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Dictionary of Pali Proper Names v1.c9: U

Dictionary of Pāli Proper Names v1.c9

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U

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Ukkamsamāla.—A learned monk of Ava. He was well versed in literature and wrote two books dealing with the Pāli language, the *Vaṇṇabodhana* and the *Likhananaya*.¹

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¹ Sās., p. 120.

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Ukkamsika.—A king of Rāmañña, a great patron of learning.¹

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¹ For details about him see Bode, *op. cit.*, 50, 52.

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Ukkacelā.—See Ukkā°.

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Ukkaṭṭhā.—A town in Kosala, near the Himālaya. It has been given, free from all taxes (as *brahmadeyya*), to Pokkharasāti by the king of Kosala, in recognition of the former’s skill. It was thickly populated and had much grassland, woodland and corn.¹ The Icchānaṅgala wood was in the neighbourhood, and when the Buddha was staying in the wood Pokkharasāti first sent his pupil Ambaṭṭha and then went himself to visit the Buddha.²

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¹ D. i. 87; DA. i. 245.

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² See the *Ambaṭṭha Sutta*.

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There was a road which connected Ukkaṭṭhā with Setavyā³ and with Vesālī.⁴

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³ A. ii. 37. Chatta goes from Setavyā to Ukkaṭṭhā to learn under Pokkharasāti (VvA. 229).

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⁴ J. ii. 259.

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It was in the Subhagavana at Ukkaṭṭhā that the *Mūlapariyāya Sutta*⁵ was preached and the *Mūlapariyāya Jātaka*⁶ was related in connection with it. Ukkaṭṭhā was the residence of Aṅganika-Bhāradvāja.⁷

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⁵ M. i. 1 ff.

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⁶ J. ii. 259 ff.

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⁷ ThagA. 339.

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Buddhaghosa⁸ explains that the city was so called because it was built by the light of torches (*ukkā*) at night, in order that it might be completed within the auspicious time.

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⁸ MA. i. 9; AA. ii. 504.

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In the *Brahmanimantika Sutta*,⁹ the Buddha says that it was while he was residing at Subhagavana that he became aware of the erroneous views of Baka-brahma and went to the Brahma-world to teach Baka the truth. The *Divyāvadāna* calls the city Ukkatā.¹⁰

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⁹ M. i. 326; but see S. i. 142; J. iii. 359.

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¹⁰ p. 621.

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**Ukkaṇṭhita-aññatarabhikkhussa Vatthu.**—The name given in the *Dhammapada Commentary*¹ to the story of Anupubba (*q.v.*).

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¹ i. 297-300.

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**Ukkanagara.**—A vihāra (presumably in Ceylon). It was the residence of the thera Mahāvyaggha and seven hundred others.¹

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¹ Mhv. xxxii. 54.

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**Ukkalā.**—A district (*janapada*) in the region identified with modern Orissa.¹ The merchants Tapassu and Bhalluka were on the way from Ukkalā, when a certain deva, an erstwhile relative of theirs, advised them to visit the Buddha at Rājāyatanamūla, near Uruvelā, and to offer food to him, which they did.² They were on the way to Majjhimadesa.³ According to the *Theragāthā Commentary*⁴ there were caravandrivers of a city called Pokkharavatī (probably a town in Ukkalā). Their destination was evidently Rājagaha, for we find them visiting the Buddha there after the first sermon and hearing him preach.

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¹ CAG., p. 733.

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² Vin. i. 4.

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³ J. i. 80.

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⁴ i. 48 f.

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The men of Ukkalā, together with those of Vassa and Bhañña, are represented as being deniers of cause and effect, deniers of reality (*ahetuvādā, akiriyavādā, natthikavādā*).⁵

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⁵ A. ii. 31; S. iii. 72; M. iii. 78; Kvu. 60; AA. ii. 497; see also KS. iii. 63, and GS. ii. 34, n. 3.

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The *Mahāvastu*⁶ places Ukkalā in the Uttarāpatha and mentions Adhiṣṭhāna as the place from which Tapussa and Bhalluka hailed.

