Dictionary of Pali Proper Names v1.c10: Ū

Dictionary of Pāli Proper Names v1.c10

Language: English

Ū

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Ūcena.—A district in South India, from which soldiers came to oppose the forces of the general Laṅkāpura. He subdued them.¹

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Ūriyeri.—A locality in South India. In it was a fortress which was besieged by Laṅkāpura and Jagadvijaya.¹

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Ūhā-nadī.—A river in the Himālaya, evidently difficult of access.¹

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**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.¹

**Ekakkharakosa.**—A well-known Pāli vocabulary, composed in the sixteenth century by Saddhammakitti, pupil of Ariyavamsa.¹ It is evidently based on similar Sanskrit works. There exists also a *ṭīkā* to the work.

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¹ Bode, *op. cit.*, 45.

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**Ekacakkhu.**—A city of Jambudīpa, where reigned Kambalavasana (or Kambalavasabha) and his descendants, thirty-two in number, also Brahmadeva and his descendants, fifteen in number.¹

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¹ Dpv. iii. 19, 24.

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**Ekacampakapupphiya Thera.**—An arahant. Thirty-one kappas ago he had given a *campaka*-flower to the Pacceka Buddha, Upasanta.¹ He is probably identical with Vajjita Thera.²

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¹ Ap. i. 288.

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² ThagA. i. 336 f.

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**Ekacāriya Thera.**—An arahant. One hundred thousand kappas ago, when in Tāvatiṃsa, 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. Sixty thousand kappas ago he was three times king under the name of Mahāmallajana.¹

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¹ Ap. i. 196.

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**1. Ekacintita.**—Sixteen kappas ago there were eighteen kings of this name. They were previous births of Sumaṅgala Thera.¹

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¹ Ap. i. 148; ThagA. i. 111.

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**2. Ekacintita Thera.**—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.¹

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¹ Ap. i. 194 f.

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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. Seventy-seven kappas ago he lived in the deva-world as king of the devas. He was king of men one thousand times.¹

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¹ Ap. ii. 367 ff.

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Ekajjha.—A king of fifty-seven kappas ago; a previous birth of Phaladāyaka Thera.¹

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¹ Ap. i. 239.

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1. Ekañjalika Thera.—An arahant. Ninety-one kappas ago he saw Vipassī Buddha and paid homage to him with clasped hands.¹

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¹ Ap. i. 80.

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2. Ekañjalika.—A king of fourteen kappas ago, a previous birth of Ekañjaliya Thera.¹

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¹ Ap. i. 236.

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1. Ekañjaliya Thera.—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.¹

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¹ Ap. i. 236.

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2. Ekañjaliya Thera.—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.¹

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¹ Ap. i. 281.

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Ekatthambha-pāsāda.—One of the buildings erected by Parakkama-bāhu I. It rose sheer from the ground and was crowned with a maṅkara (dolphin). In it was a golden chamber on a golden column, resembling a cave, for the use of the king.¹

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¹ Cv. lxxiii. 92 ff; see also Cv. Trs. ii. 11, n. 4.

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Ekadamsaniya Thera.—An arahant. In the time of Atthadassī Buddha, he was named Nārada-Kesava. He heard the Buddha preach and, gladdened by the sermon, did him homage. Seventeen kappas ago he became a king under the name of Amittatāpana (v.l. Amittavāsana ?).¹ He is probably identical with Pavittha Thera.² 1. Ekadīpiya Thera.—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 he 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 Ekadīpī. He entered the Order at the age of four (?) and in a fortnight became an arahant.¹

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¹ Ap. i. 168 f.

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² ThagA. i. 185.

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¹ Ap. ii. 373.

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2. Ekadīpiya Thera.—An arahant. In the past he had lighted a lamp before the salaḷa-bodhi of the Buddha Padumuttara. Sixteen thousand kappas ago he was four times king under the name of Candābha.¹

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¹ Ap. i. 189.

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Ekadīpī.—The abode of Ekadīpiya when he was born in the deva-world. There were always one hundred thousand lights burning in Ekadīpī.¹

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¹ Ap. ii. 373.

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Ekadvāra.—A vihāra built by King Subha to the east of Anurādhapura, at the foot of the Ekadvārika-pabbata.¹

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¹ Mhv. xxxv. 58; MT. 648.

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Ekadvārika. See Ekadvāra.

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Ekadussadāyaka Thera.—An arahant. In the time of Padumuttara Buddha he was a grass-cutter of Haṃsavatī 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. He had the power of obtaining garments at will wherever he happened to be.¹

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¹ Ap. ii. 379 f.

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1. Ekadhamma Vagga.—The sixteenth chapter of the Eka-nipāta of the Aṅguttara Nikāya. It contains ten suttas, in which ten subjects of reflection (anussati) are mentioned as being conducive to inner emancipation.¹

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¹ A. i. 30.

