[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Dictionary of Pali Proper Names](https://indike.org/pramana/ins.reference.malalasekera-1937) › v1.c7 # Dictionary of Pali Proper Names v1.c7: Ā Dictionary of Pāli Proper Names v1.c7 - **Language:** English ### Ā ### [v1.c7.1](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.1) Ākaṅkha Vagga.—The eighth chapter of the Dasaka Nipāta of the Aṅguttara Nikāya. It consists of ten suttas on such subjects as the “thornless” life, the obstacles to desired things, Migasālā’s questions on the future life of individuals, the likeness of a bad monk to a crow, the qualities of the Nigaṇṭhas, etc.¹ ### [v1.c7.2](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.2) ¹ A. v. 131-51. ### [v1.c7.3](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.3) 1. Ākaṅkheyya Sutta.—The sixth sutta of the Majjhima Nikāya, preached at Jetavana. A monk must conform to the sīla, the pātimokha and the sikkhāpadas, whatever be his yearnings, whether to be beloved of his fellows, to be given robes etc., to gain the four jhāna, to make an end of dukkha or to be possessed of such powers as dibbacakkhu, etc.¹ This sutta is often mentioned² as an example of a discourse preached by the Buddha of his own accord (attano ajjhāsayen’eva). ### [v1.c7.4](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.4) ¹ M. i. 33-6. ### [v1.c7.5](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.5) ² E.g., DA. i. 50; MA. i. 13. ### [v1.c7.6](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.6) 2. Ākaṅkheyya Sutta.—Preached to the monks at Jetavana on the ambitions that should stir a monk’s heart.¹ ### [v1.c7.7](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.7) ¹ A. v. 131-3. ### [v1.c7.8](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.8) 1. Ākāsa Sutta.—A conversation between Sāriputta and Ānanda at Sāvatthi on the attainment of and dwelling in the sphere of the infinity of space.¹ The full title of the Sutta should be Ākāsānañcāyatana. ### [v1.c7.9](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.9) ¹ S. iii. 237. ### [v1.c7.10](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.10) 2. Ākāsa Sutta.—Just as divers winds blow in the sky, in different directions—hot, cool, dustless, etc.—so in the body arise divers feelings.¹ ### [v1.c7.11](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.11) ¹ S. iv. 218. ### [v1.c7.12](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.12) 3. Ākāsa Sutta.—Moggallāna tells the monks how he won the power of dwelling in the realm of infinite space (ākāsānañcāyatana).¹ ### [v1.c7.13](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.13) ¹ S. iv. 266. ### [v1.c7.14](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.14) 4. Ākāsa Sutta.—Just as divers winds blow in the sky, so when a monk cultivates the Noble Eightfold Path, the satipaṭṭhānas, the sammappadhānas, the iddhipādas, the indriyas, the balas and the bojjhaṅgas reach fulfilment.¹ ### [v1.c7.15](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.15) ¹ S. v. 49. ### [v1.c7.16](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.16) 1. Ākāsagaṅgā.—The river that flows southward from the Anotatta Lake receives, in its different stages, various names. That part of it which flows sixty leagues through the air is called Ākāsagaṅgā.¹ The Buddha’s discourse on various topics (pakiṇṇakakathā) is like the downward flow of the Ākāsagaṅgā²; so also is the eloquence of clever preachers.³ ### [v1.c7.17](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.17) ¹ SnA. ii. 439; MA. 586, etc. ### [v1.c7.18](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.18) ² AA. i. 94; DhA. iii. 360. ### [v1.c7.19](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.19) ³ E.g., DhA. iv. 18; J. ii. 65. ### [v1.c7.20](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.20) The fine clay to be found in the area (thirty yojanas in extent) over which the Ākāsagaṅgā falls to earth, is called, on account of its fineness, “butter clay” (navanīta-mattikā). This clay was brought by arahant sāmaṇeras to be spread over the foundation of the Mahā Thūpa in Anurādhapura.⁴ The spot where it is found is called Tintasisakola.⁵ ### [v1.c7.21](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.21) ⁴ Mhv. xxix. 5 f. ### [v1.c7.22](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.22) ⁵ MT. 515. ### [v1.c7.23](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.23) 2. Ākāsagaṅgā.—A vast channel built by Parakkamabāhu I. to bring water from the Kāragaṅgā to the Parakkamasamudda.¹ ### [v1.c7.24](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.24) ¹ Cv. lxxix. 25. ### [v1.c7.25](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.25) Ākāsagotta.—A physician of Rājagaha who lanced the fistula of a monk. Meeting the Buddha, he told him of the lancing, trying to make fun of it. The Buddha, having made inquiries, declared the performance of such an operation a \*thullaccaya\* offence.¹ ### [v1.c7.26](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.26) ¹ Vin. i. 215-16. ### [v1.c7.27](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.27) Ākāsacetiya.—A cetiya in Rohaṇa in South Ceylon, not far from Cittalapabbata Vihāra, so named because it is situated on the summit of a rock. It is not known when and by whom it was built. King Kākavaṇṇa-Tissa fixed to it stone slabs, to make it easier of ascent.¹ ### [v1.c7.28](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.28) ¹ Mhv. xxii. 26. ### [v1.c7.29](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.29) There were probably two cetiyas of the same name, one being in Rohaṇa and the other to the east of Anurādhapura. It is the latter which is mentioned in the thirty-third chapter of the Mahāvaṃsa.² ### [v1.c7.30](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.30) ² Vers. 68-9. ### [v1.c7.31](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.31) Vaṭṭagāmaṇi, going up with his queen to the Ākāsacetiya, saw his minister, Kapisīsa, who had just come down from the cetiya, where he had been sweeping the courtyard, sitting by the road; because he did not fling himself down before the king, the latter slew him in anger. ### [v1.c7.32](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.32) This Ākāsacetiya was near Acchagalla Vihāra, which, according to the Mahāvaṃsa Ṭīkā,³ was to the east of Anurādhapura. ### [v1.c7.33](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.33) ³ MT. 302. ### [v1.c7.34](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.34) It may be that Ākāsacetiya was a common name for any vihāra built on the summit of a rock, for the Commentaries⁴ speak also of an Ākāsacetiya at Sumanagiri (Sumanakūṭa) at which the Tamil general Dīghajantu offered a red silken robe. ### [v1.c7.35](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.35) ⁴ AA. i. 375; MA. ii. 955. ### [v1.c7.36](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.36) Ākāsānañcāyatanūpagādevā.