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Dictionary of Pali Proper Names v2.c29: B

Dictionary of Pāli Proper Names v2.c29

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B

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1. Baka.—A Brahmā. When the Buddha was once staying at Ukkaṭṭhā in the Subhagavana, he read the thoughts of Baka, who had conceived the idea that this world was permanent and free from decay and death; and the Buddha visited him in order to point out his error. Baka welcomed the Buddha but, owing to the influence of Māra, refused to acknowledge his error, until the Buddha, by the exercise of his magical power, prevented Baka from disappearing from sight, while he himself dissolved into complete darkness. The Buddha then proceeded to tell him of four incidents connected with his previous birth as Kesava.¹ Baka was once born in a noble family, but he renounced the world and became an ascetic named Kesava. One day, seeing a caravan in distress in the desert, by his supernatural power he turned a river into the desert, thereby rescuing the members of the caravan. On another occasion, while staying on the banks of the river Eṇī, near a frontier village, he found the village being attacked by dacoits, whom he drove away by causing them to see a vision of the royal police approaching, with himself at their head. On another day he saw people floating down the river in boats, making merry, singing and drinking. The Nāga of the river, incensed at their behaviour, appeared before them, threatening destruction. Kesava, assuming the form of a Garuḍa, frightened the Nāga away. The fourth incident is related in the Kesava Jātaka (q.v.). The Bodhisatta, known as Kappa, was the pupil of Kesava. Kesava, practising meditation, developed the fourth jhāna and was born in the Vehapphala-world. While there he developed the third jhāna and was born in the Subhakiṇha world. Thence he descended to the Ābhassara world, and, later, by practising the first jhāna, he was reborn in the same world, but with a span of life of only a single kappa.² See also Baka-brahma Sutta.

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¹ M. i. 326 ff.; S. i. 142 ff.

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² J. iii. 358 ff.; SA. i. 164 f.; MA. i. 553 ff.

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2. Baka.—The Bodhisatta, born as the king of Benares. For his story see s.v. Pañcapāpā.¹

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¹ J. v. 440 ff.

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1. Baka Jātaka (No. 38).—A crane, living near a pond, where the water dried up in summer, offered to carry the fish to a distant pond where water was plentiful. The fish, very suspicious, sent one of their number with the crane to verify his words, and when he returned with a favourable report, they accepted the crane's offer. One by one the fish were carried off and eaten by the crane, till only a crab was left. The wily crab agreed to go too, but he clung round the crane's neck while being carried along and cut off his head with his pincers when he discovered the crane's intentions.

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The story was told in reference to a monk of Jetavana who was a clever robe-maker. He could make robes of rags, which he dyed so skilfully that they looked new and costly. Visiting monks, on seeing them, would exchange their new robes for his old ones and not discover their folly till later. A similar robe-maker lived in a hamlet at some distance from Jetavana, who, hearing of the Jetavana monk, succeeded in cheating him. The monk was the crane and the hamlet-dweller the crab of the story.¹

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¹ J. i. 220 ff.

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2. Baka Jātaka (No. 236).—The Bodhisatta was once the leader of a large shoal of fish. A crane, who wished to eat them, stood on the bank of the pond with outstretched wings, gazing vacantly into space. The fish were impressed by his pious demeanour, but were warned against him by the Bodhisatta.

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The story was told in reference to a hypocrite who is identified with the crane.¹

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¹ J. ii. 233 f.

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Bakagalludhavāpi.—A locality in Rohaṇa, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxxv. 124.

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Bakabrahma Jātaka (No. 405).—Relates the story of the Buddha’s visit to Baka Brahma (*q.v.*) and the incidents mentioned regarding Baka’s previous birth as Kesava.¹

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¹ J. iii. 358 ff.

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Bakabrahma Sutta.—Relates the story of the Buddha’s visit to Baka and the conversation between Baka and the Buddha on that occasion. The incidents of Baka’s previous life are referred to but without detail.¹ *Cp.* Brahmanimantika Sutta.

