries （E．g．DA．ii．482； MA．i．184） state that Videha was colonized by the inhabitants，who were brought from Pubbavideha by King Mandhātā．<br><br>The Satapatha Brāhmana （I．iv．1），however，ascribes the kingdom to Māthava the Videgha，and gives as its boundaries Kausikī in the east，the Ganges to the south，the Sadārūra in the west，and the Himālaya in the north．In the centre of Videha was Pabbatarattha，in which was the city Dhammakonda，the residence of Dhaniya．（SNA．i．26）．<br><br>The strainer used by the Buddha was honoured，after his death，by the people of Videha （Bu．xxviii．11）．<br><br>Uruvela Kassapa was，in a previous birth，king of Videha （Ap．ii．483）．<br><br><i>3．Videha．</i>The name of a king of Videha，the father of the Bodhisatta in the Vinīlaka Jātaka （q．v．）．v．l．Vedeha．<br><br><i>4．Videha．</i>A king of Videha who later became an ascetic．For his story see the Gandhāra Jātaka．He is identified with Ananda．v．l．Vedeha．J．iii．369．<br><br><i>5．Videha．</i> See Vedeha．	,6,1
475432,en,21,vidhata,vidhātā,Vidhātā,Vidhātā：Given as the name of a god to whom sacrifices should be   offered as a means of obtaining happiness．J．vi．201．	,7,1
475459,en,21,vidhava,vidhavā,Vidhavā,Vidhavā：A river in the inner regions of Himavā （anto Himavante）．  J．iii．467．	,7,1
475596,en,21,vidhola,vidhola,Vidhola,Vidhola：A hunter，who later joined the Order at Tissa Vihāra in   Mahāgama and became an arahant．Ras．i．132f．	,7,1
475668,en,21,vidhupanadayaka thera,vidhūpanadāyaka thera,Vidhūpanadāyaka Thera,Vidhūpanadāyaka Thera：An arahant．He gave a fan to Padumuttara   Buddha and sang his praises as he fanned him．He became an arahant at the age   of seven．He was king sixteen times under the name of Vījamāna．Ap．i．103f．	,21,1
475716,en,21,vidhura,vidhura,Vidhura,Vidhura：<i>1．Vidhura．</i> A brahmin，chaplain of the king of Benares．For details see the Sambhava Jātaka．He is identified with Mahā Kassapa （J．v．67）．Vidhura’s son was Bhadrakāra．J．v．60．<br><br><i>2．Vidhura．</i> The Bodhisatta born as the minister ofDhanañjaya-Korabba．See theVidhurapandita Jātaka．<br><br>His father was the brahmin Canda （J．vi．262），and he owned three palaces：Koñca，Mayūra and Piyaketa （J．vi．289）．<br><br>Anujjā was his wife and Cetā his daughter in law； among his sons wasDhammapāla （J．vi．290）．<br><br>In one place （J．vi．301） he is spoken of as having one thousand wives and seven hundred female slaves．<br><br>The Vidhurapandita of the Dhūmakāri Jātaka is probably identical with the above，as also the minister of the same name in the Dasabrāhmana Jātaka．The latter contains a long discussion between Vidhūra and the Korabba king regarding the qualities of a true brahmin．<br><br><i>3．Vidhura．</i>The Milinda-Pañha （p．202） refers to a birth of the Bodhisatta in which he was a wise man （pandita） named Vidhura．At that time Devadatta，although a jackal，brought the kings of all Jambudīpa under his sway．The reference is evidently to the Sabbadātha Jātaka （No．241），but there the Bodhisatta’s name is not given．<br><br><i>4．Vidhura．</i> See also Vidhūra．	,7,1
475719,en,21,vidhura,vidhūra,Vidhūra,Vidhūra：<i>1．Vidhūra．</i> One of the two chief disciples of Kakusandha Buddha．（D．ii．4； S．ii．191； Bu．xxiii．20．J．i．42）．<br><br>He received his name because he was a peerless preacher of the Dhamma．（M．i．333； quoted at PSA．p．496）．<br><br><i>2．Vidhūra</i>．See Vidhura．	,7,1
475727,en,21,vidhurapandita jataka,vidhurapandita jātaka,Vidhurapandita Jātaka,Vidhurapandita Jātaka：v．l．Vidhūrapandita．  <br><br>Four kings   <br><br>  Dhanañjaya Korabba，king of  Indapatta；   Sakka，  the Nāga king   Varuna，and   Venateyya king of the Supannas    having taken the uposatha-vows，meet together in a garden and there have a dispute as to which of them is the most virtuous．They cannot decide among themselves and agree，therefore，to refer the matter to Dhanañjaya’s minister，Vidhurapandita （the Bodhisatta）．The minister listens to the claims of each and then declares that all are equal； their virtues are like the spokes of a wheel．They are pleased，and Sakka gives the minister a silk robe，Varuna a jewel，the Supanna king a golden garland，and Dhanañjaya one thousand cows．<br><br>Vimalā，Varuna’s wife，hearing from her husband of Vidhura’s wisdom，is so enchanted that she yearns to see him，and in order to do so feigns illness，and says that she must have Vidhura’s heart．Varuna’s daughter，Irandatī，is offered to anyone who can get possession of Vidhura’s heart，and the YakkhaPunnaka，nephew of Vessavana，who sees her and is fascinated by her beauty，accepts the condition．He obtains Vessavana’s consent by a ruse and visits Dhanañjaya’s court．There he challenges the king to a game of dice，giving his name as Kaccāyana，and offers as stake his wonderful steed and all seeing gem，provided the king will offer Vidhura as his．Dhanañaya agrees，plays and loses．<br><br>Vidhura agrees to go with Punnaka； the king asks him questions regarding the householder’s life for his own guidance，and Vidhura is given three days’ leave to visit his family．Having taken leave of them，he goes with Punnaka．On the way Punnaka tries in vain to kill him by frightening him．When Vidhura discovers Punnaka’s intention，he preaches to him as he sits on the top of theKālapabbata，and the Yakkha is so moved that he offers to take Vidhura back to Indapatta．But in spite of his protestations，Vidhura insists on going on to the Nāga world．They arrive in Varuna’s abode； Vidhura preaches first to Varuna and then to Vimalā．They are both delighted，and Punnaka wins the hand of Irandatī．In his great joy Punnaka gives Vidhura his marvellous jewel and takes him back to Indapatta．There Vidhura relates his adventures and gives the jewel to the king．A festival lasting one month is held in honour of Vidhura’s return．<br><br>The story was related in reference to the Buddha’s wisdom．Vidhura’s chief wife，Anujjā，is identified withRāhulamātā； his eldest son，Dhammapāla，with Rāhula； Varuna with Sāriputta； the Supanna king with Moggallāna； Sakka with Anuruddha，and Dhanañjaya withAnanda （J．vi．255-329）．<br><br>The Jātaka is also referred to as the Punnaka Jātaka （E．g．J．iv．14，182）．<br><br>Four scenes from the Jātaka are found on the Bharhut Tope．Cunningham，Bharhut，p．82．	,21,1
475862,en,21,viditvisesa,viditvisesa,Viditvisesa,Viditvisesa：The name under which Ajātasattu will become a Pacceka   Buddha．DA．i．238．	,11,1
475866,en,21,vidoja,vidoja,Vidoja,Vidoja：An epithet of Indra．UdA．75； see also n．12．	,6,1
475890,en,21,vidudabha,vidūdabha,Vidūdabha,Vidūdabha：Son of Pasenadi andVāsabhakhattiyā．On the birth of Vidūdabha，the king，glad at having a son，sent word to his own grandmother asking her to choose a name．The minister who delivered the message was deaf，and when the grandmother spoke of Vāsabhakhattiyā as being dear to the king，mistook ”vallabha” for ”Vidūdabha，” and，thinking that this was an old family name，bestowed it on the prince．When the boy was quite young，Pasenadi conferred on him the rank of senāpati，thinking that this would please the Buddha．It was for the same reason he married Vāsabhakhattiyā； both in thePiyajātika Sutta （M．ii．110） and theKannakatthala Suttas （M．ii．127） Vidūdabha is spoken of as senāpati．<br><br>When Vidūdabha was seven years old，he wished to visit his maternal grandparents，hoping to be given presents，like his companions by theirs，but Vāsabhakhattiyā persuaded him against this，telling him that they lived too far away．But he continued to express this desire，and when he reached the age of sixteen she consented to his going．Thereupon，accompanied by a large retinue，he set out for Kapilavatthu．The Sākiyans sent all the younger princes away，there being thus none to pay obeisance to him in answer to his salute，the remaining ones being older than he．He was shown every hospitality and stayed for several days．On the day of his departure，one of his retinue overheard a contemptuous remark passed by a slave woman who was washing，with milk and water，the seat on which Vidūdabha had sat．This was reported to him，and，having discovered the deceit which had been practiced on his father，he vowed vengeance on the Sākiyans．Pasenadi cut off all honours from Vāsabhakhattiyā and her son，but restored them later，at the Buddha’s suggestion．<br><br>After Pasenadi’s death，which was brought about by the treachery ofDīghakārāyana in making Vidūdabha king （for details see Pasenadi），Vidūdabha remembered his oath，and set out with a large army for Kapilavatthu．TheBuddha，aware of this，stood under a tree，with scanty shade，just within the boundaries of the Sākiyan kingdom．On the boundary was a banyan which gave deep shade．Vidūdabha，seeing the Buddha，asked him to sit under the banyan．”Be not worried，” said the Buddha，”the shade of my kinsmen keeps me cool．” Vidūdabha understood and returned home with his army．This exposure to the sun gave the Buddha a headache which lasted through out his life （UdA．265； Ap．i．300）．<br><br>Three times he marched against the Sākiyans and three times he saw the Buddha under the same tree and turned back．The fourth time the Buddha knew that the fate of the Sākiyans could not be averted and remained away．In a previous existence they had conspired and thrown poison into a river．<br><br>The Sākiyans went armed into the battle，but not wishing to kill，they shot their arrows into Vidūdabha’s ranks without killing anyone．On this being brought to Vidūdabha’s notice，he gave orders that all the Sākiyans，with the exception of the followers of the Sākiyan Mahānāma，should be slain．The Sākiyans stood their ground，some with blades of grass and some with reeds．These were spared，and came to be known as Tinasākyā and Nalasākiyā respectively．*<br><br>The others were all killed，even down to the infants．Mahānāma was taken prisoner and went back with Vidūdabha，who wished him to share his meal．But Mahānāma said he wished to bathe，and plunged into a lake with the idea of dying rather than eating with a slave woman’s child．The Nāgas of the lake，however，saved him and took him to the Nāga world．That same night Vidūdabha pitched his camp on the dry bed of the Aciravatī．Some of his men lay on the banks，others on the river bed．Some of those who lay on the river bed were not guilty of sin in their past lives，while some who slept on the bank were．Ants appeared on the ground where the sinless ones lay，and they changed their sleeping places．During the night there was a sudden flood，and Vidūdabha and those of his retinue who slept in the river bed were washed into the sea．This account is taken from DhA．i．346 9，357 61； but see also J．i．133 and iv．146f．151f．<br><br>* According to Chinese records，Vidūdabha took five hundred Sākiyan maidens into his harem，but they refused to submit to him and abused him and his family．He ordered them to be killed，their hands and feet to be cut off，and their bodies thrown into a ditch．The Buddha sent a monk to preach to them，and they were reborn after death in heaven．Sakra collected their bones and burnt them （Beal，op．cit．ii．11f．）．<br><br>The eleventh Pallava of the Avadānakalpalatā has a similar story．Vidūdabha killed seventy seven thousand Sākiyans and stole eighty thousand boys and girls．The girls were rude to him，and he ordered their death．	,9,1
475913,en,21,vidura,vidurā,Vidurā,Vidurā：One of the wives of Udaya IV．She fixed a mandorla   （pādajāla） on an image of the Buddha which was in the Mahāvihāra．Cv．liii．50．	,6,1
475923,en,21,vidura jataka,vidūra jātaka,Vidūra Jātaka,Vidūra Jātaka：See Sucira   Jātaka．	,13,1
475926,en,21,viduragga,viduragga,Viduragga,Viduragga：Senāpati of Udaya IV．Cv．liii．46； cf．Vajiragga．	,9,1
476376,en,21,vigatananda,vigatānanda,Vigatānanda,Vigatānanda：A king of twenty four kappas ago，a former birth of   Ekanandiya Thera．Ap．i．217．	,11,1
476514,en,21,vigatasoka,vigatāsoka,Vigatāsoka,Vigatāsoka：See Vītāsoka．	,10,1
476670,en,21,viggahita sutta,viggāhita sutta,Viggāhita Sutta,Viggāhita Sutta：The Buddha exhorts the monks not to engage in   wordy warfare，such talk being neither profitable nor conducive to Nibbāna．  They should converse about dukkha，its cause，etc．S．v．419．	,15,1
476704,en,21,vighasa jataka,vighāsa jātaka,Vighāsa Jātaka,Vighāsa Jātaka：Once seven brothers of a Kāsi village renounced the world and lived as ascetics in Mejjhārañña，but they were given up to various amusements．The Bodhisatta，who was Sakka，saw this，and，assuming the form of a parrot，visited them and sang the praises of the ascetic life．They expressed their joy at being thus praised，but the parrot went on to make them understand that their lives were useless； they were mere refuse eaters and not ascetics．<br><br>The story was related in reference to the monks mentioned in the Pāsādakampana Sutta （q．v．）．The monks are identified with the seven ascetics．J．iii．310f．	,14,1
476915,en,21,vihara sutta,vihāra sutta,Vihāra Sutta,Vihāra Sutta：<i>1．Vihāra Sutta．</i> On the nine kinds of abiding （vihārā） in the four jhānas and in the spheres of infinite space，infinite consciousness，nothingness，neither perception nor non perception，and in the sphere where feeling and perception have ended．A．iv．410．<br><br><i>2．Vihāra Sutta．</i> On the nine attainments of gradual abiding，similar to Sutta 1，the ”abiding” being the same．<br><br><i>3．Vihāra Sutta．</i> See the Padesavihāra Sutta．	,12,1
476919,en,21,viharabija,vihārabīja,Vihārabīja,Vihārabīja：A village in Ceylon from which five hundred young men   entered the Order on the occasion of the enshrinement of the Buddha&#39；s collar   bone in the Thūpārāma．Mhv．xvii．59．	,10,1
476922,en,21,viharadananaumodana sutta,vihāradānānaumodanā sutta,Vihāradānānaumodanā Sutta,Vihāradānānaumodanā Sutta：A sutta quoted in the Sutta Sangaha   （No．63） from the Vinaya Pitaka （Vin．147f．） on the value of gifting vihāras	,25,1
476923,en,21,viharadevi,vihāradevī,Vihāradevī,Vihāradevī：Wife of Kākavannatissa and mother of Dutthagāmanī and Saddhātissa．She was the daughter of Tissa，king of Kalyānī and was cast adrift in a boat on the ocean in order to appease the sea gods in their wrath against Tissa for having killed an arahant．Her name was Devī，but because she came ashore near the monastery of Tolaka （?） （This is probably the correct reading of the name； see MT．432） she was called Vihāradevī （Mhv．xxii．20ff）．When with her first child，she longed to eat a honeycomb one usabha in length and to drink the water in which had been washed the sword used in cutting off the head of Nandasārathī，chief of Elāra’s warriors （Mhv．42ff．； MT．441）．When she was the second time with child，she wished to lie under a campaka tree in bloom and inhale its fragrance （MT．443）．<br><br>When her husband died，Saddhātissa carried her off，hoping thus to win the kingdom，but she was later restored to Dutthagāmanī．She was wise and practical and helped in Dutthagāmanī’s campaigns，especially in the capture of Ambatittha and Anurādhapura （Mhv．xxv．9，55）．We know nothing of her later history．	,10,1
476960,en,21,viharavapi,vihāravāpi,Vihāravāpi,Vihāravāpi：A village in Ceylon，near Tulādhārapabbata．It was the   birthplace of Labhīya Vasabha．Mhv．xxiii．90．	,10,1
476964,en,21,viharavejjasalatittha,vihāravejjasālatittha,Vihāravejjasālatittha,Vihāravejjasālatittha：A ford in the Mahāvālukagangā．Cv．lxxii．25．	,21,1
476986,en,21,vihasava,vihāsava,Vihāsava,Vihāsava：A king of the race of Makhādeva．He ruled in Benares and   his son was Vijitasena．MT．130； but Dpv．iii．39 calls him Vijaya．	,8,1
477006,en,21,vihatabha,vihatābhā,Vihatābhā,Vihatābhā：A king of twenty nine kappas ago，a previous birth of   Campakapupphiya （or Belatthānika） Thera．Ap．i．167； ThagA．i．205．	,9,1
477300,en,21,vijamana,vījamāna,Vījamāna,Vījamāna：Sixty thousand kappas ago there were sixteen kings of   this name，all previous births of Vidhūpanadāyaka Thera．Ap．i．103．	,8,1
477337,en,21,vijambhavatthu,vijambhavatthu,Vijambhavatthu,Vijambhavatthu：A place of residence for monks in the   Vattaniyasenāsana，where Rohana took Nāgasena to admit him into the Order．  Mil．p．12．	,14,1
477768,en,21,vijaya,vijaya,Vijaya,Vijaya：<i>1．Vijaya．</i>The first Ariyan king of Ceylon．He was the eldest of the thirty two sons of Sīhabāhu，king of Lāla，and of Sīhasīvalī．Because of his evil conduct he，with seven hundred others，was deported by the king，with their heads half shaved．Their wives and children were deported with them．The children landed at Naggadīpa and the women at Mahilādīpaka （MT．264）．Vijaya and the other men landed at Suppāraka，but was obliged to leave owing to the violence of his supporters．<br><br>According to Dpv．ix．26，Vijaya went from Suppāraka to Bhārukaccha，where he stayed for three months．They reached Ceylon on the day of the Buddha’s death，received the protection of the deva Uppalavanda，and thus escaped destruction by the Yakkhas．The Yakkhinī，Kuvenī，fell in love with Vijaya，and he，with her assistance，killed the Yakkhas of Lankāpura and Sirīsavatthu，and founded the city of Tambapanni．Vijaya’s chief ministers，Anurādha，Upatissa，Ujjena，Uruvela and Vijita，founded separate colonies，named after themselves．<br><br>Vijaya had two children by Kuvenī，Jīvahattha and Dīpellā； but when he wished to be consecrated king，he sent for and obtained，for his wife，a daughter of the Pandu king of Madhurā．Kuvenī，thereupon，left him and was killed by the Yakkhas．Vijaya reigned for thirty eight years and was succeeded by Panduvāsudeva．For details of Vijaya’s life，see Mhv．vi．38ff．； vii．6ff．； viii．1 3； Dpv．ix．6ff．<br><br>Ajātasattu and Vijaya were contemporaries，Ajātasattu’s twenty fourth year of kingship corresponding to Vijaya’s sixteenth year．Dpv．iv．27； v．77．<br><br><i>2．Vijaya．</i>See Vijayakumāra．<br><br><i>3．Vijaya</i>．Minister of Angati，king of Videha．For details see theMahānāradakassapa Jātaka．He is identified with Sāriputta．J．vi．255．<br><br><i>4．Vijaya．</i> A king of Benares，descended fromMahāsammata．His son was Vijitasena．Dpv．iii．39．<br><br><i>5．Vijaya．</i> A householder，mentioned as an exemplary layman．A．iii．451．<br><br><i>6．Vijaya Thera</i>．He was born in Sāvatthi and was versed in brahmin lore．Then he became an ascetic and lived in the forest．Having heard of the Buddha，Vijaya visited him and joined the Order，becoming an arahant in due course．In the time of Piyadassī Buddha he was a rich householder and built a jewelled cornice （vedikā） round the Buddha’s thūpa．Sixteen kappas ago he became king thirty six times，under the name of Manippabhāsa （Thag．vs．92； ThagA．i．191f）．He is probably identical with Vedikāraka Thera of the Apadāna．Ap．i．171．<br><br><i>7．Vijaya．</i>Mentioned with Jātimitta，as a patron of Meteyya Buddha．Anāgat．vs．59．	,6,1
477775,en,21,vijaya sutta,vijaya sutta,Vijaya Sutta,Vijaya Sutta：The eleventh sutta of the Sutta Nipāta． <br><br>According to Buddhaghosa （SNA．i．241f），this sutta was preached on two occasions：once to Janapadakalyānī Nandā，following her attainment of sotāpatti，in order to help her to higher attainment -  and again when the Buddha took the monks to the funeral of Sirimā，sister of Jīvaka．The sutta is also called the <i>Kāyavicchandanika Sutta</i>．<br><br>The sutta is a discourse on the foul nature of the body，full of impurities flowing in nine streams； when dead，nobody cares for it．Only a monk，possessed of wisdom，understands it and reflects on its worthlessness．SN．vs．193-206； cf．J．i．146．	,12,1
477776,en,21,vijaya sutta,vijayā sutta,Vijayā Sutta,Vijayā Sutta：Contains the story of Māra’s temptation of    Vijayā Therī．S．i．130．	,12,1
477777,en,21,vijaya theri,vijayā therī,Vijayā Therī,Vijayā Therī：She belonged to a household in Rājagaha and was a friend of Khemā．When Khemā left the world，Vijayā went to her，and，having listened to her teaching，joined the Order under her，attaining arahantship soon afterwards （ThigA．159f．； her Udāna verses are included in Thig．169 74．）．She may be identical with the Vijayā，mentioned in the Samyutta Nikāya （S．i．130） a Bhikkhunī whom Māra，assuming the form of a young main，tried unsuccessfully to tempt．	,12,1
