Pramāṇa · Search · About · API

Dictionary of Pali Proper Names v1.c14: G

Dictionary of Pāli Proper Names v1.c14

Language
English

Contents

G

v1.c14.1

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.¹

v1.c14.2

¹ Vin. i. 123; ii. 80 f.

v1.c14.3

2. Gagga.—A brahmin, father of Aṅgulimāla.¹ Gagga, whose wife was Mantāṇī, was chaplain to the king of Kosala.² Gagga may have been a gotta-name. Thus when, after his ordination, Aṅgulimāla is introduced to Pasenadi, the latter addresses him as Gagga Mantāṇīputta.³

v1.c14.4

¹ M. ii. 102.

v1.c14.5

² MA. ii. 743.

v1.c14.6

³ M. ii. 102.

v1.c14.7

3. Gagga.—A brahmin, father of the Bodhisatta in the Gagga Jātaka (*q.v.*).

v1.c14.8

Gagga Jātaka (No. 155).—The Bodhisatta was once a trader's son in Kāsī. 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 Vessavaṇa. The two travellers from Kāsī 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.

v1.c14.9

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.¹

v1.c14.10

¹ J. ii. 15 f.; the introductory story is found in Vin. ii. 140.

v1.c14.11

Gagga is identified with Mahā Kassapa.²

v1.c14.12

² J. ii. 17.

v1.c14.13

Gaggaravāḷiya-aṅgana.—A locality in Ceylon. The Elder Piṭamalla (q.v.) resided there with thirty other monks.¹

v1.c14.14

¹ DA. iii. 749; the reading in the P.T.S. edition (gāravakaraṇāya) is wrong.

v1.c14.15

1. Gaggarā.—A lotus-pond at Campā. 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.¹ Among others who visited him there are mentioned Bāhuna,² Vajjiyamāhita,³ and Kassapagotta.⁴ On one occasion, when the Buddha was staying there, Sāriputta approached him with a large number of the inhabitants of Campā and asked him questions concerning the efficacy of giving alms.⁵

v1.c14.16

¹ M. i. 339.

v1.c14.17

² A. v. 151.

v1.c14.18

³ Ibid., 189.

v1.c14.19

⁴ Vin. i. 312.

v1.c14.20

⁵ A. iv. 59 ff.

v1.c14.21

On another such occasion Sāriputta assembled the monks and preached to them the Dasuttara Sutta.⁶ It was on the banks of the Gaggarā that the Buddha preached the Karaṇḍava Sutta (q.v.) on the necessity of getting rid of evil-minded members of the Saṅgha lest they should corrupt the whole Order,⁷ and the pond-bank was also the scene of the preaching of the well-known Soṇadaṇḍa Sutta.⁸ Once, when the Buddha was at this spot with a large number of monks and lay-followers, Vaṅgīsa came up to him and praised him in a song, pointing out how the Buddha outshone them all.⁹

v1.c14.22

⁶ D. iii. 272 ff.

v1.c14.23

⁷ A. iv. 168 f.

v1.c14.24

⁸ D. i. 111 f.

v1.c14.25

⁹ S. i. 195; Thag. v. 1252; ThagA. ii. 210.

v1.c14.26

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.¹⁰ Near by was a monastery of titthiyas.¹¹ The pond, together with that at Jetavana, is given as an example of a very beautiful lotus pond.¹² Monks found it a convenient spot for meditation.¹³

v1.c14.27

¹⁰ MA. ii. 565; DA. i. 279 f.

v1.c14.28

¹¹ See A. v. 189.

v1.c14.29

¹² E.g., AA. i. 264.

v1.c14.30

¹³ SNA. i. 17.

v1.c14.31

2. Gaggarā.—The queen for whom the lotus pond Gaggarā (q.v.) was made.

v1.c14.32

Gaggarā Sutta.—Records the incident of Vaṅgīsa singing the praises of the Buddha on the banks of the Gaggarā pond.¹

v1.c14.33

¹ S. i. 195; cf. Thag. v. 1252.

v1.c14.34

Gaggaligāma.—A village built by Mahosadha on the further side of the Ganges; there he stationed his elephants, horses, cattle, etc., while he had the great tunnel constructed.¹

v1.c14.35

¹ J. vi. 431.

v1.c14.36

Gaṅgamāla.—A barber who later became a Pacceka Buddha. See Gaṅgamāla Jātaka.