—A class of devas born in the Realm of Infinite Space (\*ākāsānañcāyatana\*¹). They belong to the Arūpa world and their life term is twenty thousand kappas.² Their mind arises and ceases moment by moment.³ In the description of the \*Arūpavacara-bhūmi\*, these devas represent the lowest limit, the highest being the Neva-saññānāsaññā.⁴ ### [v1.c7.37](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.37) ¹ M. iii. 103. ### [v1.c7.38](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.38) ² A. i. 267; AbhS., p. 23. ### [v1.c7.39](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.39) ³ Kvu. i. 207-8. ### [v1.c7.40](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.40) ⁴ Ps. i. 84. ### [v1.c7.41](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.41) Ākāsukkhipiya Thera.—An arahant. In a previous birth he had offered a lotus flower to the Buddha Siddhattha and had thrown another up into the sky above him. Thirty-two kappas ago he was a king named Antalikkhacara.¹ 1. \*\*Ākiñcañña Sutta.\*\*—A conversation between \*\*Sāriputta\*\* and \*\*Ānanda\*\* on the sphere of Nothingness (\*\*ākiñcaññāyatana\*\*).¹ ### [v1.c7.42](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.42) ¹ Ap. i. 230. ### [v1.c7.43](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.43) ¹ S. iii. 237. ### [v1.c7.44](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.44) 2. \*\*Ākiñcañña Sutta.\*\*—\*\*Moggallāna\*\* tells the monks how he entered on and dwelt in the realm of Nothingness.¹ ### [v1.c7.45](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.45) ¹ S. iv. 267. ### [v1.c7.46](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.46) \*\*Ākiñcāyatanūpagādevā.\*\*—A class of devas born in the \*Ākiñcāyatana\*, the third Arūpa world.¹ Their life term is sixty thousand kappas.² ### [v1.c7.47](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.47) ¹ M. iii. 103. ### [v1.c7.48](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.48) ² AbhS. 23. ### [v1.c7.49](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.49) \*\*Ākoṭaka.\*\*—A deva who visited the Buddha at \*\*Veḷuvana\*\* accompanied by \*\*Asama\*\*, \*\*Sahali\*\*, \*\*Niṅka\*\*, \*\*Veṭambarī\*\* and \*\*Māṇava-Gāmiya\*\*. Ākoṭaka spoke before the Buddha in praise of various teachers of other schools: \*\*Pakuddha-Kātiyāna\*\* (\*sic.\*), \*\*Nigaṇṭha\*\*, \*\*Makkhali\*\* and \*\*Pūraṇa\*\*. Veṭambarī made rejoinder to Ākoṭaka, speaking disparagingly of the teachers he had mentioned.¹ ### [v1.c7.50](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.50) ¹ S. i. 65. ### [v1.c7.51](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.51) \*\*Agantuka.\*\*—A banker of \*\*Sāvatthi\*\*. He was rich, but he neither enjoyed his wealth himself nor gave it to others; he ate rice-dust with sour gruel, wore coarse clothes and went about in an old chariot with a parasol of leaves over his head. After death he was born in \*\*Roruva-niraya\*\*. He died heirless and it took seven days and seven nights for the king's men to remove his wealth to the royal treasury. ### [v1.c7.52](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.52) In reply to a question of \*\*Pasenadi\*\*, the Buddha revealed why Āgantuka had been a miser: in a past birth, while going to the king's court, he had met the Pacceka Buddha \*\*Tagarasikhī\*\* begging for alms and had ordered his servant to give the food prepared for himself (Āgantuka) to the Pacceka Buddha. On his way back, seeing the Pacceka Buddha returning with the excellent food from the merchant's house in his alms-bowl, he wished he had distributed it among his own servants instead, as they would have done some work in return.¹ ### [v1.c7.53](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.53) ¹ J. iii. 299-300. ### [v1.c7.54](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.54) The reason for Āgantuka being heirless is related in the \*Mayhaka Jātaka\*. ### [v1.c7.55](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.55) \*\*Agantuka Sutta.\*\*—Like to a guest-house into which come folk from all quarters to take up their residence, a monk, who develops the Noble Eightfold Path, realises those states (the five \*upādānakkhandhā\*) that should be realised, abandons those (\*avijjā\* and \*bhavataṇhā\*) that should be abandoned and cultivates \*samatha\* and \*vipassanā\*.¹ ### [v1.c7.56](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.56) ¹ S. v. 51-2. ### [v1.c7.57](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.57) \*\*Agāra Sutta.\*\*—Like a guest-house to dwell in which come folk from all quarters, noblemen and brahmins, commoners and serfs, so, in the body, divers feelings arise, pleasant, painful and neutral, carnal (\*sāmisa\*) and non-carnal.¹ ### [v1.c7.58](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.58) ¹ S. iv. 219. ### [v1.c7.59](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.59) \*\*Aghāta Vagga.\*\*—The seventeenth chapter of the \*Pañcaka Nipāta\* of the \*Aṅguttara Nikāya\*. It contains ten suttas on various topics, including a dispute between \*\*Sāriputta\*\* and \*\*Udāyi\*\*.¹ ### [v1.c7.60](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.60) ¹ A. iii. 185-202. ### [v1.c7.61](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.61) 1. \*\*Aghāta Sutta.\*\*—On nine things which cause enmity to be born.¹ ### [v1.c7.62](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.62) ¹ A. iv. 408. ### [v1.c7.63](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.63) 2. \*\*Aghāta Sutta.\*\*—On the nine ways of getting rid of feelings of enmity.¹ ### [v1.c7.64](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.64) ¹ A. iv. 408-9. ### [v1.c7.65](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.65) 1. \*\*Aghātavinaya Sutta.\*\*—The five ways of repressing ill-will: by producing \*mettā\*, \*karuṇā\* and \*upekkhā\*, by getting rid of forgetfulness and by reflecting on the power of kamma¹. ### [v1.c7.66](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.66) ¹ A. iii. 185-6. ### [v1.c7.67](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.67) 2. \*\*Aghātavinaya Sutta.\*\*—A sermon by \*\*Sāriputta\*\* to the monks on the way in which ill-will arises in men, and the methods by which it may be overcome. These methods are illustrated by various similes.¹ ### [v1.c7.68](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.68) ¹ A. iii. 186-90. ### [v1.c7.69](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.69) \*\*Ācāmadāyikā.