477778,en,21,vijayabahu,vijayabāhu,Vijayabāhu,Vijayabāhu：<i>1．Vijayabāhu．</i>King of Ceylon （Vijayabāhu I．1059-1114 A．C．）．His earlier name was Kitti； his parents were Moggallāna and Lokitā （Cv．lvii．42f．； but see Cv．Trs．i．201，n．1），and from his thirtieth year he lived in Mūlasālā．Later，without the knowledge of his parents，he left home，defeated the general Loka，and became Adipāda of Malaya after bringing this province under his power．At the age of sixteen he defeated Kassapa，chief of the Kesadhātus，and became ruler of Rohana as well，assuming the title of Yuvarāja and the name of Vijayabāhu．At this time the Colas were in possession of the government at Pulatthipura，and they made efforts to stem the advance of Vijayabāhu．They were at first successful，owing to the disunion among the Singhalese themselves，but Vijayabāhu conquered the Cola armies near Palutthapabbata and marched to Pulatthipura．He was helped by forces sent by the king of Rāmañña，to whom he sent an embassy with various presents．He had，however，to bide his time，and retreated to Vātagiri．From there he went，in due course，to Mahānāgahula，his officers having，in the meantime，crushed all opposition in Dakkhinadesa and captured the province of Anurādhapura and the district round Mahātittha．When he felt the right moment had arrived，Vijayabāhu marched once more to Pulatthipura and captured it after a siege of one and a half months．From there he advanced to Anurādhapura，spent three months in the city and returned to Pulatthipura．This was fifteen years after he became Yuvarāja．In the eighteenth year he crowned himself king，under the title of Sirisanghabodhi，making his younger brother Vīrabāhu Yuvarāja and governor of Dakkhinadesa，and his other brother，Jayabāhu，Adipāda and governor of Rohana．The king had several queens，among whom was Līlāvatī，a Cola princess and daughter of Jagatīpāla； by her he had a daughter Yasodharā．Another of his queens was a Kālinga princess，Tilokasundarī，by whom he had five daughters   Subhaddā，Sumittā，Lokanāthā，Ratanāvalī and Rūpavatī   and a son called Vikkamabāhu．Vijayabāhu gave his younger sister，Mittā，in marriage to the king of Pandu，refusing an offer of marriage made by the Cola king．<br><br>When peace had been established，Vijayabāhu sent messengers to Anuruddha，king of Rāmañña，and fetched monks from that country to help in the reformation of the Sangha in Ceylon．He gave over the whole district of Alisāra for the use of the monks and built many vihāras．He translated the Dhammasangani and held an annual Dandissara offering．He also had the Tipitaka copied，and presented the copies to various monks．Because the Singhalese envoys sent to Kannāta were insulted and maimed，the king prepared to send a punitive expedition to Cola，but the Velakkāra troops revolted，captured Mittā and her children，and burned the king’s palace．The king was forced to retreat to Dakkhinadesa but，with the help of Vīrabāhu，he defeated the rebels．In the forty fifth year of his reign he took an army to Cola and stopped at a seaport in that country； but as the Cola king refused to accept his challenge to fight，he returned to his own country．He repaired many tanks and restored many vihāras in various parts of the country．He provided facilities for pilgrims journeying to Samantakūta，and patronized the Lābhavāsī and the Vantajīvaka monks．He ruled for fifty five years．Vīrabāhu died before him，and he made Jayabāhu Uparāja in his place．For details of Vijayabāhu’s reign，see Cv．chaps．lviii lx．<br><br><i>2．Vijayabāhu．</i> Sister’s son of Parakkamabāhu I．and king of Ceylon （Vijayabāhu II．1186-87 A．C．）．He succeeded his uncle．Among his acts was the grant of an amnesty to all those imprisoned by Parakkamabāhu I．and the dispatch of an embassy to the king of Arimaddana with a letter in Pāli，composed by himself．He was a good king，but was slain at the end of one year’s reign by Mahinda （afterwards Mahinda VI．）．His viceroy was Kittinissanka．Cv．lxxx．1-18．<br><br><i>3．Vijayabāhu．</i> King of Ceylon （Vijayabāhu III．1232-36 A．C．）．He claimed descent from King Sirisanghabodhi I．and was lord of the Vannī．He found the government of Ceylon in the hands of the Damilas，and，after defeating them，he established the seat of government in Jambuddoni．He sent for the monks，who，with Vācissara at their head，had left Ceylon during the preceding disturbed period and had deposited the Buddha’s Alms bowl and Tooth Relic in the rock fortress at Billasela．The king did much for the reform of the priesthood and built various monasteries，chief of which was the Vijayasundarārāma and the Vijayabāhu vihāra．He had two sons，Parakkamabāhu and Bhuvanekabāhu．He appointed the Elder Sangharakkhita as head of the Order in Ceylon．Cv．lxxxi．10ff．<br><br><i>4．Vijayabāhu．</i> King of Ceylon （Vijayabāhu IV．1271-72 A．C．）．He was the eldest of the five sons of Parakkamabāhu II．his brothers being Bhuvanekabāhu，Tibhuvanamalla，Parakkamabāhu and Jayabāhu．With the consent of the monks，Parakkamabāhu II．handed over the government，before his death，to Vijayabāhu，who was evidently very popular，and was known among his subjects as a Bodhisatta．（See，e．g．Cv．lxxxviii．35）．He restored Pulatthipura and built and renovated numerous monasteries，among them the vihāra at Titthagāma．During his reign，Candabhānu invaded Ceylon，but was defeated by the king with the help of his Adipāda，Vīrabāhu．Vijayabāhu built a city near Subhagiri and made it his seat of government．He restored the Ratnāvalī cetiya and gave Anurādhapura into the charge of the Vanni chiefs．Later，when Vīrabāhu had completely restored Pulatthipura，the king was consecrated there in the presence of his father，who came over from Jambuddoni．Then，at the desire of his father，he held，on the Mahāvālukagangā，at Sahassatittha，a festival for admission into the Order．The celebrations lasted a fortnight，and the king conferred on the monks various ranks，such as mahāsāmipāda，mūlatherapāda，parivenathera，etc．Two years after the death of Parakkamabāhu，Vijayabāhu was slain by a treacherous general，named Mitta．For details regarding Vijayabāhu，see Cv．lxxxvii．14 xc．1．<br><br>Vijayabāhu’s son was Parakkamabāhu III ．Cv．xc．48．<br><br><i>5．Vijayabāhu．</i> King of Ceylon （Vijayabāhu V．）．He succeeded Vannibhuvanekabāhu，and was himself succeeded by Bhuvanekabāhu IV．Cv．xc．105； he was among the successors of Parakkamabāhu IV．and reigned somewhere between 1302 and 1346 A．C．<br><br><i>6．Vijayabāhu．</i> King of Ceylon （Vijayabāhu VI．）．He was one of the successors of Parakkamabāhu VI．His immediate predecessor was Vīraparakkamabāhu．Cv．xcii．4； his reign was somewhere between 1405 and 1411 A．C．	,10,1
477779,en,21,vijayabahu parivena-vihara,vijayabāhu parivena-vihāra,Vijayabāhu parivena-vihāra,Vijayabāhu parivena-vihāra：A monastery built by King Vijayabāhu   III．in Vattalagāma （Cv．lxxxi．58）．A monk，named Kāyasatti，was its chief   incumbent in the time of Parakkamabāhu IV．Cv．xc．91．	,26,1
477783,en,21,vijayabhuja,vijayabhuja,Vijayabhuja,Vijayabhuja：See    Vijayabāhu．	,11,1
477785,en,21,vijayakumara,vijayakumāra,Vijayakumāra,Vijayakumāra：Son of Sirināga II．and king of Ceylon for one year   （302 3 A．C．）．He was killed in his palace by the three Lambakannas：  Sanghatissa，Sanghabodhi and Gothābhaya．Mhv．xxxvi．57f； Dpv．xxii．51．	,12,1
477848,en,21,vijayapala,vijayapāla,Vijayapāla,Vijayapāla：Son of Vimaladhammasūriya I．and his queen，Dona   Catherina．He was governor of the province of Mātula．Cv．xcv．22．	,10,1
477857,en,21,vijayapura,vijayapura,Vijayapura,Vijayapura：The Pāli name for the city of Panyā in Burma．Bode，op．  cit．27，40．	,10,1
477858,en,21,vijayarama,vijayārāma,Vijayārāma,Vijayārāma：A garden in Anurādhapura，through which the boundary of the Mahāvihāra passed （Mbv．p．136）．<br><br>A monastery was built there （probably later），which came to be called the Vijayārāma-vihāra．Once，an arahant monk，teaching a kammatthāna to two monks，spoke of samuddha instead of samudda．One of the monks pointed out his error，and was sent by the arahant to the Mahāvihāra with a message that he had paid more attention to letters than to their meaning．The monk went to the Mahāvihāra and later attained Nibbāna，after solving various difficult questions in the presence of the assembly．MA．ii．827．	,10,1
477869,en,21,vijayasundarama,vijayasundārāma,Vijayasundārāma,Vijayasundārāma：A monastery built by Vijayabāhu III．Cv．lxxxi．51；   see also P．L．C．209．	,15,1
477952,en,21,vijayuttara,vijayuttara,Vijayuttara,Vijayuttara：Sakka’s conch trumpet，which he blew at the moment of the Buddha’s Enlightenment．It was one hundred and twenty hands in length （J．i．72； BuA．239）．<br><br>He also blew it on the occasion of the enshrinement of relics in the Mahā Thūpa （Mhv．xxx．74） and on the day of the coronation of Candakumāra． J．vi．157．	,11,1
478062,en,21,vijita,vijita,Vijita,Vijita：A city founded by Vijita，minister to Vijaya．<br><br>Near by was Khandhāvārapitthi，where Dutthagāmanī pitched his camp during his campaign against the Damilas，and also the village of Hatthipora （q．v．）．<br><br>The city was a stronghold of the Damilas，and was captured by Dutthagtāmanī after a four months’ siege．For details of the siege see Mhv．xxv．19ff．	,6,1
478063,en,21,vijita,vijita,Vijita,Vijita：<i>1．Vijita．</i>A Pacceka Buddha．M．iii．70； ApA．i．107．<br><br><i>2．Vijita．</i> One of the ministers of Vijaya，and founder of Vijitapura．Mhv．vii．45； Dpv．ix．32．<br><br><i>3．Vijita．</i> A Sākyan prince，brother of Bhaddakaccānā．He went to Ceylon，where he founded Vijitagāma．Mhv．ix．10．<br><br><i>4．Vijita．</i>A suburb of Pulatthipura，in which was Veluvana vihāra．Cv．lxxiii．153； lxxviii．87； also Cv．Trs．ii．18，n．3．	,6,1
478068,en,21,vijita,vijitā,Vijitā,Vijitā：<i>1．Vijitā．</i>One of the five daughters of the third Okkāka and his queen Bhattā （Haitthā）．DA．i．258； SNA．i．352，etc．<br><br><i>2．Vijitā．</i> One of the palaces of Nārada Buddha，before his Renunciation．Bu．x．19．BuA．（1531） calls it Vijita．	,6,1
478097,en,21,vijitamitta,vijitamitta,Vijitamitta,Vijitamitta：A brahmin，friend of Bhaddasāla，and later aggasāvaka   of Nārada Buddha．v．l．Jitamitta．Bu．x．23； BuA．154．	,11,1
478119,en,21,vijitasangama,vijitasangāma,Vijitasangāma,Vijitasangāma：A yavapālaka who supplied grass to Tissa Buddha for   his seat．BuA．189．	,13,1
478123,en,21,vijitasena,vijitasena,Vijitasena,Vijitasena：<i>1．Vijitasena．</i> Son of Kondañña Buddha．His mother was Rucidevī．Bu．iii．27； BuA．107，111．<br><br><i>2．Vijitasena．</i>Son of Kassapa Buddha．His mother was Sunandā．Bu．xxv．36； DA．ii．422．<br><br><i>3．Vijitasena Thera．</i> He was born in the family of an elephant trainer of Kosala，and had two maternal uncles，Sena and Upasena，who were also elephant trainers and had joined the Order．He saw the Buddha’s Yamakapātihāriya and entered the Order under his uncles，attaining arahantship in due course．In the time of Atthadassī Buddha he was a hermit and gave the Buddha some fruit （ThagA．i．424f）．Several verses uttered by him in self admonition，in which he displays his knowledge of elephant craft，are included in the Theragāthā．Thag．vss．355 9<br><br>He is probably identical with Bhallātakadāyaka of the Apadāna．Ap．ii．398．<br><br><i>4．Vijitasena．</i>A king of Benares，descendant of Mahāsammata．His father was Vijaya．Dpv．iii．39； MT．130．	,10,1
478142,en,21,vijitavi,vijitāvī,Vijitāvī,Vijitāvī：<i>1．Vijitāvī．</i>A khattiya in the time of Kondañña Buddha．He lived in the city of Candavatī，but，after hearing the Buddha preach，he renounced household life and became a monk．BuA．111； Bu．iii．9； J．i．30．<br><br><i>2．Vijitāvī．</i> A khattiya，of Arimanda city．He was the Bodhisatta in the time of Phussa Buddha．He later joined the Order and became an eminent monk．BuA．194； Bu．xix．7； J．i．40．<br><br><i>3．Vijitāvī．</i>One of the palaces occupied by Nārada Buddha in his last lay life．BuA．i．151； but see Nārada．<br><br><i>4．Vijitāvī．</i> A Burmese author of Vijitapura （Panyā）； he wrote a Kaccāyanavannanā on the Sandhikappa and the Vācakopadesa．Sās．p．90； Bode，op．cit．46．	,8,1
478187,en,21,vijja sutta,vijjā sutta,Vijjā Sutta,Vijjā Sutta：<i>1．Vijjā Sutta．</i>Ten qualities，the possession of which makes a man’s accomplishment complete in every detail．A．v．12f．<br><br><i>2．Vijjā Sutta．</i> Just as ignorance is in the forefront of all evil，so is knowledge （vijjā） in the forefront of all good．A．v．214．<br><br><i>3．Vijjā Sutta．</i> Anuruddha declares that，by cultivating the four satipatthānas，he has been able （1） to remember divers existences in the past； （2） to discern the arising and going of beings according to their merits； and （3） to destroy the āsavas．S．v．305．<br><br><i>4．Vijjā Sutta．</i> Knowledge is knowledge of dukkha，its cause，etc．S．v．429．<br><br><i>5．Vijjā Sutta．</i> Preached to the Vajjians at Kotigāma．It is through not understanding dukkha，its cause，etc．that beings wander on in samsāra．S．v．431．<br><br><i>6．Vijjā Sutta．</i>Those recluses who understand dukkha，its cause，etc．as they really are，realize in this very life the reality of their recluses ship．S．v．432．<br><br><i>7．Vijjā Sutta．</i> See Bhikkhu Sutta （4）．	,11,1
478197,en,21,vijjabhagiya sutta,vijjābhāgiya sutta,Vijjābhāgiya Sutta,Vijjābhāgiya Sutta：The six parts of wisdom：the idea of   impermanence，of ill in impermanence，of not self in ill，of renunciation，of   dispassion，of ending．A．iii．334．	,18,1
478243,en,21,vijjadhara guha,vijjādhara guhā,Vijjādhara guhā,Vijjādhara guhā，&nbsp； lena：A cave in Pulatthipura，forming part of   Uttarārāma （Cv．lxxviii．73）．The boundary of the Baddhasīmāpāsāda grounds   passed fifty staves （375 ft．） to the north of this cave．Ibid．vs．66．See   Cv．Trs．ii．111，n．2．	,15,1
478434,en,21,vijjamandapa,vijjāmandapa,Vijjāmandapa,Vijjāmandapa：A building in the Dīpuyyāna．It was built to   demonstrate the various branches of science．Cv．lxxiii．115．	,12,1
478578,en,21,vijjavimutti sutta,vijjāvimutti sutta,Vijjāvimutti Sutta,Vijjāvimutti Sutta：The holy life is lived with the realization of   the fruits of knowledge for its aim．S．v．28．	,18,1
478613,en,21,vijjha,vijjha,Vijjha,Vijjha：A horizontal rock on which the stream，flowing from the eastern mouth of Anotatta，divides into five rivers：Gangā，Yamunā，Aciravatī，Sambhū and Mahī．V．l．Viñjha．<br><br>UdA．301f．； SNA．ii．4，39； AA．ii．760； MA．ii．586．	,6,1
479083,en,21,vikala sutta,vikāla sutta,Vikāla Sutta,Vikāla Sutta：Few are they who abstain from eating at unseasonable   hours，many they who do not．S．v．470．	,12,1
479224,en,21,vikannaka jataka,vikannaka jātaka,Vikannaka Jātaka,Vikannaka Jātaka：The Bodhisatta was once king of Benares，and，one day，while dallying near a lake in his park，he noticed that fishes and tortoises flocked to him．He learnt，on enquiry，that these animals were attracted by his music，and ordered that they should be fed regularly．On finding that some of them failed to appear，he made arrangements for a drum to be sounded at the feeding time．Later，finding that a crocodile came and ate some of the fish，the king ordered him to be harpooned．The crocodile escaped capture，but died soon after．<br><br>The story was related to a backsliding monk．Desire always leads to suffering，said the Buddha； it was desire that caused the death of the crocodile．J．ii．227f．	,16,1
479698,en,21,vikata,vikata,Vikata,Vikata：A mountain near Himavā．  Ap．i．227．	,6,1
480001,en,21,vikkama,vikkama,Vikkama,Vikkama：A Lokagalla．He was a general of Rohana and was defeated   by the Mūlapotthakī Māna．Cv．lxxv．138．	,7,1
480006,en,21,vikkamabahu,vikkamabāhu,Vikkamabāhu,Vikkamabāhu：<i>1．Vikkamabāhu，Vikkamabhuja，Vikkantabāhu．</i> Surnames of King Kassapa VI．See Kassapa （21）．<br><br><i>2．Vikkamabāhu．</i>Son of Vijayabāhu I．and Tilokasundarī．He had two wives，Sundarī and Līlāvatī （Cv．lix．32，49f）．He was made Adipāda by Vijayabāhu I．and，when his son Gajabāhu was born，the king gave the province of Rohana for his welfare．Vikkamabāhu lived there with Mahānāgahula （Cv．lx．88f） as his capital．When Vijayabāhu died，some of Vikkamabāhu’s relations，Jayabāhu and the three sons of Mittā （Mānābharana，Kittisirimegha and Sirivallabha） conspired to keep him out of the succession，but he defeated them in various battles and took possession of the capital Pulatthipura，losing，however，Dakkhinadesa and his former province of Rohana （Cv．lxi．2f）．A year later his enemies again rose in revolt，led by Mānābharana，and，as Vikkamabāhu advanced to Kalyanī to fight them，Vīradeva，of Palandīpa （q．v．） landed in Mannāra，and his attention was diverted．In the first engagements，Vikkamabāhu was defeated by Vīradeva and forced to flee to Kotthasāra，but Vīradeva was later defeated and slain at Antaravitthika．From then onwards Vikkamabāhu and the three sons of Mittā （see above） lived each in his province，but became unpopular both with the sangha and the laity owing to their greed and lust．Following the death of Jayabāhu and the Queen Mittā，Vikkamabāhu appears to have been acknowledged king （Vikkamabāhu II．）； and it was evidently as such that the birth of his nephew，the prince who after became Parakkamabāhu．I．was reported to him．Vikkamabāhu had two sons，Mahinda，and Gajabāhu，but asked that his nephew should be sent to the court； this request，however，was not granted （Cv．lxii．58f）．Vikkamabāhu reigned，till his death，for twenty one years （1116 1137 A．C．），and was succeeded by his son Gajabāhu．Cv．lxiii．18．<br><br><i>3．Vikkamabāhu．</i> Son of Gajabāhu and brother of Colagangakumāra．Cv．lxx．238．<br><br><i>4．Vikkamabāhu．</i> Younger brother of King Kittinissanka．He became king on the death of Vīrabāhu I．but reigned for only three months （in 1196 A．C．），after which he was slain by Codaganga．Cv．lxxx．28．<br><br><i>5．Vikkamabāhu．</i> The king who succeeded Parakkamabāhu V．He was himself succeeded by Bhuvenakabāhu V．Cv．xci．1，3； he seems to have reigned for eighteen years （1347 75 A．C．）．See Cv．Trs．ii．212，n．2．	,11,1
480007,en,21,vikkamacolappera,vikkamacolappera,Vikkamacolappera,Vikkamacolappera：A stronghold in South India，occupied by   Pandiyarāyara．It was captured by Lankāpura．Cv．lxxvi．178．	,16,1
480016,en,21,vikkamapandu,vikkamapandu,Vikkamapandu,Vikkamapandu：Son of Mahālānakitti．<br><br>He was staying in the Dulu country when he heard of the events in Ceylon，and，going to the province of Rohana，he carried on the government at Kālatittha for one year （1046 A．C．），till he was slain by Jagatīpāla．<br><br>Cv．lvi．11ff．	,12,1
480019,en,21,vikkamapura,vikkamapura,Vikkamapura,Vikkamapura：A town in Dakkhinadesa，once used as headquarters by Parakkamabāhu I．before his capture of the throne．<br><br>It was near Kyānagāma．Cv．lxxii．147，263．<br><br>Geiger suggests （Cv．Trs．i．333，n．3） that it was the town attached to the fortress of Sīhagiri．	,11,1
480020,en,21,vikkamarajasiha,vikkamarājasīha,Vikkamarājasīha,Vikkamarājasīha：The last king of Ceylon．<br><br>He was the son of the sister of Rājādhirājasīha，whom he succeeded．<br><br>He ruled for eighteen years （1798-1815 A．C．），but the people rebelled against him，and he was obliged to abdicate in favour of the Ingirisī （English）．<br><br>Cv．ci．19ff．	,15,1
480034,en,21,vikkambhuja,vikkambhuja,Vikkambhuja,Vikkambhuja：See    Vikkamabāhu．	,11,1
480070,en,21,vikkantabahu,vikkantabāhu,Vikkantabāhu,Vikkantabāhu：See    Vikkamabāhu．	,12,1
480071,en,21,vikkantacamunakka,vikkantacāmunakka,Vikkantacāmunakka,Vikkantacāmunakka：General of Anīkanga whom he slew．He acted for   one year （1209 A．C．） as regent for Queen Līlāvatī．Cv．lxxx．45．	,17,1
481127,en,21,vilana,vilāna,Vilāna,Vilāna：A place near ālisāra，mentioned in the wars of Gajabāhu．  Cv．lxx．166．	,6,1
481240,en,21,vilasa,vilasa,Vilasa,Vilasa：A very rich man of Kandalisālagāma．<br><br>His wealth was fabulous，and the king，wishing to test its extent，asked him to supply various luxuries．<br><br>The Muggagāma Vihāra was built on the spot where his carts，bringing green peas to the king，stopped outside the city．<br><br>Ras．ii．130f．	,6,1
481333,en,21,vilata,vilāta,Vilāta,Vilāta：A country．Mil．327，331； Rhys I）avids identifies it with   Tartary （Mil．Trs．ii．204）．	,6,1
481339,en,21,vilattakhanda,vilattākhanda,Vilattākhanda,Vilattākhanda：The weir of a tank repaired by Parakkamabāhu I．  Cv．lxxix．67．	,13,1
481647,en,21,villagama,villagāma,Villagāma,Villagāma：A village in the south of Ceylon．Ras．ii．147．	,9,1
481648,en,21,villavarayara,villavarāyara,Villavarāyara,Villavarāyara：A Damila chief，ally of Kulasekhara．He was slain by   the soldiers of Lankāpuira．Cv．lxxvi．94，163； but see 173 and 185．	,13,1
481649,en,21,villikaba,villikābā,Villikābā,Villikābā：A district of Ceylon，once the residence of Vijayabāhu   I．Cv．lviii．29．	,9,1
481668,en,21,vilokana,vilokana,Vilokana,Vilokana：A king of eighty one kappas ago，a former birth of Mānava   （Sammukhāthavika） Thera．Ap．i．159； ThagA．i．164．	,8,1
482080,en,21,vimala,vimala,Vimala,Vimala：<i>1．Vimala．</i> One of the four friends of Yasa who，following the latter’s example，joined the Order and attained arahantship．Vin．i．18f．<br><br><i>2．Vimala Thera．</i> He belonged to a rich family of Rājagaha and received his name because he was born free of all dirt．Much impressed by the majesty of the Buddha when the latter visited Rājagaha，Vimala entered the Order，and lived in a mountain cave in Kosala．One day a vast cloud spread over the sky； rain fell，allaying the heat and discomfort，and Vimala，concentrating his mind，attained arahantship．<br><br>He belonged to a family of conch blowers in the time of Vipassī Buddha，and one day honoured the Buddha by playing on his conch shell．He bathed the Bodhi tree of Kassapa Buddha with fragrant water and washed the seats and the clothes of holy monks．Twenty four kappas ago he was king six times，under the name of Mahānigghosa．ThagA．i．121f； his Udāna verse is included in Thag．vs．50．<br><br><i>3．Vimala Thera．</i> He was born in a brahmin family of Benares and entered the Order under Somamitta Thera，who encouraged him to attain arahantship．In the story of Somamitta，however，Vimala is said to have been his teacher．For details see Somamitta．In the days of Padumuttara Buddha he was a householder，and，when the Buddha’s body was being carried to the pyre for cremation，amidst impressive celebrations，he offered sumana flowers in his honour．ThagA．i．377； three verses ascribed to him occur in Thag．vs．264-6．<br><br><i>4．Vimala．</i>A Pacceka Buddha．M．iii．70； ApA．i．107．<br><br><i>5．Vimala．</i>One of the palaces of Piyadassī Buddha before his renunciation．Bu．xiv．16．<br><br><i>6．Vimala．</i> A king of sixty one kappas ago，a former birth of Udakadāyaka （Sānu） Thera．Ap．i．205； ThagA．i．115．<br><br><i>7．Vimala．</i>A king of twenty one kappas ago who lived in the palace Suddassana in Renuvatī．He was a former birth of Rāhula．Ap．i．61．	,6,1
482085,en,21,vimala theri,vimalā therī,Vimalā Therī,Vimalā Therī：<i>1．Vimalā Therī．</i>The daughter of a courtesan of Vesāli．Having one day seen Moggallāna begging in Vesāli for alms，she went to his dwelling and tried to entice him．Some say，adds the Commentator，that she was influenced by the heretics．The incident is referred to at ThagA．ii．178，but Vimalā’s name is not given．<br><br>The Elder rebuked and admonished her，and she became a lay follower and later entered the Order．There after great effort，she became an arahant．ThigA．76f．； her Udāna verses are included in Thig．vs．72-6．<br><br><i>2．Vimalā．</i>A Nāga maiden，queen of Varuna．See theVidhurapandita Jātaka．<br><br><i>3．Vimalā．</i>Wife of Piyadassī Buddha in his last lay life．Bu．xiv．17．<br><br><i>4．Vimalā．</i> A Nāga maiden； Uppalavannā in the time of Padumuttara Buddha．Ap．ii．553．	,12,1
482088,en,21,vimalabuddhi,vimalabuddhi,Vimalabuddhi,Vimalabuddhi：<i>1．Vimalabuddhi Thera．</i> Author of the Mukhamattadīpanī on Kaccāyana’s grammar and a tīkā on the Abhidhammattha-Sangaha．To him is also ascribed the authorship of the Nyāsa of Kaccāyana’s grammar （P．L．C．204； Bode，op．cit．21； Gv．63，72）．He was probably of Ceylon，but the Sāsanavamsa （p．75） claims him as a thera，of Pagan．He is sometimes called Mahāvimalabuddhi．<br><br><i>2．Vimalabuddhi．</i> Called Cūla-Vimalabuddhi or Nava-Vimalabuddhi He wrote a tīkā on the Vuttodaya．Gv．67； he lived either in Pagan or in Panya； Sās．75．<br><br><i>3．Vimalabuddhi．</i> See Nava-Vimalabuddhi．	,12,1