v1.c14.37

Gaṅgamāla Jātaka (No. 421).—The Bodhisatta once took service under Suciparivāra of Benares, 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 Aḍḍhamāsaka (q.v.), Udaya shared the kingdom with him, but one day Aḍḍhamāsaka, 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 Gaṅgamāla how he might win the king's favour, and when the king offered him a boon, Gaṅgamāla 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, Gaṅgamāla 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 Gaṅgamāla, but the king begged him to forgive her. Gaṅgamāla returned to Gandhamādana, though urged by Udaya to stay in the royal park.

v1.c14.38

Ananda was Aḍḍhamāsaka, and Rāhulamātā was the queen.

v1.c14.39

The story was related by the Buddha to some lay-followers to encourage them in their observance of the uposatha.¹ Gaṅgamāla is mentioned as an example of a man who realised the evils of taṇhā and renounced desire.²

v1.c14.40

¹ J. iii. 444 ff.

v1.c14.41

² E.g., J. iv. 174.

v1.c14.42

Gaṅgarājī.—A district to the east of Anurādhapura, where Kaṇiṭṭhatissa built the Anulatissapabbata Vihāra.¹

v1.c14.43

¹ Mhv. xxxvi. 15.

v1.c14.44

Gaṅgalatittha.—A ford on the Kadamba-nadī near Anurādhapura. It was the starting-point of the boundary line which Devānaṃpiyatissa laid down for the Mahā Vihāra.¹

v1.c14.45

¹ MT. 361; cf. Mbv. 136.

v1.c14.46

1. Gaṅgā (Modern Ganges).—One of the five great rivers (Mahānadī) that water Jambudīpa, the others being Yamunā, Aciravatī, Sarabhū, and Mahī.¹ The Commentaries² 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 Avaṭṭagaṅgā, then as Kaṇhagaṅgā 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 Ākāsagaṅgā, 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 Tiyaggalapokkharaṇī; then the river, under the name of Bahalagaṅgā, flows through a chasm in the rock for sixty leagues, then, under the name of Ummagagaṅgā, 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. Among places mentioned as being on the banks of the Gaṅgā are Benāres, Campā, Ayojjha, Kimbhilā, Ukkāvelā, Payāga, Pāṭaliputta, and Saṅkassa.³ The Gaṅgā formed one of the most important means of communication and trade for the districts through which it flowed—e.g., from Rājagaha to Vesālī. The district to the north of the river and bordering on the kingdom of Aṅga was called Aṅguttarāpa.⁴ The river was five hundred leagues in length.⁵

v1.c14.47

¹ E.g., Vin. ii. 237; S. ii. 135; v. 401; A. iv. 101; v. 22; Mil. (114) mentions ten.

v1.c14.48

² E.g., SNA. ii. 438 f.; AA. ii. 761 ff.; MA. ii. 586; UdA. 301.

v1.c14.49

³ For references see s.v.

v1.c14.50

⁴ SNA. ii. 439.

v1.c14.51

⁵ SA. ii. 119.

v1.c14.52

The name of the Gaṅgā appears again and again in similes and metaphors in the Pāli books: 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 Gaṅgā should flow into the sea (S. iv. 179); there is no such thing as the Gaṅgā apart from its sand, its water, and its banks; to be cast on the other side of the Gaṅgā (pāragaṅgāya) is great misfortune (see, e.g., S. i. 207, SnA. i. 228). The Gaṅgā 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).⁶ The junction of the Gaṅgā 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 Gaṅgā is mentioned which flows from Himavā, its name being Migasammatā (J. vi. 72). The ford at Pāṭaliputta, 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 Gaṅgārohaṇa. 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 Gaṅgā is mentioned Eraka (DhA. iii. 231).

v1.c14.53

⁶ Reference is also made to a Gaṅgā-mahikīḷā (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.

v1.c14.54

The water of the Gaṅgā was considered holy and was used for the consecration of kings, not only of India but also of Ceylon.⁷

v1.c14.55

⁷ Mhv. xi. 30; MT. 305.

v1.c14.56

The people on the northern bank were rough and coarse, while those on the south were pious and generous, believers in the Buddha.⁸

v1.c14.57

⁸ DA. i. 160.

v1.c14.58

The upper reaches of the river were called Uddhagaṅgā (J. ii. 283, vi. 427) or Uparigaṅgā (J. iv. 230), and the lower reaches Adhogaṅgā (J. ii. 283, 329, v. 3).