\*\*—A family in \*\*Rājagaha\*\* was afflicted with plague and all its members died except one woman. She broke through a wall¹ and went and lived in the backyard of another house. The inmates of the house, having compassion on her, gave her the remnants of their food. One day, \*\*Mahā Kassapa\*\*, rising after seven days and nights from \*nirodha-samāpatti\*, knowing that he could be of use to the poor woman, appeared before her asking for alms. Having nothing but rice-water to give him, she asked him to go elsewhere, but the Elder showed his desire to accept her gift and refused alms offered to him by Sakka and by the inmates of the house behind which the woman lived. With great joy she gave him the rice-water, and the Elder then told her that three births earlier she had been his mother. That same night she died and was born in a \*vimāna\* among the Nimmānarati gods. Her story forms the basis of the \*Ācāmadāyikā-Vimāna Vatthu\*.² ### [v1.c7.70](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.70) ¹ That being the customary method of avoiding infection. ### [v1.c7.71](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.71) ² Vv. p. 17; VvA. 99 ff. ### [v1.c7.72](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.72) Ācāravitthigāma.—A village three leagues to the north-east of Anurādhapura. When Duṭṭhagāmaṇi was seeking for materials for the building of the Mahā Thūpa, nuggets of gold, from a span to a finger’s breadth in size, appeared in the village.¹ ### [v1.c7.73](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.73) ¹ Mhv. xxviii. 13-15. ### [v1.c7.74](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.74) Ājañña Jātaka (No. 24).—Once, when Brahmadatta was ruling in Benares, seven kings laid siege to the city. A warrior sent by Brahmadatta harnessed two horses (brothers) and, sallying forth from the city, overcame six camps and captured six kings. Just then the elder horse (who was the Bodhisatta) was wounded. The charioteer unfastened the horse’s armour as he lay on his side, and started to arm another horse. The Bodhisatta addressed the charioteer and said that as an Ājañña horse he must fight on. The charioteer set him on his feet again and, with his help, captured the seventh camp and its king. ### [v1.c7.75](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.75) The Bodhisatta, having counselled the victorious king to show mercy to his captives, died, and his body was burnt with all honours. ### [v1.c7.76](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.76) The story was told to a monk who had given up striving.¹ ### [v1.c7.77](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.77) ¹ J. i. 181-2. ### [v1.c7.78](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.78) 1. Ājañña Sutta.—Like a king’s thoroughbred horse possessed of beauty, strength, speed and good proportions, a monk worthy of offerings should have beauty (of life), strength (of character), speed (of insight) and good proportions (of necessaries).¹ ### [v1.c7.79](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.79) ¹ A. ii. 250-1. ### [v1.c7.80](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.80) 2. Ājañña Sutta.—Same as above, but speed of insight in a monk is depicted as ability to enter into the four jhāna s.¹ ### [v1.c7.81](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.81) ¹ A. ii. 251-2. ### [v1.c7.82](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.82) 3. Ājañña Sutta.—On eight qualities that a horse should possess in order to be worthy of being used by the king, and on eight similar qualities essential in the ideal monk.¹ 1. Ajāni Sutta.—The five qualities of a thoroughbred horse in the service of the king and the similar qualities of a good monk.¹ ### [v1.c7.83](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.83) ¹ A. iv. 188 ff. ### [v1.c7.84](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.84) ¹ A. iii. 248. ### [v1.c7.85](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.85) 2. Ajāni Sutta.—Three suttas giving six similar qualities.¹ ### [v1.c7.86](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.86) ¹ A. iii. 282-4. ### [v1.c7.87](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.87) Ajāniya Sutta.—Three discourses identical, in the main, with the Ajañña Sutta (1), but the fourth quality (good proportions) is omitted. The suttas differ from one another in the definition of “speed” in the case of the monk.¹ ### [v1.c7.88](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.88) ¹ A. i. 244. ### [v1.c7.89](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.89) Ajīvaka Sutta.—A conversation between Ānanda and a householder, a follower of the Ājīvakas. The householder questions Ānanda as to whose doctrine is well taught, who are the rightly conducted and who are the welfarers in the world. Ānanda tells him the characteristics which are helpful in arriving at a decision on these questions, without praising one’s own creed or decrying another’s. The man expresses great satisfaction.¹ ### [v1.c7.90](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.90) ¹ A. i. 217 ff. ### [v1.c7.91](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.91) Ajīvakā.—A class of naked ascetics (see, e.g., Vin. i. 291), followers of Makkhali Gosāla, regarded, from the Buddhist point of view, as the worst of sophists. Numerous references to the Ājīvakas are to be found in the Piṭakas, only a few of them being at all complimentary. Thus in the Mahā Saccaka Sutta¹ they are spoken of as going about naked, flouting life’s decencies and licking their hands after meals. But they never incurred the guilt of obeying another man’s command, of accepting food specially prepared for them, of accepting food from people while eating, from a pregnant woman, or nursing mother, or from gleanings in time of famine; they would never eat where a dog was already at hand, or where hungry flies were congregated. They never touched flesh, fish or intoxicants, and they had a rigid scale of food rationing. It is mentioned that they did not always find it possible to adhere to this rigid code of conduct. ### [v1.c7.92](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.92) ¹ M. i. 238; see also S. i. 66, where a deva praises Gosāla as a man who had attained to perfect self-control by fasting and austere practices. He had abandoned speech and wordy strife with any person, was equable, a speaker of truth, a doer of no evil. That the life of the Ājīvakas was austere may be gleaned from their condemnation of monks carrying parasols (Vin. ii. 130). ### [v1.c7.93](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.93) It is stated in the \*Tevijja Vacchagotta Sutta\*² that far from any Ājīvaka having put an end to sorrow, the Buddha could recall only one Ājīvaka during ninety-nine kappas who had even gone to heaven, and that one too had preached a doctrine of \*kamma\* and the after-consequences of actions. Elsewhere³ they are spoken of as children of a childless mother. They extol themselves and disparage others and yet they have produced only three shining lights: Nanda Vaccha, Kisa Saṅkicca and Makkhali Gosāla. A fourth leader, Paṇḍuputta, of wagon-building stock, is mentioned in the \*Anaṅgaṇa Sutta\*⁴; there is also the well-known Upaka (\*q.v.