482091,en,21,vimaladhammasuriya,vimaladhammasūriya,Vimaladhammasūriya,Vimaladhammasūriya：<i>1．Vimaladhammasūriya．</i>King of Ceylon （1592 1604 A．C．）．For his father，etc．see Cv．Trs．ii．227，n．1．He succeeded Rājasīha I．and ruled in Sirivaddhanapura．He built a temple for the Tooth Relic in the capital* and，having sent an embassy to Rakkhanga，obtained a chapter of monks under Nandicakka to re establish the Order in Ceylon．He built the Ganthamba vihāra and held there a ceremony of ordination．He was succeeded by his cousin Senaratna，whom he persuaded to leave the Order that he might assume the duties of kingship （Cv．xciv．6ff）．<br><br>* He seems to have made a special casket for the Relics，which Kittisirirājasīha later overlaid with gold； Cv．c．21； Cv．Trs．ii．276，n．1．<br><br><i>2．Vimaladhammasūriya．</i> King of Ceylon （Vimaladhammasūriya II．1687 1707 A．C．）．He was the son of Rājasīha II．He held festivals in honour of the Tooth Relic and the Footprint at Sumanakūta and，sending an embassy to Rakkhanga，obtained thirty three monks，headed by Santāna Thera，to reorganize the Order in Ceylon．He was succeeded by his son，Narindasīha．Cv．xcvii．1ff．	,18,1
482108,en,21,vimalakondanna thera,vimalakondañña thera,Vimalakondañña Thera,Vimalakondañña Thera：The son of Ambapālī and Bimbisāra．Vimala was his earlier name，but later he came to be called Vimalakondañña．When the Buddha visited Vesāli，Vimala was impressed by his majesty and entered the Order，attaining arahantship soon afterwards．<br><br>In the time of Vipassī Buddha he was a rich householder，and one day，being present while the Buddha preached to a large number of people，he rejoiced so much that he offered him four golden flowers．The Buddha，by his magic power，caused the golden hue of the flowers to pervade the whole region．Vimala died soon after and was reborn in Tusita．Forty three kappas ago he became king sixteen times under the name of Nemī．ThagA．i．145f．； a verse containing a riddle and ascribed to Vimala is given in Thag．vs．64．<br><br>A sermon preached by Vimala helped Ambapālī to develop insight and win arahantship．ThigA．207．	,20,1
482132,en,21,vimalatthavilasini,vimalatthavilāsinī,Vimalatthavilāsinī,Vimalatthavilāsinī：A Commentary by Dhammapāla on the Vimāma Vatthu   （BuA．p．236），forming part of the Paramatthadīpanī．	,18,1
482140,en,21,vimalavilasini,vimalavilāsinī,Vimalavilāsinī,Vimalavilāsinī：A Commentary by Dhammapāla on the Vimāna Vatthu； it   forms part of the Paramatthadīpanī．BuA．p．236．	,14,1
482153,en,21,vimamsa khanda,vīmamsa khanda,Vīmamsa khanda,Vīmamsa khanda：The section of the Mūgapakkha Jātaka which   describes the various tests applied to Temiya to discover whether his   appearance of being deaf and dumb was a pretence．J．vi．9．	,14,1
482165,en,21,vimamsaka sutta,vīmamsaka sutta,Vīmamsaka Sutta,Vīmamsaka Sutta：The Buddha tells the monks at Jetavana that the   enquiring monk，who searches the heart of others，should study the Tathāgata．  He then proceeds to give details as to how the study should be undertaken．  M．i．317ff．	,15,1
482235,en,21,vimana vatthu,vimāna vatthu,Vimāna Vatthu,Vimāna Vatthu：The sixth book of the Khuddaka Nikāya．It describes the splendour of various celestial abodes belonging to different devas，obtained by them as reward for some meritorious act performed in a previous life．The stories were learnt from the devas themselves，by Moggallāna，Vangīsa and others，during their sojourn in the deva-worlds，and reported by them to the Buddha．<br><br>A Commentary on the work exists by Dhammapāla，forming part of the Paramatthadīpanī，and sometimes called Vimalatthavilāsinī （q．v．）．<br><br>Stories from the Vimāna Vatthu were related by Mahinda in Ceylon in his first sermon to Anulā and her five hundred companions．Mhv．xiv．58．	,13,1
482369,en,21,vimaticchedani,vimaticchedanī,Vimaticchedanī,Vimaticchedanī：A Commentarial work on the Abhidhamma by an Elder   named Kusapa．Gv．60，70； P．L．C．160．	,14,1
482398,en,21,vimativinodani,vimativinodanī,Vimativinodanī,Vimativinodanī：A Commentary on the Vinaya by Kassapa Thera．It was   one of the authorities quoted by the Pārupanas against the Ekamsikas and it   was held in high esteem by King Dhammaceti．Gv．61； Sis．69； P．L．C．179．	,14,1
482687,en,21,vimokkhakatha,vimokkhakathā,Vimokkhakathā,Vimokkhakathā：The fifth chapter of the Mahāvagga of the  Patisambhidāmagga．PS．ii．35 73．	,13,1
483836,en,21,vinata,vinatā,Vinatā,Vinatā：A river，probably in Himavā （Ap．i．295，etc．）．<br><br>In a former birth Vanvaccha lived there as a tortoise （ThagA．i．58）．<br><br>Nanda also lived there．ThagA．i．276．	,6,1
483837,en,21,vinata,vinatā,Vinatā,Vinatā：Pali Proper Names - V -          <i>Vac-Van</i>        <i>Vap-Vey</i>        <i>Vib-Vim</i>        <i>Vin-Vy</i>    <i>    Vinatā</i>  <i>Vinataka</i>．One of the seven mountain ranges round Sineru．J．vi．125；   SNA．ii．443； Sp．i．119，etc． <i>    Vīnāthūna Jātaka</i> （No．232）  <i>    Vinaya Pitaka</i>  <i>Vinaya Vagga</i>．The eighth chapter of the Sattaka Nipāta of the  Anguttara Nikāya．A．iv．140 44． <i>Vinayadhara Suttā</i>．A group of four suttas on seven qualities which   make a monk skilled in the Vinaya．A．iv．140f． <i>Vinayadharasobhana Sutta</i>．Seven qualities which make a monk skilled   in discipline and illustrious； the qualities are the same as those of the   Vinayadhara Sutta．A．iv．142． <i>Vinayagandhi</i>．See   Vajirabuddhitīkā． <i>Vinayaganthipada</i>  <i>Vinayagūlhatthadīpanī</i>．A work ascribed to Chapata．It explains   difficult passages of the Vinayapitaka．Bode，op．cit．18． <i>Vinayālankāra</i> tikā．A Vinaya compilation by Tipitakālankāra of   Tiriyapabbata．Svd．1214； Bode，op．cit．54． <i>Vinayasamutthānadīpanī</i>．A Vinaya treatise by Chapata．Gv．64； Bode，  op．cit．18． <i>Vinayasangaha</i>  <i>Vinayasangīti</i>．A name given to the recital held at Vesāli in   connection with the Vajjiputta heresy．Sp．i．34． <i>Vinayatthakathā</i>．See   Samantapāsādikā． <i>Vinayatthamañjūsā</i>．A tīkā on the Kankhāvitaranī，written by   Buddhanāga．Gv．61； Svd．1212． <i>Vinayavinicchaya</i>  <i>Vindaka</i>．One of the horses of   Candakumāra．J．vi．135． <i>Vindusāra</i>．See Bindusāra． <i>Vinelapupphiya Thera</i>  <i>Vinibandha Sutta</i>．On the five forms of mental bondage：bondage to   lusts，to the body，to shapes，to sleep，to the desire to become a deva．  A．iii．249； iv．461． <i>Vinīla</i>．The son of a golden goose and a crow．He is identified with   Devadatta．See the Vinīlaka Jātaka． <i>    Vinīlak Jātaka</i> （No．160）  <i>    Viñjha</i>  <i>    Viññāna Sutta</i>  <i>Viññānañcāyatanūpagādevā</i>．A class of devas living in the Arūpaloka．  Their life lasts for forty thousand mahākappā．M．iii．103； Compendium，p．143． <i>Vīnūpamovāda</i>．The name given （E．g．at ThagA．i．545） to a discourse   preached by the Buddha to Sona Kolvisa （q．v．） at Gijjhakūta．It is generally   called Sona Sutta．See A．iii．374． <i>    Vipakkhasevaka bhikkhu Vatthu</i>  <i>Vipallāsa Sutta</i>．On four perversions：seeing permanence in   impermanence，ill in not ill，self in not self，fair in foul．A．ii．52． <i>Vipallāsakathā</i>．The eighth chapter of the Paññāvagga of the   Patisambhidāmagga．PS．ii．80f． <i>Vipassanā Sutta</i>．On insight as to the path which leads to the   ”Uncompounded．” S．iv．362． <i>Vipassanākathā</i>．The ninth chapter of the Paññavagga of the   Patisambhidāmagga．PS．ii．263 43． <i>    Vipassī</i>  <i>Vipassī Sutta</i>．On the mental evolution of Vipassī，leading to his   Enlightenment．S．ii．5； cf．D．ii．30f． <i>    Vipatti Sutta</i>  <i>Vipula 1．</i> A khattiya，father of Revata Buddha．J．i．35； Bu．vi．16． <i>Vipula 2．</i> One of the five peaks near Rājagaha，the highest of them．  See Vepulla．S．i．67； J．vi．518； Mil．242． <i>Vipula Sutta</i>．Four conditions leading to the growth of insight．  S．v．412． <i>Vipulā</i>．Mother of Revata Buddha．J．i．35； Bu．vi．6． <i>Vipulābhāsa</i>．Twenty nine kappas ago there were several kings of   this name，previous births of Belatthānika （Campakapupphiya） Thera．  ThagA．i．205； Ap．i．167． <i>    Vīra</i>  <i>Vīrā Therī．</i> A certain lay follower gave her a robe，and a Yakkha   aware of this，went about praising his piety．v．l．Cīrā．S．i．213． <i>Vīrā．</i> See Dhīrā． <i>    Vīrabāhu</i>  <i>    Viraddha Sutta</i>  <i>Vīradeva</i>  <i>    Virāga Sutta</i>  <i>Virāgakathā</i>．The fifth chapter of the Yuganandha Vagga of the   Patisambhidā-Magga．Ps．ii．140 7． <i>Vīraganga</i>．Name of several Damila chiefs，allies of Kulasekhara．  Cv．lxxvi．131，140，179，181，187，190． <i>Viraja 1．</i>One of the three palaces occupied by Dhammadassī Buddha   before his Renunciation．Bu．xvi．14． <i>Viraja 2．</i>A Pacceka Buddha．ApA．i．107； M．iii．70． <i>    Vīraka Jātaka</i> （No．204）  <i>Vīraka</i>．The Bodhisatta born as a marsh crow．See the  Vīraka Jātaka． <i>Vīranatthambhaka</i>．A cemetery near Benares where Somadatta taught   his father，Aggidatta，how to behave at court when he visited the king．  DhA．iii．124． <i>Vīrankurārāma</i>．A monastery in Abhayagiri vihāra； it was built by   Sena I．Cv．l．68． <i>Vīranukkara</i>．A district in South India，mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvii．2． <i>Vīrapandu</i>  <i>Vīrapperaya</i>．Name of several Damila chiefs，allies of Kulasekhara．  Cv．lxxvi．138，316； lxxvii．6，7． <i>Vīravamma</i>．Husband of Yasodharā，daughter of Vijayabāhu I．They had   two daughters，Līlāvatī and Sugalā．He was given as dowry the province of   Merukandara．Cv．lix．27． <i>Vīravāpi</i>．A tank restored by Parakkamabāhu I．Cv．lxxix．36． <i>Viravapupphiya Thera</i>．An arahant．Ninety one kappas ago he met   Siddhattha Buddha and gave him a virava flower．Ap．i．223． <i>    Vīravikkama</i>  <i>Viriya Sutta 1．</i> Energy is necessary in order to see things as they   really are．S．ii．132． <i>Viriya Sutta 2．</i> A woman who，among other qualities，has energy is   reborn in a happy condition．S．iv．244． <i>Viriya</i>．A pleasaunce in Vebhāra where Siddhattha Buddha was born．  BuA．p．185． <i>Virocamānā</i>．Wife of Kakusandha Buddha before his Renunciation．  Bu．xxiii．17．BuA．（p．210） calls her Rocanā． <i>    Virocana Jātaka （No．143）</i>  <i>Virocana</i>．Nine kappas ago there were three kings of this name，all   previous births of Sālapupphadāyaka （Aijuna） Thera．Ap．i．169； ThagA．i．186． <i>    Virūlha，Virūlhaka</i>  <i>    Virūpakkha</i>  <i>    Visākha</i>  <i>    Visākhā</i>  <i>Visākhā bhānavāra</i>．The second chapter of the Cīvarakhandhaka of the   Mahāvagga．Vin．i．281 94． <i>    Visākhā Sutta</i>  <i>Visākha Sutta</i>．The Buddha listens to a sermon by Visākha   Pañcāliputta and praises his skill in the assembly of monks．The Sutta also   contains a teaching as to how the Dhamma should be preached．A．ii．51f．；   S．ii．280f． <i>Visākhūposatha Sutta</i>．-The name given in the Sutta Sangaha （No．12）   to the Uposatha Sutta （4） （q．v．）． <i>Visālā</i>．See Vesāli． <i>Visāla</i>．The capital of Ceylon （then known as Mandadīpa） in the time   of Kassapa Buddha．It was to the west of Mahāsāgara uyyāna，and its king at   the time was Jayanta．Mhv．xv．127； Dpv．xv．60； xvii．6； Sp．i．87． <i>    Visālakkhi vimāna Vatthu</i>  <i>Visālamutta</i>．A Damila chief，ally of Kulasekhara．Cv．lxxvii．81，91． <i>Visama Sutta</i>．Crooked actions of body，speech and mind lead one to   purgatory； their opposites to heaven．A．i．293． <i>Visamaloma</i>  <i>    Visānā</i>  <i>    Visārada Sutta</i>  <i>    Visavanta Jātaka</i> （No．69）  <i>    Visayha Jātaka</i> （No．340）  <i>Visayha</i>．The Bodhisatta born as a setthi of Benares．See the  Visayha Jātaka． <i>Visirātthala</i>．A tank in Ceylon．Cv．lxviii．49． <i>    Vissakamma，Vissukamma</i>  <i>    Vīssāsabhojana Jātaka</i> （No．93）． <i>Vissasena</i>．A king of Benares．See the  ārāmadūsa Jātaka． <i>Visudatta Thera</i>．A teacher of the Abhidhamma．DhSA．p．32． <i>Visuddhācariya Thera</i>  <i>Visuddhajanavilāsinī</i>．The name of the Commentary on the  Apadāna．Its author is unknown． <i>    Visuddhi-Magga</i>  <i>    Vitakka Sutta</i>  <i>    Vitakkasanthāna Sutta</i>  <i>Vitakkita Sutta</i>．See Ayoniso   Sutta． <i>Vītamāla</i>．A king of fifty seven kappas ago，a previous birth of   Korandapupphiya （Ramanīyavihāri） Thera．Ap．i．206； ThagA．i．116． <i>Vītamsā</i>．One of the ten rivers flowing from Himālaya．Mil．114； see   Mil．Trs．i．xliv，for a suggested identification with Vitastā，the modern Bihat   （or Jhelum）． <i>Vītarāga Sutta</i>．A monk who is not free from passion，corruption and   infatuation，but is full of cant and deceit，cannot become what he should   become．A．iii．111． <i>Vītarāga</i>．A Pacceka Buddha．M．iii．71； ApA．i．107． <i>    Vītasoka Thera</i>  <i>Vitendu</i>．One of the vessels of the Cātummahārājikā present at the   preaching of the Mahāsamaya Sutta．D．ii．257． <i>    Vīthisammajjaka Thera</i>  <i>    Vīticcha Jātaka</i> （No．244）  <i>Vitinna</i>．One of the chief lay supporters of Padumuttara Buddha．  Bu．xi．26． <i>Vitta Sutta</i>．Preached in answer to a deva’s questions； the beat   wealth is faith，right deeds bring happiness，truth has the sweetest taste，a   life of wisdom is the best．S．i．42． <i>Vittāra</i>．A Damila chief，ally of Kulasekhara．Cv．lxxvi．146． <i>    Vitthāra Sutta</i>  <i>    Vitthata Sutta</i>  <i>Vitu</i> and <i>Vitucca</i>．Vassals of the  Cātummahārājikā．They were present   at the preaching of the Mahāsamaya Sutta．D．ii．258． <i>    Vivāda Sutta</i>  <i>Vivādamūla Sutta</i>．Ten causes，different from the above，of con   tentioin．A．v．78f． <i>Vivara Vagga</i>．The first chapter of the Catukka Nipāta of the   Jātakatthakathā．J．iii．1 33． <i>    Viveka Sutta</i>  <i>Vivekakathā</i>．The fourth chapter of the Paññā Vagga of the   Patisambhidā-Magga．PS．ii．219 25． <i>Viyolaka Vihāra</i>．-A monastery in Ceylon．Tissamahānāga lived there   for thirty years．Ras．ii．187  <i>Vohāra Sutta 1．</i>Four suttas on modes of speech which are Ariyan and   non Ariyan．A．iv．307． <i>Vohāra Sutta 2．</i> Two suttas，one on the eight un Ariyan practices   and the other on their opposites．A．iv．307． <i>Vohārapatha Suttā</i>．Two suttas，similar to Vohāra Sutta．A．ii．227=   ii．229． <i>    Vohārikatissa</i>  <i>Voyalaggamu</i>．A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．122． <i>Vuddhi Sutta 1．</i> The seven bojjhanga，if cultivated，conduce to   increase and not decrease．S．v．94． <i>Vuddhi Sutta 2．</i> Four conditions which conduce to the growth of   insight．S．v．411． <i>    Vuttamālāsandesasataka</i>  <i>    Vutthāna Sutta</i>  <i>    Vutthi Sutta</i>  <i>    Vuttodaya</i>  <i>    Vyaggha Jātaka</i> （No．272）  <i>    Vyagghapajja</i>  <i>    Vyākarana Sutta</i>  <i>Vyasana Sutta</i>．Ten evils which befall a monk who reviles Ariyans   and his fellow celibates．A．v．169= 317．	,6,1
483843,en,21,vinataka,vinataka,Vinataka,Vinataka：One of the seven mountain ranges round Sineru．J．vi．125；   SNA．ii．443； Sp．i．119，etc．	,8,1
483850,en,21,vinathuna jataka,vīnāthūna jātaka,Vīnāthūna Jātaka,Vīnāthūna Jātaka：The Bodhisatta was once a rich merchant，and a marriage was arranged between his son and the daughter of a Benares merchant．In her parents’ house，the girl saw honour being offered to a bull，and seeing a hunchback in the street on the day of her marriage，she thought him worthy of great honour （because of his hunch） and went away with him in disguise，carrying her jewellery．The Bodhisatta’s friends saw her，and persuading her of her folly，took her back home．<br><br>The story was told in reference to a rich girl of Sāvatthi who went away with a hunchback in similar circumstances．The girls of both stories were the same．J．ii．224f．	,16,1
483957,en,21,vinaya pitaka,vinaya pitaka,Vinaya Pitaka,Vinaya Pitaka：One of the three divisions of the Tipitaka．It contains rules and   regulations for the conduct of monks and nuns in all the details of their   lives．The rules are attributed to the Buddha himself，and an old commentary，  incorporated into the text，gives accounts of the occasions on which the rules   were formulated．A certain amount of historical matter is also found regarding   the Order，especially in the last two chapters of the Cullavagga．   The Vinaya Pitaka consists of      the Sutta-Vibhanga，     the Khandhakas，     the Parivāra，and      the Pātimokkha．   The first is divided into     Pārājikā and      Pācittiya   and the second into      Mahāvagga and           Cullavagga．	,13,1
483958,en,21,vinaya vagga,vinaya vagga,Vinaya Vagga,Vinaya Vagga：The eighth chapter of the Sattaka Nipāta of the  Anguttara Nikāya．A．iv．140 44．	,12,1
483995,en,21,vinayadhara sutta,vinayadhara suttā,Vinayadhara Suttā,Vinayadhara Suttā：A group of four suttas on seven qualities which   make a monk skilled in the Vinaya．A．iv．140f．	,17,1
484008,en,21,vinayadharasobhana sutta,vinayadharasobhana sutta,Vinayadharasobhana Sutta,Vinayadharasobhana Sutta：Seven qualities which make a monk skilled   in discipline and illustrious； the qualities are the same as those of the   Vinayadhara Sutta．A．iv．142．	,24,1
484038,en,21,vinayagandhi,vinayagandhi,Vinayagandhi,Vinayagandhi：See   Vajirabuddhitīkā．	,12,1
484041,en,21,vinayaganthipada,vinayaganthipada,Vinayaganthipada,Vinayaganthipada：A Vinaya treatise ascribed to a thera named Moggallāna of Ceylon and written in the time of Parakkamabāhu I．  <br><br>This authority was quoted by the Ekamsikas in support of their views．  <br><br>Bode，op．cit．  75 f； see also 75，n．2，where the author is called Joti； also P．L．C．189f．	,16,1
484057,en,21,vinayagulhatthadipani,vinayagūlhatthadīpanī,Vinayagūlhatthadīpanī,Vinayagūlhatthadīpanī：A work ascribed to Chapata．It explains   difficult passages of the Vinayapitaka．Bode，op．cit．18．	,21,1
484278,en,21,vinayasamutthanadipani,vinayasamutthānadīpanī,Vinayasamutthānadīpanī,Vinayasamutthānadīpanī：A Vinaya treatise by Chapata．Gv．64； Bode，  op．cit．18．	,22,1
484293,en,21,vinayasangaha,vinayasangaha,Vinayasangaha,Vinayasangaha：A very important summary of the Vinaya-Pitaka，written by Sāriputta of Pulatthipura． <br><br>There exist on it two tīkās，one ascribed to Sāriputta himself．P．L．C．191； Gv．61； Sās．33．	,13,1
484298,en,21,vinayasangiti,vinayasangīti,Vinayasangīti,Vinayasangīti：A name given to the recital held at Vesāli in   connection with the Vajjiputta heresy．Sp．i．34．	,13,1
484341,en,21,vinayatthakatha,vinayatthakathā,Vinayatthakathā,Vinayatthakathā：See   Samantapāsādikā．	,15,1
484344,en,21,vinayatthamanjusa,vinayatthamañjūsā,Vinayatthamañjūsā,Vinayatthamañjūsā：A tīkā on the Kankhāvitaranī，written by   Buddhanāga．Gv．61； Svd．1212．	,17,1
484383,en,21,vinayavinicchaya,vinayavinicchaya,Vinayavinicchaya,Vinayavinicchaya：A Vinaya treatise by Buddhadatta，written at the request of his pupil   Buddhasīha． <br><br>The Uttara-Vinicchaya is a supplement to this work． <br><br>Two tīkās on it are found； one by Revata and the other by Vācissara．P．L．C．108f．	,16,1
484445,en,21,vindaka,vindaka,Vindaka,Vindaka：One of the horses of   Candakumāra．J．vi．135．	,7,1
484549,en,21,vindusara,vindusāra,Vindusāra,Vindusāra：See Bindusāra．	,9,1
484553,en,21,vinelapupphiya thera,vinelapupphiya thera,Vinelapupphiya Thera,Vinelapupphiya Thera：An arahant．Thirty one kappas ago he met Sikhī Buddha and offered him a vincla flower． <br><br>Twenty nine kappas ago he was a king named Sumeghaghana （Ap．i．203f）．     <br><br>He is probably identical with Rāmaneyya Thera．v．l．Minela．ThagA．i．121．	,20,1
484718,en,21,vinibandha sutta,vinibandha sutta,Vinibandha Sutta,Vinibandha Sutta：On the five forms of mental bondage：bondage to   lusts，to the body，to shapes，to sleep，to the desire to become a deva．  A．iii．249； iv．461．	,16,1
485252,en,21,vinila,vinīla,Vinīla,Vinīla：The son of a golden goose and a crow．He is identified with   Devadatta．See the Vinīlaka Jātaka．	,6,1
485255,en,21,vinilak jataka,vinīlak jātaka,Vinīlak Jātaka,Vinīlak Jātaka：A golden goose once paired with a crow and they had a son of blue black hue，whom they called Vinīlaka．The goose had two sons，and they，noticing that their father often went to Mithilā to see Vinīlaka，offered to go and fetch him．They perched Vinīlaka on a stick and dew with the ends of the stick in their beaks．As they flew over Mithilā，Vinīlaka saw King Videha （the Bodhisatta） riding in his state chariot and boasted that Videha was no better off than he himself，since he was being carried by a pair of golden geese．The geese，in their anger，wished to drop him，but took him on to their father and told him of his son’s words．The goose was very angry on hearing this and sent Vinilaka home to his mother．<br><br>The story was related in reference to an attempt by Devadatta，at Gayāsīsa，to imitate the Buddha when he was visited by Sāriputta and Moggallāna．<br><br>Vinīlaka is identified with Devadatta．J．ii．38 f	,14,1
485787,en,21,vinjha,viñjha,Viñjha,Viñjha：<i>1．Viñjha．</i>See Vijjha．<br><br><i>2．Viñjha，Viñjhātavi．</i> The Vindhyā mountains and the forests surrounding them，through which lay the road from Tāmalitti to Pātaliputta．Along this road Asoka travelled bearing the Bodhi tree （Mhv．xix．6； Dpv．xvi．2）．This was also the road leading from Ceylon to Pātaliputta （Dpv．xv．87）．Near the forest was a great monastery from which sixty thousand monks，led by Uttara，went to attend the Foundation Ceremony of the Mahā Thūpa （Mhv．xx．ix．40）．At the foot of the mountain was a market town named Munda．DhA．iv．128 ； elsewhere，however e．g．Sp．iii．655，Viñjhātavi is described as agāmakam araññam．<br><br>The forest was the abode of petas．See，e．g．PvA．43，192，244．	,6,1
485817,en,21,vinnana sutta,viññāna sutta,Viññāna Sutta,Viññāna Sutta：<i>1．Viññāna Sutta．</i> In him who contemplates the enjoyment of all that makes for enfettering，there comes descent of consciousness．Name and form is conditioned by consciousness，sense by name and form，contact by sense，etc．S．ii．91．<br><br><i>2．Viññāna Sutta．</i> One of the suttas taught by the Buddha to Rāhula．Consciousness is fleeting．S．ii．246．<br><br><i>3．Viññāna Sutta．</i> Eye consciousness is impermanent，changeable likewise ear consciousness，etc．S．iii．226．<br><br><i>4．Viññāna Sutta．</i> The arising of eye consciousness and of the other factors this is the appearing of decay and death．Their ceasing is the end of decay and death．S．iii．229．<br><br><i>5．Viññāna Sutta．</i> The desire and lust that is in eye consciousness is a corruption of the heart； likewise that which is ear consciousness，etc．S．iii．232．<br><br><i>6．Viññāna Sutta．</i>Moggallāna says that，when he entered into and abode in the realm of infinite consciousness，the Buddha appeared before him and warned him not to be remiss．Then he passed beyond it．S．iv．266．	,13,1
486030,en,21,vinnanancayatanupagadeva,viññānañcāyatanūpagādevā,Viññānañcāyatanūpagādevā,Viññānañcāyatanūpagādevā：A class of devas living in the Arūpaloka．  Their life lasts for forty thousand mahākappā．M．iii．103； Compendium，p．143．	,24,1