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⁶ iii. 303.

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The *Mahābhārata*⁷ mentions the Ukkalas several times in lists of tribes (*v.l.* Okkalā).

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⁷ E.g., in Bhīṣmapārvan ix. 365; Droṇa iv. 122.

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Ukkācelā.—A village in the Vajji country, on the banks of the Ganges, on the road from Rājagaha to Vesālī and near the latter.¹ Once while Sāriputta was staying there, the Paribbājaka Sāmaṇḍaka visited him and talked to him about Nibbāna.² Some time later, after the death of Sāriputta and Moggallāna within a fortnight of each other, the Buddha came to Ukkacelā on his way to Vesālī and at a gathering of the monks uttered high praise of the two chief disciples and spoke of the loss the Order had sustained by their death.³

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¹ UdA. 322.

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² S. iv. 261-2.

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³ Ibid., v. 163 f.

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The Cūlagopālaka Sutta was also preached at Ukkacelā.⁴

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⁴ M. i. 225.

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Buddhaghosa⁵ says that when the city was being built, on the day its site was marked out, fish came ashore at night from the river, and men, noticing them, made torches (ukkā) out of rags (celā), dipped them in oil, and by their light caught the fish. On account of this incident the city was called Ukkācelā (v.l. Ukkacelā, Ukkāvelā).

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⁵ MA. i. 447.

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Ukkācelā Sutta.—The incident mentioned above, of the Buddha praising his two chief disciples, after their death.¹

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¹ S. v. 163.

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Ukkāsatika Thera.—An arahant. Ninety-four kappas ago he had seen the Pacceka Buddha Kosika, in Himavā, engaged in meditation, and for seven days he had one hundred torches kept lighted near the Buddha. On the eighth day he gave alms to the Pacceka Buddha. As a result he was born in Tusita, and from his body rays of light issued, spreading one hundred leagues. Fifty-five kappas ago he reigned as king of Jambudīpa, with his capital in Sobhana, built by Vissakamma himself, entirely of gold.¹

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¹ Ap. ii. 414-15.

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Ukkoṭana Sutta.—Few are those that refrain from accepting bribes to prevent justice, from cheating and from crooked ways; numerous those that do not so refrain.¹

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¹ S. v. 473.

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Ukkhā Sutta.—It would be better to cultivate thoughts of love (mettā) at morning, noon and eventide, than to give a morning gift of one hundred ukkhās¹ and the same at noon and in the evening.²

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¹ The Commentary explains ukkhā as being a large pot with a large mouth (mahā-mukha-ukkhali); SA. ii. 164.

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² S. ii, 264.

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**Ukkhittapadumiya Thera.**—An arahant. In the time of Padumuttara Buddha he had been a garland-maker of Haṃsavatī. Once while he was picking lotuses in a pond, the Buddha appeared before him with numerous disciples. The garland-maker picked a lotus and threw it up into the air, wishing it to remain above the Buddha’s head; by the Buddha’s power it did thus remain. As a result, the garland-maker was reborn in Tāvatiṃsa in a palace named Satapatta. A thousand times he was king of the devas and five hundred times king of men.¹

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¹ Ap. i. 275 f.

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**Ukkhepakaṭa-Vaccha Thera.**—He was the son of a brahmin of the Vaccha family. Having heard the Buddha preach, he entered the Order and dwelt in a village settlement in Kosala. He learnt the doctrine from the various monks who came there from time to time, but it was not until he learnt from Sāriputta that he was able to distinguish between Sutta, Vinaya and Abhidhamma. He thus became versed in the Three Piṭakas even before the First Council.¹ He practised meditation and soon attained arahantship.² Later he became a teacher of the doctrine.

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¹ On this see Brethren, p. 66. n. 1.

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² Thag. v. 65; ThagA. i. 147 f.

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According to Dhammapāla,³ the soubriquet Ukkhepakaṭa was given to him because he was able to teach and recite passages from the three Piṭakas "casting them in their proper setting, according as they belonged to each Piṭaka." The title was meant to emphasise his eminent repertory of orally-learnt doctrine.