v1.c14.59

See also Kosikī, Bhagirathī, Mahāgaṅgā, and Pāragaṅgā.

v1.c14.60

2. Gaṅgā.—See Mahāvāḷukagaṅgā.

v1.c14.61

3. Gaṅgā.—A lake, the residence of the Nāga king Doṇa.¹

v1.c14.62

¹ BuA. 153.

v1.c14.63

Gaṅgā Sutta.—Preached to a brahmin at Veḷuvana. Incalculable is the beginning of Saṃsāra, incalculable the æons that have passed by, like the sands of the Gaṅgā.¹

v1.c14.64

¹ S. ii. 183.

v1.c14.65

Gaṅgā Vici.—One of the four kinds of waves that rise in the sea. Each wave of this class rises to a height of fifty leagues.¹

v1.c14.66

¹ VibhA. 502.

v1.c14.67

Gaṅgātaṭa, Gaṅgātaṭaka, Gaṅgātaḷāka.—A tank in Ceylon, built by Aggabodhi II.¹ The country around the tank was used as a base in Parakkamabāhu’s war against Gajabāhu.² Gajabāhu lived there in comparative peace during his last days, and he also died there.³ Later, Māgha and Jayabāhu erected fortifications in Gaṅgātaṭa.⁴ It is identified with the modern Kantalai.⁵

v1.c14.68

¹ Cv. xlii. 67.

v1.c14.69

² Ibid., lxx. 286, 300.

v1.c14.70

³ Ibid., lxxi. 1, 5.

v1.c14.71

⁴ Ibid., lxxxiii. 15.

v1.c14.72

⁵ See Cv. Trs. i. 310, n. 3.

v1.c14.73

Gaṅgātiriya 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.

v1.c14.74

In the time of Padumuttara Buddha he was a householder, and supplied drinks to monks.¹

v1.c14.75

¹ Thag. v. 127-8; ThagA. i. 248 f.

v1.c14.76

It is said² that after Gaṅgātiriya’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 Gaṅgātiriya, 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 Gaṅgātiriya left the world as mentioned above.

v1.c14.77

² ThigA. 195 f.; Thig. 224 f.

v1.c14.78

Gaṅgātiriya is perhaps to be identified with Udakadāyaka of the Apadāna.³

v1.c14.79

³ Ap. ii. 437; but the verses are also ascribed to Mahāgavaccha (ThagA. i. 57).

v1.c14.80

Gaṅgādoṇi.—A hill in the Maṇimekhala district in Ceylon. The general Saṅkha founded a city there during Māgha’s invasion. The hill was only two yojanas away from Māgha’s capital, but provided quite a safe retreat.¹

v1.c14.81

¹ Cv. lxxxi. 7 f.

v1.c14.82

Gaṅgāpeyyāla.—In the fifth book of the Saṃyutta Nikāya a repetition under the name of Gaṅgāpeyyāla occurs several times. “ Just as the Gaṅgā flows to the east, slides to the east, and tends to the east, even so, a monk who cultivates the bojjhaṅgas (S. v. 135, 137), the satipaṭṭhānas (196), the indriyas (239, 241), the padhānas (244), the balas 249, 251), the *iddhipādas* (290), and the *jhānas* (307), slides and tends towards *nibbāna*.”

v1.c14.83

**Gaṅgāmāti Vihāra.**—A monastery in Ceylon, to which Jeṭṭhatissa III. gave Keheta as its maintenance village.¹

v1.c14.84

¹ Cv. xliv. 99.

v1.c14.85

**Gaṅgārāma.**—Also called **Rājamahā Vihāra**, a monastery founded by Kittisirirājasīha on the bank of the **Mahāvāḷuka-gaṅgā** near Kandy.¹ There **Rājadhirājasīha** erected a *cetiya*.²

v1.c14.86

¹ Cv. c. 202.

v1.c14.87

² Ibid., ci. 17.

v1.c14.88

**Gaṅgārohaṇa Vatthu.**—The account of the Buddha’s visit to **Vesāli** which he paid in order to preach the **Ratana Sutta** (*q.v.*).¹

v1.c14.89

¹ DhA. iii. 436 ff.

v1.c14.90

**Gaṅgārohaṇa Sutta.**—The *Culavaṃsa*¹ mentions a sutta by this name. The Commentaries on the *Dhammapada*² and the *Khuddakapāṭha*³ 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 **Gaṅgārohaṇa**. The Sutta mentioned is probably, therefore, the **Ratana Sutta** (*q.v.*) which the Buddha preached at Vesāli.

