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Dictionary of Pali Proper Names v2: Volume 2

Dictionary of Pāli Proper Names v2

Language
English

Contents

Volume 2

Front matter

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WORKS BY THE SAME AUTHOR

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THE PĀLI LITERATURE OF CEYLON (R.A.S. Prize Publication Series.) Royal 8vo. London, 1928.

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THE MAHAVAMSA ṬĪKĀ Edited for the Government of Ceylon. (Published by the Pāli Text Society.) London, 1936.

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THE "EXTENDED MAHĀVAMSA" (R.A.S. Ceylon Branch.) Aluvihāra Series. Calcutta, 1937.

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INDIAN TEXTS SERIES

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DICTIONARY

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OF PĀLI PROPER NAMES

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BY G. P. MALALASEKERA, M.A., PH.D.(LOND.) HEAD OF THE DEPARTMENT OF INDO-ARYAN STUDIES AT THE CEYLON UNIVERSITY COLLEGE

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VOL. II. N — H

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LONDON JOHN MURRAY, ALBEMARLE STREET, W. 1 PUBLISHED FOR THE GOVERNMENT OF INDIA

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TO

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MY TEACHER AND FAR MORE THAN TEACHER

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CAROLINE A. F. RHYS DAVIDS

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IN REVERENT AFFECTION AND INTENSE GRATITUDE

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“*Paṭipādesi me maggaṃ tava ñāṇena, cakkhumā.*”

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ONE of my abiding memories of the days in the Nineties, when work under and with Rhys Davids became an essential part of my married life, was the foreground-presence of three interleaved volumes. These were Robert H. Childers's Pali Dictionary (a copy bequeathed by him to my husband) and the Pali Text Society's Journal for 1888, almost monopolized by an Index of Pali Names by the Swiss scholar Edward Müller-Hess. Daily those interleaved pages were becoming ever more filled, to say nothing of marginal additions, so keenly did Rhys Davids record as soon as it appeared the New—or shall I say, the Newly-risen from the Once-had-been.

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Even then the question of loyal collaborators in the new Dictionary and that of raising funds to print it were exercising energy and patience. The Names Dictionary, as less yet otherwise important, he consigned to a list of desirable publications worthy to be included in the programme of the Indian Texts Series, a subvention which he had persuaded Lord Curzon, at a Calcutta interview, to make. In that list, to give prior place to the works of other men, he gave it a place so low down that its publication could not come within his lifetime. Others would garner and arrange what he had reaped.

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I did not find the assigning of this an easy task. For a scholar in the best sense the work was not creative enough. For the analytical scholar its range was too scattered in space and time. And the scholar is a hopeful animal who will accept work he has neither time nor serious intention to take up without delay. Meanwhile I had to nurse impatience and wait.

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Then a keen and gifted student, once my pupil, consented to fill the breach. With Dr. Malalasekera, to undertake is to will to begin work there and then. And now, working as men-of-will work, in the leisure intervals of an educational appointment, with yet another large task on his shoulders—the Mahāvamsa-Ṭīkā, published in 1935—unbaffled by a temporary breakdown through over-work, he has come as editor of the Names Dictionary to see land ahead.

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He has naturally not rested content with the materials collected by Rhys Davids. That collecting came to an end with the end of an earth-

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life in 1922. Since that date the Pali Text Society has published 28 volumes of first editions of texts, and some 14 annotated translations. And this is to say nothing of other contributions made elsewhere, referring to names associated with Buddhist history. Nor is there yet an end to all that. For yet a few years the collecting of addenda will be necessary. None the less the hour for the book's appearance is come, and I am happy to have been yet here to say so.

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C. A. F. RHYS DAVIDS.