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¹ S. i. 142 f.

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This sutta cannot be identical with the Bakabrahma Sutta mentioned in Theragāthā Commentary and quoted there in full.² It is stated there that once when the Buddha was at Jetavana a certain Brahmā conceived the view that no monk or recluse could come to his world. The Buddha, aware of this, went to the Brahma world and stood in the air enveloped in flame. He was followed by Moggallāna, Kassapa, Kappina and Anuruddha. Moggallāna asked the Brahmā if he still held the same view, to which he replied that he no longer thought that he was eternal. (This shows that the Brahmā of the story was most probably Baka.) When the Buddha and his followers had departed, the Brahmā sent one of his retinue to Moggallāna to find out if there were other disciples of the Buddha as mighty as he. Moggallāna’s answer was that there were many such.³

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² ii. 185 f.

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³ The sutta is given at S. i. 144 ff., but there the name given is “Aparādiṭṭhi” Sutta.

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Bakkula, Bākula, Vakkula Thera.—He was born in the family of a councillor of Kosambī, and, while being bathed by his nurse in the waters of the Yamunā, he slipped into the river and was swallowed by a fish. The fish was caught by an angler and sold to the wife of a Benares councillor.¹ When the fish was split open the child was discovered unhurt, and cherished by the councillor’s wife as her own son. On discovering his story, she asked permission of his parents to keep him. The king decided that the two families should have him in common, hence his name Bākula (“two-families, bi-kin”).² After a prosperous life, at the age of eighty, Bakkula heard the Buddha preach and left the world. For seven days he remained unenlightened, but on the dawn of the eighth day he became an arahant. Later, the Buddha declared him to be foremost in good health.³

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¹ This preservation of Bakkula was due to the power of the sanctity of his last life; it was a case of psychic power diffused by knowledge (ñāṇavipphārā iddhi), PS. ii. 211; Vsm. 379.

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² Cp. the explanation of bakkula in J.P.T.S. 1886, pp. 95 ff.

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³ A. i. 25; for a problem connected with this, see Mil. 215 ff. ii. 413, where his age is given as 160.

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In the time of Anomadassī Buddha, he was a learned brahmin who became a holy hermit. He heard the Buddha preach and became his follower, and when the Buddha suffered from stomach trouble, he cured him and was reborn later in the Brahma world. In the time of Padumuttara Buddha, he was a householder of Haṃsavatī, and, hearing a monk acclaimed as most healthy, he wished for a similar honour in a future life. Before the appearance of Vipassī Buddha, he was born in Bandhumatī, where he became a hermit. Later, he saw the Buddha, acknowledged him as teacher, and cured a monk of tiṇapupphakaroga (? hay fever). In the time of Kassapa Buddha, he renovated an old vihāra and provided the monks with medicaments.⁴ Bakkula lived to a very old age,⁵ and shortly before his death ordained Acela Kassapa, who had been his friend in his lay days.⁶ Bakkula was one of the four who had great abhiññā (mahābhiññappattā) in the time of Gotama Buddha, the others being the two chief disciples and Bhaddā Kaccānā.⁷ He is often mentioned⁸ as an example of a monk who practised asceticism without preaching it to others. Fifty-five kappas ago he was a king named Anoma (v.l. Arameni).⁹

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⁴ AA. i. 168 ff.; MA. ii. 928 ff.; ThagA. i. 434 ff.; Ap. i. 328 ff.; PSA. 491.

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⁵ AA. ii. 596; according to the Bakkula Sutta (M. iii. 125), he was eighty years a monk. This is confirmed by DA.

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⁶ See Bakkula Sutta below. The Thag. contains three verses (225-7) which he spoke when about to pass away.

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⁷ AA. i. 204.

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⁸ E.g., MA. i. 348.

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⁹ Ap. i. 329.