v1.c14.91

¹ Cv. xxxvii. 191.

v1.c14.92

² DhA. iii. 436 ff.

v1.c14.93

³ KhpA. 162 ff.

v1.c14.94

**Gaṅgāsiripura.**—The Pāli name for the town of Gampola in Ceylon.¹ In it was an ancient vihāra, the **Nigamaggāmapāsāda**.² **Bhuvanekabāhu IV.** made it his capital.³

v1.c14.95

¹ Cv. lxxxvi. 18.

v1.c14.96

² Ibid., lxxxviii. 48.

v1.c14.97

³ Ibid., xc. 107.

v1.c14.98

**Gaṅgāsenakapabbata Vihāra.**—A monastery in Ceylon built by Mahāsena.¹

v1.c14.99

¹ Mhv. xxxvii. 41.

v1.c14.100

1. **Gaṅgeyya.**—Adjective formed from **Gaṅgā**.¹ The description “ Gaṅgeyya nāgarājā ” in J. iii. 362 probably means a nāga king “ dwelling in Gaṅgā ” and not “ named Gaṅgeyya.”

v1.c14.101

¹ J. ii. 151.

v1.c14.102

2. **Gaṅgeyya.**—One of the ten families of elephants. Each elephant had the strength of one hundred men.¹

v1.c14.103

¹ MA. i. 262; AA. ii. 822; BuA. 37.

v1.c14.104

Gaṅgeyya Jātaka (No. 205).—Two fish, one from Gaṅgā, 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.

v1.c14.105

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.¹

v1.c14.106

¹ J. ii. 151 f.

v1.c14.107

Gajakumbha Jātaka (No. 345).—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.

v1.c14.108

The story was related in reference to a monk who was slothful regarding his duties.¹

v1.c14.109

¹ J. iii. 139 f.

v1.c14.110

Gajakumbhakapāsāṇa.—A locality in Ceylon, through which passed the Sīmā marked out by Devānampiyatissa for the Mahā Vihāra.¹

v1.c14.111

¹ Mhv., p. 332, v. 12; Dpv. xiv. 35; Mbv. 135.

v1.c14.112

Gajabāhu, Gajabhuja.—King of Ceylon (1137-1153). He was the son of Vikkamabāhu II. and succeeded his father to the throne.¹ Thus he was the grandson of Vijayabāhu I. and of Tilokasundarī, and came, therefore, of Kāliṅga 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 Bhaddavatī 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 Mānābharaṇa managed to get Gajabāhu into his power and cast him into a dungeon. From there he was rescued by Parakkamabāhu and fled to Koṭṭhasāra. 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.² Gajabāhu took up his abode at Gaṅgātāḷaka 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 Maṇḍalagiri Vihāra. He was cremated at Koṭṭhasāra.³ See also *s.v.* Gajabāhukāmaṇi.

v1.c14.113

¹ Cv. lx. 88. According to the Dimbulāgala Inscription, his mother was Sundarī.

v1.c14.114

² This is rather odd, especially in view of the fact that he invited heretical nobles to come to Ceylon (Cv. lxx. 53).

v1.c14.115

³ Details of Gajabāhu’s reign and his fights with Parakkamabāhu are contained in the Cūḷavamsa, particularly in chapters 63, 66, 67, 70, 71.

v1.c14.116

Gajjabāhukāmaṇi.—Also called Gajabāhu; king of Ceylon (174-96 A.C.); son of Vaṅkanāsika-Tissa. He founded the Mātu Vihāra in honour of his mother, made additions to the Abhayagiri Cetiya, constructed the Gaṇitissa tank, and built the Rāmuka Vihāra and the Mahejānasālā.¹

v1.c14.117

¹ Mhv. xxxv. 115 ff.; Dpv. xxii. 13, 28, 29.

v1.c14.118

In later chronicles he is credited with having invaded the Coḷa kingdom to avenge a raid made on Ceylon and with having introduced the cult of the goddess Pattini into Ceylon.²

v1.c14.119

² See Codrington, *Short History of Ceylon*, pp. 23 f.

v1.c14.120

1. Gajabhuja.—An officer of Māṇābharaṇa (2). He was defeated by Māyāgeha at Samīrakkha.¹

v1.c14.121

¹ Cv. lxxii. 10.

v1.c14.122

2. Gajabhuja.—A chieftain of Gova. He was slain by Konappu, afterwards Vimaladhammasūriya.¹

v1.c14.123

¹ Cv. xciv. 2.