486839,en,21,vinupamovada,vīnūpamovāda,Vīnūpamovāda,Vīnūpamovāda：The name given （E．g．at ThagA．i．545） to a discourse   preached by the Buddha to Sona Kolvisa （q．v．） at Gijjhakūta．It is generally   called Sona Sutta．See A．iii．374．	,12,1
487507,en,21,vipakkhasevaka bhikkhu vatthu,vipakkhasevaka bhikkhu vatthu,Vipakkhasevaka bhikkhu Vatthu,Vipakkhasevaka bhikkhu Vatthu：The story of a monk who joined Devadatta’s followers because of the rich offerings which he received，afterwards returning to his companions．<br><br>He was reported to the Buddha，who related the Mahilāmukha Jātaka and identified the elephant of the story with the monk．DhA．iv．95 7．	,29,1
487575,en,21,vipallasa sutta,vipallāsa sutta,Vipallāsa Sutta,Vipallāsa Sutta：On four perversions：seeing permanence in   impermanence，ill in not ill，self in not self，fair in foul．A．ii．52．	,15,1
487591,en,21,vipallasakatha,vipallāsakathā,Vipallāsakathā,Vipallāsakathā：The eighth chapter of the Paññāvagga of the   Patisambhidāmagga．PS．ii．80f．	,14,1
488247,en,21,vipassana sutta,vipassanā sutta,Vipassanā Sutta,Vipassanā Sutta：On insight as to the path which leads to the   &quot；Uncompounded．&quot； S．iv．362．	,15,1
488369,en,21,vipassanakatha,vipassanākathā,Vipassanākathā,Vipassanākathā：The ninth chapter of the Paññavagga of the   Patisambhidāmagga．PS．ii．263 43．	,14,1
488706,en,21,vipassi,vipassī,Vipassī,Vipassī：The nineteenth of the twenty four Buddhas．He was born in the Khema park in Bandhumatī，his father being Bandhumā and his mother Bandhumatī．He belonged to the Kondañña gotta．For eight thousand years he lived as a householder in three palaces：Nanda，Sunanda and Sirimā．His body was eighty cubits in height．His wife was Sutanā （v．l．Sudassanā） and his son Samavattakkhandha．He left the household in a chariot and practised austerities for eight months．Just before his enlightenment，the daughter of Sudassana setthi gave him milk rice，while a yavapālaka named Sujāta gave grass for his seat．His bodhi was a pātali tree．He preached his first sermon in Khemamigadāya to his step brother Khandha and his purohita’s son Tissa； these two later became his chief disciples．His constant attendant was Asoka； Candā and Candamittā were his chief women disciples．His chief lay patrons were Punabbasummitta and Nāga among men，and Sirimā and Uttarā among women．He died in Sumittārāma at the age of eighty thousand，and his relics were enshrined in a thūpa seven leagues in height．The Bodhisatta was a Nāga king named Atula．（Bu．xx．1ff．； BuA．195f．； D．ii．2ff）．<br><br>Three reasons are given for the name of this Buddha （BuA．195； cf．DA．ii．454； SA．ii．15）：（1） Because he could see as well by night as by day； （2） because he had broad eyes； （3） because he could see clearly after investigation．Vipassī held the uposatha only once in seven years （DhA．iii．236），but on such occasions the whole Sangha was present （Sp．i．186）．The construction of a Gandhakuti for Vipassī brought Mendaka great glory in the present age．Mendaka’s name at the time was Avaroja （DhA．iii．364f）．Aññākondañña was then known as Cūlakāla，and nine times he gave Vipassī Buddha the first fruits of his fields．DhA．i．81f．	,7,1
488712,en,21,vipassi sutta,vipassī sutta,Vipassī Sutta,Vipassī Sutta：On the mental evolution of Vipassī，leading to his   Enlightenment．S．ii．5； cf．D．ii．30f．	,13,1
488809,en,21,vipatti sutta,vipatti sutta,Vipatti Sutta,Vipatti Sutta：<i>1．Vipatti Sutta．</i>On the three kinds of failure：failure in morals，in mind （citta），and in view．A．i．268．<br><br><i>2．Vipatti Sutta．</i>On seven things which lead to a lay disciple’s decline：failure to see monks； neglect in hearing the Dhamma； lack of training in higher virtue； having no trust in elders，novices or mid term monk； listening to the Dhamma in order to criticize； giving gifts first outside the Order．A．iv．26f．	,13,1
490001,en,21,vipula,vipulā,Vipulā,Vipulā：Mother of Revata Buddha．J．i．35； Bu．vi．6．	,6,1
490002,en,21,vipula sutta,vipula sutta,Vipula Sutta,Vipula Sutta：Four conditions leading to the growth of insight．  S．v．412．	,12,1
490005,en,21,vipulabhasa,vipulābhāsa,Vipulābhāsa,Vipulābhāsa：Twenty nine kappas ago there were several kings of   this name，previous births of Belatthānika （Campakapupphiya） Thera．  ThagA．i．205； Ap．i．167．	,11,1
490172,en,21,vira,vīra,Vīra,Vīra：<i>1．Vīra Thera．</i> He was born in Sāvatthi in the family of a minister of Pasenadi and became a great warrior．He married，and，on the birth of his son，left the world，attaining arahantship in due course．His former wife tried to win him back to household life，but he showed her in a verse （Thag．vs．8） that her efforts were futile．<br><br>In the time of Vipassī Buddha he swept the Buddha’s hermitage and offered him niggunthi flowers．Later，he was born as King Mahāpatāpa．In the time of Kassapa Buddha he was a very rich merchant and gave milk rice to the monks and alms to the poor （ThagA．i．50）．<br><br>He is probably identical with Niggundipupphiya Thera of the Apadāna．Ap．i．205．<br><br><i>2．Vīra．</i>A setthi whose daughter gave milk rice to Tissa Buddha immediately before his Enlightenment．BuA．189．<br><br><i>3．Vīra．</i> The village in which Vīra setthi lived．BuA．189．	,4,1
490177,en,21,virabahu,vīrabāhu,Vīrabāhu,Vīrabāhu：<i>1．Vīrabāhu</i>．Younger brother of Vijayabāhu I．He was made uparājā and put in charge of Dakkhinadesa．He married Subhaddā．He helped the king in the conquest of Pulatthipura when the Velakkāra troops revolted．Cv．lix．11，43； lx．40．<br><br><i>2．Vīrabāhu．</i> The surname assumed by Mānābharana I．when he became governor of Dakkhinadesa，with his headquarters at Punkhagāma．He also bore the title of Mahādipāda．This Mānābharana was the father of Parakkamabāhu I．Cv．lxi．26； lxii．4，62．<br><br><i>3．Vīrabāhu．</i> Son of Kittinissanka．He ruled for only one night．Cv．lxxx．27．<br><br><i>4．Vīrabāhu．</i>Sister’s son to Parakkamabāhu I．He defeated the Jāvakas under Candabhānu，and，in celebration of his victory，worshipped Visnu at Devanagara and erected the Nandana parivena （Cv．lxxxiii．41ff）．When Vijayabāhu IV．became king，Vīrabāhu lived at court，helped the king in his duties as a devoted friend and was constantly in his company．He was specially commissioned by the king to restore Pulatthipura to its original grandeur，and，after its restoration，（Cv．lxxxvii．15； lxxxviii．5，217，55，67，90； lxxxix．11，48） was appointed to live there as governor of the Northern Province．He was in charge of the ordination ceremony at Sahassatittha （q．v．）．<br><br><i>5．Vīrabāhu．</i> Successor to Bhuvanekabāhu V．Cv．xci．13； see Cv．Trs．ii．214，n．2．	,8,1
490213,en,21,viraddha sutta,viraddha sutta,Viraddha Sutta,Viraddha Sutta：<i>1．Viraddha Sutta．</i> Whoever neglects the Noble Eightfold Path neglects the way leading to the destruction of dukkha．S．v．23．<br><br><i>2．Viraddha Sutta．</i> He who neglects the four bases of psychic power neglects the way leading to the destruction of Ill．S．v．254．<br><br><i>3．Viraddha or Araddha Sutta．</i>Whoever neglects the seven limbs of wisdom neglects the way leading to the destruction of Ill； whoever cultivates them undertakes that way．S．v．82．	,14,1
490242,en,21,viradeva,vīradeva,Vīradeva,Vīradeva：Ruler of Palandīpa，who invaded Ceylon in the reign of Jayabāhu I． <br><br>Vikkamabāhu marched against him，but was defeated at Mannāra and had to retreat to Kotthasāra． <br><br>Thither he was pursued by Vīradeva，who，however，was slain in a battle at Antaravitthika．Cv．lxi．36ff．	,8,1
490322,en,21,viraga sutta,virāga sutta,Virāga Sutta,Virāga Sutta：<i>1．Virāga Sutta．</i>The Buddha teaches non attachment and the path thereto．S．iv．371．<br><br><i>2．Virāga Sutta．</i>Dispassion is the aim of the holy life as taught by the Buddha，and the way thereto is the Noble Eightfold Path．S．v．27．<br><br><i>3．Virāga Sutta．</i> The idea of dispassion，if cultivated，leads to great profit．S．v．133．<br><br><i>4．Virāga Sutta．</i> The four satipatthānas，if cultivated，lead to dispassion．S．v．179．	,12,1
490344,en,21,viragakatha,virāgakathā,Virāgakathā,Virāgakathā：The fifth chapter of the Yuganandha Vagga of the   Patisambhidā-Magga．Ps．ii．140 7．	,11,1
490346,en,21,viraganga,vīraganga,Vīraganga,Vīraganga：Name of several Damila chiefs，allies of Kulasekhara．  Cv．lxxvi．131，140，179，181，187，190．	,9,1
490712,en,21,viraka,vīraka,Vīraka,Vīraka：The Bodhisatta born as a marsh crow．See the  Vīraka Jātaka．	,6,1
490713,en,21,viraka jataka,vīraka jātaka,Vīraka Jātaka,Vīraka Jātaka：The Bodhisatta was once born as a marsh crow，named Vīraka，and lived near a pool．There was a drought in Kāsi，and a crow，named Savitthaka，finding no food，went with his wife to where Vīraka lived，and，becoming his servant，ate of the fishes which Vīraka caught in the pool．Later，Savitthaka，in spite of Vīraka’s warning，tried to catch fish himself and was drowned．<br><br>The story was told in reference to Devadatta’s attempt to imitate the Buddha．Devadatta is identified with the crow Savitthaka．J．ii．148 L； quoted at DhA．i．122．	,13,1
490878,en,21,viranatthambhaka,vīranatthambhaka,Vīranatthambhaka,Vīranatthambhaka：A cemetery near Benares where Somadatta taught   his father，Aggidatta，how to behave at court when he visited the king．  DhA．iii．124．	,16,1
490884,en,21,virankurarama,vīrankurārāma,Vīrankurārāma,Vīrankurārāma：A monastery in Abhayagiri vihāra； it was built by   Sena I．Cv．l．68．	,13,1
490885,en,21,viranukkara,vīranukkara,Vīranukkara,Vīranukkara：A district in South India，mentioned in the account of   the campaigns of Lankāpura．Cv．lxxvii．2．	,11,1
490886,en,21,virapandu,vīrapandu,Vīrapandu,Vīrapandu：The youngest son of Parakkama，king of Pandu． <br><br>When his father was murdered he fled，but Lankāpura took him under his protection and restored his kingdom． <br><br>He was crowned at Madhurā，the Lambakannas officiating．Cv．lxxvi．193f．； lxxvii．5，25，103； see also Cv．Trs．ii．100，n．1．	,9,1
490887,en,21,virapperaya,vīrapperaya,Vīrapperaya,Vīrapperaya：Name of several Damila chiefs，allies of Kulasekhara．  Cv．lxxvi．138，316； lxxvii．6，7．	,11,1
491029,en,21,viravamma,vīravamma,Vīravamma,Vīravamma：Husband of Yasodharā，daughter of Vijayabāhu I．They had   two daughters，Līlāvatī and Sugalā．He was given as dowry the province of   Merukandara．Cv．lix．27．	,9,1
491047,en,21,viravapi,vīravāpi,Vīravāpi,Vīravāpi：A tank restored by Parakkamabāhu I．Cv．lxxix．36．	,8,1
491052,en,21,viravapupphiya thera,viravapupphiya thera,Viravapupphiya Thera,Viravapupphiya Thera：An arahant．Ninety one kappas ago he met   Siddhattha Buddha and gave him a virava flower．Ap．i．223．	,20,1
491083,en,21,viravikkama,vīravikkama,Vīravikkama,Vīravikkama：King of Ceylon （circa 1542 A．C．）．He succeeded Vijayabāhu VI．and claimed descent from Sirisanghabodhi．He lived in Sirivaddhanapura （modern Kandy），built eighty six dwelling houses for the monks and had the Tipitaka copied．He went on a pilgrimage to Mahiyangana and Sumanakūta．He cultivated a rice field himself，and，from the produce，gave alms．Cv．xcii．6ff．	,11,1
491196,en,21,viriya,viriya,Viriya,Viriya：A pleasaunce in Vebhāra where Siddhattha Buddha was born．  BuA．p．185．	,6,1
491255,en,21,virocamana,virocamānā,Virocamānā,Virocamānā：Wife of Kakusandha Buddha before his Renunciation．  Bu．xxiii．17．BuA．（p．210） calls her Rocanā．	,10,1
491262,en,21,virocana,virocana,Virocana,Virocana：Nine kappas ago there were three kings of this name，all   previous births of Sālapupphadāyaka （Aijuna） Thera．Ap．i．169； ThagA．i．186．	,8,1
491266,en,21,virocana jataka,virocana jātaka,Virocana Jātaka,Virocana Jātaka：The Bodhisatta was once a lion and lived in Kañcanaguhā．He granted to a jackal the favour of being allowed to inform him of the presence of prey，the animal being given a portion of the carcase in return for this service．In time the jackal grew strong and begged to be allowed to kill an elephant．The lion reluctantly agreed to this，but the jackal，in his attempts to leap on to the elephant，missed his aim and fell to the ground where he was crushed to death．<br><br>The story was related in reference to Devadatta’s attempt to pose as the Buddha and his failure to do so，wherefore he received a kick on the chest from Kokālika （q．v．）．The jackal is identified with Devadatta．J．i．490-3．	,15,1
491693,en,21,virulha,virūlha,Virūlha,Virūlha：One of the Cātummahārājāno．<br><br>He is the king of the south，and，in the assembly of the devas，sits facing north （D．ii．207，221）．<br><br>He is lord of the Kumbhandas．D．iii．198； Dvy．126，148．	,7,1
491799,en,21,virupakkha,virūpakkha,Virūpakkha,Virūpakkha：<i>1．Virūpakkha．</i>One of the Cātummahārājano （Regent Kings）．He is Regent of the western quarter and lord of the Nāgas （D．ii．258； D．iii．199； Dvy．126，148）．In the assembly of the devas he sits facing east （D．ii．207，221）．Kālakannī is his daughter （J．iii．257）．All Nāgas visit him regularly as their lord and wait on him，and any question of dispute arising among them would be referred to him for solution．E．g．J．vi．168； cf．AA．i．143．<br><br><i>2．Virūpakkha．</i> The name of a Nāga family （Vin．ii．109； A．ii．72； J．ii．145）； they were，perhaps，followers of Virūpakkha （above）．	,10,1
491971,en,21,visakha,visākha,Visākha,Visākha：<i>1．Visākha．</i>Husband of Dhammadinnā．He was a rich merchant of Rājagaha and accompanied Bimbisāra on his visit to the Buddha，who was then at Rājagaha for the first time after his Enlightenment．Visākha，on that occasion，became a sotāpanna，after hearing the Buddha preach； he later became a sakadāgāmī and then an anāgāmī．After he became an anāgāmī his behaviour to his wife completely changed，and when he explained to her the reason，offering her all his wealth and freedom to do as she wished，she asked his leave to join the Order．Visākha informed Bimbisāra of her wish，and，at his request，the king ordered that the city be decked in her honour on the day of her renunciation and that she be taken to the nunnery in a golden palanquin．<br><br>After Dhammadinnā had joined the Order，she left the city and retired into the country，returning to Rājagaha after she had attained arahantship．Visākha，hearing of her return，visited her at the nunnery and asked her various questions regarding the Buddha’s teachings，all of which she answered （MA．i．514f．； ThigA．15，19）．Their conversation is recorded in theCulla Vedalla Sutta （M．i．299f．； cf．DhA．iv．229f．； AA．i．197）．Visākha then visited the Buddha and reported their conversation to him，winning the Buddha’s praises for Dhammadinnā．<br><br>In the time of Phussa Buddha，Visākha and Dhammadinnā had been husband and wife．（For details see PvA．20ff．； of．KhpA．202f．； DhA．i．86f．AA．i．144f．） Visākha had been the treasurer，appointed by the three sons of Jayasena，in charge of the provisions given by them for the almsgiving held in honour of Phussa Buddha and his monks．<br><br>Visākha is mentioned （SA．iii．223） as one of the seven lay disciples in the time of the Buddha who had each five hundred followers．<br><br><i>2．Visākha．</i>Called Pañcāliputta．He was son of a provincial governor （mandalikarājā） of Magadha，and was called Pañcāliputta because his mother was the daughter of the Pañcāla king．（AA．ii．511 calls him the son of Pañcālibrāhmanī）．He succeeded his father，and，hearing one day that the Buddha had arrived near his village，he visited him，heard him preach and joined the Order．He then accompanied the Buddha to Sāvatthi，where he became an arahant．Later，out of compassion，he visited his relations．<br><br>One day he was asked how many qualities were necessary to a man in order that he should be considered a skilful preacher of the Dhamma．Visākha’s answer is included in the Theragāthā （Thag．vs．209 10； ThagA．i．331f）．<br><br>Fourteen kappas ago he was a poor householder，and one day，while searching in the forest for fruit，he saw a Pacceka Buddha and offered him a vallī fruit．He is evidently to be identified with Valliphaladāyaka of the Apadāna （Ap．i．296）．<br><br>Visākha was evidently a clever and arresting preacher，and the books mention that the Buddha heard him preach and praised him．S．ii．280； A．ii．51．<br><br><i>3．Visākha Thera．</i> He was a rich householder of Pātaliputta who，hearing that there were many shrines in Ceylon，made over his property to his family and left home with one single coin wrapt in the hem of his garment．He had to spend one month at the port waiting for a ship，and，during that time，made one thousand by his skill in trade．Arrived at the Mahāvihāra，he asked to be ordained，and when，at the time of his ordination，the money was discovered，he distributed it among those who were present．After five years he set out travelling，and，with the help of a devatā，found his way to Cittalapabbata vihāra，where he stayed for four months．As he was about to leave，the devatā of the jambu tree which stood at the head of his cankamana appeared before him weeping，and explained that while the Thera was there the nonhumans lived in peace，but that when he had gone they would start quarrelling and talking loudly．Several times he tried to leave but was thus prevented，until，at last，he became an arahant and died there．Vsm．i．312f； the story is referred to at AA．ii．865．<br><br><i>4．Visākha．</i> One of the chief lay supporters of Mangala Buddha．Bu．v．25．<br><br><i>5．Visākha．</i> One of the chief lay supporters of Phussa Buddha．Bu．xix．21．<br><br><i>6．Visākha．</i>A minister of Dutthagāmani．He and Sirideva were in charge of the arrangements for the Foundation Ceremony of the Mahā Thūpa．MT．517．<br><br><i>7．Visākha</i>．See also Vesākha．	,7,1
491979,en,21,visakha,visākhā,Visākhā,Visākhā：<i>1．Visākhā．</i>One of the chief lay women supporters ofPiyadassī Buddha．Bu．xiv．22．<br><br><i>2．Visākhā．</i> Mother of Kakusandha Buddha and wife of Aggidatta．Bu．xxiii．58； J．i．94； D．ii．7．<br><br><i>3．Visākhā．</i>One of the five queens of the thirdOkkāka．DA．i．238； SNA．i．352； MT．131．<br><br><i>4．Visākhā Therī．</i> She belonged to the harem of the Bodhisatta and left the world with Mahā Pajāpatī Gotamī．She received a topic of meditation from the Buddha and in due course won arahantship．A verse uttered by her，admonishing her companions，is included in the Therīgāthā．Thig．vs．13； ThigA．20．<br><br><i>5．Visākhā</i>The chief among the female lay disciples of the Buddha and declared by him to be foremost among those who ministered to the Order （dāyikānam aggā） （A．i．26； she is considered the ideal lay woman - e．g．A．iv．348）．Her father wasDhanañjaya，son ofMendaka，and her motherSumanā．She was born in the city ofBhaddiya in Anga．When she was seven years old，the Buddha visited Bhaddiya with a large company of monks，out of compassion for the brahmin Sela and others．Mendaka gave Visākhā five hundred companions，five hundred slaves，and five hundred chariots，that she might visit the Buddha．She stopped the chariots some distance away and approached the Buddha on foot．He preached to her and she became a sotāpanna．For the next fortnight Mendaka invited the Buddha and his monks daily to his house，where he fed them．<br><br>Later，when，at Pasenadi’s request，Bimbisāra sent Dhanañjaya to live inKosala，Visākhā accompanied her parents and lived in Sāketa．The messengers，sent byMigāra of Sāvatthi to find a suitable bride for his sonPunnavaddhana，saw Visākhā on her way to the lake to bathe on a feast day．At that moment there was a great shower．Visākhā’s companions ran for shelter，but Visākhā herself，walking at her usual pace，came to the place where the messengers，already greatly impressed，were awaiting her．When they asked her why she did not run to seek shelter and so preserve her clothes，she answered that she had plenty of clothes in the house，but that if she ran she might damage a limb which would be a great loss．”Unmarried girls，” she said，”are like goods awaiting sale，they must not be disfigured．” The messengers offered her a bouquet of flowers （mālāgulam），which she accepted as a proposal of marriage，and then went on to her father’s house．The messengers followed and laid Punnavaddhana’s suit before Dhanañjaya．The proposal was accepted and confirmed by an exchange of letters．<br><br>When Pasenadi heard of it，he offered to accompany Punnavaddhana to Sāketa，as a mark of signal favour．Dhanañjaya welcomed the king and his retinue，Migāra，Punnavaddhana and their followers，with all honour，attending personally to all the details of hospitality．He persuaded the king to stay with him during the rains，providing all that was necessary．According to the DhA．account （loc．cit．） Visākhā superintended all the arrangements．<br><br>Five hundred goldsmiths were engaged to make theMahālatāpasādhana （ornament），for the bride； three months passed，but it was still unfinished．The supply of firewood ran out，and orders were given that the wood of dilapidated houses should be used．This wood lasted for a fortnight，and then the storehouses containing cloths were opened，the cloths soaked in oil and used for cooking the food．The ornament was finished in four months．In the time of Kassapa Buddha she gave bowls and robes to twenty thousand monks，also thread and needles and sewing materials； as a result of this，she received her parure in this life （DhA．i．395）．<br><br>Dhanañjaya gave his daughter，as dowry，five hundred carts full of money，five hundred with vessels of gold，five hundred each of silver，copper，various silks，ghee，rice husked and winnowed； also ploughs，ploughshares，and other farm implements，five hundred carts with three slave-women in each，everything being provided for them．The cattle given by him filled an enclosure three quarters of a league in length and eight rods across，standing shoulder to shoulder，and in addition to these，sixty thousand bulls and sixty thousand milk cows escaped from their stalls and joined the herd already gifted to her．In her birth as Sanghadāsi，she gave the five products of the cow to twenty thousand monks，begging them to eat； hence the escaping of the cattle for her benefit （DhA．i．397）．Visākhā’s relations continued to send her costly gifts even after her marriage．The Udāna （ii．9） contains a story of a dispute she had with the customs officers regarding the duty they levied on one of her presents．She visited Pasenadi several times，trying to get the matter settled； but he had no time to give to the matter，and，in the end，she sought consolation from the Buddha．<br><br>When the time came for Visākhā to leave，Dhanañjaya gave her ten admonitions，which Migāra overheard from the next room．