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³ ThagA. i. 149.

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He had been a householder in the time of the Buddha Siddhattha and had helped a guild who built a hall for the Buddha by giving them a pillar for the building.

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Fifty-five kappas ago he was a king named Yasodhara and twenty-one kappas ago another king named Udena. His seven-storied palaces were all built on one pillar. He is probably to be identified with Ekatthambhika Thera of the Apadāna.⁴

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⁴ i. 56-7.

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1. **Ugga.**—A banker in the time of Konāgamana Buddha; he was one of the Buddha’s chief lay-supporters and built for him a residence, half a league in extent, on the site of the later Jetavana.¹

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¹ J. i. 94; Bu. xxiv. 24.

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2. **Ugga.**—The chief minister of Pasenadi, king of Kosala.¹ He once visited the Buddha and told him how he rivalled in power and wealth the seṭṭhi Migāra, grandson of Rohaṇa. He was worth one hundred thousand in gold alone, to say nothing of silver. The Buddha tells him that all this wealth could easily be lost in various ways, not so the seven kinds of Āriyan wealth (*saddhā*, *sīla*, etc.).²

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¹ AA. ii. 697.

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² A. iv. 6-7.

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3. Ugga.—One of those that formed the retinue of the rājā Eḷeyya. He was a follower of Uddaka-Rāmaputta, whom the king too held in veneration.¹

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¹ A. ii. 180.

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4. Ugga.—A householder of Hatthigāma(ka) of the Vajji country. Among householders he was declared by the Buddha to be the best of those who waited on the Order (*saṅghupaṭṭhākānaṃ*).¹ On his father’s death he was appointed to the post of seṭṭhi. Once when the Buddha went to Hatthigāma during a tour and was staying in the Nāgavanuyyāna there, Ugga came to the pleasaunce, with dancers, at the conclusion of a drinking-feast of seven days’ duration. At the sight of the Buddha he was seized with great shame and his intoxication vanished. The Buddha preached to him and he became an *anāgāmī*. Thereupon he dismissed his dancers and devoted himself to looking after members of the Saṅgha. Devas visited him at night and told him of the attainments of various monks, suggesting that he should choose only the eminent ones as the recipients of his gifts. But what he gave, he gave to all with equal delight.²

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¹ A. i. 26.

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² AA. i. 214-5.

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The Buddha once stated that Ugga was possessed of eight special and wonderful qualities. One of the monks, hearing the Buddha’s statement, went to Ugga and asked him what these qualities were. Ugga replied that he was not aware of what the Buddha had in mind and proceeded to explain eight wonderful things that had happened to him, viz.: (1) As soon as he saw the Buddha, his state of drunkenness vanished and he made obeisance to the Buddha, who talked to him on various topics, such as *dāna*, *sīla*, etc. (2) When the Buddha saw that Ugga’s mind was ready, he preached to him the Four Truths, which he understood and realised. (3) He had had four young and beautiful wives; when he took the vow of celibacy, he made ample provision for them; for one of them he obtained the husband of her choice, because she so desired, and this he did with no tinge of jealousy. (4) All his immense wealth he shared with men of good and lovely conduct. (5) On whatever monk he waited, he did it with whole-heartedness; to the monk’s preaching he listened earnestly; if the monk did not preach, Ugga himself taught him the doctrine. (6) Devas told him of the different attainments of various monks, but he gave to all alike, without distinction. (7) He felt no pride that he should hold converse with devas. (8) He did not worry about death because the Buddha had assured him that he would never more return to this world.

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The monk reports this conversation to the Buddha and the Buddha tells him that these were the very qualities he had in mind when praising Ugga.³

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³ A iv. 212-6.

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The *Saṃyutta Nikāya*⁴ records a visit paid to the Buddha by Ugga, at Hatthigāmaka. He asked the Buddha why it was that some beings attained full freedom in this very life, while others did not. Because of grasping, says the Buddha.

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⁴ S. iv. 109 f.