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Bakkula Sutta.—Bakkula’s friend, Acela Kassapa, visits him at Veḷuvana in Rājagaha. Bakkula tells him of his life during the eighty years of monkhood, and Kassapa wishes to be ordained under him. Soon after, Kassapa becomes an arahant, and Bakkula passes away as he sat on his pyre.¹

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¹ M. iii. 124 ff.

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Badaguṇa.—A locality in Rohaṇa, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxxiv. 124.

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Badaratittha.—See Padaratittha.

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Badaravallī.—The scene of a battle between the forces of Mānābha-raṇa and those of Parakkamabāhu I.¹

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¹ Cv. lxxii. 96.

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Badarikārāma.—A park about three miles from Kosambī¹ where Khemaka stayed during his illness. He was visited by monks from the Ghositārāma.² The Buddha is said to have stayed there and to have preached the Tipallatthamiga Jātaka³ and the Tittira Jātaka⁴ regarding Rāhula (q.v.), who spent a whole night in the Buddha’s jakes at the Badarikārāma because he was unwilling to violate the rule laid down by the Buddha that no novice should share the room of an ordained monk.⁵

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¹ S. iii. 126.

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² SA. ii. 230.

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³ J. i. 160.

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⁴ J. iii. 64.

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⁵ See also Vin. iv. 16.

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Badaribhātikamāna.—A locality in Ceylon, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxx. 148.

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Badalatthala, Badalatthali.—A locality in the Dakkhiṇadesa of Ceylon.¹ It was the abode of the senāpati Saṅkha, who was killed there.² Nearby was Pilimvatthu³; it was to Badalatthala that the young Parakkama-bāhu first came when he escaped from his custodians. From there he went to Buddhagāma,⁴ and later returned to Baddalatthala in order to meet his mother, Ratanāvalī, and the senāpati Deva, that he might visit his father with them.⁵

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¹ Cv. lviii. 42; lxv. 26.

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² Ibid., lxiv. 9.

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³ Ibid., lxv. 4.

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⁴ Ibid., lxvi. 19.

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⁵ lxvii. 81.

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Baddula Sutta.—See Gaddula Sutta.

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Baddhaguṇa-vihāra.—A monastery in Ceylon. The cetiya there, destroyed by the Coḷas, was restored by Virabāhu, viceroy of Vijaya-bāhu I.¹

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¹ Cv. lx. 80.

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Baddheraka.—An elephant of the king of Kosala. He was once very strong, but as he grew old he became weak and, one day, stuck fast in the mire. The elephant-trainer, by the king’s orders, went to the elephant arrayed as for battle and caused the battle-drum to be beaten. The elephant’s pride was roused and he rose from the mire.¹ v.l. Pā-veyyaka.

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¹ DhA. iv. 25 f.

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**Baddhasīmāpāsāda.**—A twelve-storied uposatha-house built in Pulatthipura by Parakkamabāhu I.¹

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¹ Cv. lxxviii. 56, 67.

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**Bandha Sutta.**—See Vaccha Sutta.

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1. **“Bandhati” Sutta.**—Eight ways in which a woman attracts a man.¹

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¹ A. iv. 196 f.

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2. **“Bandhati” Sutta.**—Eight ways in which a man attracts a woman.¹

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¹ A. iv. 197.

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1. **Bandhana Sutta.**—The world is bound by pleasure; by abandoning craving, the world will become free.¹

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¹ S. i. 39.

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2. **Bandhana Sutta.**—The Buddha once heard that Pasenadi had taken men prisoners and had bound them in chains. He thereupon declared that the bonds of passion were stronger than any chains.¹ The Commentary says² that the incident was connected with the loss of the king’s turban diadem.

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¹ S. i. 76.

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² SA. i. 115; *cp.* Bandhanāgāra Jātaka.

