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Dictionary of Pali Proper Names v1.c6: Note on the Use of the Dictionary

Dictionary of Pāli Proper Names v1.c6

Language
English

Note on the Use of the Dictionary

v1.c6.1

An effort has been made to avoid repetition as far as possible. Generally speaking, the information appearing under any particular word should not, therefore, be regarded as complete until reference has also been made to the words given in that article in **Clarendon type**. Reference should likewise be made to the Appendix given at the end of Volume II.

v1.c6.2

The arrangement of words is purely alphabetical—i.e., according to the Pāli alphabet. Cerebral ḷ follows dental l. There is great discrepancy in the texts regarding the use of cerebrals, especially ḷ and ṇ. Thus, a word not appearing in its place under the cerebral letter may be found under the corresponding dental and *vice versa*.

v1.c6.3

There has been a certain amount of unavoidable confusion in the arrangement of words beginning with the Pāli equivalent for the prefix meaning "junior," as opposed to **Mahā**. Reference should be made under all three heads, **Cūla**, **Cūḷa** and **Culla**, before the search for a word is abandoned.

v1.c6.4

There is also lack of uniformity in the texts regarding the use of the prefix **Mahā**. Sometimes it is an integral part of the word, sometimes merely an honorific. It is necessary, therefore, to look—e.g., under both **Saṅgharakkhita** and **Mahā**—before the list of possible Saṅgharakkhita’s is exhausted.

v1.c6.5

Potential trouble also lurks with regard to the hyphen. Generally speaking, the names of Jātakas and Suttas are given without a hyphen—e.g., **Kapi Jataka**, **Kavi Sutta**—and these words follow the usual order. Thus **Kapi Sutta** is given before **Kapiṭṭha** and **Kavi Sutta** before **Kaviṭṭhavana**. Where a word is hyphened, either because it is a true compound or merely for convenience, it is regarded as a single word. The presence or absence of a hyphen affects the order, and a certain amount of circumspection is, therefore, requested in looking for compound names, or those that appear to be so.

v1.c6.6

The regnal years given for the rulers of Ceylon are taken from the chronological table in Geiger’s Translation of the *Cūḷavaṃsa*, Vol. II., pp. ix-xv, and should be regarded as only provisional. A.C. = After Christ.

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Akataññu Jātaka (No. 90).—A merchant is befriended by a colleague in another country but refuses to return the service. The servants of the latter thereupon take revenge. The story is related to Anāthapiṇḍika, who experiences similar ingratitude at the hands of a fellow-merchant.¹

v1.c6.8

¹ J. i. 377-9.

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1. Akatuññatā Sutta.—One who is of bad conduct in deed, word and thought, and is ungrateful; is born in purgatory.¹

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¹ A. ii. 226.

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2. Akatuññatā Sutta.—Same as above.¹

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¹ A. ii. 229.

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Akatti.—See Akitti.

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Akaniṭṭhā devā.—A class of devas, living in the highest of the five Suddhāvāsā (Pure Mansions).¹ In the Mahāpadāna Sutta² the Buddha mentions that he visited their abode and conversed with beings who were born there as a result of the holy lives they had lived under various Buddhas. In the Sakka-pañha Sutta³ Sakka speaks of them as the highest devas, and expresses his satisfaction that he, too, will be born among them in his last life. Buddhaghosa says they are so called because of their supremacy in virtue and in happiness, and because there are no juniors among them (sabbeh'eva saguṇehi ca bhavasampattiyā ca jeṭṭhā n'atth'ettha kaniṭṭhāti akaniṭṭhā).⁴ In the Visuddhimagga (p. 634) their world is spoken of as a Brahmaloka where Anāgāmis are born and enter complete Nibbāna (p. 710).⁵ The duration of life among these devas is 16,000 Kalpas.⁶ Sometimes Anāgāmis are born among the Avihā devas and finish their existence, in a subsequent birth, among the Akaniṭṭhās. These are called “uddhamsotā.”⁷ The Akaniṭṭha-bhavana is the upper limit of the rūpāvacara-bhūmi⁸; it is also spoken of as the highest point of the universe, Avīci being the lowest. Thus the quarrel among the Kosambī monks spread even up to the Akaniṭṭhā devā,⁹ as did the shouts of the assembly at the severing of the branch of the Bodhi tree.¹⁰

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¹ D. iii. 237. ² D. ii. 52 f. ³ Ibid., 286. ⁴ DA. ii.