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P.T.S. means published by the Pāli Text Society. SHB. means published in the Simon Hewavitarne Bequest Series (Colombo). A.=Aṅguttara Nikāya, 5 vols. (P.T.S.). AA.=Manorathapūraṇī, Aṅguttara Commentary, 2 vols. (S.H.B.). AbhS.=Abhidhammatthasaṅgaha (P.T.S. Journal, 1884). Anāgat.=Anāgatavaṃsa (P.T.S. Journal, 1886). Ap.=Apadāna, 2 vols. (P.T.S.). ApA.=Apadāna Commentary (S.H.B.). AvŚ.=Avadāna Śataka, ed. Speyer (Bibl. Buddhica). Barua: History of Pre-Buddhist Indian Philosophy (Calcutta). Beal: Romantic Legend of the Buddha (Kegan Paul). Beal: Buddhist Records of the Western World (Kegan Paul). Bode: The Pāli Literature of Burma (R.A.S.). Brethren=Psalms of the Brethren, by Mrs. Rhys Davids (P.T.S.). Bu.=Buddhavaṃsa (P.T.S.). BuA.=Buddhavaṃsa Commentary (S.H.B.). CAGI.=Cunningham's Anct. Geography of India, ed. Majumdar (Calcutta). CNid.=Culla-Niddesa (P.T.S.). Codrington: Short History of Ceylon. Compendium=Compendium of Philosophy (P.T.S.). Cv.=Cūlavaṃsa, ed. Geiger, 2 vols. (P.T.S.). Cv. Trs.=Cūlavaṃsa, translated by Geiger, 2 vols. (P.T.S.). Cyp.=Cariyāpiṭaka (P.T.S.). CypA.=Cariyāpiṭaka Commentary (S.H.B.). D.=Dīgha Nikāya, 3 vols. (P.T.S.). DA.=Sumaṅgala Vilāsinī, 3 vols. (P.T.S.). Dāṭh=Dāṭhāvaṃsa (P.T.S. Journal, 1884). DhA.=Dhammapadaṭṭhakathā, 5 vols. (P.T.S.). DhS.=Dhammasaṅgaṇi (P.T.S.). DhSA.=Atthasālinī (P.T.S.). Dial.=Dialogues of the Buddha, 3 vols. (Oxford). Dpv.=Dīpavaṃsa, ed. Oldenberg (Williams and Norgate). Dvy.=Divyāvadāna, ed. Cowell and Neill (Cambridge). Ep. Zey.=Epigraphia Zeylanica (Oxford). ERE.=Encyclopædia of Religion and Ethics.

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Giles: Travels of Fa Hsien (Cambridge). GS.=Gradual Sayings, 5 vols. (P.T.S.). Gv.=Gandhavamsa (P.T.S. Journal, 1886). I.H.Q.=Indian Historical Quarterly (Calcutta). Ind. Ant.=Indian Antiquary. Itv.=Itivuttaka (P.T.S.). ItvA.=Itivuttaka Commentary (P.T.S.). J.=Jātaka, ed. Fausböll, 5 vols. JA.=Journal Asiatique. J.P.T.S.=Journal of the Pāli Text Society. J.R.A.S.=Journal of the Royal Asiatic Society. KhpA.=Khuddakapāṭha Commentary (P.T.S.). KS.=Kindred Sayings, 5 vols. (P.T.S.). Knv.=Kaṅkhāvitaraṇī (S.H.B.). Kvu.=Kathāvatthu (P.T.S.). Lal.=Lalita Vistara, ed. S. Lefmann. Law: Kṣatriya Clans in Buddhist India. Law: Geography of Early Buddhism. M.=Majjhima Nikāya, 3 vols. (P.T.S.). MA.=Papañca Sūdanī, Majjhima Commentary, 2 vols. (Aluvihāra Series, Colombo). Mbv.=Mahābodhivamsa (P.T.S.). Mhv.=Mahāvamsa, ed. Geiger (P.T.S.). Mhv. Trs.=Mahāvamsa Translation, by Geiger (P.T.S.). Mil.=Milindapañha, ed. Treckner (Williams and Norgate). MNid.=Mahā Niddesa, 2 vols. (P.T.S.). MNidA.=Mahā Niddesa Commentary (S.H.B.). MT.=Mahāvamsa Ṭīkā (P.T.S.). Mtu.=Mahāvastu, ed. Senart, 3 vols. Netti.=Nettippakaraṇa (P.T.S.). NidA. See MNidA. NPD.=P.T.S. Pali-English Dictionary. PHAI.=Political History of Anct. India, by Chavdhuri, 2nd ed. (Calcutta). P.L.C.=The Pali Literature of Ceylon, by Malalasekera (R.A.S.). PS.=Paṭisambhidāmagga, 2 vols. (P.T.S.). PSA.=Paṭisambhidāmagga Commentary (S.H.B.). Pug.=Puggalapaññatti (P.T.S.). Pv.=Petavatthu (P.T.S.). PvA.=Petavatthu Commentary (P.T.S.). Ras.=Rasavāhinī, 2 vols. (Colombo). Rockhill: Life of the Buddha (Kegan Paul). S.=Saṃyutta Nikāya, 5 vols. (P.T.S.).

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SA.=Sāratthappakāsinī, Saṃyutta Commentary. SadS.=Saddhammasaṅgha (P.T.S. Journal, 1890). Sās.=Sāsanavaṃsa (P.T.S.). Sisters=Psalms of the Sisters, by Mrs. Rhys Davids (P.T.S.). Sp.=Samantapāsādikā, 4 vols. (P.T.S.). SN.=Sutta Nipāta (P.T.S.). SNA.=Sutta Nipāta Commentary, 2 vols. (P.T.S.) Svd.=Sāsanavaṃsadīpa, by Vimalasāra Thera (Colombo, 1929). Thag.=Theragāthā (P.T.S.). ThagA.=Theragāthā Commentary, 2 vols. (S.H.B.). Thig.=Therīgāthā (P.T.S.). ThigA.=Therīgāthā Commentary (P.T.S.). Thomas: The Life of Buddha (Kegan Paul). Ud.=Udāna (P.T.S.). UdA.=Udāna Commentary (P.T.S.). VibhA.=Sammoha-Vinodanī, Vibhaṅga Commentary (P.T.S.). Vin.=Vinaya Piṭaka, 5 vols, ed. Oldenberg (Williams and Norgate). Vsm.=Visuddhimagga, 2 vols. (P.T.S.). VT.=Vinaya Texts, trs. by Rhys Davids and Oldenberg, 3 vols. (Sacred Books of the East). Vv.=Vimānavatthu (P.T.S.). VvA.=Vimānavatthu Commentary (P.T.S.). ZDMG.=Zeitschrift der Deutschen Morgenländischen Gesellschaft.