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2. Ekadhamma Vagga.—The first chapter of the Anāpāna Saṃyutta of the Saṃyutta Nikāya.¹

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¹ S. v. 311-41.

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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.¹

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¹ S. v. 32 ff.

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1. Ekadhamma Sutta.—There is no other single condition which, when developed, is conducive to the abandonment of bonds as much as the seven bojjhaṅgas.¹

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¹ S. v. 88.

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2. Ekadhamma Sutta.—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.¹

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¹ S. v. 311 f.

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1. Ekadhammasavaṇiya Thera.—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 Siṃsapā-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.

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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 Kiki and became king of Benares under the name of Kiki 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.¹

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¹ Thag. v. 67; ThagA. i. 151 f.

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The Apadāna verses regarding this thera quoted in the Theragāthā Commentary are, in the Apadāna itself,² 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.

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² i. 152 f.

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2. Ekadhammasavaṇiya Thera.—An arahant. In the time of Padumuttara he was a Jaṭila 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.

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He listened to the sermon, which dealt with impermanence, and, returning to his hermitage, meditated on this topic. Later he was born in Tāvatiṃsa. 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.¹

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¹ Ap. ii. 385.

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**Ekadhammika.**—See **Ekadhammasavaṇiya** (1).

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**Ekadhītu Sutta.**—A devout lay-sister should admonish her only daughter to be like **Khujjuttarā** or **Veḷukaṇṭakiyā Nandamātā**, or, if she goes to homelessness, like **Khemā** and **Uppalavaṇṇā**.¹

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¹ S. ii. 236.

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**Ekanāḷā.**—A brahmin village near **Dakkhiṇagiri**, to the south of **Rājagaha**. 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.¹ Near the village was the **Dakkhiṇagiri-vihāra**.¹

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¹ Sn. pp. 12 ff.; SnA. i. 136; S. i. 172 ff.

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² SA. i. 188.

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**Ekanāḷika.**—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 (*mahāpeḷā*) appointed for five hundred monks.¹

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¹ Mhv. xxxvi. 20.

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**Ekantaka Sutta.**—See **Janapada** and **Sedaka Sutta**.

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**Ekantadukkhī** and **Ekantasukhī Sutta.**—Two suttas dealing with the respective views that after death the self is sheer suffering and that it is sheer bliss.¹

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¹ S. iii. 219 f.

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**Ekapaññita.**—See **Ekaphusita**.

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**Ekapaṇṇa Jātaka** (No. 149).—The Bodhisatta was once a brahmin ascetic of great iddhi-power and dwelt in the Himālaya. 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 Duṭṭhakumāra, 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.

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The story was told in reference to a Licchavi-Kumāra called Duṭṭha.¹

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¹ J. i. 504-8.

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Ekapattadāyaka Thera.—An arahant. In the past, ninety-one kappas ago, he was a potter of Haṃsavatī, 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.¹ He is probably identical with Mahācunda Thera.²

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¹ Ap. ii. 444.

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² See ThagA. i. 262.

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Ekapada Jātaka (No. 238).—Once the Bodhisatta was born as a rich merchant in Benares. One day his son, sitting on his lap, asked him for one word which comprehended all things. The Bodhisatta said it was "skill" (dakkhayya). The story was told in reference to a lad in Sāvatthi who asked his father "the Dvārapaṇha" (question regarding the entrance to the Path). The father, not being able to answer the boy, brought him to the Buddha.¹

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¹ J. ii. 236 f.

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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.¹

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¹ Ap. i. 276 f.

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Ekapiṇḍadāyikā 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 Tāvatiṃsa as queen of the gods. She was the wife of twenty kings among men.¹ She is probably identical with Mettā Therī.²

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¹ Ap. ii. 515 f.

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² ThigA. 36 f.

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Ekapuggala Vagga.—The thirteenth chapter of the Eka Nipāta of the Aṅguttara Nikāya. It consists of seven suttas, six on the Tathāgata and one on Sāriputta.¹

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¹ A. i. 22 f.

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Ekapuggala Sutta.—A group of suttas on the uniqueness of the Tathāgata.¹ The sutta is quoted in the Kathāvatthu² and the Milindapañha.³

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¹ A. i. 22 f.

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² i. 65.

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³ p. 242.

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1. Ekapuṇḍarīka.—A paribbājakārāma, the residence of Vacchagotta.¹ It was near the Kūṭāgārasālā 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.¹ Buddhaghosa says² that the place was so called because in it grew a solitary White Mango Tree (setambarukkha).

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¹ M. i. 481 f.

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² MA. ii. 673.

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2. Ekapuṇḍarīka.—An elephant belonging to Pasenadi. It was while riding on this elephant that the king met Ānanda. The king followed the Elder to the monastery, and their conversation is recorded in the Bāhitika Sutta.¹

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¹ M. ii. 112 f.