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**Bandhanamokkha Jātaka** (No. 120).—The Bodhisatta was once chaplain to King Brahmadatta. While the king was absent, quelling a frontier rebellion, his queen sinned with all the messengers sent by the king to inquire after her welfare. On the day of the king’s return, the chaplain, while decorating the palace, entered the queen’s apartments, and she asked him to satisfy her lust. When he refused the queen (feigning illness) charged him with having ill-treated her. Thereupon the king ordered that the chaplain be beheaded, but the latter begged to be brought before the king, where he protested his innocence and proved, by the testimony of the king’s messengers, the queen’s wickedness. The king wished to put to death the queen and all the messengers, but the chaplain interceded on their behalf and they were pardoned. He himself retired to the Himālaya, where he became an ascetic.

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The story was told in reference to the attempt of Ciñcā to bring calumny upon the Buddha. The queen is identified with Ciñcā and the king with Ānanda.¹

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¹ J. i. 437 ff.

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**Bandhanā Sutta.**—Those who regard the body, feelings, perceptions, etc., as self, are fettered by bonds; those who do not are free.¹

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¹ S. iii. 164.

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**Bandhanāgāra Jātaka** (No. 201).—The Bodhisatta was once born in a poor family and supported his mother. Having provided him with a wife, much against his will, she died soon after. When his wife was with child, he wished to go away and became an ascetic, but his wife persuaded him to stay. On her second conception he ran away and, becoming an ascetic, rejoiced in his freedom from the bonds of wife and family.

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The story was related when some monks reported to the Buddha that a gang of thieves had been taken captive by Pasenadi and put in chains. No chains were stronger than those of passion, said the Buddha.¹

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¹ J. i. 139 ff.; cp. Bandhana Sutta (2); the verses given in the Jātaka are also found there.

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1. **Bandhujīvaka Thera.**—An arahant. Thirty-one kappas ago he strung *bandhujīvaka* flowers together and offered them to Sikhī Buddha. Seven kappas ago he was a king named Samantacaksū.¹ He is probably identical with Devasabha.²

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¹ Ap. i. 175 f.

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² ThagA. i. 203 f.

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2. **Bandhujīvaka Thera.**—An arahant. He met Siddhattha Buddha in the forest ninety-four kappas ago and offered him lotuses and *bandhujīvaka* flowers. Fourteen kappas ago he was a king named Samuddakappa.¹

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¹ Ap. i. 192.

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1. **Bandhumatī.**—The city of birth of Vipassī Buddha.¹

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¹ J. i. 41; Bu. xx. 23; D. i. 7, etc.

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2. **Bandhumatī.**—Wife of King Bandhumā and mother of Vipassī Buddha.¹

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¹ J. i. 41; Bu. xx. 23; D. i. 7, etc.

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3. **Bandhumatī.**—A river near Bandhumatī.¹

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¹ SNA. i. 190.

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1. **Bandhumā.**—King of Bandhumatī and father of Vipassī Buddha. His wife was Bandhumatī.¹ He had two daughters who, in their later lives, were Mahāmāyā and Uracchadā.² See also Ekasāṭaka and Mettā Therī.

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¹ J. i. 41, etc.

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² J. vi. 480 f.

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2. Bandhumā.—A Paceka Buddha.¹

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¹ M. iii. 70; ApA. i. 107.

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1. Bandhura Thera.—Son of the seṭṭhi of Sīlavatī. Having gone to Sāvatthi on business and heard the Buddha preach, he entered the Order, winning arahantship in due course. He later returned to Sīlavatī and preached to the king, who became a convert, and built for him a vihāra called Sudassana and paid him great honour. Bandhura gave the vihāra to the monks and returned to Sāvatthi, saying that he had no need of possessions.

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In the time of Siddhattha Buddha he was a watchman in the king's palace and offered kaṇavera flowers to the Buddha and his monks.¹

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¹ Thag. vs. 103; ThagA. 207 f.

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He is probably identical with Kaṇaverapupphiya of the Apadāna.² v.l. Sandhaya, Sandhava.

