Dictionary of Pali Proper Names v1.c22: Th

Dictionary of Pāli Proper Names v1.c22

Language: English

Th

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Thapatayo Sutta.—The royal chamberlains, Isidatta and Purāṇa, 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.¹

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¹ S. v. 348 ff.

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**Thambāropaka Thera.**—An arahant. 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 Thūpasikha.¹ He is probably identical with Paripuṇṇaka Thera.²

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¹ Ap. i. 171.

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² ThagA. i. 190.

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**Thalayūru.**—See Athalayūru.

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1. **Thullakoṭṭhita.**—A township in the Kuru country. It was the birthplace of Raṭṭhapāla, and it was there that the Buddha stayed during a tour among the Kurus.¹ It received its name from the fact of its granaries being always full (*thullakoṭṭham, paripuṇṇakoṭṭhāgāram*). It had plenteous crops.²

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¹ M. ii. 54; ThagA. ii. 30; AA. i. 144.

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² MA. ii. 722; also Avadāna Ś. ii. 118.

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2. **Thullakoṭṭhita.**—A city in the time of Nārada Buddha, who preached there to Bhaddasāla and Vijitamitta, afterwards appointed as his chief disciples.¹

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¹ BuA. 154.

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**Thulla-Tissa.**—See Tissa (14).

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**Thulla-Tissā.**—A nun. She was present when Mahā-Kassapa, in the company of Ānanda, visited the nuns and preached to them. She expressed resentment that Kassapa should dare to preach in the presence of Ānanda. It was, she said, "as if the needle-pedlar should try to sell a needle to the needle-maker." Ānanda afterwards asked Kassapa to ignore Tissā's outburst, but she later left the Order.¹

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¹ S. ii. 215 ff.

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**Thulla-Nandā.**—A nun, one of four sisters who all joined the Order, the others being Nandā, Nandavatī and Sundarīnandā. Thulla-Nandā appears to have had charge of a large company of nuns, all of whom followed her in various malpractices.¹ 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.² She was greedy for possessions, and was later accused of misappropriating gifts intended for other nuns.³ 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.⁴ She seems to have regarded with sympathy women who succumbed to temptation and to have tried to shield them from discovery.⁵ 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.⁶ She was fractious and would wish for something, but when that was procured for her, would say it was something else she really wanted.⁷ She was evidently an admirer of Ānanda, and was greatly offended on hearing that Mahā Kassapa had called Ānanda “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.⁸ She befriended Arittha when he was cast out of the Order.⁹ The Suvaṇṇahamsa Jātaka was related in reference to her, and she is identified with the brahmin’s wife of the story.¹⁰

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¹ Vin. iv. 211, 239, 240, 280.

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² Ibid., 254, 255, 256.

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³ Ibid., 245, 246, 258.

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⁴ Ibid., 270, 273.

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⁵ Ibid., 216, 225, 230 f.

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⁶ Ibid., 283, 285, 287, 290, 292.

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⁷ Ibid., 248, 250.

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⁸ S. ii. 219 ff.

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⁹ Vin. iv. 218.

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¹⁰ J. i. 474 f.

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Thusa Jātaka (No. 338)

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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.

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The story was related in reference to Bimbisāra’s great love for Ajātasattu, though soothsayers had predicted that the latter would kill his father.¹

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¹ J. iii. 121 ff.

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**Thusavaṭṭhi.**—A village in Ceylon where king **Buddhadāsa** effected a miraculous cure.¹ It was near **Anurādhapura**, and the sīmā of the **Mahāvihāra** passed through it.²

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¹ Cv. xxxvii. 124 f.

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² Mbv. 136.

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**Thusavāpi.**—A tank near **Pulatthipura**.¹

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¹ Cv. l. 73.

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**Thūna.**—A brahmin village on the western boundary of **Majjhimadesa**.¹ It was in the **Kosala** country and belonged to the **Mallas**, and was once visited by the Buddha. 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. 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 **Tāvatiṃsa**. 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.² A city called Thūna is mentioned in the **Mahājanaka Jātaka**.³

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¹ Vin. i. 197; AA. i. 56, 205; MA. 397, etc.; J. i. 49.

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² Vv. i. 8; VvA. 45 ff. The Buddha’s visit is described at Ud. vii. 9 (UdA. 377), but no mention is made there of the slave-woman.

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³ J. vi. 62, 65.

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**Thūneyyakā.**—The people of Thūna.

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**Thūpavaṃsa.**—A Pāli poem written by **Vācissara**. It has sixteen chapters, the last eight of which contain a description of the erection of the **Mahā Thūpa** by **Duṭṭhagāmaṇi** at **Anurādhapura**. The work probably belongs to the twelfth century.¹

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¹ P.L.C. 216 f.