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Over the elephant's ribs there was a white spot (paṇḍaratthāna), the size of a palmyra-fruit, hence his name.²

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² MA. ii. 752.

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3. Ekapuṇḍarīka Thera.—An arahant. Ninety-four kappas ago he met the Pacceka Buddha, Romasa, and gave him a lotus-flower as an offering of homage.¹

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¹ Ap. i. 238.

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Ekaputtika-Brahmadatta.—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. His verse is included in the Khaggavisāna Sutta.¹

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¹ Sn. v. 41; SnA. i. 85 f.; ApA. i. 138.

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Ekapupphiya Thera.—An arahant. Ninety-kappas ago he was a Pisāca at the southern gate of the city (Bandhumatī ?), and seeing the Buddha, offered him a single flower.¹

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¹ Ap. i. 240.

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**Ekaphusita.**—A king of twenty-six kappas ago, a previous birth of Saccasaññaka Thera.¹ *v.l.* **Ekapaññita.**

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¹ Ap. i. 209.

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**Ekabala.**—A kingdom in Jambudīpa, whose king was Saṅkhapāla. Once the king raised a large army and Mahosadha’s spies brought him news of it; thereupon Mahosadha sent his parrot to find out what it was all about.¹

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¹ J. vi. 390.

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**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.¹

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¹ S. v. 204.

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The text calls this Sutta **Ekābhiññā Sutta**, but without authority.²

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² See KS. v. 180, n. 1.

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**Ekabbohārā.**—One of the divisions of the Mahāsaṅghikas.¹ 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.”² They held, among other things, 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).³

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¹ Dpv. v. 40; Mhv. v. 4.

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² Rockhill, *op. cit.*, 183.

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³ *Ibid.*, 187 f.

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**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’s head for seven days.¹

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¹ Ap. i. 286.

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1. **Ekarāja.**—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 crosslegged 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.¹

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¹ J. iii. 13-15.

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In the Ekarāja Jātaka, reference is made to the Mahāsilava Jātaka (q.v.) for details regarding the expulsion of the minister for misconduct and of the subsequent events. But there the king is called Silava 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 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.² The story of Ekarāja is the last in the Cariyā-Piṭaka.³ According to the Cariyā Piṭaka Commentary,⁴ Ekarāja was a title given to the king on account of his great power, in which case his real name might have been Silava, as mentioned above. The scholiast on the Ekarāja Jātaka,⁵ however, says that Ekarāja was the king’s personal name.

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² E.g., BuA. 51; Mbv. 11.

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³ No. xiv.

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⁴ p. 205.

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⁵ J. iii. 14.

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2. Ekarāja.—King of Pupphavatī (Benares). He was the son of Vasavatti and the father of Candakumāra. For his story see the Kaṇḍahāla Jātaka.¹ He belonged to the Koṇḍaññagotta.²

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¹ J. vi. 131 ff.

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² Ibid., 137.

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Ekarāja Jātaka (No. 303).—The story of Ekarāja (q.v. 1). For the circumstances relating to the story see Seyyamsa Jātaka.

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Ekavajjaka-Brahmadatta.—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. His verse is included in the Khaggavisāṇa Sutta.¹

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¹ Sn. v. 40; SnA. i. 84 f.

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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 Vigaṭānanda.¹ 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.¹

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¹ Ap. i. 217.

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¹ Ap. ii. 390 f.

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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.¹

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¹ DhA. iii. 471 f.

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3. Ekavihāriya.—See Tissakumāra, brother of Asoka.

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Ekasaṅkhiya Thera.—An arahant. In the past, when a festival was being held in honour of Vipassī’s Bodhi-tree, he blew a conch-shell for a whole day as homage to the Buddha. Seventy-one kappas ago he became a king named Sudassana.¹

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¹ Ap. ii. 391.

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1. Ekasaññaka Thera.—An arahant. In the past he gave a meal to a monk named Khaṇḍa, a disciple of Vessabhū Buddha. Forty kappas ago he was a king named Varuṇa.¹ The Apadāna Commentary says he was given the name Ekasaññaka because in his last life he remembered his gift to Khaṇḍa.

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¹ Ap. i. 121.

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2. Ekasaññaka Thera.—An arahant. Thirty-one kappas ago he saw a rag-robe hanging in the forest, and gladdened by the sight worshipped it. Twenty-five kappas ago he was a king named Amitābha.¹

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¹ Ap. i. 210 f.

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Ekasāṭaka.—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 *sabbaṭṭhaka*,¹ 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 Ekasāṭaka his chaplain.²

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¹ The *sabbaṭṭhaka* 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.

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² AA. i. 92 ff.; also ThagA. ii. 136.