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⁴⁸⁰ VbhA. 521 [āyuṇā ca paññaya ca Akaniṭṭhā jeṭṭhakā sabba-devehi paṇīṭatarā devā (= DA. iii. 739)]. ⁵ Also ItA. 40; DA. iii. 740. ⁶ Kvu. 207. ⁷ DhA. iii. 289 f.; see also S. v. 201.

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⁸ Ps. i. 84. ⁹ J. iii. 487. ¹⁰ Mbv. 150-1; see also Mil. 284.

v1.c6.18

Akarabhaṇḍa.—A village in Ceylon dedicated by King Kittisirirājasīha to the Tooth-relic.¹

v1.c6.19

¹ Cv. c. 23.

v1.c6.20

Akalaṅka.—A Coḷa officer who fought against the Siṃhalese army of Parakkamabāhu I. during the latter’s invasion of the Paṇḍu kingdom.¹

v1.c6.21

¹ Cv. lxxvii. 17, 55, 80, 90.

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Akālarāvi Jātaka (No. 119).—A cock belonging to a school of young brahmins had its neck wrung because it crowed in and out of season. A monk, who is inconsiderately noisy, is the cause of the story being told.¹ In the Dhammapada Commentary² the name of the story is given as Akālarāvikukkuṭa-Jātaka, and is related of the thera Padhānikatissa, who is stated to have been the cock of the Jātaka story.

v1.c6.23

¹ J. i. 435-6. ² iii. 142 f.

v1.c6.24

Akitti (v.l. Akatti).—The Bodhisatta in one of his births. He was a brahmin magnate of Benares, who, after giving away all his wealth in charity, retired to the forest with his sister, Yasavatī. When gifts were brought to him as homage to his holiness, he sought obscurity, and, leaving his sister, dwelt in Kāradīpa, then known as Ahidīpa, eating the leaves of a Kāra-tree sprinkled with water. By virtue of his asceticism Sakka’s throne was heated, and Sakka (Anuruddha in a previous birth), having tested him, and being satisfied that worldly attainments were not his aim, granted him various boons, including one that Sakka should not visit him any more and disturb his asceticism¹ His story is given in the Cariyāpiṭaka (p. 1), to illustrate dānaparamitā. In the Nimi Jātaka² he is mentioned in a list of eleven sages, who, by their holy lives, passed the Peta world to be born in Brahma’s heaven. In the Jātaka-mālā³ his name occurs as Agastya, but he should not be confused with the Vedic sage of that name.⁴ Perhaps he belonged to the Kassapagotta, because, in the conversation related in the Jātaka story, Sakka addresses him as “ Kassapa.”⁵

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¹ J. iv. 236 f. ² J. vi. 99, the others being the seven brothers Yāmahanu, Somayāga, Manojava, Samudda, Māgha, Bharata and Kālikarakkhiya; and Aṅgirasa, Kassapa and Kisavaccha. See also KhA. 127 f. ³ No. 7. ⁴ See Vedic Index s.v. ⁵ J. iv. 240-1.

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**Akitti Jātaka** (No. 480).—See *s.v.* **Akitti**. It was related at Jetavana, of a generous donor who lived at Sāvatthi. This man invited the Buddha, and during seven days gave many gifts to him and to the monks. On the last day he presented the company of arahants with all necessaries. The Buddha praised the man’s generosity and told him how wise men of old shared their possessions with others, even when they themselves had nothing to eat but kāra-leaves and water.¹

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¹ J. iv. 236 ff.

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**Akitti-tittha**.—The ford by which Akitti crossed the river after he left Benāres.¹

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¹ J. iv. 237.

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**Akitti-dvāra**.—The gate through which Akitti left the city.¹

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¹ J. iv. 237.

v1.c6.32

**Akusala Sutta**.—The man who is sinful in action of body, speech and mind is born in purgatory.¹

v1.c6.33

¹ A. i. 292.

v1.c6.34

**Akusaladhamma Sutta**.—On the unprofitable and profitable states.¹

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¹ S. v. 18.