Note on the Use of the Dictionary

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

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

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

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

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

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

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“ Na jīrati ” Sutta.—A series of questions asked by a deva and the Buddha’s answers. The first question is, “ What doth decay and what doth not ?” The answer is that material shapes of mortals decay, but not their name.¹

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¹ S. i. 43.

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“ Na tumhā ” Sutta.—The body is not yours nor is it any other’s. It is brought about by actions in the past, etc. Thus does the Ariyan disciple comprehend the causal law.¹ This sutta influenced Pitamalla Thera to join the Order.²

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¹ S. ii. 64.

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² MA. i. 190.

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“ Na tumhāka ” Vagga.—The fourth chapter of the Khandha Samyutta.¹

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¹ S. iii. 33-42.

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1. “ Na tumhākaṃ ” Sutta.—“ None of the khandhas belong to you, therefore they should be put away. The putting of them away will be for your profit and welfare.”¹

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¹ S. iii. 33-4.

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2. “ Na tumhākaṃ ” Sutta.—“ The eye is not yours, nor objects, nor eye-consciousness—even so with the other senses. They should therefore be put away. Such putting away is for your profit and welfare.”¹

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¹ S. iv. 81-2.

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“ Na dubbhiya ” Sutta.—Sakka once made up his mind not to betray even his enemy. Soon after, Vepacitti, discerning his thoughts, approached him. Sakka wished to take him prisoner, but Vepacitti undertook to show him no treachery.¹

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¹ S. i. 225.

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“ Na santi ” Sutta.—A set of verses spoken before the Buddha by a number of Satullapa devas on how to escape sense-desires. Mogharāja was present, and, by asking a question of the Buddha, he helped to clear away a possible misunderstanding.¹

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¹ S. i. 22 f.; SA. i. 50.

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“Na hoti Tathāgata” Sutta.—One of the many views existing in the world due to want of enlightenment.¹

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¹ S. iii. 215.

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Nakānibiḷu.—A Damiḷa chief, ally of Kulasekhara.¹

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¹ Cv. lxxvii. 75.

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1. Nakula.—Second of the five sons of King Paṇḍu, the others being Ajjuna, Bhīmasena, Yudhiṭṭhila and Sahadeva. All of them became husbands of Kaṇhā (q.v.).¹

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¹ J. v. 424, 426.

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2. Nakula.—A Damiḷa chief, ally of Kulasekhara.¹

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¹ Cv. lxxvi. 139.

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3. Nakula.—One of the chief lay supporters of Atthadassī Buddha.¹

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¹ Bu. xv. 21.

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4. Nakula.—Son of Nakulapitā and Nakulamātā. There is nothing further recorded of him.¹

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¹ SA. ii. 181.

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Nakula Jātaka (No. 165).—The Bodhisatta was once an ascetic in the Himālayas. Near his walk lived a mongoose and a snake who were always quarrelling. He preached to them the virtues of amity and dispelled their suspicions of each other.

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The story was related to two of Pasenadi’s officers, who were always quarrelling. For details see the Uraga Jātaka (No. 154). The two noblemen are identified with the two animals.¹

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¹ J. ii. 52 ff.

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1. Nakula Sutta.—Records the incident of the grievous illness of Nakulapitā, when his wife admonished him to be calm and collected, saying there was no reason to be fretful.¹ 2. Nakula Sutta.—Nakulamātā visits the Buddha at Bhesakaḷāvana. The Buddha tells her of eight qualities which will secure for a woman birth among the Manāpakāyika-devas.¹

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¹ A. iii. 295.

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¹ A. iv. 268 f.; cp. ibid., 265 f.

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Nakulanagara.—A village in Ceylon, near Guttasāla. When Guttasāla was destroyed by bandits, an arahant therī, with a young nun, came to this village, and there she was seen by Thera Mahānāga of Kāḷavallimaṇḍapa, sitting at the foot of a tree. The thera offered her food, but she had no bowl, and the thera lent her his. We are told that, as a result, he never had trouble in obtaining alms.¹

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¹ DhSA. 298 f.

