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Dictionary of Pali Proper Names v2.c28: Ph

Dictionary of Pāli Proper Names v2.c28

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Ph

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1. Phagguna.—A monk. In the Saṃyutta Nikāya¹ he is represented as asking the Buddha if it were possible, by means of any of the senses, to recognize and proclaim the past Buddhas. The Buddha replies in the negative. It is probably the same monk who is mentioned in the Aṅguttara Nikāya² as having been visited during his illness by the Buddha on the suggestion of Ānanda. The Buddha found Phagguna in bed and grievously ill, and he talked to him and comforted him. Phagguna died soon after, having attained arahantship.

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¹ S. iv. 52.

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² A. iii. 379 ff.

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2. Phagguna.—See Moḷiya-Phagguna.

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1. Phagguna Sutta.—A conversation between the Buddha and Phagguna (1) on the possibility of recognizing, by means of the senses, the Buddhas of the past.¹

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¹ S. iv. 52.

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2. Phagguna Sutta.—Contains an account of the Buddha’s visit to Phagguna (1) when the latter lay ill. At the end of the sutta is a list of six advantages of hearing the Dhamma and of testing its goodness in time.¹

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¹ A. iii. 379 ff.

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3. Phagguna Sutta.—A discussion between the Buddha and Moḷiya-Phagguna as to whether anyone feeds on consciousness, exercises contact, feels, has craving, etc. The Buddha says that the question is badly formed; all these activities are conditioned by other activities, and so on.¹

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¹ S. ii. 12 ff.

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Phaggunī.—One of the two Aggasāvikā of Nārada Buddha.¹

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¹ Bu. x. 24; J. i. 37.

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**Phandana Jātaka** (No. 475).—A lion acquired the habit of going to lie under a *phandana*-tree, but one day a branch fell on his shoulder and hurt him. The lion thereupon conceived an enmity against the tree, and when a carpenter came in search of wood for a cartwheel, suggested to him that he should cut down that very tree as the wood would be excellent for his purpose. The deity of the tree, discovering this, appeared before the carpenter and told him that if he placed four inches of the hide of a lion on the rim of his wheel its value would be greatly enhanced. The carpenter, adopting both suggestions, killed the lion and cut down the tree.¹ This was one of the stories related by the Buddha in the course of the quarrel between the Sākyans and the Koliyans.²

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¹ J. iv. 207 ff.

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² SNA. i. 358.

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**Phala Jātaka** (No. 54).—The Bodhisatta was once a caravan leader, and, while travelling along a road which led through a forest, advised his followers to eat neither fruit, flower nor leaf, without first obtaining his leave. Near a village, on the outskirts of the forest, grew a *kimpakka*-tree which, in every respect, resembled a mango-tree. Some of the men ate of it, and their leader, when he knew this, gave them medicine which cured them. The next day the villagers rushed up to the tree hoping to find all the members of the caravan dead, like those of former caravans, leaving the villagers to rob their goods. They were amazed on finding these men alive.

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The story was told in reference to a gardener employed by a squire in Sāvatthi. He took some monks round the garden and was amazed to find that they could tell the condition of a mango by looking at the tree.¹

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¹ J. i. 270 ff.

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1. **Phala Sutta**.—The cultivation of the five *indriyas* leads to one of two results: either realization in this life, or the state of *anāgāmi*.¹

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¹ S. v. 236.

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2. **Phala Sutta**.—Same as (1), only substituting the four *iddhipādas* for the five *indriyas*.¹

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¹ S. v. 285 f.

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3. **Phala Sutta**.—On seven fruits to be obtained from the cultivation of the four *iddhipādas*.¹

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¹ S. v. 285.

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4. **Phala Sutta**.—Four conditions which, if cultivated, lead to the Four Fruits of the Path.¹

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¹ S. v. 410 f.