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**Thūpaviṭṭhi-vihāra.**—A monastery in Ceylon built by **Dhātusena**.¹

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¹ Cv. xxxviii. 48.

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**Thūpasikha (Thūpasikhara).**—Ninety-four kappas ago there were sixteen kings of this name, all previous births of **Thambhāropaka (Paripuṇṇaka)**.¹

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¹ Ap. i. 171; ThagA. i. 190.

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Thūpāraha Sutta.—There are four persons worthy of a thūpa—a Buddha, a Pacceka Buddha, a Buddha's disciple and a Cakkavatti.¹

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¹ A. ii. 245.

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1. Thūpārāma.—A monastery near the southern wall of Anurādhapura, erected by Devānampiyatissa. The spot was consecrated by the Buddha having sat there in meditation¹ and also by former Buddhas doing likewise.² 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.³ The monastery was built later than the thūpa, hence its name.⁴ One of the eight saplings of the Bodhi-tree at Anurādhapura was planted in the grounds and exists to this day.⁵ The Cittasālā was to the east of the Thūpārāma, and on that site Saṅghamittā was cremated.⁶ It was the monks of Thūpārāma who helped Thūlatthana to become king.⁷

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¹ Mhv. i. 82.

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² Ibid., xv. 86.

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³ Ibid., xvii. 30, 50.

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⁴ Ibid., 62.

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⁵ Ibid., xix. 61.

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⁶ Ibid., xx. 52.

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⁷ Ibid., xxxiii. 17.

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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.⁸ Amaṇḍagāmaṇi added an inner verandah to the uposatha-hall in the monastery,⁹ while Vasabha placed lamps round the thūpa and built a new uposatha-house.¹⁰ Bhātika-Tissa erected another assembly-hall, while Gothābhaya made certain restorations.¹¹ The Saṅghapāla-pariveṇa probably formed part of the monastery.¹²

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⁸ Ibid., 23 ff.

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⁹ Ibid., xxxv. 3.

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¹⁰ Ibid., 80, 87, 91.

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¹¹ Ibid., xxxvi. 4, 106.

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¹² Ibid., 114.

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Jetthatissa removed from the Thūpārāma the stone image placed there by Devānampiyatissa and set it up in Pācīnatissapabbata.¹³

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¹³ Ibid., 128.

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The renegade monk Saṅghamitta once threatened to destroy the Thūpārāma but was killed in the attempt.¹⁴ Mahānāma provided a gold casing for the finial of the thūpa¹⁵ and Dhātusena restored the thūpa,¹⁶ while Aggabodhi II. effected extensive repairs, almost rebuilding the whole structure.¹⁷ Dāthopatissa I. did the monastery great damage, as did Kassapa II., though he afterwards made amends.¹⁸ Dāthopatissa II. gave the village of Puṇṇali to the Thūpārāma,¹⁹ and Mānavamma built a pāsāda.²⁰ Aggabodhi VII.

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¹⁴ Mhv. xxxvii. 27.

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¹⁵ Cv. xxxvii. 207.

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¹⁶ Ibid., xxxviii. 70.

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¹⁷ Ibid., xlii. 51 ff.

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¹⁸ Ibid., xliv. 133, 138, 148.

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¹⁹ Ibid., xlv. 28.

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²⁰ Ibid., xlvii. 66.

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repaired the doors and transposed the pillars of the structure round the cetiya.²¹ Mahinda II. placed a casing of gold and silver plates in the cetiya,²² while Dappula II. covered the thūpaghara with golden bricks²³; both plates and bricks were later plundered by the Paṇḍu king.²⁴ The golden plates were restored by Udaya II.,²⁵ and Sena Ilaṅga provided a building for the monks to the west of the Thūpārāma.²⁶ Rakkha Ilaṅga did likewise.²⁷ Mahinda IV. covered the cetiya with strips of gold and silver, provided a golden door for the vihāra and instituted a great festival.²⁸ Vijayabāhu I., Parakkamabāhu I., and Vijayabāhu IV., successively, restored the buildings and effected necessary repairs.²⁹ The road into Anurādhapura passed by the southern gate of the Thūpārāma, eastwards and then northwards.³⁰ From the Kadambanadī to the Thūpārāma the road lay through the gate of the Rājamātuvihāra.³¹

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²¹ Cv. xlviii. 65.

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²² Ibid., 140.

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²³ Ibid., xlix. 81.

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²⁴ Ibid., l. 35.

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²⁵ Ibid., li. 128.

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²⁶ Ibid., lii. 16.

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²⁷ Ibid., liii. 11.

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²⁸ Ibid., liv. 42 f.

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²⁹ Ibid., lx. 56; lxxviii. 107; lxxxviii. 80.

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³⁰ UdA. 238; VibhA. 449.

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³¹ DA. ii. 572.