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Ugga had been a householder in the time of Padumuttara Buddha. He once heard the Buddha preach and declare, at the end of his sermon, one of his lay disciples to be the best of those who waited on the Order. He wished for himself a similar attainment and did many good deeds towards that end.⁵ *v.l.* Uggaṭa.

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⁵ AA. i. 214.

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5. Ugga.—A householder of Vesālī, declared by the Buddha to be the best of those who gave agreeable gifts (*manāpadāyakānam*).¹

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¹ A. i. 26; in SA. iii. 26 he is wrongly described as *aggo paṇitadāyakānam*—the title of Mahānāma.

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His original name is not known. He came to be called Ugga-seṭṭhi, because he was tall in body, lofty in morals and of striking personality. The very first time he saw the Buddha, he became a sotāpanna and later an anāgāmī. When he was old, the thought came to him one day, while he was alone, “I will give to the Buddha whatever I consider most attractive to myself and I have heard from him that such a giver obtains his wishes. I wish the Buddha would come to my house now.” The Buddha, reading his thoughts, appeared before his door with a following of monks. He received them with great respect and, having given them a meal, announced to the Buddha his intention of providing him and the monks with whatever they found agreeable.²

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² AA. i. 213-4.

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While staying at the Kūṭāgārasālā in Vesālī, the Buddha once declared to the monks that Ugga was possessed of eight marvellous qualities. The rest of the story is very similar to that of Ugga of Hatthigāmaka, given above. This Ugga states as the first wonderful thing which happened to him, the faith he found in the Buddha at their very first meeting; three and four are the same; the fifth is that whatever monk he waits on, he does it whole-heartedly; the sixth, that if the monk preaches he would listen with attention, if the monk does not preach, Ugga would teach to him the doctrine; the seventh is the same; the eighth that he has got rid of all the *orambhāgiya-saṃyojanas* mentioned by the Buddha. The conversation is reported to the Buddha who agrees that Ugga does possess the qualities mentioned.³

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³ A. iv. 208-12.

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The *Saṃyutta Nikāya*⁴ repeats under Ugga of Vesālī the same discussion with the Buddha as was given in connection with Ugga of Hatthigāma, regarding the reason why some beings do not attain complete freedom in this very life. This is perhaps due to uncertainty on the part of the compilers as to which Ugga took part in the original discussion.

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⁴ S. iv. 109 f.

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A sutta in the *Aṅguttara Nikāya*⁵ gives a list of things of which Ugga himself was fond. We are told that he offered these things to the Buddha. The list includes rice-cakes made in the shape of Sāla-blossoms, the flesh of sucking pig and Kāsī robes. These and other things were given not only to the Buddha, but, according to the Commentary,⁶ also to five hundred monks. The Sutta goes on to say that Ugga died soon after and was born among the *Manomayadevā*. He visited the Buddha from the deva-world and stated that he had achieved his goal (of reaching arahantship).

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⁵ A. iii. 49-51.

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⁶ AA. ii. 602.

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He is included in a list of householders who possessed six special qualities: unwavering loyalty to the Buddha, the Dhamma and the Saṅgha, Āriyan conduct, insight and liberation.⁷

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⁷ A. iv. 451.

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His desire to become chief of those who give agreeable things was first conceived in the time of Padumuttara Buddha, when he was a householder in Haṃsavatī; he heard the Buddha describe one of his disciples as being a giver of such gifts.⁸

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⁸ AA. i. 213.

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6. **Ugga.**—A thera. He was the son of a banker in Ugga, in the Kosala country. When the Buddha was staying in the Bhaddārāma there, Ugga heard him preach and entered the Order. Soon afterwards he became an arahant.¹

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¹ Thag. v. 80; ThagA. i. 174-5.

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He had been a householder in the time of Sikhī Buddha and offered him a *ketaka*-flower. As a result, he was born twelve times as king. He is probably to be identified with Sudassana Thera of the *Apadāna*.²

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² i. 164-5.

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7. **Ugga.**—A banker of the city of Ugga; he was a friend of Anāthapiṇḍika and, according to some accounts, his son married Anāthapiṇḍika's daughter, Cūḷa Subhaddā. He and his family had been followers of the Nigaṇṭhas, but they later became followers of the Buddha through the intervention of Subhaddā. For the story see s.v. Cūḷa Subhaddā. See also Kāḷaka (1).