These admonitions were：<br><br>  Not to give fire from the house outside；   not to take into the house fire from without；   to give only to those who give in return：not to give to those who do not   give in return；   to give to him that gives and to him that gives not；   to sit，eat and sleep happily；   to tend the fire and to honour household deities．These riddles were later explained by Visākhā to her father in law （DhA．i．403f．）．<br><br>On the following day Dhanañjaya appointed eight householders to be sponsors to his daughter and to enquire into any charges which might be brought against her．When she left，Dhanañjaya allowed any inhabitants of his fourteen tributary villages to accompany her if they so wished．As a result the villages were left empty； but Migāra，fearing that he should have to feed them，drove most of them back．Visākhā entered Sāvatthi standing in her chariot，so that all might see her glory．The citizens showered gifts on her，but these she distributed among the people．<br><br>Migāra was a follower of the Niganthas，and，soon after Visākhā’s arrival in his house，he sent for them and told her to minister to them．But Visākhā，repulsed by their nudity，refused to pay them homage．The Niganthas urged that she should be sent away，but Migāra bided his time．One day，as Migāra was eating，while Visākhā stood fanning him，a monk was seen standing outside his house．Visākhā stood aside，that Migāra might see him，but as Migāra continued to eat without noticing the monk，she said to the latter，”Pass on，Sir，my father in law eats stale fare．” Migāra was angry and threatened to send her away，but，at her request，the matter was referred to her sponsors．They enquired into the several charges brought against her and adjudged her not guilty．Visākhā then gave orders that preparations should be made for her return to her parents．But Migāra begged her forgiveness which she granted，on condition that he would invite to the house the Buddha and his monks．This he did，but，owing to the influence of the Niganthas，he left Visākhā to entertain them，and only consented to hear the Buddha’s sermon at the end of the meal from behind a curtain．At the conclusion of this sermon，however，he became a sotāpanna．His gratitude towards Visākhā was boundless； henceforth she was to be considered as his mother and to receive all the honour due to a mother； from this time onwards she was called Migāramātā．In DhA．i．406 we are told that in order to confirm this declaration，Migāra sucked the breast of Visākhā．This account adds that she had also a son named Migāra； thus there was a double reason for the name．AA．i．313 says that Migāra was her eldest son．<br><br>Migāra got made for her everyday use an ornament called ghanamatthaka，at a cost of one hundred thousand．（Some time after，Visākhā sold theMahālatāpasādhana and built theMigāramātupāsada．） On the day of the presentation of this ornament，Migāra held for her a special festival in her honour，and she was made to bathe in sixteen pots of perfumed water．This account of Visākhā is summarized from DhA．i．384ff．； AA．i．219ff．contains a similar account but with far less detail．The DhA．account contains numerous other particulars，some of which are given below．<br><br>Visākhā had ten sons and ten daughters，each of whom had a similar number of children，and so on down to the fourth generation．Before her death，at the age of one hundred and twenty，she had eighty four thousand and twenty direct lineal descendants，all living．（But see Ud．viii．8，which speaks of the death of a grand daughter and of Visākhā’s great grief； this evidently refers toDattā）．She herself kept，all her life，the appearance of a girl of sixteen．She had the strength of five elephants，and it is said that once she took the trunk of an elephant，which was sent to test her，between her two fingers and forced him back on his haunches （DhA．i．409）．Visākhā owned such a great reputation for bringing good fortune that the people of Sāvatthi always invited her to their houses on festivals and holidays （Ibid．）．<br><br>Visākhā fed five hundred monks daily at her house．（Thus，e．g．J．iv．144； two thousand，according to DhA．i．128； later she appointed her grand daughter，probably Dattā，to officiate for her．） In the afternoon she visited the Buddha，and，after listening to his sermon，would go round the monastery inquiring into the needs of the monks and nuns （*1）．In these rounds she was sometimes accompanied by Suppiyā （*2）．Visākhā begged for，and was granted，eight boons by the Buddha：that as long as she lived she be allowed to give robes to the members of the Order for the rainy season； food for monks coming into Sāvatthi （*3）； food for those going out； food for the sick； food for those who wait on the sick； medicine for the sick； a constant supply of rice gruel for any needing it； and bathing robes for the nuns （*4）．<br><br>With the construction of the Mīgāramātupāsāda in the Pubbārāma Visākhā’s ambitions were fulfilled，and it is said （DhA．i．416f） that when the monastery was completed and the festival of opening in progress，as the evening drew on she walked round the monastery accompanied by her children，her grandchildren and her great grandchildren，and in five stanzas sang her joy，saying，”Now is entirely fulfilled the prayer which I prayed in times of yore．” （The wishes mentioned in these stanzas as having been fulfilled differ from the eight boons mentioned above）．The monks heard her sing and told the Buddha； he related to them how，in the time of Padumuttara Buddha，Visākhā had been the friend of the principal women benefactors of that Buddha．In the time of Kassapa Buddha she was Sanghadāsī，youngest of the seven daughters of Kiki，and for long after her marriage she gave alms and performed other good works with her sisters．（AA．i．219）．<br><br>  （*1） Because she wished the Sangha well she was appointed on the committee   set up to enquire into the charge of misbehaviour brought against the mother   of Kumārakassapa； Visākhā’s experience   as the mother of several children stood her in good stead．<br><br>  （*2） For an incident connected with one of these visits，see  Suppiyā．DhA．（i．100f．） says that once five   hundred young men of good family entrusted the care of their wives to Visākhā．  On one occasion，when accompanying her to the monastery，they became drunk and   committed improprieties in the presence of the Buddha．The Buddha frightened   them by emitting a dark blue ray of light，thus restoring them to their   senses．This was the occasion of the preaching of the  Kumbha Jātaka； see also J．v．11f．<br><br>  （*3） Probably on account of this boon the monks who had been to see  Khadiravaniya Revata visited   Visākhā immediately after their return to Sāvatthi； but see the  Pītha Jātaka．<br><br>  （*4） This list of boons and Visākhā’s reasons for begging them are given at   Vin．i．290ff．According to the Suruci Jātaka，  she obtained the boons owing to her virtue in the past as well -  e．g．  in her birth as Sumedhā （J．iv．315ff．）； see   also Vin．i．296，where the Buddha accepts a face towel as a special gift from   Visākhā but would not accept an earthenware foot scrubber （Vin．ii．129f．）．<br><br>According to the Vihāravimānavatthu （Vv．iv．6； VvA．189，191），Visākhā was born，after death，among the Nimmānaratidevā as the consort of the deva king Sunimmita．<br><br>Buddhaghosa says （DA．iii．740） that Visākhā，like Sakka and Anāthapindika，will enjoy one hundred and thirty one kappas of happiness in the Brahma-worlds before she finally passes away into Nibbāna．<br><br>Among Visākhā’s relations are also mentioned，in addition to her two sonsMigajāla andMigāra，a sisterSujātā，who became Anāthapindika’s daughter in law （A．iv．91； AA．ii．724； J．ii．347）； a grandson，Salha； a granddaughter，Dattā，who died （DhA．iii．278）：and Uggaha，called Mendakanattā．Mention is also made of a grandson of hers on whose behalf she interceded with the Buddha when the monks refused to ordain him during the rainy season．（Vin．i．153）<br><br>The books contain numerous Suttas preached by the Buddha to Visākhā during her frequent visits to him，chief among such Suttas being the famous discourse on the keeping of the uposatha，（A．i．205ff．； cf．iv．255； DhA．iii．58f） the discourse of the eight qualities which win for women power in this world and power and happiness in the next，（A．iv．269） and eight qualities which win for a woman birth among the Manāpakāyika devas．（A．iv．267）<br><br><i>6．Visākhā</i>One of the women who will renounce the world at the same time as the future Buddha Metteyya．She will be accompanied by eighty four thousand other women．Anāgat．vs．63．	,7,1
491983,en,21,visakha bhanavara,visākhā bhānavāra,Visākhā bhānavāra,Visākhā bhānavāra：The second chapter of the Cīvarakhandhaka of the   Mahāvagga．Vin．i．281 94．	,17,1
491985,en,21,visakha sutta,visākha sutta,Visākha Sutta,Visākha Sutta：The Buddha listens to a sermon by Visākha   Pañcāliputta and praises his skill in the assembly of monks．The Sutta also   contains a teaching as to how the Dhamma should be preached．A．ii．51f．；   S．ii．280f．	,13,1
491986,en,21,visakha sutta,visākhā sutta,Visākhā Sutta,Visākhā Sutta：<i>1．Visākhā Sutta．</i>The Buddha tells Visākhā （5） of the advantages of keeping the uposatha day．A．iv．255．<br><br><i>2．Visākhā Sutta．</i> The Buddha tells Visākhā （5） of eight qualities in a woman which will secure for her birth among the Manāpakāyika-devā．A．iv．267．	,13,1
491990,en,21,visakhuposatha sutta,visākhūposatha sutta,Visākhūposatha Sutta,Visākhūposatha Sutta：The name given in the Sutta Sangaha （No．12）   to the Uposatha Sutta （4） （q．v．）．	,20,1
492000,en,21,visala,visāla,Visāla,Visāla：The capital of Ceylon （then known as Mandadīpa） in the time   of Kassapa Buddha．It was to the west of Mahāsāgara uyyāna，and its king at   the time was Jayanta．Mhv．xv．127； Dpv．xv．60； xvii．6； Sp．i．87．	,6,1
492003,en,21,visala,visālā,Visālā,Visālā：See Vesāli．	,6,1
492009,en,21,visalakkhi vimana vatthu,visālakkhi vimāna vatthu,Visālakkhi vimāna Vatthu,Visālakkhi vimāna Vatthu：The story of Sunandā （q．v．），the daughter of a garland maker of Rājagaha．<br><br>The story was told by Sakka to Vangīsa，who reported it to the Buddha．Vv．iii．9； VvA．170f．	,24,1
492010,en,21,visalamutta,visālamutta,Visālamutta,Visālamutta：A Damila chief，ally of Kulasekhara．Cv．lxxvii．81，91．	,11,1
492044,en,21,visama sutta,visama sutta,Visama Sutta,Visama Sutta：Crooked actions of body，speech and mind lead one to   purgatory； their opposites to heaven．A．i．293．	,12,1
492062,en,21,visamaloma,visamaloma,Visamaloma,Visamaloma：Son of Dhammāsoka and his chief queen，so called because of his coarse hair． <br><br>Once he crossed the Candabhāgā in flood，killing with his hands 120 crocodiles that attacked him．<br><br>Asoka，was frightened and had him put in chains，but later made him viceroy．<br><br>He had given alms to a monk in the time of Kassapa Buddha．Ras．i．32f．	,10,1
492165,en,21,visana,visānā,Visānā,Visānā：The name given to the kingdom （rājadhāni） over which Kuvera rules； hence his name，Vessavana．<br><br>D．iii．201； DA．iii．967； J．vi．270； SNA．i．369．	,6,1
492262,en,21,visarada sutta,visārada sutta,Visārada Sutta,Visārada Sutta：<i>1．Visārada Sutta．</i>A man who takes life takes what is not given，is given over to lust，lies，and takes spirituous liquors，such a man lives as a layman without confidence．Following the opposite course，he lives with confidence．A．iii．203； cf．No．3．<br><br><i>2．Visārada Sutta．</i> Five things that give confidence to a woman：beauty，wealth，kindred，sons and virtue．S．iv．246．<br><br><i>3．Visārada Sutta．</i> A woman who abstains from taking life，theft，sensual lusts，lying and intoxicants，lives in confidence．S．iv．250； cf．No．1 above．	,14,1
492378,en,21,visavanta jataka,visavanta jātaka,Visavanta Jātaka,Visavanta Jātaka：The Bodhisatta was once a snake bite doctor，and，on one occasion，when a countryman had been bitten by a snake，the doctor ordered the snake to be brought and asked it to suck the poison out of the wound．This the snake refused to do even though threatened with death by the doctor．<br><br>The story was told in reference to a vow taken by Sāriputta．Some villagers once brought some meal cakes to the monastery，and when the monks present there had eaten，it was suggested that what remained should be saved for those monks who were absent in the village．This was done，but a young colleague of Sāriputta，arriving very late，found that Sāriputta had already eaten his portion，whereat he was very disappointed．Sāriputta immediately vowed never again to touch meal cakes，and the Buddha said that Sāriputta would never return to anything which he had once renounced．The snake is identified with Sāriputta．J．i．310f．	,16,1
492410,en,21,visayha,visayha,Visayha,Visayha：The Bodhisatta born as a setthi of Benares．See the  Visayha Jātaka．	,7,1
492413,en,21,visayha jataka,visayha jātaka,Visayha Jātaka,Visayha Jātaka：The Bodhisatta was once born as Visayha，setthi of Benares，and gave alms daily to six hundred thousand persons in six different parts of the city．Sakka’s throne was heated by his great generosity，and，feeling nervous for his safety，Sakka contrived that all Visayha’s possessions should disappear．Quite undaunted，Visayha became a grass cutter，and for six days gave alms from the money so earned，he and his wife fasting．On the seventh day，while cutting grass，he fainted，and Sakka，appearing before him，suggested that he，should be moderate in his generosity．Visayha rejected the suggestion as unworthy and declared that his aim was Buddhahood．Thereupon Sakka praised him and made him prosperous．<br><br>The story was related to Anāthapindika，as mentioned in the Khadirangāra Jātaka．Visayha’s wife is identified with Rāhulamātā．J．iii．128 32； see also J．i．45．<br><br>The story is given in the Jātakamālā （No．5），where the setthi is called Avisayha．	,14,1
492587,en,21,visiratthala,visirātthala,Visirātthala,Visirātthala：A tank in Ceylon．Cv．lxviii．49．	,12,1
492768,en,21,vissakamma,vissakamma,Vissakamma,Vissakamma：A deva，inhabitant of Tāvatimsa．He is the chief architect，designer and decorator among the devas，and Sakka asks for his services whenever necessary．Thus he was ordered to build the palace called Dhamma for Mahāsudassana （D．ii．180） and another for Mahāpanāda （J．iv．323； DA．iii．856）．<br><br>He also built the hermitages for the Bodhisatta in various births -  e．g．as <br><br>  Sumedha （J．i．7）  Kuddālapandita （J．i．314）  Hatthipāla （J．iv．489）  Ayoghara （J．iv．499）  Jotipāla （J．v．132）  Sutasoma （J．v．190）  Temiya （J．vi．21，29）   Vessantara （J．vi．519f）Vissakamma also built the hermitage for Dukūlaka and Pārikā （J．vi．72）．<br><br>On the day that the Buddha renounced the world，Sakka sent Vissakamma in the guise of a shampooer to bathe him and clothe him in his royal ornaments （J．i．60； DhA．i．70； BuA．232； he also constructed ponds in which the prince might bathe，AA．i．379）； he also sent him to adorn Temiya on the day he left the kingdom （J．vi．12）．<br><br>Vissakamma erected the jewelled pavilion，twelve leagues in compass，under the Gandamba，where the Buddha performed the Twin Miracle and built the three stairways of jewels，silver and gold，used by the Buddha in his descent from Tāvatimsa to Sankassa （J．iv．265f）．He built，the pavilions in which the Buddha and five hundred arahants travelled to Uggapura，at the invitation of Culla Subhaddā．（DhA．iii．470； and again for the journey to Sunāpuranta，MA．ii．1017）．<br><br>When Ajātasattu deposited his share of the Buddha’s relics in a thūpa，Sakka ordered Vissakamma to construct around the thūpa a vālasanghātayanta （revolving wheel?） to prevent anyone from approaching the relics．Later，when Dhammāsoka （Piyadassī） wished to obtain these relics for his vihāra，Vissakamma appeared before him in the guise of a village youth and，by shooting an arrow at the controlling screw of the machine，stopped its revolutions （DA．ii．613，614）．<br><br>He constructed the jewelled pavilion in which Sonuttara placed the relies he brought from the Nāga world till the time came for them to be deposited in the Mahā Thūpa，（Mhv．xxxi．76） and on the day of their enshrinement，Vissakamma，acting on Sakka’s orders，decorated the whole of Ceylon （Mhv．xxxi．34）．He also provided the bricks used in the construction of the Mahā Thūpa （Mhv．xxviii．8）．Sometimes he would enter into a workman’s body and inspire him with ideas -  e．g．in designing the form of the Mahā Thūpa （Mhv．xxx．11）．He was also responsible for the construction of the golden vase in which the branch of the Bodhi tree was conveyed to Ceylon （Mhv．xviii．24）．<br><br>As in the case of Mātalī and Sakka，Vissakamma is evidently the name of an office and not a personal name．Thus，in the Suruci Jātaka （J．iv．325），Vissakamma is mentioned as a previous birth of Ananda，while，according to the Dhammapada Commentary，the architect who helped Magha and his companions in their good works，was reborn as Vissakamma．DhA．i．272．The story given regarding Vissakamma in SNA．i．233，evidently refers to the Mahākanha Jātaka．The deva who accompanied Sakka in the guise of a dog in that Jātaka was Mātali and not Vissakamma．<br><br>See Visvakarma in Hopkins’ Epic Mythology．	,10,1
492861,en,21,vissasabhojana jataka,vīssāsabhojana jātaka,Vīssāsabhojana Jātaka,Vīssāsabhojana Jātaka：The Bodhisatta was once a rich merchant and had a herdsman to guard his cows in a forest shielding．They gave but little milk，through fear of a lion living in the forest．The merchant，knowing that the lion loved a doe，had her caught and her body rubbed with poison．When she returned to the forest，the lion licked her body and died．<br><br>The Buddha related this story to the monks to show them the necessity for circumspection in accepting gifts．J．i．387f．	,21,1
492896,en,21,vissasena,vissasena,Vissasena,Vissasena：A king of Benares．See the  ārāmadūsa Jātaka．	,9,1
492977,en,21,visudatta thera,visudatta thera,Visudatta Thera,Visudatta Thera：A teacher of the Abhidhamma．DhSA．p．32．	,15,1
492985,en,21,visuddhacariya thera,visuddhācariya thera,Visuddhācariya Thera,Visuddhācariya Thera：A monk sent by Dhammika，ruler of Ayojjhā，to Ceylon，at the head of a group of monks，and at the request of Kittisirirājasīha，to reinstate the Order in that Island．<br><br>He remained in Ceylon，admitting many monks into the Order，to whom he taught the doctrine．Cv．c．131，171f．	,20,1
492989,en,21,visuddhajanavilasini,visuddhajanavilāsinī,Visuddhajanavilāsinī,Visuddhajanavilāsinī：The name of the Commentary on the  Apadāna．Its author is unknown．	,20,1
493007,en,21,visuddhi,visuddhi,Visuddhi,Visuddhi：An encyclopedia of the Buddha’s teaching，written by Buddhaghosa at the request of Sanghapāla Thera．<br><br>It is said （Cv．xxxvii．236） that when Buddhaghosa arrived at the Mahāvihāra and asked permission to translate the Singhalese Commentaries into Pāli，the monks，to test him，gave him two stanzas （quoted at the beginning of the book） on which they asked him to write a thesis．As soon as he had finished this，the devas hid the copy，and the same thing happened after it was rewritten．He then rewrote it a third time，and when it was being read in the assembly of monks，the two previous copies suddenly reappeared and were found to agree in every detail with the new one．<br><br>For a description of the book，see Law，Hist．of Pāli Lit．ii．399f．A Commentary on the work exists，called the Paramatthamañjūsa by Dhammāpāla （P．L．C．113； Svd．1231），and a Visuddhimaggaganthipadattha was written by Sāradassī，a monk of Ava．（Sās．116； Bode，op．cit．56）．	,8,1
493157,en,21,vitakka sutta,vitakka sutta,Vitakka Sutta,Vitakka Sutta：<i>1．Vitakka Sutta．</i>Sense desire thinking is got rid of by renunciation，ill will thinking and harm thinking by the cultivation of their opposites．A．iii．446．<br><br><i>2．Vitakka Sutta．</i> Concentration accompanied by thought，both directed and sustained，only sustained，neither directed nor sustained，is the path which leads to the ”Uncompounded．” S．iv．360．<br><br><i>3．Vitakka Sutta．</i>Thoughts of lust，hatred，and delusion are unprofitable．Thoughts of ill，its cause，etc．are concerned with profit．S．v．417．	,13,1
493300,en,21,vitakkasanthana sutta,vitakkasanthāna sutta,Vitakkasanthāna Sutta,Vitakkasanthāna Sutta：The twentieth sutta of the Majjhima Nikāya，preached to the monks at Sāvatthi．A monk can，in five ways，get rid of bad thoughts associated with lust，hatred，and delusion：by diverting his mind elsewhere； by scrutiny of their perilous consequence； by ignoring bad and wrong thoughts； by allaying what moulds these thoughts； by subduing them by sheer force of mind．These different methods are illustrated by similes．M．i．118 122．	,21,1
493487,en,21,vitakkita sutta,vitakkita sutta,Vitakkita Sutta,Vitakkita Sutta：See Ayoniso   Sutta．	,15,1
493527,en,21,vitamala,vītamāla,Vītamāla,Vītamāla：A king of fifty seven kappas ago，a previous birth of   Korandapupphiya （Ramanīyavihāri） Thera．Ap．i．206； ThagA．i．116．	,8,1
493533,en,21,vitamsa,vītamsā,Vītamsā,Vītamsā：One of the ten rivers flowing from Himālaya．Mil．114； see   Mil．Trs．i．xliv，for a suggested identification with Vitastā，the modern Bihat   （or Jhelum）．	,7,1
493666,en,21,vitaraga,vītarāga,Vītarāga,Vītarāga：A Pacceka Buddha．M．iii．71； ApA．i．107．	,8,1
493670,en,21,vitaraga sutta,vītarāga sutta,Vītarāga Sutta,Vītarāga Sutta：A monk who is not free from passion，corruption and   infatuation，but is full of cant and deceit，cannot become what he should   become．A．iii．111．	,14,1
493727,en,21,vitasoka thera,vītasoka thera,Vītasoka Thera,Vītasoka Thera：A younger brother of Dhammāsoka and a lay pupil of Giridatta Thera．One day he saw grey hairs on his head as he was being dressed and，seated as he was，he became a sotāpanna．Later he entered the Order and became an arahant．<br><br>In the time of Siddhattha Buddha he was a brahmin，skilled in various branches of learning，and later became an ascetic．On his way to see the Buddha he died，and was reborn in the deva world．（ThagA．i．295f．； two verses attributed to him are given in Thag．169 70）．He is probably identical with Buddhasaññaka Thera of the Apadāna．Ap．ii．419f．； cf．Dvy．366f．	,14,1
493779,en,21,vitendu,vitendu,Vitendu,Vitendu：One of the vessels of the Cātummahārājikā present at the   preaching of the Mahāsamaya Sutta．D．ii．257．	,7,1