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Ekasāṭaka is given in the *Aṅguttara Commentary*³ as a previous birth of the Elder Mahā Kassapa. The *Dhammapada Commentary*⁴ mentions another brahmin, Culla-Ekasāṭaka 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-Ekasāṭaka 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 *sabbaṭṭhaka*. More important still, Culla Ekasāṭaka is identified with Mahā Ekasāṭaka, the latter being mentioned as having lived in the time of Vipassī Buddha. Here we evidently have a confusion of legends.

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³ loc. cit.

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⁴ DhA. iii. 1 ff.

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The story of Ekasāṭaka is related in the *Milindapañha*,⁵ as one of seven cases in which an act of devotion received its reward in this very life.

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⁵ pp. 115, 291.

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Ekasālā.—A brahmin village in the Kosala kingdom. 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.¹

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¹ S. i. 111.

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Ekassara.—A king of ninety-four kappas ago; a previous birth of Kisalayapūjaka Thera.¹

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¹ Ap. i. 200.

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Ekāpassita.—Sixty-two kappas ago there were three kings of this name, all previous births of Ālambanadāyaka Thera.¹

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¹ Ap. i. 213.

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Ekābhiñña Sutta.—See Ekabījī.

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1. Ekāsanadāyaka Thera.—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.¹

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¹ Ap. ii. 381 f.

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2. Ekāsanadāyaka.—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.¹

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¹ Ap. i. 226.

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Ekāsanadāyikā Therī.—An arahant. She is evidently identical with Ubbirī Therī (q.v. for her story of the past).

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Ekāsanika Sutta.—On the five classes of monks who practise the ekāsanikaṅga.¹

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¹ A. iii. 220.

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Ekāhavāpi.—One of the tanks built by Parakkamabāhu I.¹

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¹ Cv. lxxix. 28.

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Ekuttara.—See Aṅguttara.

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Ekuddāna (Ekuddāniya) Thera.—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.¹ 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 Ānanda asked him to preach a sermon, it was this stanza that he took as his text.

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¹ See Dhammapada, 259.

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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.²

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² ThagA. i. 153 f.; Thag. v. 68.

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It is said³ 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 Tipiṭaka, 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 on 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.

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³ DhA. iii. 384 f.

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It is noteworthy that the verse, attributed above to Ekuddāniya, occurs in the *Vinaya*⁴ 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, hearing of their remarks, forthwith gives an exhibition of his iddhi-power and of his knowledge of the Dhamma, thereby winning their tribute of admiration.

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⁴ Vin. iv. 54.

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**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.¹ She is probably identical with Uttamā Therī.²

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¹ Ap. ii. 522 f.

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² See ThigA. 46 ff.

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**Ekūnavisatipañha.** The section of the Mahā-Ummagga Jātaka which deals with the nineteen questions solved by Mahosadha when the other wise men of the court had failed to unravel them.¹

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¹ J. vi. 334-45.

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Ejā Sutta.—Two suttas on the evils of passion (ejā) and the ways of getting rid of it.¹

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¹ S. iv. 64-6.

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Eṇikūla.—See Eṇi. The scholiast to the Jātaka¹ explains the name in the following way: “Eṇiyā nāma nadiyā kūle.”

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¹ J. iii. 361.

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Eṇijaṅgha Sutta.—One of the suttas in the Devatā-Saṃyutta. A deva asks the Buddha how it is possible to wander indifferent to the calls of sense, limbed like the antelope (eṇi) or the lion. The Buddha answers, by getting rid of the desires of sense.¹

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¹ S. i. 16.

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Eṇiphassā.—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.¹

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¹ Vv. xviii. 11; i. 26; VvA. 94, 211; for explanation see 372.

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Eṇī.—A river. According to the Bakabrahma Jātaka (q.v.), 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 Eṇī (Eṇikūle), when the village was raided. Baka was then an ascetic named Kesava and the Bodhisatta was his disciple Kappa.¹

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¹ S. i. 143; J. iii. 361; SA. i. 163.

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Linked texts (24)

Jātaka — Pāli
Mahāvaṃsa — Pāli
Majjhimanikāya — Pāli
Dīpavaṃsa — Pāli
Aṅguttaranikāya — Pāli
Mahāvibhaṅga — Pāli
Cullavagga — Pāli
Mahāsamayasutta — Pāli
Bāhiyasutta — Pāli
Ajjhattasutta — Pāli
Paṭhamaejāsutta — Pāli
Sarāgasutta — Pāli
Sosānikasutta — Pāli
Apadāna — Pāli
Kathāvatthu — Moggaliputta Tissa, Pāli
Milindapañha — Pāli
Theragāthā — Pāli
Suttanipāta — Pāli
Vimānavatthu — Pāli
Petavatthu — Pāli
Therīgāthā — Pāli
Dhammapada — Pāli
Saṃyuttanikāya — Pāli
Mahābodhivaṃsa — Upatissa (Mahābodhivaṃsa), Pāli