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Phalakadāyaka Thera.—An arahant. Ninety-one kappas ago he was a waggon-builder (*yānakāra*), and gave a plank of sandal-wood to the Buddha Vipassī. Fifty-seven kappas ago he was king four times under the name of Bhavanimmita (*v.l.* Santa).¹ He is probably identical with Tissa Thera (No. 13).²

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¹ Ap. i. 174.

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² ThagA. i. 199 f.

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Phalagaṇḍa.—One of the seven human beings born in the Avihā-world, where they will pass completely away.¹

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¹ S. i. 35, 60, etc.

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Phalagga-pariveṇa.—A building in Anurādhapura, erected by Devānampiyatissa on the spot where Mahinda sat wrapt in meditation.¹

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¹ Mhv. xv. 209.

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1. Phaladāyaka Thera. — An arahant. Ninety-two kappas ago he was an ascetic in Himavā, and gave a handful of fruit to Phussa Buddha.¹

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¹ Ap. i. 130.

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2. Phaladāyaka Thera.—An arahant. In the time of Padumuttara Buddha he was an ascetic well versed in the Vedas who, seeing the Buddha, gave him a *puṇḍarīka*-fruit. One hundred and seven kappas ago he was a king named Sumaṅgala.¹ He is probably identical with Susārada Thera.²

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¹ Ap. i. 160 f.

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² ThagA. i. 167.

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3. Phaladāyaka Thera.—An arahant. Also called Piyāphaladāyaka. In the time of Sikhī Buddha he was a pigeon who gave to the Buddha a *piyāla*-fruit. Fifteen kappas ago he was a king called Mālabhi.¹ He is probably identical with Devasabha.²

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¹ Ap. i. 169 f.

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² ThagA. i. 187 f.

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4. Phaladāyaka Thera.—An arahant. Ninety-four kappas ago Siddhattha Buddha came to him for alms after having arisen from *samādhi*, and he gave the Buddha various fruits. Fifty-seven kappas ago he was a king named Ekajjha.¹

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¹ Ap. i. 239.

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5. Phaladāyaka Thera.—An arahant. In the time of Vipassī Buddha he was an ascetic living on the banks of the Bhāgīrathī and gave to the Buddha all the fruits he had gathered for his own meal.¹

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¹ Ap. i. 250.

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**Phaladāyaka-vimāna Vatthu.**—The story of a gardener of Bimbisāra. The king expressed a desire to eat mangoes out of season, and the gardener, having promised to satisfy this desire, worked very hard and succeeded in making one of the trees bear four fruits. While on his way to the palace with these fruits, he saw Moggallāna and gave them to him, prepared to bear the king’s wrath. Moggallāna gave the fruits to the Buddha, who gave one each to Sāriputta, Mahā Kassapa and Moggallāna. When Bimbisāra heard of what his gardener had done he was greatly pleased, and granted him a village and made him other presents. After death the gardener was born in Tāvatiṃsa, where he met Moggallāna.¹

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¹ Vv. vi. 3; VvA. 288 ff.

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**Pharusa Sutta.**—Few are those who abstain from harsh speech.¹

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¹ S. v. 469.

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**Phalika.**—One of the peaks of the Himālaya.¹ Phalikaguhā was evidently in this peak.²

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¹ J. v. 415.

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² J. ii. 6, 7, 8.

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**Phalikasandāna.**—One of the Theras dwelling in the Kukkuṭārāma in Pāṭaliputta in the time of the Buddha.¹

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¹ Vin. i. 300.

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**Phaḷudhiya.**—A Damiḷa chief, ally of Kulasekhara.¹

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¹ Cv. lxxvi. 99.

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1. **Phassa Sutta.**—Because of diversity in elements arises diversity of perceptions, etc.¹

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¹ S. ii. 146.

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2. **Phassa Sutta.**—Eye-contact is impermanent, changeable; so is it with the others.¹

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¹ S. iii. 226.

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3. **Phassa Sutta.**—The arising of contact by the six senses is the arising of decay and death; and, similarly, its cessation.¹

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¹ S. iii. 230.