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² Ap. i. 182.

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2. Bandhura.—The chief groom of the elephant house of the king of Benares. Bandhura had only one eye. A crow built her nest over the doorway of the elephant house, laid there her eggs and hatched out her young. But every time Bandhura entered or left the stable on the back of the elephant, he struck the crow's nest with his hook, thus destroying it. The crow, in despair, made complaint, and her cry was one of the sounds mentioned in the Aṭṭhasadda Jātaka (q.v.). When the king discovered how Bandhura was acting, he rebuked him and dismissed him from his service.¹

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¹ J. iii. 430 f.

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Bandhula.—Son of a chieftain of the Mallas in Kusinārā. He studied at Takkasilā with Mahāli and Pasenadi. On his return home, he wished to give an exhibition of his skill, and the princely families of the Mallas bound sticks of bamboo in bundles of sixty, inserting a strip of iron in each bundle; they then suspended the bundles in the air and challenged Bandhula to cut them down. He leapt up in the air and smote them with his sword, but on discovering the treachery of his kinsmen, he threatened to kill them all; his parents, however, dissuaded him, and he went to live in Sāvatthi, where Pasenadi appointed him Senāpati. Bandhula's wife was Mallikā (known as Bandhula-Mallikā in order to distinguish her from the wife of Pasenadi). As she bore no children, Bandhula wished to send her back to her people; but when she went to bid farewell to the Buddha before her departure, he asked her to return to her husband. He accepted her, thereby showing his faith in the Buddha. Soon after she conceived a child, and her pregnancy-longing was to enter the lotus tank used by the princes of Vesālī on their coronation and to drink its water. Bandhula took her to Vesālī, drove away the strong guards who were posted at the lotus tank, and let Mallikā enjoy it to her heart’s content. When the Licchavi princes heard of this, they were greatly enraged and pursued Bandhula’s chariot, in spite of the warning of Mahāli. When the chariots of the Licchavis came into line, Bandhula, in order to frighten them, twanged his bow; but as they still pursued him, he shot a single arrow, which pierced each of the five hundred Licchavis through his girdle without their being aware of the wound. Bandhula told them of their plight; but they refused to believe him until they loosed the girdle of the foremost and he fell down dead. Thereupon they returned to their homes, bade farewell to their families, and fell dead on the moment of loosening their armour.

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Mallikā bore twin sons sixteen times; each of them became perfect in the various arts, and each had a retinue of one thousand men. One day, Bandhula retried a case which had been unjustly decided by the judge and his decision was greatly applauded. The king, hearing the applause and learning the reason, appointed him judge.¹ But the former judges poisoned the king’s mind against Bandhula, and the king, listening to them, sent Bandhula and his sons to quell a frontier rebellion, giving orders that they should all be murdered on the way home. This was done, and the news of the massacre was brought to Mallikā while she was entertaining five hundred monks led by the two Chief Disciples.² Mallikā read the message, and placing it in a fold of her dress, went on with her duties. Sāriputta discovered her fortitude at the end of the meal and greatly praised her. Mallikā, sending for her daughters-in-law, broke the news to them, urging them to harbour no resentment against the king. The king’s spies, discovering this, brought the news to Pasenadi. The king was greatly moved, and having sent for Mallikā, begged her forgiveness and granted her a boon. She chose as her boon that she and her thirty-two daughters-in-law should be allowed to return home to Kusinārā. Bandhula’s nephew, Dīghakārāyāna, was appointed commander-in-chief, but he never forgave the injury to Bandhula, and, in the end, brought about Pasenadi’s deposition and consequent death.³

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¹ It is probably this incident which is referred to at S. i. 74 (Atthakaraṇa Sutta); see also KS. i. 101, n. 3.

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² According to MA. (ii. 753) the Buddha was also present.

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³ DhA. i. 228 f., 349-56; J. iv. 148 ff.; MA. ii. 753 f.