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8. Ugga.—A township (nigama) in Kosala. The Buddha stayed there at the Bhaddārāma.¹ The town was the residence of the banker Ugga, and was once a stronghold of the Nigaṇṭhas; after the conversion of Ugga’s family, through Cūḷa Subhaddā’s intervention, the people became faithful followers of the Buddha and for some time Anuruddha lived there, at the Buddha’s special bidding, to preach to the new converts.² Probably the Uggārāma, mentioned in the story of Aṅganika Bhāradvāja,³ was also in Ugga, in which case it was near the village of Kuṇḍiya of the Kuru country.

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¹ ThagA. i. 174.

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² DhA. iii. 465-9; according to ThagA. i. 65 Mahā Subhaddā also lived in Ugga, in a family of unbelievers.

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³ ThagA. i. 339; Brethren, 157, n. 4.

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1. Ugga Sutta.—Records the conversation between the Buddha and Ugga (2) (q.v.), minister of King Pasenadi.¹

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¹ A iv. 6-7.

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2. Ugga Sutta.—Deals with the eight wonderful qualities of Ugga of Vesālī.¹ See Ugga (5).

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¹ A iv. 208-12.

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3. Ugga Sutta.—Deals with the eight wonderful qualities of Ugga of Hatthigāmaka.¹ See Ugga (4).

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¹ A iv. 212-6.

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1. Uggata.—See Ugga (4).

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2. Uggata.—A khattiya of the city of Sumaṅgala, father of Sujāta Buddha.¹

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¹ J. i. 38; Bu. xiii. 20.

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3. Uggata.—The Kāliṅga king who, with Bhīmaratha, king of Sañjayanti, and Aṭṭhaka, king of Hastināpura, sought the Bodhisatta Sarabhaṅga to learn from him where the kings Kāḷabu, Nālikīra, Ajjuna and Daṇḍakī had been born after the destruction of themselves and their kingdoms as a result of their ill-treatment of holy men.¹

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¹ J. v. 135 ff.

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Their story is given in the *Sarabhaṅga Jātaka* (q.v.). The scholiast of the *Jātaka*² takes Uggata to be not the name of the Kāliṅga king but a descriptive epithet, and explains it by saying *cando viya suriyo viya ca pākaṭo paññāto*.

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² Ibid., 137.

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The *Mahāvastu*³, however, definitely mentions Ugga as the name of the king, in the same way as Bhīmaratha and Aṭṭhamaka (Aṭṭhaka), and gives the capitals of the two latter as Sañjayantī and Hastināpura respectively.

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³ iii. 364 f.

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4. Uggata.—King during the time of Sobhita Buddha. He built a vihāra named Surinda at Sunandavatī and another named Dhammagaṇārāma at Mekhalā and dedicated them to the Buddha and the Order. At the festival of dedication of the former one hundred crores became arahants and at that of the latter, ninety crores.¹

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¹ Bu. vii. 9 f.; BuA. 139.

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5. Uggata.—Twenty-nine kappas ago there were sixteen kings of the name of Uggata, all previous incarnations of the Thera Citakapūjaka.¹

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¹ Ap. i. 151.

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6. Uggata.—King of one thousand and fifty-one kappas ago; a previous life of Dhajadāyaka Thera.¹

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¹ Ap. i. 109.

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7. Uggata.—Fourteen kappas ago there were four kings named Uggata, previous births of Parappasādaka¹ or Bhūta² Thera.

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¹ Ap. i. 114.

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² ThagA. i. 494.