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Nakulanigama.—The village in which lived Nakulā (3).¹

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¹ BuA. 163.

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Nakulapitā and Nakulamātā.—A man and his wife, householders of Sumsumāragiri in the Bhagga-country. When the Buddha visited the village and stayed at Bhesakaḷāvana, they went to see him. They immediately fell at his feet, calling him "son" and asking why he had been so long away. It is said that they had been the Bodhisatta's parents for five hundred births and his near relations for many more. The Buddha preached to them and they became sotāpannas. The Buddha visited their village once more when they were old. They entertained him, telling of their devotion to each other in this life and asking for a teaching which should keep them likewise together in after-life. The Buddha referred to this in the assembly of the Saṅgha, declaring them to be the most intimate companions (vissāsikā) among his disciples.¹

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¹ A. i. 26; ii. 61 f.; AA. i. 216 f., 246; ii. 514; SA. ii. 182.

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Once, when Nakulapitā lay grievously ill, his wife noticed that he was fretful with anxiety. She assured him there was no need for anxiety on his part, either on behalf of her or his children. She spoke with such conviction that Nakulapitā regained his composure of mind and grew well. Later he visited the Buddha and told him of this, and was congratulated by the Buddha on having such an excellent wife.²

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² A. iii. 295 ff.

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The Saṃyutta Nikāya³ contains records of conversations between Nakulapitā and the Buddha. Both husband and wife are mentioned in lists of eminent disciples.⁴

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³ S. iii. 1 ff.; iv. 116; A. iv. 268 contains a sermon preached to Nakulamātā. (See Nakula Sutta 2.)

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⁴ E.g., A. iii. 465; iv. 348.

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It is said that⁵ Nakulapitā’s desire for eminence was first conceived in the time of Padamuttara Buddha. He was then a householder of Hamsavatī, and was present at an assembly where the Buddha declared someone to be chief of the vissāsikas.

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⁵ E.g., A. i. 216.

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Nakulapitā Vagga.—The first chapter of the Khandha Samyutta.¹

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¹ S. iii. 1-21.

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1. Nakulapitā Sutta.—Nakulapitā visits the Buddha at Bhesakalāvana and asks for a teaching to comfort him since he is now old and always ailing. The Buddha advises him to train his mind. Nakulapitā then visits Sāriputta and asks him to explain the Buddha’s teaching on this point. Sāriputta explains in detail that training of the mind implies the getting rid of thoughts of self with regard to the khandhas.¹

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¹ S. iii. 1 ff.

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2. Nakulapitā Sutta.—Nakulapitā visits the Buddha at Bhesakalāvana and asks him why some beings are wholly set free in this very life, while others are not. This has to do with grasping, says the Buddha, and then proceeds to explain it.¹

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¹ S. iv. 107, 116.

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1. Nakulā.—The chief woman disciple of Sobhita Buddha.¹

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¹ Bu. vii. 22; J. i. 35.

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2. Nakulā.—Chief of the lay women who supported Sobhita Buddha.¹

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¹ Bu. vii. 23.

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3. Nakulā.—Daughter of the seṭṭhi of Nakulanigama. She gave a meal of milk-rice to Sumedha Buddha just before his Enlightenment.¹

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¹ BuA. 163.

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Nakkhatta Jātaka (No. 49).—Two parties, having arranged a marriage, fix a day for it to take place. The bridegroom’s party consult their family ascetic who, piqued at not having been asked before, declare that the chosen day is unlucky. The bride’s family, after waiting a while, give their daughter to another. When the first bridegroom comes later to claim her, he is charged with lack of common courtesy and a wrangle ensues, which is settled by a wise man who points out that all the trouble is due to the foolish habit of consulting stars.

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The story is related in reference to two parties of Sāvatthi whose plans are similarly thwarted by a naked ascetic. The characters in both stories are the same, says the Buddha.¹

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¹ J. i. 257 ff.

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1. Nakhasikhā Sutta.—Preached at Jetavana. Even as the mighty earth is many times greater than the pinch of dust taken on the tip of one’s finger-nail, so also is the Ill, destroyed by the Ariyan disciple of vision and understanding, greater than the Ill which remains undestroyed.¹

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¹ S. ii. 133.

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2. Nakhasikhā Sutta.—Simile the same as the above. Even so are the beings born elsewhere and not among humans greater by far than those born among humans.¹

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¹ S. ii. 263.

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3. Nakhasikhā Sutta.—No material form, even as much as can be taken up on the tip of the finger-nail, is impermanent. It is the same with the other khandhas. Therefore is the holy life set forth for the utter destruction of suffering.¹

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¹ S. iii. 147.

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4. Nakhasikhā Sutta. Same as No. 1.¹

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¹ S. v. 459.

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Nakhā-cetiya.—A holy shrine in Ceylon (at Anurādhapura ?). It is mentioned among places at which festivals were held by Kittisirirājasīha.¹

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¹ Cv. xcix. 38.