v1.c14.124

3. Gajabhuja.—See Gajabāhu.

v1.c14.125

Gajjagiri.—A mountain in Aparantaka.¹

v1.c14.126

¹ Sās. 35.

v1.c14.127

Gaṇaka-Moggallāna.—A brahmin teacher of Sāvatthi. He visited the Buddha at the Pubbārāma, and the Buddha preached to him the Gaṇaka-Moggallāna Sutta, after which, it is said, he became the Buddha’s follower.¹ His name and his teaching seem to indicate that he was a mathematician.

v1.c14.128

¹ M. iii. 1 ff.

v1.c14.129

Gaṇaka-Moggallāna Sutta.—The one hundred and seventh sutta of the Majjhima Nikāya; preached to Gaṇaka-Moggallāna. Moggallāna says that the brahmanical training is a thoroughly graduated system (anupubbasikkhā 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.¹

v1.c14.130

¹ M. iii. 1 ff.

v1.c14.131

Gaṇakaputta-Tissa Thera.—Probably a Commentator. Buddhaghosa quotes him in the Aṅguttara Commentary¹ as explaining the term tisahassīmahāsahassī differently from the commonly accepted interpretation.

v1.c14.132

¹ AA. i. 439.

v1.c14.133

Gaṇapeta Vatthu.—The story of a large number of people of Sāvatthi who, because of their misdeeds, had been born as petas.¹

v1.c14.134

¹ Pv. iv. 10; PvA. 269 f.

v1.c14.135

Gaṇadevaputtā.—Buddhaghosa mentions¹ the palaces of the Gaṇadevaputtas (Gaṇadevaputānañ 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.

v1.c14.136

¹ MA. ii. 737.

v1.c14.137

Gaṇānanda Pariveṇa.—A monastery at Rājagāma in Ceylon, the residence of the Elder Maittreya Mahā Thera.¹

v1.c14.138

¹ P.L.C. 248.

v1.c14.139

Gaṇthambatittha.—A ford in the Mahāvāḷukagaṅgā. There an udakakkhepasīmā was erected by Vimaladhammasūriya I.¹ The name is the Pāli equivalent for the Sinhalese Gāṭambé.

v1.c14.140

¹ Cv. xciv. 17.

v1.c14.141

Gaṇthipupphiya Thera.—An arahant. Ninety-one kappas ago he gave a gaṇthi-flower to the Buddha Vipassī. Forty-one kappas ago he was a king named Varaṇa.¹ He is probably identical with Hatthārohaputta.²

v1.c14.142

¹ Ap. i. 162.

v1.c14.143

² ThagA. i. 170.

v1.c14.144

Gaṇṭhimāna.—A village in Ceylon, given by Parakkamabāhu IV. for the maintenance of the temple at Devapura (Devanagara).¹

v1.c14.145

Gaṇḍa.—Gardener of Pasenadi, king of Kusala. It was he who offered to the Buddha the mango, the seed of which produced the Gaṇḍamba.¹ The *Apadāna Commentary*² calls the gardener Gaṇḍabba, and the *Divyāvadāna*³ calls him Gaṇḍaka.

v1.c14.146

¹ J. iv. 264. ² i. 97. ³ p. 157.

v1.c14.147

Gaṇḍa Sutta.—The body is like a festering sore (*gaṇḍa*), full of pus, with nine openings, constantly exuding matter.¹

v1.c14.148

¹ A. iv. 386 f.

v1.c14.149

Gaṇḍatindu Jātaka (No. 520).—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 *gaṇḍatindu*-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.¹

v1.c14.150

The introductory story is given in the RāJovāda Jātaka (*q.v.*).

v1.c14.151

¹ J. v. 98 ff.

v1.c14.152

Gaṇḍamba.—The mango-tree, at the gate of Sāvatthi, under which the Buddha performed the Yamaka-pāṭihāriya (*q.v.*). The king’s gardener, Gaṇḍa, 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 Ānanda 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 of Sakka, built a pavilion of the seven kinds of precious things.¹

v1.c14.153

¹ J. iv. 264 f.; J. i. 88; DhA. iii. 206 ff.; Mil. 349.

v1.c14.154

Gaṇḍābharaṇa.—A book composed by Ariyavaṃsa.¹ *v.l.* Gandhābharaṇa.

v1.c14.155

¹ Gv. 65, 75; Sās., p. 98.