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**Akusalamūla Sutta**.—On the three roots of demerit: greed, malice and delusion.¹

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¹ A. i. 201; *cf.* M. i. 47, 489.

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**Akodha-avihiṃsā Sutta**.—On mildness and kindness, the verses being put into the mouth of Sakka.¹

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¹ S. i. 240.

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**Akodhana Sutta**.—See **Accaya-akodhana Sutta**.

v1.c6.41

**Akkantasaññaka Thera**.—An arahant. In a previous birth he gave his ragged garment to the Buddha Tissa. Once he was born as a king named Sunanda.¹

v1.c6.42

¹ Ap. i. 211 f.

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**Akkamanīya Vagga**.—The third section of the Ekanipāta of the Aṅguttara Nikāya.¹

v1.c6.44

¹ A. i. 5-6.

v1.c6.45

**Akkamanīya Sutta**.—The uncultivated mind is an intractable thing and conduces to great loss; the cultivated mind has the opposite qualities.¹

v1.c6.46

¹ A. i. 5 f.

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Akkosa Vagga.—The fifth section of the Dasaka Nipāta of the Aṅguttara Nikāya.¹

v1.c6.48

¹ A. v. 77-91.

v1.c6.49

1. Akkosa Sutta.—Preached to Akkosaka-Bhāradvāja to the effect that insults hurled at those who revile not come back to the reviler, just as gifts of hospitality not accepted by the guests are left behind with the host.¹

v1.c6.50

¹ S. i. 161 f.

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2. Akkosa Sutta.—On the five evil results that attend a monk guilty of reviling others.¹

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¹ A. iii. 252.

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Akkosaka-Bhāradvāja.—A brahmin of Rājagaha who—incensed that his eldest brother, a member of the Bhāradvāja clan and, probably its head,¹ had been converted by the Buddha—visits the Buddha and insults him. Later he is himself converted and becomes an arahant.² The soubriquet of Akkosaka was given him by the Saṅgītikārā to distinguish him as the author of a lampoon of 500 verses against the Buddha.³ Asurindaka-Bhāradvāja was his younger brother⁴; he had two others, Sundarī Bhāradvāja and Bilaṅgika-Bhāradvāja, who also became converts and, later, arahants.⁵

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¹ KS. i. 201, n. 4; see also s.v. Dhānañjāni.

v1.c6.55

² S. i. 161 f.; MA i. 808.

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³ SA. i. 177.

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⁴ Ibid., i. 178.

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⁵ DhA. iv. 163.

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Akkosaka-Bhāradvāja Vatthu.—The story of Akosaka-Bhāradvāja given above.¹

v1.c6.60

¹ DhA. iv. 161 f.

v1.c6.61

Akkosaka Vagga.—The twenty-second section of the Pāñcakanipāta of the Aṅguttara Nikāya.¹

v1.c6.62

¹ A. iii. 252-6.

v1.c6.63

Akkhakkhāyika.—A famine in the mountain-region of Koṭṭa in Ceylon, during the reign of Duṭṭhagāmiṇi. The king sold his earrings and procured a meal for five khīṇāsava theras.¹ The famine was so called because nuts called akkha (Terminalia Bellerica) were eaten, which at other times were used as dice. In the Aṭṭhakathā, quoted by the Mahāvaṃsa Ṭīkā,² the famine is called Pāsānachātaka.

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¹ Mhv. xxxii. 29-30.

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² p. 593.

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**Akkhakhaṇḍa.**—A section of the *Vidhurajātaka* which deals with events leading up to the surrendering of **Vidhu-ra** by the king, when the latter lost his wager with **Puṇṇaka**.¹

v1.c6.67

¹ J. vi. 286.

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**Akkhāṇa Sutta.**—On the eight inopportune occasions for the living of the higher life.¹

v1.c6.69

¹ A. iv. 225 f.

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1. **Akkhanti Sutta.**—The five evil results of the want of forbearance.¹

v1.c6.71

¹ A. iii. 254.

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¹ A. iii. 255.