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Bandhula is sometimes referred to as Bandhulamalla.⁴

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⁴ E.g., J. iv. 148.

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Bandhula’s wife, Mallikā, was one of the three persons possessing the Mahālatāpasādhana, the others being Visākhā and Devadāniyacora.⁵

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⁵ But see DhA. i. 412, where the daughter of Bārāṇasiseṭṭhi is substituted for Devadāniya.

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From the time of her husband's death Mallikā laid aside the pasādhana, but, on the day on which the Buddha's body was being removed for cremation, she washed the pasādhana in perfumed water and placed it on the body, which it completely covered. She expressed the wish that, as long as she remained in saṃsāra, her body should need no ornament.⁶

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⁶ DA. ii. 597.

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Babbarā.—Name of a tribe.¹

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¹ Ap. ii. 359.

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Babbu Jātaka (No. 137).—There was once a rich merchant of Kāsī who amassed forty crores of gold. His wife died and, because of her love of money, was reborn as a mouse dwelling over the family treasure. In due course the rest of the family died and the village was deserted. The Bodhisatta was a stone-cutter, working a quarry near the mouse's residence. She, liking him, brought him one day a coin, suggesting that, with a part of it, he should buy her some meat. The Bodhisatta agreed, and this continued for some time. One day the mouse was caught by a cat, but she obtained her release by promising him some of her food. She was later caught by three other cats, but was let free on the same terms. The mouse thus had only one fifth of her food and grew very thin. The Bodhisatta noticed this, and when she told him the reason, he put her inside a crystal box and suggested that when the cats came she should refuse to have anything to do with them. The first cat arrived and, on being reviled by the mouse, jumped on the crystal box and was crushed to death. The same fate overtook the other cats. The mouse thus became free, and in gratitude to the Bodhisatta, showed him all the treasure.

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The story was told in reference to Kāṇā (q.v.), who lost her husband owing to four monks. The monks were the cats and Kāṇā the mouse.¹

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¹ J. i. 477-80.

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Barabbala.—A locality in Ceylon, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxxiv. 51.

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1. Bala Vagga.—The second chapter of the Pañcaka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. iii. 9-14.

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2. Bala Vagga.—The third and eighth chapters of the Bala Samyutta.¹

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¹ S. v. 250, 252.

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Bala Saṃyutta.—The sixth section of the Mahā Vagga of the Saṃyutta Nikāya.¹

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¹ S. v. 249-53.

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1. Bala Sutta.—The four powers: energy, mindfulness, concentration and wisdom.¹

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¹ A. ii. 252.

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2. Bala Sutta.—On the five powers: faith, self-respect (hiri), fear of blame, energy and wisdom.¹

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¹ A. iii. 248.

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3. Bala Sutta.—On the six powers: faith, energy, mindfulness, concentration, insight, destruction of the āsavas.¹

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¹ A. iii. 280.

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4. Bala Sutta.—On the seven powers: the five in Sutta 2 (above) to which are added mindfulness and concentration.¹

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¹ A. iv. 3.

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5. Bala Sutta.—On the ten powers of an arahant, whereby he knows that his āsavas have come to an end.¹

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¹ A. v. 174 f.

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6. Bala Sutta.—The five powers (saddhā, viriya, sati, samādhi, paññā) constitute the path which leads to the Uncompounded.¹

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¹ S. iv. 361.

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7. Bala Sutta.—The practice of these five powers (see 6) is the path to the Uncompounded.¹

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¹ S. iv. 366.

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8. Bala Sutta.—The eight powers of eight beings: weeping in children, anger in women, weapons with thieves, power in kings, discontent with fools, understanding with the wise, consideration with the learned, forgiveness with ascetics and recluses.¹

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¹ A. iv. 223.

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9. Bala Sutta.—Just as all deeds requiring strength are done with the earth as their support, even so a monk, supported by virtue, cultivates the Noble Eightfold Path.¹

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¹ S. v. 45 = S. v. 135.