493803,en,21,vithisammajjaka thera,vīthisammajjaka thera,Vīthisammajjaka Thera,Vīthisammajjaka Thera：An arahant．He once saw the Buddha Sikhī in the street with sixty eight thousand monks，and，after sweeping the road，he set up a flag in honour of the Buddha．Four kappas ago he was a king named Sudhaja （Ap．i．177）．He is probably identical with Vacchagotta Thera．ThagA．i．221．	,21,1
493808,en,21,viticcha jataka,vīticcha jātaka,Vīticcha Jātaka,Vīticcha Jātaka：The Bodhisatta，was once a wise hermit living in a hut on the bend of a river．A pilgrim，a clever disputant，came to try and defeat him in debate．But，in answer to his question，the hermit asked him another，and the pilgrim was forced to retire discomfited．<br><br>The story was related in reference to a Paribbājaka who came to Sāvatthi to debate with the Buddha，but who was forced to own defeat．The two disputants were identical．J．ii．257f．	,15,1
493884,en,21,vitinna,vitinna,Vitinna,Vitinna：One of the chief lay supporters of Padumuttara Buddha．  Bu．xi．26．	,7,1
493947,en,21,vitta sutta,vitta sutta,Vitta Sutta,Vitta Sutta：Preached in answer to a deva&#39；s questions； the beat   wealth is faith，right deeds bring happiness，truth has the sweetest taste，a   life of wisdom is the best．S．i．42．	,11,1
493967,en,21,vittara,vittāra,Vittāra,Vittāra：A Damila chief，ally of Kulasekhara．Cv．lxxvi．146．	,7,1
494047,en,21,vitthara sutta,vitthāra sutta,Vitthāra Sutta,Vitthāra Sutta：<i>1．Vitthāra Sutta．</i> The five indriyas，if completely cultivated，lead to arahantship； in lesser degree to lower attainments．S．v．201f．<br><br><i>2．Vitthāra Sutta．</i>A detailed account of deeds which are dark with dark result，bright with bright result，dark and bright with mixed results，neither dark nor bright the last leading to non doing．A．ii．230f．	,14,1
494261,en,21,vitthata sutta,vitthata sutta,Vitthata Sutta,Vitthata Sutta：<i>1．Vitthata Sutta．</i>A detailed account of the four kinds of progress：painful progress with sluggish intuition，the painful mode with swift intuition，the pleasant mode with sluggish intuition，the pleasant mode with swift intuition．A．ii．149f．<br><br><i>2．Vitthata Sutta．</i>A detailed description of the powers of a learner：the power of faith，of conscientiousness，of fear of blame，of energy，of iinsight．A．iii．2f<br><br><i>3．Vitthata Sutta．</i>The same as Sutta （2）； the powers being of faith，energy，mindfulness，concentration，insight．A．iii．10f．<br><br><i>4．Vitthata Sutta．</i> A detailed description of the advantages of observing the uposatha vows．A．iv．251．	,14,1
494474,en,21,vivada sutta,vivāda sutta,Vivāda Sutta,Vivāda Sutta：<i>1．Vivāda Sutta．</i> On the six roots of contention：scorn，hypocrisy，envy，deceit，evil mindedness，prejudice．A．iii．334f．； cf．D．iii．246； M．ii．245； Vin．ii．89．<br><br><i>2．Vivāda Suttā．</i> Two suttas，preached in answer to a question by Upāli，on ten things which are the causes of contention．A．v．77f．	,12,1
494523,en,21,vivadamula sutta,vivādamūla sutta,Vivādamūla Sutta,Vivādamūla Sutta：Ten causes，different from the above，of con   tentioin．A．v．78f．	,16,1
494907,en,21,vivara vagga,vivara vagga,Vivara Vagga,Vivara Vagga：The first chapter of the Catukka Nipāta of the   Jātakatthakathā．J．iii．1 33．	,12,1
495458,en,21,viveka sutta,viveka sutta,Viveka Sutta,Viveka Sutta：<i>1．Viveka Sutta．</i> An admonition spoken by a deva on seeing a monk in a forest tract of Kosala indulging in wrong and evil thoughts．S．i．197．<br><br><i>2．Viveka Sutta．</i> Sāriputta tells Ananda，in answer to his questions that the clearness of his senses and the agreeable colour of his face are due to the fact that he had passed the siesta in Andhavana，aloof from passions and from evil things．S．iii．235f．	,12,1
495498,en,21,vivekakatha,vivekakathā,Vivekakathā,Vivekakathā：The fourth chapter of the Paññā Vagga of the   Patisambhidā-Magga．PS．ii．219 25．	,11,1
496096,en,21,viyolaka vihara,viyolaka vihāra,Viyolaka Vihāra,Viyolaka Vihāra：A monastery in Ceylon．Tissamahānāga lived there   for thirty years．Ras．ii．187	,15,1
496275,en,21,voharapatha sutta,vohārapatha suttā,Vohārapatha Suttā,Vohārapatha Suttā：Two suttas，similar to Vohāra Sutta．A．ii．227=   ii．229．	,17,1
496301,en,21,voharikatissa,vohārikatissa,Vohārikatissa,Vohārikatissa：King Of Ceylon （269 91 A．C．）．<br><br>He was the son of Sirināga and his name was Tissa．<br><br>He was called ”Vohārika” because of his knowledge of law and tradition； he repealed the penalty of bodily injury．<br><br>He patronized Deva Thera of Kappukagāma and Mahātissa of Anurārāma．<br><br>He built the Sattapannakapāsāda，and erected parasols on eight thūpas and walls round six vihāras．（For details see Mhv．xxxvi．33f ）．<br><br>On days when the Ariyavamsa was being read，he held almsgiving throughout Ceylon．<br><br>He suppressed the Vetulya heresy with the help of his minister Kapila．He was killed by his brother，Abhayanāga．Mhv．xxxvi．27ff．	,13,1
496508,en,21,voyalaggamu,voyalaggamu,Voyalaggamu,Voyalaggamu：A village in Rohana，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxxiv．122．	,11,1
496759,en,21,vuttamalasandesasataka,vuttamālāsandesasataka,Vuttamālāsandesasataka,Vuttamālāsandesasataka：A Pāli poem of the fifteenth century，containing one hundred and two stanzas and written by Upatapassī，who calls himself Sarasigāmamūlamahāsāmī．It contains laudatory verses on the reigning king，contemporary monks and several places of worship．The book is supposed to have aimed at teaching students the right pronunciation of sounds and the proper modulation of voice in reciting verses．P．L．C．253f．	,22,1
496842,en,21,vutthana sutta,vutthāna sutta,Vutthāna Sutta,Vutthāna Sutta：<i>1．Vutthāna Sutta．</i>Among those who practise meditation are those who are skilled in emerging from concentration．S．iii．265．<br><br><i>2．Vutthāna Sutta．</i> Some that are skilled in emerging from concentration are not skilled in the object of concentration，the range，the resolve，in zeal，perseverance and profit．S．iii．273f．	,14,1
496886,en,21,vutthi sutta,vutthi sutta,Vutthi Sutta,Vutthi Sutta：<i>1．Vutthi Sutta．</i> A conversation between two devas and the Buddha’s comments thereon．Of things making for progress，knowledge is the best； ignorance is the greatest worsener； among beings that walk，the Sangha is the best； among declarants，the Buddha is the best．S．i．42．<br><br><i>2．Vutthi Sutta．</i> At the end of the rains，Sāriputta takes leave of the Buddha to go into the country．As he is about to start，a monk reports to the Buddha that Sāriputta has offended him and has not asked his pardon．（The Commentary （AA．ii．797） explains that the skirt of Sāriputta’s robe brushed the Elder； some say the wind blew it without his knowledge．） Sāriputta is sent for and asked to explain； he declares with a wealth of simile that he is free from hatred and ill will； he has nothing but loathing for his body； how then would he offend a brother monk and not ask his pardon? The accuser is convinced of his folly and begs forgiveness．（A．iv．373ff．； cf．DhA．ii．178ff．where the story recurs．）	,12,1
496928,en,21,vuttodaya,vuttodaya,Vuttodaya,Vuttodaya：A work on Pāli prosody，in six chapters，partly prose，partly verse，written by Sangharakkhita Thera of Ceylon．<br><br>It is based on works dealing with Sanskrit prosody -  e．g．of Pingala -  and has borrowed their terms and method of treatment．There exist several Commentaries on the work，chief of which are the Vuttodaya pañcikā （or Chandosāratthavikāsinī） by Saddhammañāna and Tīkās by Vepullabuddhi of Pagan，and Navavimalabuddhi or Culla vimalabuddhi of Panyā．Gv．61，64，70； Svd．1210； P．L．C．198f．； Bode，op．cit．26，27，28．	,9,1
497015,en,21,vyaggha jataka,vyaggha jātaka,Vyaggha Jātaka,Vyaggha Jātaka：The Bodhisatta was once a tree sprite and lived near another tree sprite．No one dared to enter the forest，fearing a lion and a tiger who roamed about there．So the people could not collect wood．One day the second tree sprite assumed an awful shape，in spite of the Bodhisatta’s advice，and frightened away the lion and the tiger．The people，finding that they had disappeared，began cutting down the trees．Then the foolish tree sprite tried in vain to bring the animals back．<br><br>The story was told in reference to Kokālika’s attempt to bring Sāriputta and Moggallāna back，after having insulted them．Kokālika is identified with the foolish sprite，Sāriputta with the lion，and Moggallāna with the tiger．J．ii．356 8； cf．the Takkāriya Jātaka．	,14,1
497016,en,21,vyagghapajja,vyagghapajja,Vyagghapajja,Vyagghapajja：The name given to the city of the Koliyans （q．v．），because it was built on a tiger’s track．<br><br>The Koliyans themselves thus came to be called Vyagghapajjā．AA．ii．558，778； SNA．i．356； DA．i．262； cf．Mtu．i．355．	,12,1
497040,en,21,vyakarana sutta,vyākarana sutta,Vyākarana Sutta,Vyākarana Sutta：<i>1．Vyākarana Sutta．</i>Five qualities，including knowledge of the four kinds of analysis，which enable a monk to attain his aim．A．iii．110．<br><br><i>2．Vyākarana Sutta．</i> Preached by Mahā Moggallāna，on ten qualities which should be abandoned in order to achieve one’s purpose in the sāsana．A．v．155f．	,15,1
497252,en,21,vyasana sutta,vyasana sutta,Vyasana Sutta,Vyasana Sutta：Ten evils which befall a monk who reviles Ariyans   and his fellow celibates．A．v．169= 317．	,13,1
497380,en,21,yabalagama,yābālagāma,Yābālagāma,Yābālagāma：One of the villages given by Aggabodhi IX．for the   supply of medicinal gruel to the smaller monasteries of Anurādhapura．  Cv．xlix．89．	,10,1
497623,en,21,yacitagama,yācitagāma,Yācitagāma,Yācitagāma：A ford in the Mahāvāluka-gangā．Cv．lxxii．39．	,10,1
497693,en,21,yad anicca sutta,yad anicca sutta,Yad anicca Sutta,Yad anicca Sutta：<i>1．Yad anicca Sutta．</i> The khandhas are impermanent，what is impermanent is suffering，and what is suffering is void of self．Thus does the Noble Disciple comprehend things．S．iii．22．<br><br><i>2．Yad anīcca Sutta．</i> The eye is impermanent，it is dukkha and without the self，whether of the past，present，or future，so also are objects of sight．It is the same with all other senses．S．iv．152ff．	,16,1
497723,en,21,yadatthiya,yadatthīya,Yadatthīya,Yadatthīya：A king of twenty seven kappas ago，a former birth of   Pannadāyaka．Ap．i．229．	,10,1
497729,en,21,yadhava,yādhava,Yādhava,Yādhava：A Damila chief，ally of Kulasekhara．Cv．lxxvi．163，173，  177．	,7,1
497834,en,21,yagalla,yagālla,Yagālla,Yagālla：A place in Ceylon，mentioned in the account of the   campaigns of Parakkamabāhu I．Cv．lxx．105．	,7,1
497873,en,21,yagu sutta,yāgu sutta,Yāgu Sutta,Yāgu Sutta：The five advantages of gruel：it satisfies hunger，  keeps off thirst，regulates wind，cleanses the bladder，and digests raw   remnants of food．A．iii．250．	,10,1
497907,en,21,yagudananumodana sutta,yāgudānānumodanā sutta,Yāgudānānumodanā Sutta,Yāgudānānumodanā Sutta：A sutta quoted in the Sutta Sangaha （No．  61） from the Mahāvagga of the Vinaya Pitaka （Vin．i．220f．） on the virtues of   giving congey （yāgu）．The MT．（p．666） calls it Andhakavinda Sutta．	,22,1
497910,en,21,yagudayaka thera,yāgudāyaka thera,Yāgudāyaka Thera,Yāgudāyaka Thera：An arahant．Thirty thousand kappas ago，while on his way home laden with gifts，he found the river impassable and took his evening meal at a monastery．There he was pleased with the demeanour of the monks and gave them a meal of gruel with five savouries （? pañcanna yāgu）．After death，he was born in Tāvatimsa，and was king of gods thirty three times and king of men thirty times．Ap．ii．375f．	,16,1
498026,en,21,yajamana sutta,yajamāna sutta,Yajamāna Sutta,Yajamāna Sutta：Sakka asks the Buddha how best to offer gifts，so   as to gain great reward．The Buddha replies that the gifts should be offered   to the Order of monks．S．i．233．	,14,1
498249,en,21,yakkha,yakkha,Yakkha,Yakkha：A class of non human beings generally described as amanussā．They are mentioned with Devas，Rakkhasas，Dānavas，Gandhabbas，Kinnaras，and Mahoragas （? Nāgas） （E．g．J．v．420）． <br><br>In other lists （E．g．PvA．45，55） they range immediately above the Petas； in fact，some of the happier Petas are called Yakkhas．Elsewhere （E．g．A．ii．38） they rank，in progressive order，between manussā and gandhabbā．They are of many different kinds：spirits，ogres，dryads，ghosts，spooks．In the early records，yakkha，like nāgā，as an appellative，was anything but depreciative．Thus not only is Sakka，king of the gods，so referred to （M．i．252； J．iv．4； DA．i．264），but even the Buddha is spoken of as a yakkha in poetic diction （M．i．386）．Many gods，such as Kakudha，are so addressed （S．i．54）． <br><br>According to a passage in the Vimānavatthu Commentary，（VvA．333） which gives illustrations，the term is used for Sakka，the Four Regent Gods （Mahārājāno），the followers of Vessavana，and also for puriso （individual soul?）．In the scholiast to the Jayadissa Jātaka （J．v．33），the figure of the hare in the moon is also called yakkha．Of these above named，the followers of Vessavana appear to be the Yakkhas proper．The term yakkha as applied to purisa is evidently used in an exceptionally philosophical sense as meaning ”soul” in such passages as ettāvatā yakkhassa suddhi （SN．vs．478），or ettāvat’ aggam no vadanti h’ ekā，yakkhassa suddhim idha pānditāse （SN．vs．875）． <br><br>In the Niddesa （MNid．282），yakkha is explained by satta，nara，mānava，posa，puggala，jīva，jagu，jantu，indagu，manuja．The last term is significant as showing that yakkha also means ”man．”<br><br>The cult of yakkhas seems to have arisen primarily from the woods and secondarily from the legends of sea faring merchants．To the latter origin belong the stories connected with vimānas found in or near the sea or in lakes．The worship of trees and the spirits inhabitating them is one of the most primitive forms of religion．Some，at least，of the yakkhas are called rukkha devatā （E．g．J．iii．309，345； Pv．i．9； PvA．5） （spirits of trees），and others bhummadevatā，（PvA．45，55） （spirits of the earth），who，too，seem to have resided in trees．Generally speaking，the Yakkhas were decadent divinities，beings half deified，having a deva’s supernormal powers，particularly as regards influencing people，partly helpful，partly harmful．They are sometimes called devatā （E．g．S．i．205），or devaputta （E．g．PvA．113，139）．Some of these，like Indakūta and Suciloma，are capable of intelligent questioning on metaphysics and ethics．All of them possess supernatural powers； they can transfer themselves at will，to any place，with their abodes，and work miracles，such as assuming any shape at will．An epithet frequently applied is mahiddhika （E．g．Pv．ii．9； J．vi．118）．Their appearance is striking as a result of former good kamma （Pv．i．2，9； ii．11； iv．3，etc．）．They are also called kāmakāmī，enjoying all kinds of luxuries （Pv．i．3），but，because of former bad kamma，they are possessed of odd qualities，thus they are shy，they fear palmyra leaf and iron．Their eyes are red and they neither wink nor cast a shadow．J．iv．492； v．34； vi．336，337； these various characteristics are，obviously，not found in all Yakkhas．The Yakkhas are evidently of different grades -  as is the case with all classes of beings – the highest among them approximate very nearly to the devas and have deva-powers，the lowest resemble petas．The Yakkhas are specially mentioned as being afraid of palm leaves （J．iv．492）．<br><br>Their abode is their self created palace，which is anywhere，in the air，in trees，etc．These are mostly ākasattha （suspended in the air），but some of them，like the abode of ālavaka，are bhumattha （on the ground） and are described as being fortified （SNA．i．222）．Sometimes whole cities   e．g．ālakamandā   stand under the protection of，or are inhabited by，Yakkhas．<br><br>In many respects they resemble the Vedic Pisācas，though they are of different origin．They are evidently remnants of an ancient demonology and have had incorporated in them old animistic beliefs as representing creatures of the wilds and the forests，some of them based on ethnological features．（See Stede：Gespenstergeschichten des Petavatthu v．39ff ）．<br><br>In later literature the Yakkhas have been degraded to the state of red eyed cannibal ogres．The female Yakkhas （Yakkhinī） are，in these cases，more fearful and evil minded than the male．They eat flesh and blood （J．iv．549； v．34）； and devour even men （D．ii．346； J．ii．15ff．） and corpses （J．i．265）．They eat babies （J．v．21； vi．336） and are full of spite and vengeance （DhA．i．47； ii．35f．）．The story of Bhūta Thera is interesting because his elder brothers and sisters were devoured by a hostile Yakkha，so the last child is called Bhūta to propitiate the Yakkha by making him the child’s sponsor!<br><br>Ordinarily the attitude of the Yakkhas towards man is one of benevolence．They are interested in the spiritual welfare of the human beings with whom they come in contact and somewhat resemble tutelary genii．In the Atānātiya Sutta （D．iii．194f），however，the Yakkha king，Vessavana，is represented as telling the Buddha that，for the most part，the Yakkhas believe neither in the Buddha nor in his teachings，which enjoin upon his followers abstention from various evils and are therefore distasteful to some of the Yakkhas．Such Yakkhas are disposed to molest the followers of the Buddha in their woodland haunts．Cp．the story of the Yakkha who wished to kill Sāriputta （Ud．iv．4）．But the Mahā Yakkhas （a list in D．iii．204f），the generals and commanders among Yakkhas，are always willing to help holy men and to prevent wicked Yakkhas from hurting them．Among Yakkhas are some beings who are sotāpannas -  e．g．Janavasabha，Suciloma and Khara （s．v．）．Some Yakkhas even act as messengers from another world，and will save prospective sinners from committing evil （Pv．iv．1）．The case of the Yakkha Vajirapāni is of special interest．D．i．95．The Commentary （DA．i．264） says he is not an ordinary Yakkha，but Sakka himself．<br><br>He is represented as a kind of mentor，hovering in the air，threatening to kill Ambattha，if he does not answer the Buddha’s question the third time he is asked．In many cases the Yakkhas are ”fallen angels” and come eagerly to listen to the word of the Buddha in order to be able to rise to a higher sphere of existence   e．g．Piyankaramātā and Punabbasumātā，and even Vessavana，listening to Velukandakī Nandamātā reciting the Parāyana Vagga （A．iv．63）．At the preaching of the Mahāsamaya Sutta （q．v．） many hundreds of thousands of Yakkhas were present among the audience．<br><br>It has been pointed out （Stede，op．cit） that the names of the Yakkhas often give us a clue to their origin and function．These are taken from （a） their bodily appearance   e．g．Kuvannā，Khara，Kharaloma，Kharadāthika，Citta，Cittarāja，Silesaloma，Sūciloma and Hāritā； （b） their place of residence，attributes of their realms，animals，plants，etc．  e．g．Ajakalāpaka，ālavaka （forest dweller），Uppala，Kakudha （name of plant），Kumbhīra，Gumbiya，Disāmukha，Yamamoli，Vajira，Vajirapāni or Vajirabāhu，Sātāgira，Serīsaka； （c） qualities of character，etc．  e．g．Adhamma，Katattha，Dhamma，Punnaka，Māra，Sakata； （d） embodiments of former persons   e．g．Janavasabha （lord of men= Bimbisāra），Dīgha，Naradeva，Pandaka，Sīvaka，Serī．<br><br>Vessavana （q．v．） is often mentioned as king of the Yakkhas．He is one of the four Regent Gods，and the ātānātiya Sutta （D．iii．199ff） contains a vivid description of the Yakkha kingdom of Uttarakuru，with its numerous cities，crowds of inhabitants，parks，lakes and assembly halls．Vessavana is also called Kuvera，and the Yakkhas are his servants and messengers．They wait upon him in turn．The Yakkhinīs draw water for him，and often are so hard worked that many die in his service．E．g．J．iv．492．Mention is also made （e．g．DA．ii．370） of Yakkhadāsīs who have to dance and sing to the devas during the night．Early in the morning they drink a cup of toddy （surā） and go off into a deep sleep，from which they rise betimes in the evening ready for their duties．<br><br>No one，apparently，is free from this necessity of waiting upon the king   even Janavasabba has to run errands for Vessavana （D．ii．207）．Among the duties of Vessavana is the settling of disputes between the devas，and this keeps him （J．vi．270） much occupied．In this work he is helped by the Yakkhasenāpati，whose business it is to preside over the courts during eight days of each mouth （SNA．i．197）．The Yakkhas hold regular assemblies on Manosilātala on the Bhagalavatīpabbata （SNA．i．187； cp．D．iii．201 and DA．iii．967）．As followers of Kuvera，lord of riches，the Yakkhas are the guardians and the liberal spenders of underground riches，hidden treasures，etc．with which they delight men．E．g．Pv．ii．11； PvA．145； Pv．iv．12； PvA．274．These were seven yakkhas who guarded the wealth of Jotiyasetthi （DhA．iv．208f．）．<br><br>It is difficult to decide whether the Yakkhas，who are the aborigines of Ceylon （Lankā），were considered human or non human．Kuvenī，one of their princesses，and her maid，can both assume different forms，but Vijaya marries Kuveni and has two children by her．（Cp．Vin．iii．37； iv．20； where sexual intercourse with a Yakkha is forbidden）．The Yakkhas are invisible，and Vijaya is able to kill them only with the help of Kuveni （Mhv．vii．36）； but their clothes are found fit for Vijaya and his followers to wear （Mhv．vii．38）．Again，Cetiyā （q．v．） could make herself invisible and assume the form of a mare，but Pandukābhaya lived with her for four years and she gave him counsel in battle．Later，when he held festivities，he had the Yakkha Cittarāja on the throne beside him （Mhv．x．87）．In all probability these Yakkhas were originally considered as humans，but later came to be confused with non humans．Their chief cities were Lankāpura and Sirīsavatthu．<br><br>The commonly accepted etymology of Yakkha is from the root yaj，meaning to sacrifice．Thus：yajanti tattha balim upaharantī ti yakkha （VvA．224），or pūjanīyabhāvato yakkho，ti uccati （VvA．333）．	,6,1
498253,en,21,yakkha samyutta,yakkha samyutta,Yakkha Samyutta,Yakkha Samyutta：The tenth chapter of the Samyutta Nikāya．  S．i．206ff．	,15,1
498421,en,21,yakkhasukaratittha,yakkhasūkaratittha,Yakkhasūkaratittha,Yakkhasūkaratittha：A ford on the Mahāvāluka gangā．Cv．lxxii．21；   Cv．Trs．i．321，n．1．	,18,1