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2. **Akkhanti Sutta.**—The same as above with slight variations in detail.

v1.c6.74

**Akkhama Sutta.**—The qualities which an elephant used by the king should have and similar qualities that should be possessed by a monk.¹

v1.c6.75

¹ A. iii. 157 f.

v1.c6.76

**Akkhara-Kosa.**—See **Ekakkhara Kosa**.

v1.c6.77

**Akkharamālā.**—A short treatise in Pāli stanzas on the Pāli and Siṃhalese alphabets, by **Nāgasena**, a Ceylon scholar of the eighteenth century.¹

v1.c6.78

¹ P.L.C., 285.

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**Akkharavisodhanī.**—A late Pāli work written in Burma.¹

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¹ Sās. 154.

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**Akhipūjā.**—A festival held by **Asoka** in honour of the Buddha when **Māhakāla** created for him a figure of the Buddha. The festival lasted for seven days.¹ The *Mahāvaṃsa Ṭīkā* explains it by saying that the king fasted for seven days, standing gazing at the figure with unwinking eyes. But even at the time of the Ṭīkā there seems to have been uncertainty regarding the meaning of the word.²

v1.c6.82

¹ Mhv. v. 94.

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² See MT. 209 f.

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**Akhilā.**—Chief woman disciple of **Sikhī**¹; the Commentary calls her **Makhilā**.²

v1.c6.85

¹ Bu. xxi. 21.

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² BuA. 204; also J. i. 41.

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**Agati Sutta.**—Three discourses on *agati* and *gati*—here defined as wrong action done under the influence of desire, hate or delusion—and its opposite, right action.¹

v1.c6.88

¹ A. ii. 18 f.

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**Agada.**—Cakkavatti, sixteen times in succession; Subāhu Thera in a previous birth.¹

v1.c6.90

¹ ThagA. i. 124.

v1.c6.91

**Agahya Sutta.**—Devas and men delight in objects, sounds, etc., but, through the instability of these, they live in sorrow.¹

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¹ S. iv. 126 f.

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**1. Agārava Sutta.**—On the five qualities that make a monk rebellious and unamenable to discipline.¹

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¹ A. iii. 7 f.

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**2. Agārava Sutta.**—A monk who is rebellious will never lead the higher life nor attain in the end to peace of mind.¹

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¹ A. iii. 14 f.

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**3. Agārava Sutta.**—The rebellious monk will never live according to the dhamma, nor thereby ultimately win insight.¹

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¹ A. iii. 15 f.

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¹ Vv. vi.; VvA. 286-7.

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**Agāriya Vimāna.**—A palace in the Tāvatiṃsa world, occupied by a couple who, as humans in Rājagaha, had done many deeds of piety.

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**Aggañña Sutta.**—Twenty-seventh of the Dīgha Nikāya.¹ It is a kind of Buddhist book of Genesis, dealing, among other things, with the evolution of the world, of man and of society. The pretensions of the brahmins to be the legitimate heirs of Brahmā are examined and rejected; righteousness is declared to be above lineage.² It was preached to Vāseṭṭha and Bhāradvāja at the Pubbārāma.

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¹ D. iii. 80 f. Dial. i. 105 f. Cf. Madhura Sutta.

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² For a summary of the sutta see

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The larger portion of this sutta (from the beginning of the genesis part to the election of the first king) is found in the Mahāvastu.³

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³ i. 338-48.

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**Aggadhanuggahapaṇḍita.**—See Cūḷa Dh°.

v1.c6.107

**Aggadhamma Sutta.**—On the six qualities requisite for the attainment of arahantship, which is the highest state (aggadhamma).¹

v1.c6.108

¹ A. iii. 433-4.

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**Aggapaṇḍita.**—A native of Burma and author of the **Lokuppattipakaraṇa**, written at Pagan in the thirteenth century.¹ The Piṭakatthamain calls the work **Lokuppattipakāsani**.² The Sāsanavaṃsa³ speaks of three monks by the name of Aggapaṇḍita: **MahāAggapaṇḍita** (evidently our author), **DutiyaAggapaṇḍita** (his saddhivihārika), and **TatiyaAggapaṇḍita** (his nephew), all of Arimaddanapura and all famed for their learning.

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¹ Gv. 64, 67.

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² Bode, 16, n. 3.