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Uggatasarīra.—A Mahāsāla brahmin, so called because he was tall in person and eminent in wealth.¹ Having made preparations for a great sacrifice, in which numerous animals were to be slaughtered, he visited the Buddha at Jetavana to consult him as to the efficacy of the sacrifice. Three times he told the Buddha that he had heard that the laying down (*adhāna*) of the fire and the setting up (*ussāpana*) of the sacrificial post bore great fruit. Three times the Buddha agreed that it was so, and Uggatasarīra was about to conclude that the Buddha approved of his sacrifice, when Ānanda intervened and suggested that the Buddha should be asked to explain his meaning and to give his advice as to the efficacy of the sacrifice. The Buddha thereupon declared that there were three fires to be cast off: *rāga*, *dosa* and *moha*; and three fires that should be honoured: *āhuneyyaggi*, *gahapataggi* and *dakkhineyyaggi*. The *āhu-neyyaggi* was represented by the parents; the *gahapata*, by wife, children, servants and retainers; the *dakkhineyya*, by holy men and recluses.

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¹ AA. ii. 714.

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At the end of the discourse, Uggatasarīra became a convert to the Buddha’s faith and set free the animals destined for the sacrifice.²

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² A. iv. 41-6.

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**Ugganagara.**—See **Ugga** (8).

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**Uggarinda.**—One of the chief lay supporters of **Nārada** Buddha.¹

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¹ Bu. x. 25.

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1. **Uggasena.**—King of Benares. The Nāga king, **Campeyya**, was brought before him by a brahmin snake-charmer for a performance, but when the king learnt from the Nāga’s sister, **Sumanā**, what had happened, he caused the Nāga to be set free. Later, Campeyya took him to the Nāga-world and shewed him every honour. Uggasena’s subjects were allowed to bring back from the Nāga-world whatever they desired.¹

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¹ J. v. 458 ff.; Mtu. ii. 177 ff.

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The story is told in the *Campeyya Jātaka* (*q.v.*).

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In the present age Uggasena became **Sāriputta**.²

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² J. v. 468.

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2. **Uggasena.**—Son of a banker of **Rājagaha**. He fell in love with a very skilful acrobat, married her and followed her about with her troupe. When he discovered that she despised him for his lack of skill as an acrobat, he learnt the art and became a clever tumbler. The Buddha knew that Uggasena was ready for conversion and entering Rājagaha while Uggasena was displaying his skill before a large crowd of people, withdrew their attention from his skilful feats. Seeing Uggasena’s disappointment, the Buddha sent **Moggallāna** to ask him to continue his performance, and while Uggasena was displaying his skill by various tricks, the Buddha preached to him, and Uggasena became an arahant, even as he stood poised on the tip of a pole, and later became a monk. His wife also left the world soon after and attained arahantship.

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In the time of **Kassapa** Buddha they were husband and wife. On their way to the shrine of the Buddha where they worked as labourers, they saw an Elder and gave him part of the food they had with them and expressed the desire that they should, one day, like him, realise the Truth. The Elder, looking into the future, saw that their wish would be fulfilled and smiled. The wife, seeing him smile, said to her husband that the Elder must be an actor, and the husband agreed. Because of this remark they became actors in this life, but through their pious gift they attained arahantship.¹

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¹ DhA. iv. 59-65; also ibid., 159.

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3. Uggasena.—King, husband of Queen Dinnā (q.v.)

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Uggasena-Nanda.—King of Magadha, one of the nine Nanda kings.¹

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¹ Mbv. 98.

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Uggasena Vatthu.—The story of Uggasena of Rājagaha (Uggasena 2).¹

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¹ DhA. iv. 59-65; ibid., 159.

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Uggaha Meṇḍakanattā.—The grandson of the banker Meṇḍaka; he lived in Bhaddiya. Once when the Buddha was staying in the Jātiyāvana at Bhaddiya, Uggaha invited him and three monks to a meal at his house. At the conclusion of the meal, he asked the Buddha to speak a few words of advice to his daughters who were about to be married.¹ The Buddha preached to them the Uggaha Sutta.²

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¹ The Commentary says that their nuptials were already in progress at the time of the Buddha’s visit (AA. ii. 597).

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² A. iii. 36 ff.