\*). ### [v1.c7.94](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.94) ² M. i. 483. ### [v1.c7.95](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.95) ³ M. i. 524. ### [v1.c7.96](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.96) ⁴ M. i. 31. ### [v1.c7.97](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.97) There is no doubt that the Ājīvakas were highly esteemed and had large followings of disciples.⁵ They had eminent followers such as high court officials,⁶ and that, for centuries at least, they retained an important position, is shown by their being thrice mentioned in the Asoka Edicts as receiving royal gifts.⁷ ### [v1.c7.98](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.98) ⁵ See, \*e.g.\*, Pasenadi’s evidence in S. i. 68, apart from Ajātasattu’s visit mentioned in the \*Sāmaññaphala Sutta\*; also S. iv. 398. ### [v1.c7.99](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.99) ⁶ Vin. ii. 165; iv. 71. ### [v1.c7.100](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.100) ⁷ Hultsch: \*Asoka Inscriptions\*, see Index. ### [v1.c7.101](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.101) The doctrines held by the Ājīvakas are mentioned in several places, but the best known account is in the \*Sāmaññaphala Sutta\* where they are attributed to Makkhali Gosāla by name.⁸ He maintained that there is no cause or reason for either depravity or purity among beings. There is no such thing as intrinsic strength, or energy or human might or endeavour. All creatures, all beings, everything that has life, all are devoid of power, strength and energy; all are under the compulsion of the individual nature to which they are linked by destiny; it is solely by virtue of their birth in the six environments (\*chalabhijātiyo\*) that they experience their pleasure or pain. The universe is divided into various classes of beings, of occupations and methods of production. There are eighty-four hundred thousand periods during which both fools and wise alike, wandering in transmigration, shall at last make an end of pain. The pleasures and pain, measured out as it were with a measure, cannot be altered in the course of transmigration; there can be neither increase nor decrease thereof, neither excess nor deficiency. ### [v1.c7.102](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.102) ⁸ D. i. 53-4. See also M. i. 516 f. ### [v1.c7.103](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.103) The fundamental point in their teaching seems, therefore, to have been “\*saṃsāra-suddhi\*,” purification through transmigration, which probably meant that all beings, all lives, all existent things, all living substances attain and must attain, perfection in course of time. ### [v1.c7.104](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.104) According to Buddhaghosa,⁹ in the classification of the Ājīvakas, “all beings” (\*sattā\*) meant all kinds of animals, camels, cows, asses, etc.; “all lives” (\*pāṇa\*) comprised all sensitive things and sentient creatures divided into those with one sense (\*ekendriya\*), those with two senses and so forth; ### [v1.c7.105](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.105) ⁹ DA. i. 161. ### [v1.c7.106](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.106) “all existent things” (\*bhūtā\*) denoted all living beings divided into generic types—viz., those produced from an egg, or born from the womb, or sprung from moisture, or propagated from seed; and “all living substances” (\*jīvā\*) denoted rice, barley, wheat, etc. ### [v1.c7.107](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.107) The division of men into six classes (\*chaḷabhijātiyo\*) is noteworthy. Buddhaghosa describes these as being \*kaṇha\*, \*nīla\*, \*lohita\*, \*halidda\*, \*sukka\* and \*paramasukka\*. This closely resembles the curious Jaina doctrine of the six Leśyas.¹⁰ In the Aṅguttara Nikāya¹¹ a similar doctrine is attributed to Pūraṇa Kassapa. ### [v1.c7.108](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.108) ¹⁰ Given, \*e.g.\*, in the \*Uttarādhyayana Sūtra\* (Jacobi’s \*Jaina Sūtras\* ii. 213). This seems to involve a conception of mind which is originally colourless by nature. The different colours (\*nīla\*, etc.) are due to different habits or actions. The supreme spiritual effort consists in restoring mind to its original purity. \*Cp.\* with this the Buddha’s teaching in A. iii. 384 ff. and M. i. 36. ### [v1.c7.109](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.109) ¹¹ iii. 383-4. ### [v1.c7.110](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.110) Gosāla’s theory¹² of the divisions of the universe into fourteen hundred thousand principle states of birth—(\*pamukhayoniya\*) and into various methods of regeneration—viz., seven kinds of animate (\*saññigabbhā\*) production, \*i.e.\* by means of separate sexes; seven of inanimate (\*asaññigabbhā\*), such as rice, barley, etc.; seven of production by grafting (\*nigaṇṭhigabbhā\*), propagating by joints, such as sugar cane, etc.—seems to show that the Ājīvakas believed in infinite gradations of existence, in the infinity of time, and also in the recurrent cycles of existence. Each individual has external existence, if not individually, at least in type. In the world as a whole everything comes about by necessity. Fate (\*niyati\*) regulates everything, all things being unalterably fixed. Just as a ball of string when cast forth spreads out just as far as, and no farther than it can unwind, so every being lives, acts, enjoys and ultimately ends, in the manner in which it is destined (\*sandhavitvā, saṃsaritvā dukkhassantaṃ karissanti\*). The peculiar nature (\*bhāva\*)¹³ of each being depends on the class or species or type to which it belongs. ### [v1.c7.111](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.111) ¹² D. i. 54; see also S. iii. 211. ### [v1.c7.112](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.112) ¹³ DA. i. 161. ### [v1.c7.113](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.113) Among the views of the \*Puthusamaṇas\* (other teachers), the Buddha regarded the doctrine of the Ājīvakas as the least desirable. It denied action (\*kiriya\*), endeavour (\*viriya\*), and result of action (\*kamma\*), and was therefore despicable (\*paṭikkhitto\*).¹⁴ The Buddha knew of no other single person fraught with such danger and sorrow to all devas and men as was Makkhali; like a fish-trap set at a river mouth, Makkhali was born into the world to be a man-trap for the distress and destruction of men.