v1.c14.156

Gaṇḍāladoṇi.—A monastery in Ceylon, near the modern Kandy. The stucco work of the vihāra was carried out by Parakkamabāhu VI.¹

v1.c14.157

¹ Cv. xci. 30.

v1.c14.158

Gaṇḍimitta.—See Kaṇhamitta.

v1.c14.159

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 naṅgaliki-flowers as offering to the Buddha. Eight kappas ago he became king, three times, under the name of Aggisikha.¹

v1.c14.160

¹ Ap. i. 127.

v1.c14.161

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.¹

v1.c14.162

¹ Ap. i. 253 f.

v1.c14.163

Gatārāpariveṇa.—A monastery in Ceylon, the residence of Upatapassī, author of the Vuttamālā.¹

v1.c14.164

¹ PLC. 253.

v1.c14.165

Gati Sutta.—The five conditions of birth—in purgatory, among lower animals, petas, men or devas.¹

v1.c14.166

¹ A. iv. 459.

v1.c14.167

Gatikathā.—The sixth section of the Mahāvagga of the Paṭisambhidāmagga.¹

v1.c14.168

¹ Ps. ii. 73-8.

v1.c14.169

Gatipakaraṇa.—A book composed by a thera of Pakudhanagara.¹

v1.c14.170

¹ Gv. 65; but see p. 75, where the author is said to belong to Ceylon.

v1.c14.171

Gatipacchedana.—A king of eighty-four kappas ago; a previous birth of Sammukhāthavikā¹ (or Mānava).²

v1.c14.172

¹ Ap. i. 159.

v1.c14.173

² ThagA. i. 163.

v1.c14.174

Gatimba.—See Mahāgatimba.

v1.c14.175

Gatiyopañcaka Vagga.—The eleventh chapter of the Sacca Saṃyutta and the last chapter of the Saṃyutta Nikāya.¹

v1.c14.176

¹ S. v. 474 f.

v1.c14.177

Gadāvudha.—The club wielded by Vessavaṇa when he was yet a puthujjana. It would fall on the head of many thousands of yakkhas and return to Vessavaṇa’s hand.¹

v1.c14.178

¹ SNA. i. 225.

v1.c14.179

Gadrabha.—Doorkeeper of Āḷavaka, the yakkha. 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.¹

v1.c14.180

¹ SNA. i. 220; AA i. 211.

v1.c14.181

Gadrabhakula.—Mentioned as one of the families in which horses are born. Valāhaka horses are not born in this family.¹

v1.c14.182

¹ MA. i. 248.

v1.c14.183

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.¹

v1.c14.184

¹ J. vi. 342 f.

v1.c14.185

The story is also given as a separate Jātaka (No. 111).²

v1.c14.186

² J. i. 424.

v1.c14.187

1. Gaddula Sutta (v.l. Baddula).—Incalculable is the beginning of saṃsāra 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.¹

v1.c14.188

¹ S. iii. 149.

v1.c14.189

2. Gaddula Sutta.—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 (caraṇacitta).

v1.c14.190

As a painter fashions all kinds of likenesses, so the puthujjana creates and recreates the five khandas.¹

v1.c14.191

¹ S. iii. 151 f.

v1.c14.192

**Ganthākara-pariveṇa.**—A dwelling attached to the Mahāvihāra at Anurādhapura, where Buddhaghosa stayed during his sojourn in Ceylon and where he wrote his Commentaries.¹ The pariveṇa was restored by Kassapa V.²

v1.c14.193

¹ Cv. xxxvii. 243.

v1.c14.194

² Ibid., iii. 57.

v1.c14.195

**Ganthisāra.**—A book composed by Saddhammajotipāla ; it is evidently an anthology or manual composed from important texts.¹

v1.c14.196

¹ Bode, *op. cit.*, p. 18; Gv. (p. 64) calls it Gandhasāra.

v1.c14.197

1. **Gandha.**—The name of a family of elephants; each elephant has the strength of one million men.¹

v1.c14.198

¹ VibhA. 397; AA. ii. 822; UdA. 403, etc.

v1.c14.199

2. **Gandha.**—A seṭṭhi 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 all the members of his household, except his wife **Cintāmaṇi**, 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 had happened, he gave one-half of all his possessions to Bhattabhatika in return for a share of the merit he had gained.¹

v1.c14.200

¹ DhA. iii. 87 ff.

First 200 of 1,239 passages. Read on

Linked texts (78)