498540,en,21,yama,yama,Yama,Yama：The god of death．（See，e．g．DhA．iii．337； Yamassa santikam = Maranasantikam）．<br><br>When beings die they are led before him to be judged according to their deeds．Birth，old age，illness，punishment for crime and death，are regarded as his messengers，sent among men as a warning to abstain from ill and do good．Yama questions beings brought before him as to whether they have seen these messengers and profited by them．If the answer is in the negative，the nirayapālas take them away to the different hells （M．iii．179ff）．<br><br>In the Mahāsamaya Sutta （D．ii．259） mention is made of two Yamas （duve Yamā），which the Commentary explains （DA．ii．690） by ”dve Yamakadevatā” （the twins，whom Rhys Davids calls the Castor and Pollux of Indian Mythology，in Dial．ii．290，n．1）．<br><br>Elsewhere （AA．i．374； MA．ii．953） Buddhaghosa speaks of four Yamas （im c’ esa eko va hoti，catusu pana dvāresu cattāro janā honti） at the four gates （of the Nirayas?）．He says that Yama is a Vemānikapetarājā，who sometimes enjoys all the pleasures of heaven，in a celestial mansion，surrounded by kapparukkhas，and at other times experiences the fruits of his kamma．He is a good king．<br><br>In the Jātakas* the Nirayas are particularly mentioned as Yama’s abode （Yamakkhaya，Yamanivesana，Yamasādana，etc．）； but，more generally，all Samsāra is considered as subject to Yama’s rule，and escape from samsāra means escape from Yama’s influence，Yama being the god of Death．It is evidently in this sense that Yama is called Vesāyi （q．v．） （J．ii．317，318）．<br><br>Yama is sometimes mentioned** with Indra，Varuna，Soma，Pajāpati，etc．as a god to whom sacrifices are offered．There is a tradition （A．i．142） that once Yama longed to be born as a human being and to sit at the feet of a Tathāgata．<br><br>Yama’s Nayanāyudha is mentioned （SNA．i．225） among the most destructive of weapons．<br><br>* E．g．J．ii．318； iv．273； v．268，274，304．The Vetaranī is mentioned as forming the boundary of Yama’s kingdom （i．21； J．ii．317； iii．472； but see ii．318）．At J．iv．405，Yama’s abode is called Ussadaniraya．DhA．i．334 explains Yamaloka by Catubbidham apāyalokam．Cp．PvA．33 （Yamaloko ti petaloko）； ibid．107 （Yamavisayam = Petalokam）．<br><br>** E．g．J．vi．201； D．i．244； at Mil．37 the list includes Kuvera，Suyāma and Santusita； cp．Mtu i．265； iii．68，77； 77，307．	,4,1
498566,en,21,yama,yāma,Yāma,Yāma：<i>1．Yāmā．</i>A class of Devas，mentioned in lists of devas between those of Tāvatimsa and those ofTusita <br><br>（E．g．Vin．i．12，A．i．228； iii．287； M．ii．194； iii．100，etc．）．<br><br>Two hundred years of human life are but one day to the Yāma devā，and two thousand Years，composed of such days，form their life period （A．i．213； iv．253）．Sirimā，sister of Jīvaka，was born after death in the Yāma world and became the wife of Suyāma，king of Yāmabhavana．From there she visited the Buddha with five hundred others．SNA i．244f．； see also VvA．246 for an upāsaka born in the Yāma-world．<br><br>In the Hatthipāla Jātaka （J．iv．475） mention is made of four Yāma-devas who were reborn as men．<br><br>The meaning of Yāmā is explained in the Commentaries （E．g．VibhA．519； PSA．441） as ”those that have attained divine bliss” （dibbam sukham yātā payātā sampattā ti Yāmā）．Other explanations are “misery freed” or ”governing gods”．Compendium，p．138，n．2．<br><br><i>2．Yāmā．</i> In some contexts，Yāmā seems to have been derived from Yama，king of the underworld -  e．g in such expressions as ”Yāmato yāva Akanittham” （From the underworld to the highest heaven）．KhA．166．	,4,1
498604,en,21,yamahanu,yāmahanu,Yāmahanu,Yāmahanu：One of the seven sages who lived the holy life and were   reborn in the Brahma world．J．vi．99．	,8,1
498618,en,21,yamaka,yamaka,Yamaka,Yamaka：<i>1．Yamaka．</i> The sixth book of the Abhidhamma Pitaka．It is divided into ten chapters （called Yamaka）   Mūla，Khandha，āyatana，Dhātu，Sacca，Sankhārā，Anusaya，Citta，Dhamma and Indriya．The method of treatment of each of the ten divisions tends to be threefold．Firstly，a Paññattivāra or section deliminating the term and concept，divided into an Uddesavāra，stating the inquiries only，and a Niddesavāra，wherein the inquiries are repeated with their several answers．Secondly，and mainly，there is the Pavattivāra，referring not to procedure generally，but to living processes，and，lastly，the Pariññāvāra，dealing with the extent to which a given individual （i．e．a class of beings） understands the category under consideration．There is a Commentary to the Yamaka by Buddhaghosa，which is included in the Pañcappakaranatthakathā．<br><br>See P．T．S．edn．i．xix ff．； the Yamaka has been published by the P．T．S．1911，1913．<br><br><i>2．Yamaka．</i> A Thera holding heretical views，refuted by Sāriputta．See Yamaka Sutta．<br><br><i>3．Yamaka．</i>A man belonging to the retinue of King Eleyya．He was a follower of Uddaka-Rāmaputta．A．ii．180； AA．ii．554．	,6,1
498628,en,21,yamaka patihariya,yamaka pātihāriya,Yamaka pātihāriya,Yamaka pātihāriya：The miracle of the ”double appearances”．When the Buddha laid down a rule forbidding the exercise of supernatural powers by monks -  following on the miracle performed byPindola Bhāradvāja -  the heretics went about saying that henceforth they would perform no miracles except with the Buddha．Bimbisāra reported this to the Buddha，who at once accepted the challenge，explaining that the rule was for his disciples and did not apply to himself．He，therefore，went toSāvatthi，the place where all Buddhas perform the Miracle．In reply to Pasenadi，the Buddha said he would perform the miracle at the foot of the Gandamba tree on the full moon day of Asālha [in July]．This was in the seventh year after the Enlightenment （DA．i．57）．<br><br>The heretics therefore uprooted all mango trees for one league around，but，on the promised day，the Buddha went to the king’s garden，accepted the mango offered by Ganda，and caused a marvellous tree to sprout from its seed．The people，discovering what the heretics had done，attacked them，and they had to flee helter-skelter．It was during this flight that Pūrana Kassapa committed suicide．The multitude，assembled to witness the miracle，extended to a distance of thirty six leagues．The Buddha created a jewelled walk in the air by the side of the Gandamba．When the Buddha’s disciples knew what was in his mind，several of them offered to perform miracles and so refute the insinuations of the heretics．Among such disciples were Gharanī，Culla Anātthapindika，Cīrā，Cunda，Uppalavannā andMoggallāna．<br><br>The Buddha refused their offers and related theKanhausabha andNandivisāla Jātakas．Then，standing on the jewelled walk，he proceeded to perform the Yamaka-pātihāriya （Twin Miracle），so called because it consisted in the appearance of phenomena of opposite character in pairs -  e．g．producing flames from the upper part of the body and a stream of water from the lower，and then alternatively．Flames of fire and streams of water also proceeded alternatively from the right side of his body and from the left．DA．l．57； DhA．iii．214f．explains how this was done．From every pore of his body rays of six colours darted forth，upwards to the realm of Brahmā and downwards to the edge of the Cakkavāla．The Miracle lasted for a long while，and as the Buddha walked up and down the jewelled terrace he preached to the multitude from time to time．It is said that he performed miracles and preached sermons during sixteen days，according to the various dispositions of those present in the assembly．At the conclusion of the Miracle，the Buddha，following the example of his predecessors，made his way，in three strides，to Tāvatimsa，there to preach the Abhidhamma Pitaka to his mother，now born as a devaputta．<br><br>The Twin Miracle is described at DA．i．57，and in very great detail at DhA．iii．204； see also J．iv．263ff．The DhA．version appears to be entirely different from the Jātaka version； the latter is very brief and lacks many details，especially regarding Pindola’s miracle and the preaching of the Abhidhamma in Tāvatimsa．The account given in Dvy．（143-66） is again different； the Miracle was evidently repeatedly performed by the Buddha （see，e．g．Candanamālā），and it is often referred to -  e．g．J．i．77，88，193； Ps．i．125； SNA．i．36； AA．i．71； MA．ii．962； Mil．349； Vsm．390； PvA．137； Dāthāvamsa i．50．The miracle was also performed by the Buddha’s relics； see，．e．g．Mhv．xvii．52f．； Sp．i．88，92．<br><br>It is said （Mil．349） that two hundred millions of beings penetrated to an understanding of the Dhamma at the conclusion of the Miracle．<br><br>The Twin Miracle can only be performed by the Buddha．Mil．106．	,17,1
498629,en,21,yamaka sutta,yamaka sutta,Yamaka Sutta,Yamaka Sutta：The Thera Yamaka held the view that，in so far as a monk has destroyed the āsavas，he is broken up and perishes at the break up of the body and becomes not after death．Yamaka’s colleagues tried to correct this erroneous view （the heresy lies in the implication that ”a being is broken up and perishes”； SA．ii．226．） but failed，and so reported him to Sāriputta．Sāriputta visited Yamaka and argued with him that if it were false to say of anybody that he existed in truth，in reality，even in this very life，how much more so to speak of someone existing or not existing after death．Yamaka thereupon confessed his error．Sāriputta further elucidated the matter by using the simile of a man who enters the service of a rich householder with the intent to murder him．Such a man would always be a murderer，even though his master knew him not to be so．Even so，the disciple who regards body，etc．as permanent and so on，harbours a murderous view，even though he knows it not as such （S．iii．109ff）．<br><br>The sutta is often referred to．（E．g．VibhA．32； Vsm．479； cp．Vsm．626 （Yamakato sammasana）．Does Yamakato here mean ”according to the Yamaka Sutta”?）．<br><br>It is sometimes called the Yamakovāda Sutta （E．g．Netti，p．30）．	,12,1
498630,en,21,yamaka vagga,yamaka vagga,Yamaka Vagga,Yamaka Vagga：<i>1．Yamaka Vagga．</i> The first section of the Dhammapada．<br><br><i>2．Yamaka Vagga．</i> The eight chapter of the Atthaka Nikāya of the Anguttara Nikāya．A．iv．314-35．<br><br><i>3．Yamaka Vagga．</i> The seventh chapter of the Dasaka Nipāta of the Anguttara Nikāya．A．v．113-31．<br><br><i>4．Yamaka Vagga．</i> The second chapter of the Salāyatana Samyutta．S．iv．6-15．	,12,1
498701,en,21,yamakapatihariya vatthu,yamakapātihāriya vatthu,Yamakapātihāriya Vatthu,Yamakapātihāriya Vatthu：The story of the Yamakapātihāriya．  DhA．iii．199-230．	,23,1
498756,en,21,yamakoli,yamakolī,Yamakolī,Yamakolī：A Yakkha who，with one thousand others，stood guard over the first gate of Jotika’s palace （DhA．iv．208）．<br><br>When Ajātasattu attempted to take the palace the Yakkha drove him away．DhA．iv．222．	,8,1
498807,en,21,yamataggi,yamataggi,Yamataggi,Yamataggi：A sage of old who led a good life and persuaded his followers to do likewise．<br><br>He was among the originators of the Vedic hymns．Vin．i．245； D．i．238，239； M．ii．169，200； A．iii．224，229； iv．61； also J．vi．251，where he is called Yāmataggi and is described as a king of old．Cp．Vedic Index，see Jamadagni．	,9,1
498811,en,21,yamataggi,yāmataggi,Yāmataggi,Yāmataggi：See Yamadaggi．	,9,1
498846,en,21,yamelutekula,yamelutekulā,Yamelutekulā,Yamelutekulā：Two brahmins，probably named Yamelu and Tekula，who proposed to the Buddha that the Dhamma should be put into Sanskrit （chandasi）．The Buddha refused their request．Vin．ii．139．	,12,1
498874,en,21,yamuna,yamunā,Yamunā,Yamunā：<i>1．Yamunā．</i>The second of the five great rivers of Jambudīpa，which are often used in similes．Vin．ii．237； A．iv．101，198，202； v．22； S．ii．135； v．401，etc．； Ud．v．5； Mil．114 （where ten rivers are mentioned）； Mtu．iii．203，363．<br><br>On its banks were Kosambī andMadhurā．For its origin see Gangā．It is stated in the story of Bakkula （ThagA．i．344） that newly born children were bathed in the waters of the Yamunā for their health．The river was evidently the special resort of the Nāgas （See，e．g．D．ii．259； J．vi．158，161ff．164，197）． <br><br>It is said that the fish of the Yamunā considered themselves more beautiful than those of the Gangā．J．ii．151ff．under the river was the realm of the Nāga king，Dhatarattha （J．vi．200）．The waters of the Gangā mix very easily with those of the Yamunā （J．v．496； vi．412，415）．<br><br><i>2．Yamunā．</i>A channel branching off westward from the Punnavaddhana Tank．Cv．lxxix．47．	,6,1
498879,en,21,yamuna,yāmuna,Yāmuna,Yāmuna，Yāmuneyya：Derivatives of    Yamunā．	,6,1
499053,en,21,yanna,yañña,Yañña,Yañña：See Aññata Kondañña．  Mil．236．	,5,1
499057,en,21,yanna sutta,yañña sutta,Yañña Sutta,Yañña Sutta：Preached in reference to an animal sacrifice which Pasenadi proposed to hold on the advice of the brahmins in order to avert the effects of his evil dreams．<br><br>The Buddha，hearing of it，declares that such sacrifices never produce good results．There are other “sacrifices” which harm no one and by which the celebrants are blessed and the gods pleased．S．i．75．	,11,1
499062,en,21,yannabhedavada,yaññabhedavāda,Yaññabhedavāda,Yaññabhedavāda：A poem of twenty one stanzas in which Bhūridatta   describes to his brother Arittha the various kinds of sacrifices and their   futility．J．vi．205ff．	,14,1
499069,en,21,yannadatta,yaññadatta,Yaññadatta,Yaññadatta：<i>1．Yaññadatta．</i> A brahmin，father of Konāgamana Buddha．D．ii．7； J．i．43； Bu．xxiv．17．<br><br><i>2．Yaññadatta．</i> Son of Ani Mandavya．While he was playing，his ball rolled into an anthill，and，all unsuspecting，he put his hand in and was bitten by a snake．He was cured by ”Acts of Truth” performed by his parents and by Kanha Dīpāyana （J．iv．30f）．<br><br>See the Kanhadīpāyana Jātaka．He is identified with Rāhula．J．iv．37．	,10,1
499558,en,21,yasa,yasa,Yasa,Yasa：<i>1．Yasa Thera．</i>He was the son of a very wealthy treasurer of Benares，and was brought up in great luxury，living in three mansions，according to the seasons and surrounded with all kinds of pleasures．Impelled by antecedent conditions，he saw one night the indecorum of his sleeping attendants，and，greatly distressed，put on his gold slippers and left the house and the town，non humans opening the gates for him．He took the direction ofIsipatana，exclaiming：”Alas! What distress! Alas! What danger!” The Buddha saw him in the distance and called to him，”Come Yasa，here is neither distress nor danger．” Filled with joy，Yasa took off his slippers and sat beside the Buddha．The Buddha preached to him a graduated discourse，and when he had finished teaching the Truths，Yasa attained realization of the Dhamma．To Yasa’s father，too，who had come in search of his son，the Buddha preached the Doctrine，having first made Yasa invisible to him．（This is given as an example of the Buddha’s iddhi power，Vsm．393）． At the end of the sermon he acknowledged himself the Buddha’s follower，（he thus became the first tevācika upāsaka） and Yasa，who had been listening，became an arahant．When，therefore，Yasa’s presence became known to his father，who asked him to return to his grieving mother，the Buddha declared that household life had no attractions for Yasa and granted his request to be admitted to the Order．The next day，at the invitation of Yasa’s father，he went，accompanied by Yasa，to his house，and there，at the conclusion of the meal，he preached to Yasa’s mother and other members of the household，who all became his followers，thus becoming the first tevācikā upāsikā．When Yasa’s intimate friends，Vimala，Subāhu，Punnaji and Gavampati，heard of Yasa’s ordination they followed his example and joined the Order，attaining arahantship in due course，as did fifty others of Yasa’s former friends and acquaintances （Vin．i．15 20； DhA．i．72）．<br><br>In the time of Sumedha Buddha，Yasa was a king of the Nāgas and invited the Buddha and his monks to his abode，where he showed them great honour and hospitality．He then gave costly robes to the Buddha and to each monk a pair of valuable robes．In the time of Siddhattha Buddha he was a Treasurer，and offered the seven kinds of jewels at the Bodhi tree．In the time of Kassapa Buddha he was a monk．For eighteen thousand kappas he was a deva king and one thousand times he was king of men．Wherever he went he had a gold canopy，and in his last life over his funeral pyre was a gold canopy （ThagA．i．232f）．He is evidently identical with Sabbadāyaka of the Apadāna （Ap．i．333f）．A verse attributed to him is found in the Theragāthā （vs．117）．<br><br>Yasa is often quoted as one who enjoyed great luxury in his lay life （AA．ii．596）．<br><br>The Dhammapada Commentary （DhA．i．82f ） states that，in a past life，Yasa and his four companions wandered about engaged in various acts of social service．One day they came across the dead body of a pregnant woman，which they took to the cemetery to be cremated．There the others went away，leaving Yasa to finish the work．While burning the corpse his mind was filled with thoughts of the foulness of the human body； he drew the attention of his friends to this idea，and，later，of his parents and wives，all of whom approved of what he said．For this reason Yasa felt revulsion against the household life，and his friends and members of his family were able to realize the Dhamma early in the Buddha’s career．<br><br>The ordination of Yasa was one of the scenes of the Buddha’s life to be sculptured in the Relic Chamber of the Mahā Thūpa （Mhv．xxx．79）．<br><br>According to the Anguttara Commentary （AA．i．218f），Sujātā Senānīdhītā （who gave the Buddha a meal of milk rice just before his Enlightenment） was Yasa’s mother．She became a sotāpanna after listening to the Buddha’s sermon．<br><br><i>2．Yasa．</i>Called <i>Kākandakaputta</i><br><br>He was the son of the brahmin Kākandaka and was a pupil ofAnanda．It is said he was fortunate enough to see the Buddha alive （Mhv．iv．57f）．<br><br>When he arrived at the Kūtāgārasālā in the Mahāvana，he discovered that theVajjian monks had raised the ”Ten Points” （dasavatthu） contrary to the Buddha’s teachings，and that they were publicly asking for money from their lay disciples．Yasa thereupon protested against such misdemeanours，and the Vajjian monks，hoping to win him over，offered him a share of the money they had collected．<br><br>This offer he rejected with scorn，and the monks passed on him the Patisārattiyakamma （craving of pardon from lay folk）．This necessitated that Yasa should be sent among the laymen，accompanied by a messenger，presumably to ask their pardon for having misinformed them．But instead of this，Yasa told the lay people that the behaviour of the Vajjian monks was completely at variance with the rules laid down by the Buddha，and quoted the Buddha’s discourses to prove his charge．<br><br>When the Vajjian monks heard of this，they pronounced on him the Ukkhepaniya Kamma （Act of Suspension，but when they assembled to carry it out，Yasa disappeared through the air to Kosambī，from where he sent messengers to the monks of Avanti，of the west （Pātheyyakā or Pāveyyakā） and of the south （Dakkhināpatha），asking for their assistance in checking the corruption of the religion．With them he visited Sambhūta Sānavāsī atAhogangapabbata，and there they decided to consult Revata who lived inSoreyya．Yasa，therefore，went toRevata，following him throughSankassa，Kannakujja，Udumbara，Aggalapura and Sahajāti．Having found Revata，he questioned him regarding the ten points，and obtained from him promise of assistance．<br><br>Together they returned to Vesāli，where lived Sabbakāmī，the oldest Thera of the day．After obtaining his opinion on the matter，an assembly of the monks was held and a committee was appointed （to settle the matter by an Ubbāhikā） of four from the East：Sabbakāmī，Sālha，Khujjasobhita，and Vāsabhagāmika； and four from the West：Revata，Sambhūta-Sānavāsī，Yasa and Sumana．They debated the question at the Vālikārāma，Revata acting as questioner and Sabbakāmī answering his questions．At the end of the enquiry the decision was given against the ten points of the Vajjian monks，and this decision was conveyed to the assembly．Then the recital of the Vinaya was held in which seven hundred monks participated； this recital was called the Sattasatī．Vin．ii．294ff．； Mhv．iv．9ff．；； Dpv．iv．45ff．； v．23．The Mhv．says that at first the king （Kālāsoka） was inclined to support the Vajjians，but his sister，Nandā Therī，warned him against this （iv．37ff．）．<br><br>The monks who refused to accept the findings of the committee held another convocation，which was called the Mahāsangīti （Dpv．v．30ff．）．The Sattasatī Recital （also called The Second Recital） was also named （E．g．AA．i．251； MA．ii．880） Yasathera sangīti，evidently because of the prominent part played by Yasa．<br><br>Yasa is ranked （See，e．g．DA．ii．525） among the great benefactors of the religion．<br><br><i>3．Yasa．</i>A deva，present at the preaching of the Mahā Samaya Sutta．D．ii．259； perhaps the name is Yasasa （DA．ii．690）．<br><br><i>4．Yasa．</i> A monk，author of the Porānatīkā on the Khuddasikkhā （Svd．1208）．See also Mahāyasa．<br><br><i>5．Yasa．</i> A king of twenty nine kappas ago； a previous birth of Rāmaneyya Thera．ThagA．i．121．<br><br><i>6．Yasa．</i> A palace occupied by Padumuttara Buddha in his last lay-life．Bu．xi．20； BuA．（158） calls it Yasavatī．<br><br><i>7．Yasa．</i> A palace occupied by Kassapa Buddha．Bu．xxv．35； BuA．（217） calls it Yasavā．	,4,1
499568,en,21,yasa sutta,yasa sutta,Yasa Sutta,Yasa Sutta：Once when the Buddha is staying at Icchānangala，with Nāgita as his attendant，the brahmins of Icchānangala come to pay him homage with various kinds of offerings and make a great noise and uproar as they wait outside the gate．<br><br>The Buddha is disturbed by their noise and expresses his disapproval，whereupon，Nāgita begs of him to accept their homage and their gifts，The Buddha answers that he has no need for them； he has attained the happiness of renunciation，of insight，of awakening，of calm； happiness proceeding from gains and flattery is dung like．<br><br>He knows of monks who joke and make merry，who eat their bellies full and give themselves up to languor and torpor，or live on the outskirts of some village．They do not please him，but a forest dwelling monk pleases him because he knows that，some day，that monk will find emancipation．A．iv．340ff．	,10,1