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Nagara.—The name of King Madda’s capital (?).¹

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¹ J. v. 310.

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Nagara Sutta.—The Buddha tells the monks how, before his Enlightenment, he was worried by the existence of birth, old age, decay and death in the world, and how, gradually, he discovered the conditions that caused their coming-to-be and their cessation. Thereupon knowledge arose in him and insight. Just as, when a man, faring through a forest, comes upon an ancient city and announces his discovery to the king, who has the city restored, so did the Buddha see the ancient path traversed by the Enlightened Ones of the past and declare it to many, to devas and to men.¹

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¹ S. ii. 104 ff.

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Nagaraka (*v.l.* Naṅgaraka).—A Sākyan township near Medataḷumpa. From there Pasenadi, accompanied by Digha-Kārāyaṇa, paid his last visit to the Buddha, as recorded in the Dhammacetiya Sutta.¹

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¹ M. ii. 118.

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The Buddha evidently once stayed in Nagaraka, in the Cūḷa-Suññatā Sutta,² Ānanda is reported as reminding the Buddha that once, while staying at Nagaraka, the Buddha had remarked that he lived “with the Void a great deal.”

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² *Ibid.*, iii. 104.

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Nagarakhaṇḍa.—A section of the Bhūridatta Jātaka, dealing with the marriage of Samuddajā to Dhataraṭṭha.¹

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¹ J. vi. 167.

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Nagaragalla.—A village in Ceylon gifted by Mahinda I. for the maintenance of a nunnery built by him.¹

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¹ Cv. xlviii. 36.

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Nagarapavesana-khaṇḍa.—A section of the Bhūridatta Jātaka, which deals with the capture of the Bodhisatta by Alambāyana and his ultimate release by Sudassana and Accimukhī.¹

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¹ J. vi. 197.

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Nagaravinda.—A brahmin village in Kosala where the Buddha once stayed during a tour and where he preached the Nagaravindeyya Sutta.¹

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¹ M. iii. 290.

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Nagaravindeyya Sutta.—Preached to the brahmins of Nagaravinda. One should honour and reverence only such Wanderers as have shed lust and hate and folly, have a tranquil heart, and walk in the paths of righteousness. Such Wanderers dwell in remote solitudes where there exists nothing which might excite their senses.¹

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¹ M. iii. 290 ff.

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Nagarūpama Sutta.—The seven defences and the four kinds of supplies which make a king’s frontier fortress unassailable by enemies and the corresponding qualities in a noble disciple which render him unassailable by Māra.¹

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¹ A. iv. 106 ff.

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Nagga Vagga.—The third section of the Pācittiya in the Bhikkhuṇī Vibhaṅga.¹

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¹ Vin. iv. 278-88.

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Naggaji.—A king of Kasmīra-Gandhāra, his capital being Takkasilā. One day, while sitting on the terrace of his palace, he saw a woman grinding perfume, wearing a jewelled bracelet on each hand. After a while, she put both bracelets on one hand and they started jingling. This set the king thinking on the virtues of solitude, and he became a Pacceka Buddha. He joined Karaṇḍu, Dummukha and Nimi, who also became Pacceka Buddhas.¹

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¹ J. iii. 377, 381.

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Naggadīpa.—An island where the children of Vijaya and of his companions landed on being expelled from Lāḷa.¹

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¹ Mhv. vi. 45; Dpv. ix. 13.

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Naṅgaraka.—See Nagaraka.

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Naṅgalakula Thera.—An arahant. He was originally a very poor man. A monk of Jetavana, seeing him clad in a loin-cloth, carrying a plough on his shoulder, suggested to him that he should become a monk. He was ordained, and, at his teacher's suggestion, hung his loin-cloth and plough on a tree near the monastery. He was called Naṅgalakula (ploughman) on account of his former calling. Whenever he felt discontented with monastic life, he would go to the tree and blame himself for his shamelessness in harbouring thoughts of returning to his former life. On being asked where he went, he would say "to my teacher." One day he became an arahant, and when asked why he no longer went to his teacher, he answered that the need was no more. This was reported to the Buddha, who praised the monk for his self-admonition.¹

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¹ DhA. iv. 115-17.

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Naṅgalisa Jātaka (No. 123).—Once the Bodhisatta was a brahmin teacher, and among his five hundred pupils was a very foolish but devoted youth, who had a knack of saying the wrong thing. Hoping to cure him, the Bodhisatta asked him to report anything which he saw.

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One day the youth saw a snake, and on being asked by the Bodhisatta how it looked, he answered, “like the shaft of a plough” (naṅgalīsa). The Bodhisatta thought the simile good, but when it was used again about an elephant, a sugar-cane, molasses and even curds and milk, he realized that the boy was hopeless. The story was told in reference to Lāḷudāyī, who never made an appropriate remark. Lāḷudāyī is identified with the youth.¹

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¹ J. i. 446 ff.