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Behind the Thūpārāma was the Mahejjāvatthu. It is said³² that, at the time of Devānaṃpiyatissa, there was in the Thūpārāma a shrine dedicated to the three Buddhas previous to Gotama.

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³² Sp. i. 86.

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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.¹

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¹ Cv. lx. 56; Cv. Trs. i. 220, n. 1; ii. 105, n. 5.

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Thūlathana.—Second son of Saddhātissa and king of Ceylon (59 B.C.). 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. Thūlathana built the Kandara-vihāra¹ and a cetiya on the Sirīsamālaka.²

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¹ Mhv. xxxiii. 15 ff.

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² MT. 355.

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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.¹ 1. Thera Vagga.—The ninth chapter of the Pañcaka Nipāta of the Aṅguttara Nikāya.¹

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¹ S. ii. 282 f.

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¹ A. iii. 110 ff.

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2. Thera Vagga.—The ninth chapter of the Dasaka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. v. 151-76.

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3. Thera Vagga.—The ninth chapter of the Khandha Samyutta.¹

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¹ S. iii. 105-37.

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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.¹

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¹ A. iii. 114.

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2. Thera Sutta.—Ten qualities, the possession of which will enable a monk to live happily and comfortably, wherever he may be.¹

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¹ A. v. 201.

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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. Some poems contain life-histories of the theras, while others are pæans of joy, extolling their new-found freedom.¹ Dhammapāla wrote a commentary on the Theragāthā, as part of the Paramatthadīpanī.

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¹ The work has been published by the P.T.S. (1883) and translated by Mrs. Rhys Davids, as *Psalms of the Brethren*.

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Theranāma Sutta.—Records the story of the Elder named Thera.¹

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¹ S. ii. 282 f.

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Therapañha Sutta.—See Sāriputta Sutta.

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Theraputtābhaya.—One of the ten chief warriors of Duṭṭhagāmaṇi. His personal name was Abhaya. His father was the headman of the village Kitti in Rohaṇa, and Theraputtābhaya, when sixteen, wielded a club thirty-eight inches round and sixteen cubits long. He was therefore sent to KāKavaṇṇatissa’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.¹ At the end of Duṭṭhagāmaṇi’s campaigns, Abhaya took leave of the king and joined the Order, became an arahant, and lived with five hundred other arahants.² When Duṭṭhagāmaṇi lay on his deathbed Abhaya visited him and gladdened his heart by reminding him of the works of great merit he had done.³

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¹ Mhv. xxiii. 2, 63 ff.

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² Ibid., xxvi. 2.

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³ Ibid., xxxii. 48 ff.

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In a previous birth he had given milk-rice to monks, hence his great strength.⁴

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⁴ MT. 453.

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Therambatthala.—See Ambatthala. Geiger thinks¹ that Therambatthala is the name given to the Ambatthalathūpa, built (on the Cetiyagiri) by Mahādāṭhika Mahānāga in memory of Mahinda. But, probably, the whole of this locality later came to be referred to by this name, for Therambatthala is mentioned² as the residence of monks, among them, Buddha-Rakkhita and Mahā-Rohaṇagutta.

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¹ Mhv. Trs. 264, n. 3.

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² Vsm. 155, 375; DhSA 187.

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Theravāda.—The name given to the Buddhist Canon as compiled by the Elders at the Rājagaha Council.¹ 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.² The followers of Theravāda are called Theravādins³ and their succession, Theravaṃsa.⁴

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¹ Mhv. iii. 40.

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² Ibid., v. 1 ff.

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³ E.g., Cv. xxxviii. 37.

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⁴ E.g., ibid., lii. 46; liv. 46.

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Therānambandhamālaka.—A locality in Anurādhapura where Uttiya erected the funeral pyre of Mahinda. Later he erected a thūpa there over half the remains.¹

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¹ Mhv. xx. 42 f.

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Therāpassaya-pariveṇa.—A building erected on the spot where Mahinda used to meditate, leaning against a support.¹

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¹ Mhv. xv. 210.

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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 Vesālī. 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 imperanence and became an Anāgāmī. When her husband realised this, he took her to Pajāpatī, who ordained her. In the past she had entertained Koṇāgamana Buddha and built for him an arbour with draped ceiling and sanded floor. In the time of Kassapa Buddha she was a nun.¹

Linked texts (14)

Majjhimanikāya — Pāli
Apadāna — Pāli
Jātaka — Pāli
Vimānavatthu — Pāli
Udāna — Pāli
Therīgāthā — Pāli
Avadānaśataka — Sanskrit
Vinayapiṭaka — Pāli
Mahāvaṃsa — Pāli
Visuddhimagga — Buddhaghosa, Pāli
Saṃyuttanikāya — Pāli
Aṅguttaranikāya — Pāli
Samantapāsādikā — Sanskrit
Mahābodhivaṃsa — Upatissa (Mahābodhivaṃsa), Pāli