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**Balakathā.**—The ninth chapter of the Yuganandha Vagga of the Paṭisambhidāmagga.

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**Balakaraṇīya Vagga.**—Several sections of the Mahā Vagga of the Saṃyutta Nikāya bear this name—i.e., S. v. 45, 135, 138, 191, 240, 242, 246, 291, 308.

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**Balakkāra.**—A Kāliṅga prince, kinsman of Tiloka-Sundarī. He came to Ceylon and was given honour and gifts by Vijayabāhu I.¹

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¹ Cv. lix. 46.

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“ **Balataṃ** ” **Sutta.**—Six qualities, the possession of which destroys strength in concentration.¹

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¹ A. iii. 427.

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**Baladatta.**—A king, last of the dynasty of Brahmadeva, who reigned in Ekacakkhu.¹

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¹ Dpv. iii. 25; MT. 128.

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**Baladeva.**—The second of the sons of Devagabbhā, the brothers known as the Andhakaveṇhuputtā. Baladeva killed Cāṇura and Muṭṭhika. The latter, when dying, vowed vengeance and, having been born as a goblin in the Kāḷamattikā forest, assumed the form of a wrestler when Baladeva passed that way and killed and ate him.¹

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¹ J. iv. 81, 82, 88; PvA. 11, 93.

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**Baladevavattikā.**—Followers of a certain cult who hoped for purification by their practices.¹

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¹ MNid. 89.

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**Balapāsāna.**—A locality in Rohaṇa, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxxiv. 178; lxxv. 3, 5.

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**Balasena.**—A king of fifty-seven kappas ago; a previous birth of Upaṭṭhāyaka Thera.¹

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¹ Ap. i. 241.

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“ **Balāni** ” **Sutta.**—The four powers of faith, energy, mindfulness, concentration.¹

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¹ A. ii. 141 f.

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**Balibhojakā.**—Probably the totemistic name of a Sinhalese clan; they are mentioned in connection with the celebrations in honour of the Tooth Relic in the reign of Parakkamabāhu II.¹

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¹ Cv. lxxxv. 51; see also Cv. Trs. i. 29, n. 2.

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**Balivadda Sutta.**—On four kinds of oxen: those that are fierce to the cows of their own herd, to cows of other herds, those that are fierce to neither their own nor others; and the four corresponding kinds of men.¹

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¹ A. ii. 108.

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**Balisa Sutta.**—Dire are gains, favours and flattery, like to a flesh-baited hook, Māra being the fisherman.¹

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¹ S. ii. 226.

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**Baliharaṇa.**—A forest-tract (*vanasaṇḍa*) near Kusinārā where the Buddha is said to have stayed.¹ It was so called because the people there made offerings to various spirits.² The Kinti Sutta was preached there.³

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¹ A. i. 274; v. 79.

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² AA. i. 457; MA. ii. 826.

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³ M. ii. 238.

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**Baluggata.**—Fifteen kappas ago there were twelve kings of this name, previous births of Ugga Thera.¹ *v.l.* Khaluggata.

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¹ ThagA. i. 175; Ap. i. 165.

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**Bahalagaṅgā.**—The name given to a portion of the river flowing from the south of Himavā. The section is that which flows between the Tiyaggalapokkharaṇī and the Ummaggagaṅgā. It flows through a rock for a distance of sixty leagues.¹

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¹ SNA. ii. 439; AA. ii. 760; UdA. 302; MA. i. 586.

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**Bahalamassu-Tissa Thera.**—He was a pupil of Mahātissa, and when the latter was expelled by the Mahāvihāra monks for misdemeanour, Bahalamassu-Tissa left the Mahāvihāra in anger and, dwelling in Abhayagiri, formed there a separate faction.¹

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¹ Mhv. xxxiii. 96.

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**Bahukā.**—A river to which sacrifices were offered.¹ *v.l.* Bāhukā.