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4. **Phassa Sutta.**—The desire and lust which is in the contact of the six senses is a corruption of the heart.¹

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¹ S. iii. 233.

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**Phassamūlaka Sutta.**—Three things are rooted in, and conditioned by, contact: feeling pleasant, painful and neutral.¹

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¹ S. iv. 215.

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**Phassāyatanika Sutta.**—The Buddha explains how necessary is the right understanding of the arising and destruction, the satisfaction and misery, and the escape from the sixfold sphere of contact.¹

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¹ S. iv. 43 f.

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**Phārusa, Phārusaka.**—One of the parks of Tāvatiṃsa.¹

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¹ J. vi. 278; VibhA. 439; PSA. 259, etc.

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**Phārusaka.**—A garden in Ceylon, laid out by Parakkamabāhu I.¹

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¹ Cv. lxxix. 10.

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**Phārusaphaladāyaka Thera.**—An arahant. Ninety-one kappas ago he saw Vipassī Buddha and offered him a *phārusa*-fruit.¹

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¹ Ap. i. 296.

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**Phālakāla.**—The name of three generals of Rohaṇa who were subdued by the forces of Parakkamabāhu I.¹

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¹ Cv. lxxv. 180, 183.

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**1. Phāsu Sutta.**—The five abodes of comfort: the four *jhānas* and final emancipation of mind through insight.¹

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¹ A. iii. 119.

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**2. Phāsu Sutta.**—The five comfortable abodes: living in amity with one’s fellows in act of deed, in act of word, in act of mind, maintaining whole and unbroken the virtues, praised by the wise and living in accordance with the Ariyan view.¹

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¹ A. iii. 132; *cf.* D. ii. 88.

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**Phāsuvihāra Vagga.**—The eleventh section of the Pañcaka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. iii. 127 ff.

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**Phudhamanakamanta.**—Mentioned among the *dhammika-vijjā*.¹

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¹ VibhA. 410.

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**Phulla.**—Ninety-two kappas ago there were seven kings of this name, all previous births of Saṅgharakkhita (Kadambapupphiya) Thera.¹ *v.l.* Puppha.

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¹ ThagA. i. 217; Ap. i. 217.

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**Phusatī.**—Daughter of the Madda king and chief queen of the Sivi king Sañjaya and mother of Vessantara. She had been Sudhammā, daughter of Kikī, and was born in Tāvatiṃsa because of an offering of sandal-wood made by her to Vipassī Buddha. When she left Tāvatiṃsa, Sakka gave her ten boons: to be chief queen, to have dark eyes, dark eyebrows, to be named Phusatī, to have a son, to keep a slim figure, to have firm breasts, hair always dark, to have soft skin, and to save the condemned. She was called Phusatī because on the day of her birth her body smelt of sandal-wood. She was a previous birth of Mahāmāyā.¹

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¹ J. iv. 480 ff., 593; Cyp. i. 9.

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**“ Phusatī ” Sutta.**—To him who toucheth not comes no touch. A wicked man’s actions recoil upon him.¹

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¹ S. i. 13.

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**1. Phussa.**—The eighteenth of the twenty-four Buddhas. He was born in the Sirimāuyyāna in Kāsī, his father being the khattiya Jayasena¹ and his mother Sirimā. He lived for six thousand years in three palaces: Garuḷa, Haṃsa and Suvaṇṇabhara. His wife was Kisāgotamī and his son Ānanda (or Anūpama). His body was fifty-eight cubits high. He left the world riding an elephant, and practised austerities for six months. A seṭṭhi’s daughter, Sirivaḍḍhā, gave him milk-rice, while an ascetic, named Sirivaḍḍha, gave him grass for his seat, under an āmaṇḍa-(or āmalaka-)tree. His chief disciples were Sukhita (or Surakkhita) and Dhammasena among men and Cālā (or Sālā) and Upacālā (Upasālā) among women. His personal attendant was Sambhiya. Dhanañjaya and Visākha among men, and Padumā and Nāgā among women, were his chief lay patrons. The Bodhisatta was a khattiya named Vijitāvī of Arimanda. The Buddha lived for ninety thousand years and died at the Sonārāma (Setārāma) in Kusinārā. His relics were scattered.² Ambapālī was his sister.³

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¹ AA. (i. 144) says that his father was Mahinda and that he had three step-brothers. One of them was Uruvela Kassapa (i. 165) in this birth.