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Naṅguṭṭha Jātaka (No. 144).—Once the Bodhisatta was born in a brahmin family in the North Country, and on the day of his birth his parents lit for him a sacrificial fire. When he grew up, family life having no attractions for him, he took the fire to a hermitage in the forest and there tended it. One day he was given a cow in lieu of fee, and, wishing to sacrifice it to the Lord of Fire, he left it by the fire and went to the village in search of salt. When he returned he found that thieves had eaten the cow, leaving only the hide and the tail. Disgusted that the Lord of Fire could not even guard his own possessions, he put out the fire and became a recluse.

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The story was related in reference to a question as to whether the Ājīvikas—some of whom lived behind Jetavana—obtained any merit through the practice of their difficult penances.¹

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¹ J. i. 493 ff.

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Nacca Jātaka (No. 32).—When the world was yet young, a golden swan, who had been elected king of the birds, had a lovely daughter, and to her he promised the boon of being allowed to choose her own husband. When all the birds were assembled, she gazed on them, and, by reason of his beautiful colouring, chose the peacock. Overjoyed by his good fortune, the peacock spread his feathers and began to dance, thus exposing himself, and feeling no shame. The swan-king was so shocked by this lack of modesty that he gave his daughter to a young swan.

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The story was related in reference to a monk who was charged before the Buddha with possessing too many clothes. On being questioned by the Buddha, he removed all his clothes and stood naked in the assembly. The people expressed disgust at his behaviour, and he became a layman. He is identified with the peacock of the story.¹

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¹ J. i. 206 ff. The story is sculptured in Bharhut; see Stūpa of Bharhut. Pl. xxvii. (11).

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Nacca Sutta.—Few are they who abstain from witnessing exhibitions of dancing and singing, more numerous they who do not.¹

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¹ S. v. 470.

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Najjūpama.—Ninety-four kappas ago there was five hundred kings of this name, all previous births of Uppalahatthiya (Valliya) Thera.¹ *v.l.* Sabbūpasama.

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¹ Ap i. 141; ThagA. i. 125.

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Naṭakuvera.—A musician of the king of Benares, whose queen was Kākātī. For details see the Kākātī Jātaka.¹ Naṭakuvera is identified with the discontented monk with reference to whom the Jātaka was preached.

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¹ J. iii. 91 ff.; v. 424.

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Naṭapubbaka.—The name given to two monks who were once mimes. Later, they joined the Order and became arahants.¹

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¹ DhA. iv. 224, 225.

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Naṭamdaḷha Vagga.—The sixth chapter of the Duka Nipāta of the Jātaka Commentary.¹

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¹ J. ii. 139-64.

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“Natthi” Sutta.—A discussion on the annihilation views—elsewhere ascribed to Ajita Kesakambala (*q.v.*)—that there is no value in doing good, there are no holy men, etc. The Buddha explains that such views disappear when the Ariyan disciple gets rid of his doubts and becomes a sotāpanna.¹

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¹ S. iii. 206 f.

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“Natthi-putta-sama” Sutta.—Records a conversation between a deva and the Buddha. The deva mentions certain things considered as unique and the Buddha gives a different list.¹

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¹ S. i. 6.

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1. Nadī Sutta.—Just as a man who, when carried away by a mountain torrent, clings to grasses and reeds growing on the bank, which, however, break and he is destroyed, so does the man, who clings to various wrong beliefs—such as that the body is self—come by his undoing.¹ 2. Nadī Sutta.—It is as impossible to persuade a monk, devoted to detachment, to return to the lower life, as it would be to make the eastward-flowing Ganges to flow westward.¹

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¹ S. iii. 137.

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¹ S. v. 53; cp. iv. 191; v. 136, 300.

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Nadī-Kassapa.—Brother of Uruvela-Kassapa and one of the Tebhā-tika-Jaṭilā. He received his name from living on the bank of the Nerañjarā at the head of three hundred ascetics.¹ For his story see s.v. Uruvela-Kassapa.

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¹ Thag. 340-44; ThagA. i. 434, etc.

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Nadībhaṇḍagāma.—A village in Rohaṇa, mentioned in the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxxv. 104; see also Cv. Trs. ii. 55, n. 1.