499585,en,21,yasadatta thera,yasadatta thera,Yasadatta Thera,Yasadatta Thera：He belonged to a family of Malla chieftains and was educated at Takkasilā，where he attained great proficiency．Later，while journeying in the company of Sabhiya，he came to Sāvatthi，where he was present at the discussion between Sabhiya and the Buddha．It was his purpose to try and discover flaws in the Buddha’s argument．The Buddha knew what was in his mind，and at the end of the Sabhiya Sutta admonished him in five verses （Thag．360 4）．Yasadatta was greatly moved and entered the Order，winning arahantship in due course．<br><br>In the time of Padumuttara Buddha，he had been a very learned brahmin，living as an ascetic in the forest．One day he saw the Buddha，and，with clasped hands，praised his virtues （Thag．i．427f）． <br><br>He is evidently identical with Ñānathavika of the Apadāna．（Ap．ii．392f）	,15,1
499639,en,21,yasalalaka,yasalālaka,Yasalālaka,Yasalālaka：Younger brother of Candamukha Siva．He killed Siva at the festival sports at Tissavāpi and ruled as king for seven years and eight months （112-20 A．C．）．<br><br>His gate watchman，Subha，bore a strong resemblance to him，and Tissa would sometimes deck Subha in all his royal ornaments and place him on the throne，where all the nobles of the court paid him homage，thinking him to be the king，Tissa，meanwhile，enjoying the fun，as watchman．One day，as Tissa stood at the door，laughing to himself，Subha charged him with impertinence and ordered the guard to slay him．<br><br>Mhv．xxxv．49ff．； Dpv．xxi．46．	,10,1
499681,en,21,yasapani,yasapāni,Yasapāni,Yasapāni：King of Benares．See the  Dhammaddhaja Jātaka．	,8,1
499702,en,21,yasasa,yasasa,Yasasa,Yasasa：See    Yasa （3）．	,6,1
499749,en,21,yasava,yasava,Yasava,Yasava：One of the chief lay supporters of Sumedha Buddha．  Bu．xii．25．	,6,1
499752,en,21,yasavaddhanavatthu,yasavaddhanavatthu,Yasavaddhanavatthu,Yasavaddhanavatthu：A book by Tipitakālankāra Thera，written at the   request of Nyaung Ram Min．Bode，op．cit．53．	,18,1
499761,en,21,yasavanta,yasavanta,Yasavanta,Yasavanta：See Yasavā （1）．	,9,1
499766,en,21,yasavati,yasavatī,Yasavatī,Yasavatī：<i>1．Yasavatī．</i>Wife of Supatita （Suppatīta），and mother of Vessabhū Buddha．Bu．xxii．18； J．i．42； D．ii．7．<br><br><i>2．Yasavatī．</i> Wife of Mangala Buddha in his last lay life．Bu．iv．20．<br><br><i>3．Yasavatī．</i> Chief of the women patrons of Revata Buddha．Bu．vi．23．<br><br><i>4．Yasavatī．</i>Sister of Akitti （q．v．）．J．iv．237．<br><br><i>5．Yasavatī．</i> One of the chief women supporters of Metteyya Buddha．She will be one of the leaders of the women who will accompany Metteyya on his Renunciation．Anāgat．vs．63，99．<br><br><i>6．Yasavatī．</i>The city in whose park Tissa Buddha preached his first sermon．It was the capital of King Sujāta．BuA．189，190．<br><br><i>7．Yasavatī．</i> See Yasa （6）．<br><br><i>8．Yasavatī．</i> A Therī．The Apadāna contains a set of verses attributed to a group of nuns，at the head of whom was Yasavatī．Ap．ii．597．<br><br><i>9．Yasavatī．</i> Wife of Okkāmukha and mother of Devadahasakka．MT．135．	,8,1
499806,en,21,yasodhara,yasodhara,Yasodhara,Yasodhara：<i>1．Yasodhara．</i>A king of fifty five kappas ago； a previous birth of Ukkhepakatavaccha （Ekatthambhika） Thera．ThagA．i．148； Ap．i．56．<br><br><i>2．Yasodhara．</i> There were once seventy seven kings of this name，all previous births of Sona Kolivisa．ThagA．i．546； Ap．i．94．<br><br><i>3．Yasodhara．</i>A brahmin，father of Subhadda，who became one of the chief disciples of Kondañña Buddha．BuA．110．<br><br><i>4．Yasodhara．</i>A preacher in the time of Kassapa Buddha （SA．i．148）．See Andhavana．	,9,1
499812,en,21,yasodhara,yasodharā,Yasodharā,Yasodharā：<i>1．Yasodharā．</i>See Rāhulamātā．<br><br><i>2．Yasodharā．</i> The daughter of the Treasurer of Sunandagāma； she offered a meal of milk rice to Kondañña Buddha．BuA．108．<br><br><i>3．Yasodharā．</i> Wife of the khattiya Yasavā and mother of Anomadussī Buddha．J．i．36； DhA．i．105； Bu．viii．17； AA．i．85．<br><br><i>4．Yasodharā．</i> Daughter of King Jayasena．She married Añjana the Sākiyan，and their children were Māyā and Pajāpatī andDandapānī and Suppabuddha （Mhv．ii．16ff）． <br><br>Yasodharā was the sister of Sīhahanu．MT．35； see also Mtu．i．355．<br><br><i>5．Yasodharā．</i> Daughter of Vijayabāhu I．and Līlāvatī．She married Vīravamma and had two daughters，Līlāvatī and Sugalā （Cv．lix．26）．She was later raised to the rank of rājinī （? queen） by Vijayabāhu，and erected a massive building，called Pāsādapāda，in the Kappūramūlāyatana．Cv．lx．83．<br><br><i>6．Yasodharā．</i> One of the chief women supporters of Sumedha Buddha．Bu．xii．25．	,9,1
499822,en,21,yasoja,yasoja,Yasoja,Yasoja：He was born outside the gates of Sāvatthi in a fishing village，where his father was the headman of five hundred families．When he came of age，he was fishing one day in the Aciravatī，and，casting his net，caught a large golden colour fish．Yasoja and his companions took the fish to Pasenadi who sent them to the Buddha．The Buddha told them that the fish had been a wicked monk in the time of Kassapa Buddha，and had since suffered in purgatory，where his mother and sisters still were．He then preached to them the Kapila Sutta，and Yasoja and his companions，greatly moved，renounced the world （ThagA．i．356f．）．<br><br>The Udāna mentions （Ud．iii．3） how，later，Yasoja and five hundred of his companions went to see the Buddha at Jetavana．There they stood talking to the monks who lived there and made a great uproar．The Buddha，sending Ananda to fetch them，asked them to remove themselves from his presence，as they were behaving like fishermen．Taking his admonition to heart，they returned to the banks of the Vaggumudā in the Vajji country，and there they determined to lead such lives as would commend them to the Buddha．During the rainy season，they all put forth effort and attained arahantship．Some time after，the Buddha visited Vesāli during a journey and asked Amanda to send for Yasoja and his friends as he desired to see them．Ananda sent a message．When the monks arrived，they found the Buddha lost in meditation，and they，too，seated themselves and entered into samādhi，remaining thus throughout the night．Amanda could not understand why the Buddha，having sent for Yasoja and his companions，should have sunk into samādhi without greeting them，and three times during the night he tried to remind the Buddha of their arrival； but the Buddha ignored his warnings and in the morning explained to him that it was more joy for them all to live in the bliss of samādhi than to indulge in mere conversation．It is said in UdA．185 that the Buddha spent the night in samādhi in order to show Yasoja and his companions that he regarded them as equals．<br><br>It is said （ThagA．i．357） that when Yasoja and the others visited the Buddha at Vesāli，they were very thin and had grown uncomely through their austerities．The Buddha commended their self denial in a verse，and Yasoja，appreciating the Buddha’s praise，uttered two other verses，exalting the love of solitude （Thag．243 5）．<br><br>In the time of Vipassī Buddha Yasoja belonged to a family of park-keepers （ārāmagopakā），and one day seeing the Buddha travel through the air，he gave him a labuja fruit （ThagA．i．356）．In the time of Kassapa Buddha，Yasoja was the leader of a band of five hundred robbers．They were pursued by the villagers and fled into the forest for safety．There they saw a monk sitting on a stone and asked him for protection．He advised them to take the five precepts，and when they had done so，he exhorted them never to violate these precepts even if keeping them meant the loss of their lives．Soon after，they were captured and killed．But remembering the monk’s admonition at the moment of death，they harboured no hatred against anyone，and after death were reborn in the deva world （UdA．179f）．<br><br>The Vinaya relates （Vin．i．239） how once，when Yasoja was ill，drugs were brought for his use，but as the Buddha had forbidden the use of a special place for storing such things （kappiyabhūmi） they were left out of doors and were partly eaten by vermin，the remainder being carried away by robbers．When the matter was reported to the Buddha，he allowed the use of a duly chosen kappiyabhūmi．The Apadāna verses ascribed to Yasoja in the Theragāthā are，in the Apadāna itself，found in two places：one under Labujadāyaka （Ap．ii．409） and the other，with slight variations，under Labujaphaladāyaka．Ap．i．295．	,6,1
499824,en,21,yasoja sutta,yasoja sutta,Yasoja Sutta,Yasoja Sutta：The story of Yasoja as given   in the Udāna．SNA．i．312．	,12,1
499856,en,21,yassam disam sutta,yassam disam sutta,Yassam disam Sutta,Yassam disam Sutta：Five qualities，the possession of which makes a king honored wherever he rules -  <br><br>  pure descent，  great wealth，  strong armies，  a wise minister   and great glory； and five similar qualities   <br><br>  virtue，  learning，  active energy，  insight   and emancipation   which enable a monk to live free in heart wherever he resides．A．iii．151ff．	,18,1
499857,en,21,yassasi,yassasī,Yassasī,Yassasī：The name of a Pacceka Buddha．M．iii．69； ApA．i．106；   MA．ii．890．	,7,1
499871,en,21,yasuttara,yasuttarā,Yasuttarā,Yasuttarā：<i>1．Yasuttarā．</i>One of the palaces occupied by Paduma Buddha in his last lay life．BuA．146； but see Paduma．<br><br><i>2．Yasuttarā．</i> A devatā of Tāvatimsa．She had been a resident of Bārānasī．She once spun two robes，and，having washed them，she offered them to the Buddha．The Buddha accepted the gift and preached to her and she became a sotāpanna．After death she was born in Tāvatimsa as Yasuttarā and was much loved by Sakka．When she realized that her good fortune was due to her faith in the Buddha，she visited him at Jetavana and told him her story．It is said that，owing to the power of her merit，she owned a most marvellous elephant．Vv．iv．3； VvA．181ff．	,9,1
500033,en,21,yathabhata sutta,yathābhata sutta,Yathābhata Sutta,Yathābhata Sutta：<i>1．Yathābhata Sutta．</i> Five qualities which lead a monk to hell：he is faithless，unconscientiously，reckless of blame，indolent and without insight．A．iii．3．<br><br><i>2．Yathābhata Sutta．</i>Similar groups of five qualities．See （1）．A．iii．264．	,16,1
501543,en,21,yatthalatissa,yatthālatissa,Yatthālatissa,Yatthālatissa：Son of Mahānāga，who was a brother of Devānampiyatissa．<br><br>His son was Gothabhaya and his grandson Kākavannatissa，father of Dutthagāmani （Mhv．xv．170）．<br><br>He was born in the Yatthāla-vihāra （Mhv．xxii．10） and ruled in Rohana．<br><br>Among his works was the construction of the five storied pāsāda at Kalyānī．Cv．lxxxv．64．	,13,1
501544,en,21,yatthalaya vihara,yatthālaya vihāra,Yatthālaya vihāra,Yatthālaya vihāra：A vihāra in Rohana，where Yatthālayatissa was   born．Mhv．xxii．10．	,17,1
501579,en,21,yatthikanda,yatthikanda,Yatthikanda,Yatthikanda：A district in Malaya in Ceylon，mentioned in the   account of the wars between Gajabāhu and Parakkamabāhu I．Cv．lxx．7，9．	,11,1
501631,en,21,yava,yava,Yava,Yava：Son of Brahmadatta and afterwards king of Benares．For his   story see the Mūsika Jātaka．	,4,1
501650,en,21,yava-jara sutta,yāva-jarā sutta,Yāva-jarā Sutta,Yāva-jarā Sutta：A name given in the Sutta Sangaha （No．36） to the   Jarā Sutta （2） （q．v．）．	,15,1
501767,en,21,yavakalapiya sutta,yavakalāpiya sutta,Yavakalāpiya Sutta,Yavakalāpiya Sutta：If six men，armed with flails，were to beat out a sheaf of corn，it would be thoroughly threshed．Thus are putthujjanas threshed by objects，etc．； thoughts of a future birth thresh them even more thoroughly．<br><br>Once Vepacitti and the Asuras were defeated by Sakka and the Devas and Vepacitti was bound hand and foot．But when Vepacitti thought that the Devas were righteous，his bonds slackened．Subtle were the bonds of Vepacitti，but more subtle are those of Māra．He who possesses conceits of tanhā ditthi māna is Māra’s bondsman．S．iv．201ff．	,18,1
501768,en,21,yavakalapiya thera,yavakalāpīya thera,Yavakalāpīya Thera,Yavakalāpīya Thera：An arahant．He was a barley reaper （? yavasika）   in the time of Sikhī Buddha，and one day，seeing the Buddha on the road，he   spread a sheaf of barley for his seat．Ap．i．282．	,18,1
501837,en,21,yavamajjhaka,yavamajjhaka,Yavamajjhaka,Yavamajjhaka：A village near Mithilā，the residence of Amarādevī，  wife of Mahosadha．J．vi．365，366； 330 says there were villages of this name on   the four sides of Mithilā．	,12,1
501886,en,21,yavapalakavimana vatthu,yavapālakavimāna vatthu,Yavapālakavimāna Vatthu,Yavapālakavimāna Vatthu：Yavapālaka Vimāna Vatthu    The story of a yavapālaka of Rājagaha who gave a meal of sour gruel （kummāsa） to an arahant，and，as a result，was born in Tāvatimsa where Moggallāna met him and learnt his story．Vv．iv．7； VvA．294．	,23,1
502284,en,21,yo no cedam sutta,yo no cedam sutta,Yo no cedam Sutta,Yo no cedam Sutta：If there were no satisfaction from the earth element，beings would not   lust after it；   if there were no misery in it，they would not be repelled by it；   if there were no escape from it，beings would not so escape；   when all these things are fully known，beings will live aloof from the   world．S．ii．172．	,17,1
502365,en,21,yodha sutta,yodha sutta,Yodha Sutta,Yodha Sutta：<i>1．Yodha Sutta．</i> Three qualities which make a soldier serviceable to a king：he must be a long distance shot，a rapid （like lightning） shot，and a piercer of huge objects； and three similar qualities （details of which are given） which make a monk worthy of homage and gifts．A．i．284f．<br><br><i>2．Yodha Sutta．</i> Similar to （1），but four qualities are given，the fourth being that the soldier must be skilled in the knowledge of points of vantage．A．ii．170f．	,11,1
502366,en,21,yodha vagga,yodha vagga,Yodha Vagga,Yodha Vagga：The eighth section of the  Rasavahinī．	,11,1
502371,en,21,yodhajiva,yodhājīva,Yodhājīva,Yodhājīva：A headman （gāmanī） who visited the Buddha and asked if it was true that men who fall fighting in battle are reborn among the Sārañjita devas．<br><br>At first the Buddha refused to answer the question，but finding that Yodhājīva insisted，explained to him that fighting men were reborn after death either in the Sārājita niraya or among animals．<br><br>The headman became the Buddha’s follower．S．iv．308．	,9,1
502375,en,21,yodhajiva sutta,yodhājīva sutta,Yodhājīva Sutta,Yodhājīva Sutta：<i>1．Yodhājīva Sutta．</i> On five kinds of warriors：those who are frightened by a cloud of dust，by the sight of a flag，by tumult，by conflict，and those who fight victoriously； and on five similar kinds of monks．A．iii．87f．<br><br><i>2．Yodhājīva Sutta．</i>On five kinds of warriors：those who go down into the thick of the fight where they are overpowered，those who are wounded and die on the way to their home，those who survive for some time but die of their wounds，those who are cured of their wounds，those that are victorious in battle and continue to fight．There are five corresponding kinds of monks．A．iii．94ff．<br><br><i>3．Yodhājīva Sutta．</i> Records the visit of the headman Yodhājīva to the Buddha．S．iv．308．	,15,1
502376,en,21,yodhajiva vagga,yodhājīva vagga,Yodhājīva Vagga,Yodhājīva Vagga：<i>1．Yodhājīva Vagga．</i>The fourteenth chapter of the Tīkā Nipāta of the Anguttara Nikāya．A．i．284-92．<br><br><i>2．Yodhājīva Vagga．</i>The nineteenth chapter of the Catukka Nipāta of the Anguttara Nikāya （A．ii．170-84）．The Commentary calls it Brāhmana Vagga．AA．552f．<br><br><i>3．Yodhājīva Vagga．</i> The eight chapter of the Pañcaka Nipāta of the Anguttara Nikāya．A．iii．84-110．	,15,1
502470,en,21,yoga sutta,yoga sutta,Yoga Sutta,Yoga Sutta：<i>1．Yoga Sutta．</i> The four bonds   sensual desire，becoming，wrong view，ignorance   for the comprehension of which the Noble Eightfold Path must be followed．S．v．59．<br><br><i>2．Yoga Sutta．</i> On details regarding the four kinds of bonds：of passion，of becoming，of （wrong） views，of ignorance．A．ii．10f．	,10,1
502510,en,21,yogakkhema sutta,yogakkhema sutta,Yogakkhema Sutta,Yogakkhema Sutta：The Tathāgata has won security from bondage，  because he has abandoned desire for objects，etc．S．iv．85．	,16,1
502628,en,21,yogavinicchaya,yogavinicchaya,Yogavinicchaya,Yogavinicchaya：A Commentary by Vācissara．Gv．68； P．L．C．202．	,14,1
503105,en,21,yona,yonā,Yonā,Yonā：A country and its people．The name is probably the Pāli equivalent for Ionians，the Baktrian Greeks．The Yonas are mentioned with the Kambojas in Rock Edicts v．and xii of Asoka，as a subject people，forming a frontier district of his empire．The country was converted by the Thera Mahārakkhita，who was sent there after the Third Council （Mhv．xii．5； Dpv．viii．9； Sp．i．67）．<br><br>In the time of Milinda the capital of the Yona country was Sāgala （Mil．1）．It is said （Mhv．xxix．39） that at the Foundation Ceremony of the Mahā Thūpa，thirty thousand monks，under Yona Mahādhammarakkhita，came from Alasandā in the Yona country．Alasandā was evidently the headquarters of the Buddhist monks at that time．Alasandā is generally identified （See，e．g．Geiger，Mhv．Trs．194，n．3） with the Alexandria founded by the Macedonian king （Alexander） in the country of the Paropanisadae near Kābul．<br><br>In the Assalāyana Sutta （M．ii．149），Yona and Kamboja are mentioned as places in which there were only two classes of people，masters and slaves，and the master could become a slave or vice versa．The Commentary （MA．ii．784） explains this by saying that supposing a brahmin goes there and dies，his children might consort with slaves，in which case their children would be slaves．In later times，the name Yavanā or Yonā seems to have included all westerners living in India and especially those of Arabian origin （Cv．Trs．ii．87，n．1）．Yonaka，statues，holding lamps，were among the decorations used by the Sākiyans of Kapilavatthu （MA．ii．575）．The language of the Yavanas is classed with the Milakkhabhāsā （E．g．DA．i．276； VibhA．388）．<br><br>The Anguttara Commentary （AA．i．51） records that from the time of Kassapa Buddha the Yonakas went about clad in white robes，because of the memory of the religion which was once prevalent there．	,4,1
503110,en,21,yonaka dhammarakkhita,yonaka dhammarakkhita,Yonaka Dhammarakkhita,Yonaka Dhammarakkhita：<i>1．Yonaka Dhammarakkhita Thera．</i> He was sent toAparantaka at the conclusion ofMoggaliputtapissa’s Council （Mhv．xii．4）．’ There he preached the Aggikkhandhopama Sutta and converted thirty seven thousand beings．Mhv．xii．34f．； Dpv．viii．7； Sp．i．67．<br><br><i>2．Yonaka Dhammarakkhita．</i> Teacher ofPunabbasukutumbikaputta Tīssa．	,21,1
503198,en,21,yoniso sutta,yoniso sutta,Yoniso Sutta,Yoniso Sutta：<i>1．Yoniso Sutta．</i>Just as the dawn is harbinger of the sun，so is yoniso manasikāra the harbinger of the Noble Eightfold Path．S．v．31f．<br><br><i>2．Yoniso Sutta．</i> Mindfulness comes by yoniso manasikāra and goes through it to fulfilment．S．v．93f．	,12,1
503444,en,21,yudhanjaya,yudhañjaya,Yudhañjaya,Yudhañjaya：See Yuvañjaya．	,10,1
503446,en,21,yudhanjaya vagga,yudhañjaya vagga,Yudhañjaya Vagga,Yudhañjaya Vagga：The third section of the  Cariyāpitaka．	,16,1
503454,en,21,yudhitthila,yudhitthila,Yudhitthila,Yudhitthila：<i>1．Yudhitthila．</i> Son of the Pandu king and one of the five husbands of Kanhā．J．v．424，426．<br><br><i>2．Yudhitthila．</i> Son of Sabbadatta，king of Ramma，and younger brother of the Bodhisatta，born as Yuvañjaya．He is identified with Ananda．See the Yuvañjaya Jātaka．<br><br><i>3．Yudhitthila．</i> The name of a gotta to which Dhanañjaya，king of the Kurus，belonged （J．iii．400； v．59，etc．）．Mention is made also of a Koravyarājā of the Yudhitthilagotta （J．iv．361）．Probably the kings of the Kurus belonged mostly to a dynasty that claimed its descent from Yudhitthila （Yudhisthira?）．	,11,1
503580,en,21,yuganaddha or yuganandha sutta,yuganaddha or yuganandha sutta,Yuganaddha or Yuganandha Sutta,Yuganaddha or Yuganandha Sutta：Ananda tells the monks at Ghositārāma，in Kosambī，that those who have attained arahantship have done so in one of four ways：Kosambī<br><br>  by developing insight preceded by calm，  or calm preceded by insight，  or calm and insight together，  or by having a mind utterly devoid of perplexities about the Dhamma．  A．ii．157．	,30,1
503601,en,21,yuganandha-katha,yuganandha-kathā,Yuganandha-kathā,Yuganandha-kathā：The first chapter of the  Patisambhidā-Magga．Ps．ii．98ff．	,16,1
503611,en,21,yugandhara,yugandhara,Yugandhara,Yugandhara：<i>1．Yugandhara．</i> One of the mountains of the Himālaya （J．i．119，232； iv．213； vi．125； DhA．i．249； Vsm．206）．It forms the first of the seven ranges round Sineru （SNA，ii．443； but according to J．vi．125 it is the fourth range）．<br><br>A Yugandharasāgara （e．g．J．i．64； vi．43） is also sometimes mentioned，and was probably a sea between Yugandhara and the next mountain range．When the Buddha reached Tāvatimsa in three strides，his first stride was from the earth to Yugandhara （DhA．iii．216）． <br><br>It was on the summit of Yugandhara that Assagutta convened an assembly of the monks in order to discuss their plan of campaign against Milinda （Mil．p．6）．The sun is mentioned as first rising over Yugandhara （E．g．SA．ii．165），hence the expression “Like the morning sun over Yugandhara．” E．g．PvA．137．<br><br><i>2．Yugandhara．</i>-One of the chief Yakkhas to be invoked by the Buddha’s followers in time of need．D．iii．205	,10,1
504038,en,21,yuthikapupphiya,yūthikapupphiya,Yūthikapupphiya,Yūthikapupphiya：<i>1．Yūthikapupphiya Thera．</i>An arahant．Ninety four kappas ago he saw the Buddha （?Siddhattha） on the banks of the Candabhāgā，and offered him a yūthika （jasmine） flower．Sixty seven kappas ago he was a king named Samuddhara．Ap．i．184．<br><br><i>2．Yūthikapupphiya．</i> An arahant Thera．In a previous birth he saw Padumuttara Buddha and offered him a yūthika （jasmine） flower．Fifteen kappas ago he was a king name Samitananda．Ap．i．202．	,15,1
504380,en,21,yuvanjaya jataka,yuvañjaya jātaka,Yuvañjaya Jātaka,Yuvañjaya Jātaka：The Bodhisatta was once born as Yuvañjaya，son of Sabbadatta，king of Ramma （Benares）．He was the eldest of one thousand sons，and Yuditthila was his younger brother．After he came of age he was on his way early one morning to the park，and saw all around him dew．In the evening，as he returned home，the dew drops were no more to be seen．His charioteer explained that the sun had dried them up．Reflecting on this，the prince realized the impermanence of life and asked his father’s leave to renounce the world．<br><br>Both his parents tried to dissuade him but they failed，and he and Yudhitthila built a hermitage in the Himālaya，where they became ascetics．<br><br>Yudhitthila is identified with Ananda．This story was told in reference to the Buddha’s Renunciation，to some monks who marvelled at the Buddha’s great sacrifice．J．iv．119ff．； the story of Yuvañjaya （Yudhañjaya） is also given in the Cariyāpitaka iii．1； CypA．143ff．	,16,1