¹⁵ ### [v1.c7.114](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.114) ¹⁴ A. i. 286. ### [v1.c7.115](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.115) ¹⁵ A. i. 33. ### [v1.c7.116](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.116) According to Buddhaghosa,¹⁶ Pūraṇa, by propounding a theory of the passivity of soul, denied action; Ajita, by his theory of annihilation, denied retribution, whereas Makkhali, by his doctrine of fate, denied both action and its result. ### [v1.c7.117](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.117) ¹⁶ DA. i. 166. ### [v1.c7.118](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.118) It has been suggested¹⁷ that Makkhali Gosāla’s doctrine of the eight developmental stages of man (aṭṭha purisabhūmi) was a physical antecedent of the Buddha’s doctrine of the eight higher spiritual ranks (aṭṭha purisapuggalā). Buddhaghosa¹⁸ gives the eight stages as follows: manda, khiḍḍā, vimamsana, ujugata, sekha, samaṇa, jina and panna. ### [v1.c7.119](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.119) ¹⁷ E.g. Barua: Pre-Buddhistic Indian Philosophy, p. 314. ### [v1.c7.120](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.120) ¹⁸ DA. i. 162; see also Hoernle’s Uvāsaga-Dasāo, ii. p. 24, where paṇṇaka is given for panna. cp. J. iv. 496-7 (manda-dasaka, khiḍḍā-dasaka, aṇṇa-dasaka, etc.). ### [v1.c7.121](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.121) The first stage extends from the first day of birth to the seventh. In the second stage those who have come from evil states cry constantly, those from happy conditions smile, remembering their past lives. The third stage is marked by the infant beginning to walk with the help of others. The time of his being able to walk alone is the ujugata-bhūmi. The period of study is sekha-bhūmi, of leaving household life, samaṇa-bhūmi; the period of knowledge (vijānana), of constant association with teachers, is the jina-bhūmi and the last stage when the jina remains silent (pannaka), is called the pannaka-bhūmi. This seems to indicate a development of the mental and spiritual faculties, side by side with physical growth, an interaction of body and mind. ### [v1.c7.122](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.122) There seems to have been a great deal of confusion, even at the time of the compilation of the Nikāyas, as to what were the specific beliefs of the Ājīvakas. Thus in the Mahāli Sutta of the Saṃyutta Nikāya¹⁹ some of Gosāla’s views (natthi hetu, natthi paccayo sattānam saṅkilesāya) are attributed to Pūraṇa Kassapa. The Aṅguttara Nikāya²⁰ in one place²⁰ apparently confounds Makkhali Gosāla with Ajita Kesakambala, while elsewhere²¹ Pūraṇa Kassapa’s views regarding the chaḷabhijāti are represented as being those of Makkhali. ### [v1.c7.123](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.123) ¹⁹ iii. 69. ### [v1.c7.124](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.124) ²⁰ i. 286. ### [v1.c7.125](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.125) ²¹ iii. 383-4. ### [v1.c7.126](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.126) There was a group of Ājīvakas behind Jetavana. The monks saw the Ājīvakas perform various austerities, such as squatting on their heels, swinging in the air like bats, scorching themselves with five fires, and they asked the Buddha whether these austerities were of any use. “None whatever,” answered the Buddha, and then proceeded to relate the Naṅguṭṭha Jātaka.²² ### [v1.c7.127](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.127) ²² J. i. 493 f. ### [v1.c7.128](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.128) The Ājīvakas used to be consulted regarding auspicious days, dreams, omens, etc.²³ ### [v1.c7.129](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.129) ²³ See, e.g., J. i. 287 and MT. 190. ### [v1.c7.130](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.130) There was a settlement of Ājīvakas in Anurādhapura, and Paṇḍukābhaya built a residence for them.²⁴ ### [v1.c7.131](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.131) ²⁴ Mhv. x. 102. ### [v1.c7.132](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.132) Thomas,²⁵ following Hoernle, thinks that the term (Ājīvaka) was probably a name given by opponents, meaning one who followed the ascetic life for the sake of a livelihood. Hence we cannot infer that the name which was found as late as the thirteenth century always refers to the followers of Makkhali Gosāla. This point is certainly worth investigating. ### [v1.c7.133](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.133) ²⁵ \*Op. cit.\*, p. 130. But see DhA. i. 309, where the different kinds of religieux are distinguished as \*acelaka\*, \*ājīvaka\*, \*nigaṇṭha\* and \*tāpasa\*. For a detailed account of the Ājīvakas see Hoernle’s Article in \*E.R.A.\* and Barua’s paper in the Calcutta University Journal of the Dept. of Letters, vol. ii. ### [v1.c7.134](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.134) Āṭānāṭā.—A city in Uttarakuru, mentioned with Kusināṭā, Parakusināṭā and Nāṭāpuriyā.¹ ### [v1.c7.135](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.135) ¹ D. iii. 200. ### [v1.c7.136](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.136) Āṭānāṭiya Sutta.—The thirty-second sutta of the \*Dīgha Nikāya\*, preached at the Gijjhakūṭa.¹ ### [v1.c7.137](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.137) ¹ D. iii. 194 ff. ### [v1.c7.138](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.138) The Four Great Kings having set a guard over the four quarters, visited the Buddha. Having saluted him and sat down with hosts of other yakkhas, Vessavaṇa told the Buddha that the yakkhas did not, for the most part, believe in the Buddha for the reason that they did not find it pleasant or agreeable to abstain from the things which he declared to be evil—such as the taking of life, theft, etc. And in order that the Buddha’s disciples, haunting lonely and remote parts of the forest where the yakkhas dwelt, might find protection from them, Vessavaṇa suggested that the Buddha might learn the Āṭānāṭiya word-rune (\*rakkha\*). The Buddha agreeing, Vessavaṇa proceeded to recite it. ### [v1.c7.139](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.139) It opens with a salutation to the seven Buddhas, beginning with Vipassī. The remainder contains a list of the gods and other superhuman beings, the Four Great Kings heading the list; these last are described at some length; forty-one other gods are mentioned as a kind of appendix or afterthought, all mentioned one after another with no attempt at group division and without any details, in what are, apparently, mnemonic doggerels. ### [v1.c7.140](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.140) A part of the \*Mahāsamaya Sutta\* (sections 10-20) looks very much like an improved and enlarged edition of this list of bare names. ### [v1.c7.141](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.141) The Buddha learnt the word-rune and taught it to the monks. ### [v1.c7.142](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.142) The Āṭānāṭiya Sutta is now regarded as a \*Paritta\*, and its influence pervades a hundred million world systems.