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1. Nanda Thera.—Son of Suddhodana and Mahāpajāpatī, and therefore half-brother of the Buddha.¹ On the third day of the Buddha’s visit to Kapilavatthu, after the Enlightenment, the Buddha went to Nanda’s house, where festivities were in progress in honour of Nanda’s coronation and marriage to Janapadakalyāṇī Nandā. The Buddha wished Nanda good fortune and handed him his bowl to be taken to the vihāra. Nanda, thereupon, accompanied the Buddha out of the palace. Janapadakalyāṇī, seeing him go, asked him to return quickly. Once inside the vihāra, however, the Buddha asked Nanda to become a monk, and he, unable to refuse the request, agreed with reluctance. But as the days passed he was tormented with thoughts of his beloved, and became very downcast and despondent, and his health suffered. The Buddha suggested that they should visit the Himālaya. On the way there, he showed Nanda the charred remains of a female monkey and asked him whether Janapadakalyāṇī were more beautiful than that. The answer was in the affirmative. The Buddha then took him to Tāvatiṃsa where Sakka, with his most beautiful nymphs, waited on them. In answer to a question by the Buddha, Nanda admitted that these nymphs were far more attractive than Janapadakalyāṇī, and the Buddha promised him one as wife if he would live the monastic life. Nanda was all eagerness and readily agreed. On their return to Jetavana the Buddha related this story to the eighty chief disciples, and when they questioned Nanda, he felt greatly ashamed of his lustfulness. Summoning all his courage, he strove hard and, in no long time, attained arahantship. He thereupon came to the Buddha and absolved him from his promise.² When the Buddha was told of Nanda’s arahantship by a devatā, he related the Saṅgāmāvacara Jātaka (q.v.) to show how, in the past, too, Nanda had been quick to follow advice. He also related the story of Kappaṭa (q.v.) and his donkey to show that it was not the first time that Nanda had been won to obedience by the lure of the female sex. The male donkey in the story was Nanda and the female donkey Janapadakalyāṇī.³ Nanda is identified with the sub-king (uparājā) in the Kurudhamma Jātaka (q.v.).

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¹ He was only a few days younger than the Buddha, and when the Buddha’s mother died, Pajāpatī gave her own child to nurses and suckled the Buddha herself (AA. i. 186).

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² Thag. 157 f.; J. i. 91; ii. 92 ff.; Ud. iii. 2; DhA. i. 96-105; UdA. 168 ff.; SNA. 273 f.

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³ DhA. i. 103 f.

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Later, on seeing how eminently Nanda was trained in self-control, the Buddha declared him chief among his disciples in that respect (indriyesu guttadvārāṇam). Nanda had aspired to this eminence in the time of Padumuttara Buddha. In the time of Aṭṭhadassī Buddha he was a tortoise in the river Vinaṭā, and, seeing the Buddha on the bank waiting to cross, he took him over to the other side on his back.⁴ He is said to have been called Nanda because his birth brought joy to his kinsmen. The Apadāna⁵ says he was of golden hue, as reward for a gift of a costly robe given by him to Padumuttara. One hundred thousand kappas ago he became king four times under the name of Cela. Sixty thousand kappas ago he was again king in four births, under the name of Upacela. Later, five thousand kappas ago, he was four times cakkavatti, and his name then, too, was Cela.

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⁴ A. i. 25; AA. i. 174 f.; ThagA. i. 276 ff.

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⁵ i. 57.

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Nanda was very beautiful, and was only four inches shorter than the Buddha. He once wore a robe made according to the dimensions of the Buddha’s robe. Discovering this, the Buddha chided him for his presumption.⁶ The Aṅguttara Nikāya⁷ contains a discourse in which the Buddha discusses Nanda’s claim to have achieved self-control in all things.

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⁶ Vin. iv. 173; perhaps this is another version of the story found at S. ii. 281. There, Nanda is said to have donned a robe which was pressed on both sides, painted his face, and gone to see the Buddha, carrying a bright bowl. The Buddha chided him, and Nanda thereupon became a forest-dweller and a rag-robeman. Buddhaghosa (SA. ii. 174) says that Nanda dressed himself up in order to evoke some comment from the Buddha—either approval, so that he might dress thus for the remainder of his life, or censure, in which case he would put on rag robes and dwell in the forest.

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⁷ A. iv. 166 f.

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He is probably to be identified with Taraṇiya Thera of the Apadāna.⁸ 2. Nanda.—Called Nanda-māṇava. One of the chief disciples of Bāvarī; he visited the Buddha. His conversation with the Buddha is recorded in the Nanda-māṇavapucchā (q.v.). Later, he became an arahant.¹

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⁸ ii. 428; cp. ThagA. i. 277.

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¹ SN. vs. 1007, 1124.

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3. Nanda.—Called Nanda-Gopālaka. He was a cowherd of Kosambī. One day he heard the Buddha preach to the monks, using as simile a log of wood—how, in certain circumstances, it finds its way direct to the sea—and how, similarly, a monk may reach nibbāna. Nanda asked permission to join the Order. But the Buddha insisted that he should first return the cattle, for which he was responsible, to their owners. Nanda did so, and was then ordained, becoming an arahant soon after.¹

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¹ S. iv. 181.