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³ 74.

v1.c6.113

**Aggapasāda Sutta.**—Mentioned in the **Visuddhimagga**¹ in reference to the epithet “anuttara” as applicable to the Buddha.

v1.c6.114

¹ i. 207; also Sp. i. 120 and KhA. 19. The sutta has not been traced. It has been suggested (Vm. i. 207, n. 2), that it is the same as the *Gārava Sutta*. I think it probably refers to A. ii. 34, the section on the *aggapasāda*. (See Appendix.)

v1.c6.115

**Aggapiṭhaka-pāsāda.**—A building in the inner city of **Anurādhapura**. It is said that when **Ilanāga** entered the city in splendour, after the festival at the Tissa-tank, his chariot was drawn by his former enemies, the **Lambakaṇṇas**, who were yoked to the chariot, and that the line thus made extended from the tank to the Aggapiṭhaka-pāsāda.¹

v1.c6.116

¹ MT. 646.

v1.c6.117

**Aggapupphiya Thera.**—One of the arahants. In a previous birth he had offered flowers, from the top of a tree, to **Sikhī**, hence the name. In a later birth he was a cakkavati named **Amita**.¹

v1.c6.118

¹ Ap. i. 229.

v1.c6.119

**1. Aggabodhi.**—Son of **Bhayasīva**, of the Moriya clan. He became the viceroy of **Mahānāga**.¹

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¹ Cv. xli. 70, 93.

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**2. Aggabodhi I.**—King of Ceylon (A.D. 568-601), **Mahānāga’s** nephew. For an account of his reign see Cv. xlii. 1-39. He is sometimes identified with Bhayasīva’s son.¹

v1.c6.122

¹ See Geiger, Cv., trans. i. 64, n. 1.

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**3. Aggabodhi II.**—King of Ceylon (A.D. 601-11). Nephew of Aggabodhi I. Also called **Khuddaggabodhi** or **Khuddarāja**.¹ 4. Aggabodhi III.—King of Ceylon (A.D. 628 and 641), son of Silāmeghavaṇṇa; also called Sirisaṅghabodhi. He had to flee from the throne several times.¹

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¹ Cv. xlii. 38 f.

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¹ Cv. xliv. 83-144.

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5. Aggabodhi.—Cousin of Dāṭhopatissa II. (A.D. 650-58), under whom he was Yuvarāja, ruling Dakkhiṇadesa.¹

v1.c6.127

¹ Cv. xlv. 23.

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6. Aggabodhi.—Son of Mahātissa, claiming descent from Okkāka and Saṅghasivā. He was independent ruler of Rohaṇa.¹

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¹ Cv. xlv. 38-48.

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7. Aggabodhi IV.—King of Ceylon; also called Sirisaṅghabodhi; he reigned between A.D. 626 and 641 and died of an incurable disease.¹

v1.c6.131

¹ Cv. xlvi. 1-38.

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8. Aggabodhi V.—King of Ceylon (A.D. 711-17), probably the eldest son of Mānavamma.¹

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¹ Cv. xlviii. 1 and lvii. 25; see Geiger, Cv. trans. i. 108 n. and 195, n. 2.

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9. Aggabodhi VI.—King of Ceylon (A.D. 727-66), son of Kassapa, brother of Mahinda I., and, at one time, ruler of Pācīnadesa.¹ He became king under the name Silāmegha.²

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¹ Cv. xlviii. 32.

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² Ibid., vv. 42, 60, 61, 76, 90; see Geiger, Cv. trans. i. 114, n. 2.

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10. Aggabodhi VII.—King of Ceylon (A.D. 766-72), son of Mahinda I. He was first ruler of Dakkhiṇadesa and, later, joint king with Aggabodhi VI. He married Saṅghā, daughter of the latter, and became king on his death.¹

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¹ Cv. xlviii. 39, 60, 61, 68, 80.

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11. Aggabodhi.—Maternal cousin of Saṅghā, wife of Aggabodhi VII. When Saṅghā, estranged from her husband, joined the nuns at her father's suggestion, he ran away with her, but was later caught, and the family became reconciled.¹

v1.c6.140

¹ Cv. xlviii. 50, 60-1.