² In Ceylon, for instance, it is recited with great fervour at the conclusion of the Paritta ceremonies, particularly in times of illness, in order to ward off evil spirits. ### [v1.c7.143](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.143) ² VibhA. 430. ### [v1.c7.144](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.144) It is included in the list of Parittas found in the \*Milinda-pañha\*.³ ### [v1.c7.145](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.145) ³ p. 151; on the importance of this sutta in the history of India, see Rhys Davids, \*Buddhist India\*, pp. 219-37. ### [v1.c7.146](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.146) Añañjasappāya Sutta.—Preached to the monks, with Ananda at their head, by the Buddha at Kammassadhamma in the Kuru country. It deals with real Permanence (\*ānañjasappāya\*) and with the various ways of meditating on impassibility and the attainments and true release. True deathlessness is only the heart's deliverance (\*anupādā cittassa vimokkho\*), and there are several stages of the paths that lead to it.¹ Buddhaghosa² says that this sutta described the arahantship of the Sukkhavipassakā. Arahantship is mentioned in nine different connections in the sutta, which is therefore praised as being well taught (\*sukathitam\*). ### [v1.c7.147](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.147) ¹ M. ii. 261 ff. ### [v1.c7.148](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.148) ² MA. ii. 851. ### [v1.c7.149](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.149) Aṇi Sutta.—Like the Anaka drum of the Dasārahas, in which the drum-head vanished, leaving only the framework of pegs, even so is it with the Suttantas of the Tathāgata which are deep in meaning. They lie neglected and forgotten while men will turn their attention to the Suttantas of poets and the utterances of disciples, full of words; these they will learn and master instead of the Buddha's own teachings.¹ ### [v1.c7.150](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.150) ¹ S. ii. 266-7. ### [v1.c7.151](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.151) Aṇimaṇḍavya.—See Aṇimandavya. ### [v1.c7.152](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.152) 1. Ātappa Sutta.—By him who sees not and knows not decay, death, etc., as they really are, energy must be shown.¹ ### [v1.c7.153](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.153) ¹ S. ii. 132. ### [v1.c7.154](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.154) 2. Ātappa Sutta.—On the occasions on which ardent energy (\*ātappa\*) should be exerted.¹ ### [v1.c7.155](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.155) ¹ A. i. 153. ### [v1.c7.156](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.156) Atuma Thera.—The son of a seṭṭhi in Sāvatthi. When he grew up his mother proposed to find him a wife, but on account of his \*upanissaya\*, he left the world and was ordained. His mother tried to entice him back but he declared his great determination and, developing insight, became an arahant.¹ ### [v1.c7.157](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.157) ¹ Thag. v. 72; ThagA. i. 160. ### [v1.c7.158](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.158) In Vipassī's time he had been a householder and had made offering to Vipassī of perfumed water and fragrant powder. ### [v1.c7.159](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.159) Thirty-one kappas ago he was a king named Sugandha. Atuma is probably identical with Gandhodakiya Thera of the Apadāna.² ### [v1.c7.160](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.160) ² Ap. i. 157-8. ### [v1.c7.161](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.161) Ātumā.—A town that lay between Kusinārā and Sāvatthi. Once the Buddha, with a large company of bhikkhus, visited the town. At that time there dwelt in it a monk who had been ordained late in life (a buḍḍhapabbajita, identified by Buddhaghosa¹ with the buḍḍhapabbajita Subhadda) and had formerly been a barber. He had two sons, handsome, elegant and well versed in the barber’s art. When the monk heard of the Buddha’s coming, he sent his sons from house to house to collect salt and oil and rice and meal. The young men, using all their powers of persuasion, collected a large quantity of each of these things, and when the Buddha arrived in Ātumā and went to stay in the Bhūsāgāra, they made ready rice-gruel and offered it to him. The Buddha, however, would not accept it as the monk, who had had the food collected, had been guilty of an unlawful act in that one monk had begged for others. ### [v1.c7.162](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.162) ¹ DA. ii. 599. ### [v1.c7.163](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.163) It was on this occasion that it was declared to be a dukkaṭa offence for a monk, who had formerly been a barber, to carry about with him a barber’s equipment.² ### [v1.c7.164](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.164) ² Vin. i. 249-50. ### [v1.c7.165](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.165) In the Mahā Parinibbāna Sutta³ the Buddha tells Pukkusa of another occasion on which he was staying in the Bhūsāgāra in Ātumā. There was a thunderstorm and two peasants (brothers) and four oxen were struck by lightning. A large number of people having gathered at the place, one of them asked the Buddha if he were aware of the accident. But the Buddha had been in a state of concentration and had neither seen nor heard anything of it. Such was the state of calm of his mind. ### [v1.c7.166](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.166) ³ D. ii. 131-2. ### [v1.c7.167](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.167) Ādāsamandapa.—One of the numerous buildings erected by Parakkama-bāhu I. in the Dīpuyyāna in Pulatthipura. It was so called because its walls were made of mirrors.¹ ### [v1.c7.168](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.168) ¹ Cv. lxxiii. 119. ### [v1.c7.169](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.169) Ādāsamukha.