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Uggaha Sutta.—Preached at Bhaddiya to the daughters of Uggaha Meṇḍakanattā just before their marriage. A wife should rise betimes before her husband, and sleep after him; she should respect his wishes, give him pleasure and be of sweet speech. His parents and elders and all those whom he holds in esteem, should she reverence and honour; she should be skilful in all the duties of the household; she should look after the servants in the house and supervise their duties, provide them with all necessaries and be kind and helpful to them; she should safeguard her husband’s interests and look after his wealth; she should be of virtuous conduct in every way.¹

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¹ A. iii. 36 ff.

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Uggārāma.—A pleasaunce, probably near the village Kuṇḍiya of the Kurus. Aṅgaṇika Bhāradvāja is said to have visited it once.¹ See also Ugga (8).

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¹ ThagA. i. 339.

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**Uggāhamāna-Samaṇa-Maṇḍikāputta.**—A Paribbājaka. Once when he was staying near Sāvatthi in Mallikā’s pleasaunce at the **Samayappa-vādaka** hall, the carpenter (ṭhapati), **Pañcakaṅga**, on his way to see the Buddha, visited him and had a conversation with him, which conversation Pañcakaṅga later reported to the Buddha.¹ The details are given in the *Samaṇa-Maṇḍikā Sutta*.

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¹ M. ii. 22 f.

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According to Buddhaghosa,² the Paribbājaka’s original name was **Sumana**, but he was called Uggāhamāna because he had the ability to learn a few things (because he was always learning things ?).

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² MA. ii. 710.

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Chalmers³ suggests that perhaps his mother’s name was originally Sumanā and that it was altered to *Samaṇā*, just as there is the further tendency to read *maṇḍikā* for the second part, in order to make her name mean “shaveling recluse” on familiar Pāli analogy.

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³ Further Dialogues ii. 12 n.

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**Ughaṭitaññu Sutta.**—Some people in the world are quick withal and learn by taking hints; others learn when full details are given; some have to be led on by instruction; others just learn the text but do not understand it.¹

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¹ A. ii. 135.

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**Uccaṅkuṭṭha.**—A locality in South India; it was the residence of many famous troop-leaders, whom **Kulasekhara** won over to his side in his fight against **Parakkamabāhu I.**¹

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¹ Cv. lxxvii. 78.

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**Ucchaṅga Jātaka** (No. 67).—Three men who were ploughing on the outskirts of a forest were mistaken for bandits and taken before the king. While they were being tried a woman came to the palace and with loud lamentations begged for “wherewith to be covered.” The king ordered a shift to be given to her but she refused, saying that that was not what she meant. The king’s servants came back and reported that what the woman wanted was a husband. When the king had her summoned and questioned, she admitted that it was so. Being pleased with the woman, the king asked in what relationship the three prisoners stood to her. She answered that one was her husband, one her brother and one her son. When the king asked which of the three she wished to have released, she chose the brother, because, she said, the two others were replaceable. Well pleased with her, the king released all three.

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The story was related in reference to a woman in a village in Kosala who obtained, from the king of Kosala, the release of three men in similar circumstances and in the same way.¹

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¹ J. i. 306-8.

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**Uccatalaṅka.**—The residence of Mahānāga Thera¹ (*v.l.* Uccavālika, Uccavālaṅka).

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¹ VibhA. 489.

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**Ucchaṅgapupphiya Thera.**—An arahant. In the time of Vipassī Buddha he was a garland-maker of Bandhumatī. He saw the Buddha walking along the street with a large following of monks, and taking a flower from his lap he offered it to the Buddha.¹

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¹ Ap. ii. 374-5.

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**Uccaṅgamāya.**—A Pacceka Buddha found in a list of Pacceka Buddhas.¹

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¹ M. iii. 70; ApA. i. 107.

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**Ucchiṭṭhabhatta Jātaka** (No. 212).—In a village near Kāsī, a brahmin’s wicked wife received her lover when her husband was away. She prepared a meal for her lover and while he ate she stood at the door watching for her husband. The brahmin appearing before he was expected, the lover was bundled into the store-room. The woman put some hot rice over the food left unfinished by her lover and gave the plate to her husband. When asked why the rice was hot on the top and cold at the bottom, she remained silent. The Bodhisatta, who had been born as a poor acrobat, had been at the door of the house waiting for alms and had seen all that had happened. He informed the brahmin of his wife’s conduct and both wife and lover received a sound beating.