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12. Aggabodhi VIII.—King of Ceylon (A.D. 801-12), probably brother of Mahinda III.¹ 13. Aggabodhi IX.—King of Ceylon (A.D. 828-31), son of Dappula II.¹

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¹ Cv. xlix. 43-64; see also Cv. trans. i. 126 n.

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¹ Cv. xlix. 83-92.

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14. Aggabodhi, a minister of Sena III., and ruler of Malaya. He built the Nāgasāla-pariveṇa.¹

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¹ Cv. liii. 36.

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Aggabodhipadhānaghara.—A building erected by Aggabodhi IV. for the use of the thera Dāṭhāsiva. Several villages were made over for its maintenance.¹

v1.c6.147

¹ Cv. xlvi. 11 ff.

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Aggabodhipariveṇa.—A building belonging to the Jetavanārāma of Anurādhapura and erected by Potthasāta, general of Aggabodhi IV.¹

v1.c6.149

¹ Cv. xlvi. 23.

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Aggalapura.—A city where Revata went on his way from Soreyya to Sahajāti, prior to the Council of Vesāli.¹

v1.c6.151

¹ Vin. ii. 300.

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Aggavatī Parisā Sutta.—On the three kinds of companies: the distinguished, the discordant and the harmonious.¹

v1.c6.153

¹ A. i. 242-4.

v1.c6.154

Aggavamsa.—Thera of Pagan. He wrote a Pāli grammar, the Saddanīti, in 1154.¹ He was tutor to King Narapatisithu of Pagan.² The Gandha-Vamsa calls him a native of Jambudīpa,³ but his name occurs among the famous residents in the retired monastery of the northern plateau above Pagan, the cradle of Pāli-Burmese literature.⁴

v1.c6.155

¹ Gv. 63; SvD. v. 1238; Sās. 74.

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² Bode, 16.

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³ p. 67.

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⁴ Forchhammer Report, p. 2; Jardine Prize Essay, p. 34.

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Aggasāvaka Vatthu.—The chronicle of Sāriputta and Moggallana.¹

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¹ DhA. i. 83-114.

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Aggāni Sutta.—The four perfections: of virtue, concentration, wisdom and release.¹

v1.c6.162

¹ A. ii. 79; see GS. ii. 88, n. 2.

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Aggālava Cetiya.—The chief shrine at Āḷavi¹ (hence probably the name), originally a pagan place of worship, but later converted into a Buddhist vihāra. The Buddha stopped here on many occasions during his wanderings, and this was the scene of several Vinaya rules, e.g. against monks digging the ground² and cutting trees,³ using unfiltered water for building purposes,⁴ sleeping in the company of novices,⁵ giving new buildings in hand.⁶ The Chabbaggiyā are censured here for a *nissaggiya* offence.⁷ The Vangīsa Sutta was preached there to Vangīsa, on the occasion of the death of his preceptor, Nigrodhakappa.⁸ In the early years of Vangīsa’s novitiate he stayed at the shrine with his preceptor, and disaffection arose within him twice, once because of women, the second time because of his tutor’s solitary habits,⁹ and later, again, through pride in his own powers of improvisation (*paṭibhāna*).¹⁰ Here, again, the Buddha utters the praises of Hatthaka Āḷavaka, who visits him with a large following, whose fealty has been won (according to Hatthaka) by observing the four characteristics of sympathy (*saṅgahavatthūni*) learnt from the Buddha.¹¹

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¹ SnA. i. 344; SA i. 207.

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² Vin. iv. 32.

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³ Ibid., 34.

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⁴ Ibid., 48.

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⁵ Ibid., 16.

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⁶ Vin. ii. 172 f.

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⁷ Vin. iii. 224;

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⁸ Sn. 59 f.

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⁹ S. i. 185-6.

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¹⁰ Ibid., 187.

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¹¹ A. iv. 216-20.

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Many lay-women and nuns flocked there by day to hear the Buddha preach, but none were there when he preached in the evenings.¹² It was here that the Maṇikaṇṭha Jātaka was related,¹³ also the Brahmadatta Jātaka,¹⁴ and the Aṭṭhisena Jātaka,¹⁵ all in connection with the rules for building cells. See also *s.v.* Āḷavī.

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¹² J. i. 160.

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¹² J. ii. 282.

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¹⁴ J. iii. 78.