—The Bodhisatta born as the King of Benares. He was the son of Janasandha (also called Dasaratha), and because his face was resplendent with beauty like a well-polished golden mirror, he was called Ādāsamukha. His father died when he was seven years old, and the courtiers tested the boy in various ways before crowning him king. ### [v1.c7.170](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.170) Reports of his wisdom soon spread abroad and once, when an old servant of his father’s (Gāmaṇi Caṇḍa) was being brought to the court to answer various charges, fourteen problems were entrusted to him by different inhabitants of the kingdom to be placed before the king for solution. The king solved them all and ruled righteously. The story is given in the Gāmaṇi Caṇḍa Jātaka.¹ ### [v1.c7.171](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.171) ¹ J. ii. 297-310. ### [v1.c7.172](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.172) \*\*Ādicca.\*\*—Another name for Suriya, the Sun.¹ Buddhaghosa explains the name as meaning Aditi's son (\*Aditiyā putto\*). Ādicca was also the gotta-name of the Sākyans who were called the Ādicca.² Buddhaghosa³ gives it as a gotta-name of the Khattiyas, together with \*\*Koṇḍañña-gotta\*\*. See also below, s.v. \*\*Ādiccabandhu\*\*. ### [v1.c7.173](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.173) ¹ D. iii. 196. ### [v1.c7.174](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.174) ² Sn. v. 423. ### [v1.c7.175](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.175) ³ VibhA. 466. ### [v1.c7.176](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.176) \*\*Ādicca Damilādhikāri.\*\*—A distinguished official of public accounts, one of the ministers of \*\*Parrakamabāhu I\*\*. He asked for and was given the leadership of the successful expedition against \*\*Rāmañña\*\*.¹ He appears to have died soon after the campaign.² ### [v1.c7.177](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.177) ¹ Cv. lxxvi., vers. 39, 63-4; for details see under Parakkamabāhu I. ### [v1.c7.178](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.178) ² See Cv. Trs. ii. p. 69, n. 3. ### [v1.c7.179](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.179) \*\*Ādicca Sutta.\*\*—Just as dawn is the harbinger of the arising of the sun, so is friendship with the good (\*kalyāṇamittatā\*) the harbinger of the arising of the seven bojjhaṅgas.¹ ### [v1.c7.180](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.180) ¹ S. v. 101; \*cp.\* S. v. 29. ### [v1.c7.181](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.181) 1. \*\*Ādiccabandhu.\*\*—An often-used epithet of the Buddha.¹ The \*Vimanavatthu Commentary\*² says that Ādicca (the Sun) belonged to the \*\*Gota-magotta\*\*, as did also the Buddha, hence his epithet Ādiccabandhu; other explanations are given in the same context: the Buddha is born in the same \*ariyā jāti\* and is the descendant of the Sun (\*tam paṭicca tassa ariyāya jātiya jātattā\*), or the Sun is the Buddha’s kinsman because the Sun is the Buddha’s \*orasaputta\* (breast-born son) inasmuch as the Sun is the Buddha’s disciple. It is in this sense that in the \*Saṃyutta Nikāya\*³ the Buddha speaks of the sun as “\*mama pajā\*,” which Buddhaghosa⁴ explains as meaning disciple and spiritual son. Ādicca is described as \*tapatam mukham\* (chief of heat-producing things).⁵ ### [v1.c7.182](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.182) ¹ \*E.g.\*, D. iii. 197; Sn. v. 1128; Thag. 26, 158, 417, etc. ### [v1.c7.183](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.183) ² p. 116. ### [v1.c7.184](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.184) ³ S. i. 57. ### [v1.c7.185](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.185) ⁴ SA. i. 86. ### [v1.c7.186](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.186) ⁵ MA. ii. 783. ### [v1.c7.187](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.187) 2. \*\*Ādiccabandhu.\*\*—A Pacceka Buddha who was instrumental in enabling the author (son of the King of Benares) of the twentieth verse of the \*Khaggavisāna Sutta\* to become a Pacceka Buddha. Ādiccabandhu saw that the young prince, who had renounced the world and was living in his father’s park near the city, did not, on account of the visits of his parents and others, have sufficient peace of mind to develop his power of meditation. ### [v1.c7.188](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.188) He, therefore, visited the prince and persuaded him to go into the forest by showing him how real \*pabbajitas\* lived. The first two lines of the \*Sutta Nipāta\* verse (No. 54) were uttered by Ādiccabandhu.¹ ### [v1.c7.189](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.189) ¹ Sn. v. 54; SnA. i. 104-5; see also ApA. i. 105, 152. ### [v1.c7.190](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.190) \*\*Ādiccupaṭṭhāna Jātaka.\*\* (No. 175).—The story of a monkey who used to visit the hermitage of some ascetics whose leader was the Bodhisatta; when they were away in the village, he upset everything he could lay hands on, and did much damage generally. When the ascetics were about to return from the village to the hermitage after the rainy season, the people brought them various foods, and the monkey, thinking to get some for himself, stood outside their hut worshipping the sun. The people, impressed by the monkey's holy demeanour, started praising his virtues, whereupon the Bodhisatta revealed to them his true character.¹ ### [v1.c7.191](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.191) ¹ J. ii. 72-3. ### [v1.c7.192](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.192) The story was related concerning a rogue. ### [v1.c7.193](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.193) \*\*Āditta Jātaka\*\* (No. 424).—Once the Bodhisatta was born as \*\*Bharata\*\*, King of \*\*Roruva\*\*, in the country of \*\*Sovīra\*\*. He was very righteous and much beloved, and his chief queen, \*\*Samuddavijayā\*\*, was wise and full of knowledge. ### [v1.c7.194](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.194) The king, wishing to give alms to Pacceka Buddhas instead of to others far less holy, consulted the queen, and acting on her advice, made proclamation to his people that they should keep the precepts. He himself observed all holy days and gave great gifts in charity. One day he offered flowers to the eastern quarter, and making obeisance, wished that any Pacceka Buddha in that quarter might come to accept his alms. His wish not being fulfilled, he repeated, on the following days, the same ceremony to the other quarters till, on the fourth day, seven Pacceka Buddhas came to him from the north where they lived in \*\*Nandamūla-pabbhāra\*\*. The king and queen fed them for seven days and gave them robes and all the other requisites of an ascetic. The Pacceka Buddhas departed one by one, each expressing his thanks in a stanza and exhorting the king and queen to lead pure lives. ### [v1.c7.195](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.195) The story was related in reference to \*\*Pasenadi's Asadisadāna\*\*, to show that wise men of old also gave gifts to holy men, with discretion.