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² Bu. xix. 1 ff.; BuA. 192 f.; PvA. 19 f.

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³ Ap. ii. 613.

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**2. Phussa Thera.**—He was the son of a ruler of a province and was trained in all accomplishments. Having heard a great Thera preach, he left the world and joined the Order. He practised *jhāna* and became an arahant. One day an ascetic named Paṇḍarassagotta heard him preach and questioned him on the future progress of *bhikkhus*. Phussa’s reply is contained in the Theragāthā.¹

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¹ vs. 949-80; ThagA. ii. 82 f.

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1. Phussadeva.—One of the two chief disciples of Dhammadassī Buddha.¹

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¹ J. i. 39; Bu. xvi. 18.

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2. Phussadeva Thera.—An eminent teacher of the Vinaya¹ in Ceylon. He was a contemporary of Upatissa, from whose views his own often differed.²

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¹ Vin. v. 3.

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² See Sp. i. 263; ii. 456, 495; iii. 651, 653; iv. 890.

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3. Phussadeva Thera.—An incumbent of Kaṭakandhakāra in Ceylon. He was among those taking part in the assemblies mentioned in Kuddālaka, Mūgapakkha, Ayoghara and Hatthipāla Jātakas.¹ Once Māra, assuming the form of the Buddha, tried to tempt him, but the Elder, seeing this form and deriving joy from its contemplation, became an arahant.²

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¹ J. iv. 490; vi. 30.

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² Vsm. 263.

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4. Phussadeva.—One of the chief warriors of Duṭṭhagāmaṇi. He was born in the village of Gaviṭa and his father was Uppala. Once, having gone to the vihāra with other boys, he saw a conch-shell offered at the bodhi-tree and blew on it. All those who heard him stood as if stunned, and he came to be called Ummāda-Phussadeva. His father was an archer, and he himself became very skilled in this art,¹ the best archer in the island.² In Duṭṭhagāmaṇi’s fight with Bhalluka, Phussadeva sat behind the king on the elephant and shot Bhalluka. His arrow grazed the king’s ear, causing the blood to flow. In expiation, Phussadeva cut off the lobe of his own ear and showed it to the king. Later the king planted Phussadeva’s arrow on the floor, and covering it to its full height with *kahāpaṇas*, gave the money to Phussadeva.³

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¹ Mhv. xxiii. 82 f.

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² Ibid., xxv. 82.

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³ Ibid., 91 ff.

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Phussamitta.—A monk of the Kurundaka-vihāra in Ceylon; he was evidently a commentator.¹

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¹ AA. i. 31.

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Phussamittā.—A denizen of purgatory (vinipātikā) who had the power of travelling through the air.¹

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¹ Vsm. 382; PSA. 79.

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Phussā.—One of the two chief women disciples of Tissa Buddha.¹

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¹ J. i. 40; Bu. xviii. 22.

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Pheggū.—A Therī of Jambudīpa who came to Ceylon, where she taught the Vinaya.¹

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¹ Dpv. xviii. 12.

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Phena Sutta.—Like a lump of foam, a water-bubble or a mirage, the trunk of a plantain tree, and the vision conjured up by a magician are, respectively, the body, feelings, perception, activities and consciousness, unreal, having no excuse. The sutta was preached at Ayojjhā, on the bank of the Ganges.¹

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¹ S. iii. 140 f.

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