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¹⁵ Ibid., 351.

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1. Aggi Sutta.—A number of monks go to the Paribbājakārāma at Sāvatthi, and have a courteous discussion with the Paribbājakas, who claim that their teaching is the same as the Buddha’s. The monks are unable to refute their claim and seek the Buddha’s advice. He tells them that the *bojjhaṅgas* form the distinctive feature of the Dhamma and that the Paribbājakas, if questioned about them, would not be able to answer.¹

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¹ S. v. 112.

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2. Aggi Sutta.—On the seven kinds of fires.¹

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¹ A. iv. 41.

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Aggika Jātaka (No. 129).—The story of a jackal, who, when his hair is singed by a forest fire, pretends to be a saint of the name of Bhāradvāja and eats the rats that trust him.¹ 1. **Aggika-Bhāradvāja**.—A brahmin of Sāvatthi, of the Bhāradvāja clan. The Buddha, while on his rounds, sees him tending the fire and preparing oblations, and stands for alms in front of his house. The brahmin abuses him, calling him *muṇḍaka* and *vasala*. Thereupon the Buddha preaches to him the *Vasala Sutta* (or, as it is sometimes called, the *Aggika Bhāradvāja Sutta*), and wins him over to the faith.¹ The sobriquet Aggika was given to him because he was a tender of the sacred fire.²

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¹ J. i. 461 f.

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¹ Sn. 21-5.

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² SnA. i. 174 f.

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2. **Aggika-Bhāradvāja**.—A brahmin of Rājagaha, evidently different from the above, also a fire-tender. He prepares a meal for sacrifice, and when the Buddha, out of compassion for him, appears before his house for alms, he says the meal is meant only for one who has the "threefold lore" (the three Vedas). The Buddha gives the brahmin another interpretation of the "threefold lore"; (see **Aggika Sutta** below). The brahmin, thereupon, becomes a convert, enters the Order, and, in due course, attains arahantship.¹

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¹ S. i. 166 f.; SA. i. 179.

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3. **Aggika-Bhāradvāja**.—The name assumed by the jackal in the *Aggika Jātaka* (*q.v.*).

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**Aggika-Bhāradvāja Sutta**.—Another name for the *Vasala Sutta*.

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**Aggika Sutta**.—Preached by the Buddha to **Aggika-Bhāradvāja** (2). The brahmin exalts the knowledge of the three Vedas. The Buddha tells him that a mere babbling of Vedic runes does not make a brahmin of a man who is defiled within and is deceitful. He should have a knowledge of former lives, of other worlds and of the higher lore (*abhiññā*) that gives cessation of birth. Aggika-Bhāradvāja offers the Buddha the prepared meal as a fee for his teaching, but the Buddha rejects it because "the Buddhas do not accept wages." The brahmin should, if he so desire, extend his hospitality to him for his holiness, and not for his ability to chant verses.¹

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¹ S. i. 166-7.

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**Aggikkhandopama Sutta**.—Preached by the Buddha while touring in **Kosala** with a large concourse of monks, the sight of a blazing fire being made the occasion for the discourse. It were better for a man to seek shelter in, embrace and lie down upon the raging flames than to live in the guise of a monk and accept the alms of the faithful while being guilty of evil conduct.¹ It is said that while the sutta was being preached sixty monks vomited hot blood, sixty left the Order in diffidence and sixty others became arahants.² The Commentary adds that the Buddha foresaw this result, and that later many of the monks, hearing of the discourse and fearing dire consequences for themselves, returned to the lay-life in such large numbers that the Order became rapidly depleted.

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¹ A. iv. 128 f.

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² Ibid., 135.

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It was to counteract this result that the Cūlaccharāsaṅghāta Sutta was preached.³ This sutta is mentioned as an example of a sermon based on some immediate experience, in this case, a fire.⁴ It was preached by Mahinda in Ceylon, in the Nandana pleasaunce, on the day the Mahāmeghavana was gifted to the Saṅgha⁵; and also by Yonaka Dhammarakhita, in Aparantaka.⁶

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³ AA. i. 38-40.

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⁴ MA. i. 14; also AA. i. 32, 267.

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⁵ Mhv. xv. 176; Mbv. 133.

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