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The story was told to a monk who hankered after his wife. The Buddha related the story in order to show him that in a past birth this same wife had made him eat the leavings of her paramour.¹

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¹ J. ii. 167 ff.

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**Ucchu.**—The name given to one of the stories of the *Petavatthu*. The *peta* referred to had been a resident near Veḷuvana. Once he was going along the road eating a sugar cane and carrying a bundle of sugar canes. Behind him came another man of good conduct, with a child. The child, seeing the sugar cane, begged for some of it with great lamentations. The good man wishing to console the child, walked up to the sugar cane-eater and tried to make friends. His efforts were, however, unsuccessful, and when he begged for a piece of sugar cane for the child, the man sulkily threw him a bit from the end of the sugar cane. This man, after his death, was born as a peta. Around him was a forest of sugar canes, but whenever he attempted to eat any of them he got badly bruised and wounded. One day Moggallāna saw him, and having discovered his antecedents told him about his past profitless life. He made the peta get for him a piece of sugar cane, which he offered to the Buddha and the monks. As a result of this, the peta was reborn in Tāvatiṃsa.¹

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¹ Pv., pp. 61 f.; PvA. 257 ff.

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Ucchukhaṇḍika.—A thera. He was a gate-keeper in Bandhumatī during the time of Vipassī Buddha and once gave to the Buddha a cut of sugar cane.¹ He is probably identical with Kosiya Thera.²

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¹ Ap. ii. 393.

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² ThagA. i. 431 f.

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1. Ucchu-vimāna, also called Ucchudāyikā-vimāna. A girl, who belonged to a pious family in Rājagaha, used to give to holy men half of anything she received. She was given in marriage to a family of unbelievers. One day she saw Moggallāna going about for alms, and having invited him to her house she gave him a piece of sugar cane which had been set aside for her mother-in-law, whose approval of the gift she hoped to win. But when the mother-in-law heard of what had happened in her absence, she flew into a rage and struck the girl with a stool. The girl died immediately and was born in Tāvatiṃsa.

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Later she visited Moggallāna and revealed her identity. Her palace came to be called Ucchudāyikā-vimāna.¹

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¹ Vv. 24 f.; VvA. 124 ff.

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2. Ucchu-vimāna.—The story is the same as the above except that the mother in-law struck the girl with a clod of earth.¹

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¹ Vv. 44 f.; VvA. 203 ff.

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Ujita.—A caravan-driver, who, with his friend Ojita, gave the first meal to Sikhī Buddha after his Enlightenment.¹

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¹ ThagA. i. 48.

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Ujuññā (Ujjuññā).—A district and a town in Kosala. Once when the Buddha was staying at the Deer Park in Kaṇṇakatthala in the neighbourhood of the city, Pasenadi, who happened to be at Ujuññā on business, visited the Buddha. On this occasion was preached the *Kannakatthala Sutta*.¹

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¹ M. ii. 125 ff.; MA. ii. 757.

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It was here too that Nigantha Kassapa came to see the Buddha. This visit is recorded in the *Kassapa Sīhanāda Sutta*.²

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² D. i. 161 ff.

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1. **Ujjaya, Ujjāya.**—A Pacceka Buddha, mentioned in the list in the *Isigili Sutta*.¹

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¹ M. iii. 70.

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2. **Ujjaya.**—A thera. He was the son of a Sotthiya-brahmin of Rājagaha, and became proficient in the three Vedas. Dissatisfied with the teaching of the Vedas, he went to the Buddha and heard him preach at Veḷuvana. Later he entered the Order and retired into the forest, having learnt a subject for meditation. Soon after he became an arahant.

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In a past life he had offered a *kanikāra*-flower to the Buddha.

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Thirty-five kappas ago he was a king named Aruṇabala.¹

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¹ Thag. v. 67; ThagA. i. 118 f.

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He is probably identical with Kaṇikārapupphiya of the *Apadāna*.²

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² Ap. i. 203.

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