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4. Nanda Thera.—An arahant. In the past he was once a hunter, and, while wandering in the forest, he saw a Pacceka Buddha named Anuruddha. He built for the Buddha a hut thatched with lotus-flowers, and, having listened to the Buddha's preaching, became a monk. Soon after he fell ill, died, and was born in Tusita. He possessed the power of travelling through the air and of walking over the sea. In this birth he visited the Buddha and questioned him regarding the "further shore." At the end of the conversation he became an arahant.¹

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¹ Ap. ii. 350 f.

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He is probably identical with No. 3 above.²

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² See DA. i. 122, where Nanda-Gopālaka's questions are given; these seem to correspond with Nanda Thera's questions about the "further shore."

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5. Nanda.—A herdsman of Anāthapiṇḍika, living in Sāvatthi. He was rich and tended the king's cattle as well. He often went to Anāthapiṇḍika's house with gifts, and there he saw and heard the Buddha. He invited the Buddha to his house, but his invitation was not accepted for some time, until his wisdom should be ripe. But at last the Buddha paid him a visit, lasting seven days, and Nanda entertained him and his monks with the choicest foods. On the seventh day the Buddha preached to him and he became a sotāpanna. He accompanied the Buddha part of the way back to the vihāra, but, on his return journey, was killed by a hunter's arrow.¹ 6. Nanda-māṇava.—A former incarnation of Subhūti Thera (q.v.) in the time of Padumuttara Buddha. He was a mahāsāla-brahmin of Haṃsavatī, and later became an ascetic at the head of forty-four thousand Jaṭilas. After thirty thousand years, Padumuttara visited him in the forest, and, later, ten thousand of his followers joined the Buddha. Nanda provided them all with seats made of heavenly flowers, the Buddha’s being one league in height. Nanda stood by the Buddha for seven days, holding an umbrella made of flowers. Nanda and the rest of his disciples joined the Order, and all except Nanda became arahants, he being born in the Brahma-world after death. Later, for five hundred births he was a forest-dweller living alone on Mount Nisabha in Himavā. He was king of the devas for eighty births.¹ He evidently belonged to the Kosiya-gotta.²

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¹ DhA. i. 322 f.

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¹ Ap. i. 67; ThagA. i. 17 f.; AA. i. 124 f.

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² Ap. i. 67.

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7. Nanda.—A disciple of a Pacceka Buddha named Sabbābhibhū. The Bodhisatta was then a drunkard, named Munāli, and abused Nanda. It was a result of this that Ciñcā slandered the Buddha (Gotama).¹

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¹ Ap. i. 299; UdA. 264.

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8. Nanda.—A devaputta who visited the Buddha and had a conversation with him.¹

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¹ S. i. 62.

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9. Nanda.—One of the three palaces occupied by Vipassī Buddha in his last lay-life.¹

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¹ Bu. xx. 24.

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10. Nanda.—One of the chief lay supporters of Sikhī Buddha.¹ v.l. Canda.

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¹ BuA. 204.

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11. Nanda.—King of Benares, a former birth of Mahā Kassapa. He belonged to a poor family, but, owing to his merit in having covered Kassapa Buddha’s cetiya with a golden coverlet, he came to be crowned king of Benares. He had a kapparukkha, which provided him and his subjects with divine robes. With the help of his queen—who became Bhaddakapilā in this life—he held a great almsgiving to five hundred Pacceka Buddhas, led by Mahāpaduma, and entertained them up to the time of their death. Nanda was away, quelling a frontier rebellion, at the time of their death. On his return, he gave over his kingdom to his eldest son and became an ascetic.¹ Nanda’s wealth was proverbial.²

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¹ Ap. ii. 582; ThagA. ii. 139 ff.; SA. ii. 140 f.; the story is also found at PvA. 73 ff.; there it is said that Nanda was granted divine clothes because he had once given his shawl to a Pacceka Buddha for a robe; see also ThigA. 72.

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² E.g., Pv. ii. 1 (vs. 16), iii. 2 (vs. 16).

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12. Nanda.—One of the chief lay supporters of Maṅgala Buddha.¹

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¹ Bu. xxii. 25.

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13. Nanda.—Generally known as Nanda Vaccha. Mentioned in a list of well-known leaders of the Ājīvakas. They were declared by Pūraṇa Kassapa, in his classification of the *chalabhijātas*, to be *parama-sukkābhijātas*.¹ There seems to be some uncertainty as to Nanda’s name. The list in which the name occurs runs as follows: Nanda Vaccho, Kiso Saṅkicco, Makkhali Gosālo. The Sutta Nipāta Commentary² seems to treat Nanda and Vaccha as two distinct persons. The Majjhima Commentary,³ however, says that Nanda was his personal name and Vaccha that of his gotta.

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¹ A. iii. 384; DA. i. 162; SNA. i. 372, etc.; but see MA. ii. 632, where they rank lower than the Ājīvakas, who are there considered as the *parama-sukkābhijātas*.

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² SNA. i. 372.

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