¹ ### [v1.c7.196](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.196) ¹ J. iii. 469-74. ### [v1.c7.197](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.197) This is evidently the story referred to as the \*Sucira Jātaka\* in the introduction to the \*Dasa Brāhmaṇa Jātaka\*² and again as the \*Sovīra Jātaka\* in the introductory story of the \*Sivi Jātaka\*.³ ### [v1.c7.198](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.198) ² J. iv. 360. ### [v1.c7.199](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.199) ³ Ibid., 401. ### [v1.c7.200](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7.200) Āditta Vagga.—The fifth chapter of the \*Devatā Saṃyutta\* of the \*Saṃyutta Nikāya\*.¹ _First 200 of 921 passages. 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[Nāgasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.9.40.6.1) — Pāli - [Saṃkhittadhammasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.35.86.10.1) — Pāli - [Kimatthiyasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.11.1.1.1) — Pāli - [Nālandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.12.6.1) — Pāli - [Ānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.3.22.83.1.1) — Pāli - [Sīhanādasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.21.11.1) — Pāli - [Paṭhamaniddasasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.7.42.5.1) — Pāli - [Channasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.3.71.4.1) — Pāli - [Kimatthiyasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.1.1.1) — Pāli - [Sirivaḍḍhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.29.1.1) — Pāli - [Paṭhamaānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.36.15.1.1) — Pāli - [Janapadakalyāṇīsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.20.4.1) — Pāli - [Byasanasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.11.6.2.1) — Pāli - [Paṭhamasambahulasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.36.17.1.1) — Pāli - [Brahmasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.18.3.1) — Pāli - [Ānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.6.51.1.1) — Pāli - [Mahānāmasakkasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.3.73.2.1) — Pāli - [Avijjāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.45.1.3.1) — Pāli - [Gandhajātasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.3.79.3.1) — Pāli - [Maggasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.51.21.2.1) — Pāli - [Sabrahmakasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.3.31.1.1) — Pāli - [Kāmabhūsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.35.233.4.1) — Pāli - [Upaḍḍhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.45.2.4.1) — Pāli - [Ayoguḷasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.51.22.6.1) — Pāli - [Parihānasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.23.1.1) — Pāli - [Sīlasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.168.2.1) — Pāli - [Paṭhamaānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.51.27.2.1) — Pāli - [Dutiyaverasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.9.28.5.1) — Pāli - [Dutiyamārapāsasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.35.115.4.1) — Pāli - [Bāhiyasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.15.3.1) — Pāli - [Paṭhamaānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.39.1.1) — Pāli - [Nivesakasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.3.75.4.1) — Pāli - [Vaṇijjasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.4.79.2.1) — Pāli - [Vāhanasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.81.2.1) — Pāli - [Samaṇasukhumālasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.104.3.1) — Pāli - [Dutiyaabhinivesasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.3.22.158.1.1) — Pāli - [Dutiyatathāgataacchariyasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.4.128.2.1) — Pāli - [Phaggunapañhāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.35.83.3.1) — Pāli - [Catutthajhānapañhāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.40.4.2.1) — Pāli - [Viññāṇañcāyatanapañhāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.4.40.6.1.1) — Pāli - [Sahetudukkhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.3.22.19.1.1) — Pāli - [Āṇisutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.2.20.7.1.1) — Pāli - [Lokasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.47.28.1.1) — Pāli - [Dutiyaānandasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.54.14.1.1) — Pāli - [Sūkasutta](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta.5.45.154.1.1) — Pāli - [Sammāsamādhisutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.113.2.1) — Pāli - [Sārajjasutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.158.2.1) — Pāli - [Samādhisutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.6.2.1) — Pāli - [Pañhapucchāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.5.165.1.1) — Pāli - [Pabbajjāsutta](https://indike.org/pramana/in.bauddha.theravada.sp.anguttara.10.59.1.1) — Pāli - [Apadāna](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.apadana) — Pāli - [Kathāvatthu](https://indike.org/pramana/in.bauddha.theravada.ap.kathavatthu) — Moggaliputta Tissa, Pāli - [Paṭisambhidāmagga](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.patisambhidamagga) — Pāli - [Mahāvastu](https://indike.org/pramana/in.bauddha.sanskrit.avadana.mahavastu) — Sanskrit - [Milindapañha](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.milindapanha) — Pāli - [Theragāthā](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.theragatha) — Pāli - [Suttanipāta](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.suttanipata) — Pāli - [Uttarajjhayaṇa](https://indike.org/pramana/in.jaina.sveta.mula.2) — Ardhamāgadhī Prakrit - [Abhidhammatthasaṅgaha](https://indike.org/pramana/in.bauddha.theravada_postcanon.abhidhamma.abhidhammatthasangaha) — Anuruddha, Pāli - [Subhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.10) — Pāli - [Sandakasutta](https://indike.org/pramana/in.bauddha.theravada.sp.majjhima.76) — Pāli - [Mahāsuññatasutta](https://indike.org/pramana/in.bauddha.theravada.sp.majjhima.122) — Pāli - [Gopakamoggallānasutta](https://indike.org/pramana/in.bauddha.theravada.sp.majjhima.108) — Pāli - [Sekhasutta](https://indike.org/pramana/in.bauddha.theravada.sp.majjhima.53) — Pāli - [Vinayapiṭaka](https://indike.org/pramana/in.bauddha.theravada.vp) — Pāli - [Saṃyuttanikāya](https://indike.org/pramana/in.bauddha.theravada.sp.samyutta) — Pāli - [Samantapāsādikā](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.samantapasadika) — Sanskrit - [Kosambi](https://indike.org/pramana/inp.site.kosambi) --- Source: [https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c7) · Pramāṇa