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¹ M. i. 39; J. v. 388 f.

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**Bahukāra Sutta.**—Three persons who are very helpful to one another he who leads to the Three Refuges, he through whom one understands Ill, etc., and he who leads one to the destruction of the āsavas.¹

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¹ A. i. 123.

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**Bahucintī.**—A fish. See the **Mitacintī Jātaka.**¹ ¹ J. i. 427 f.

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“ **Bahutarā-Sattā** ” **Vagga.**—The tenth chapter of the Sacca Saṃyutta.¹ ¹ S. v. 473.

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**Bahudhanaseṭṭhi.**—The name conferred by the king of Rājagaha on **Puṇṇa**, when the latter was raised to the rank of seṭṭhi.¹ See Puṇṇa (No. 2). ¹ DhA. iii. 307.

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**Bahudhātuka Sutta.**—Preached at Jetavana. It contains a series of questions asked by **Ānanda** and the Buddha’s answers. The Buddha describes various ways in which the monk can achieve mastery of the elements (*dhātu*), the senses, the chain of causation, the rationally possible and the rationally impossible. Other names for the sutta are **Catuparivaṭṭa**, **Dhammādāsa**, **Amatadundubhi** and **Anuttara-Saṅgā-mavijaya.**¹ ¹ M. iii. 61 ff.

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**Bhudhīti.**—A brahmin of the **Bhāradvājagotta** who had seven widowed daughters and was much in debt. One day he lost fourteen oxen, and, after searching for them for six days, he came across the Buddha in a forest-tract. He spoke the praises of the Buddha’s freedom, unperturbed by the anxieties to which he himself was a prey—for the Buddha had no nagging wife, no creditors, no vermin disturbing his sleep. The Buddha agreed with him, and he was so pleased with the Buddha’s words that he asked to be ordained. The Buddha ordained him¹; the Commentary adds² that he took the newly ordained to **Pasenadi** to whom he related what had happened. The king summoned the man’s creditors and paid them off, and having sent for his wife and daughters he took them under his protection. The man soon after became an arahant. ¹ S. i. 170 f. ² SA. i. 187 ff.

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**Bahudhīti Sutta.**—Relates the story of Bahudhīti Bhāradvāja.¹ ¹ S. i. 170 f.

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**Bahunandi.**—See **Bāhuraggi.**

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**Bahuputta, Bahuputtaka.**—King of Benares and husband of **Khemā**. He is identified with **Sāriputta**. For details see the **Haṃsa Jātaka.**¹ ¹ J. iv. 423 ff.; *cp.* **Seyya**.

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Bahuputta-, Bahuputtaka-cetiya.—A shrine in the neighbourhood of Vesālī, to the north of that city.¹ The Buddha is said to have stayed there.² It was a pre-Buddhistic shrine and, according to the Commentaries,³ was a many-branched nigrodha tree where persons prayed for sons to the deva of the tree. Hence its name.

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¹ D. iii. 9.

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² Ibid., ii. 118; Ud. vi. 1; S. v. 259.

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³ E.g., UdA. 323; SA. ii. 128, etc.

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Mahā Kassapa says that while yet a "learner" he paid homage to the Buddha at a Bahuputtaka-nigrodha where the Buddha had gone to meet him. The Buddha taught him of the training to be followed and, profiting by the lesson, eight days later Mahā Kassapa became an arahant. This nigrodha, however, was on the road from Rājagaha to Nālandā and was three leagues from Rājagaha.⁴ It cannot, therefore, have been identical with the tree which gave its name to the Bahuputta-cetiya.

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⁴ S. ii. 220; see s.v. Mahā Kassapa. It was here that the Buddha exchanged his robe for that of Kassapa, SA. ii. 128; ThagA. ii. 145; AA. i. 102; Mtu. iii. 50.

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Bahuputtaka-nigrodha.—See Bahuputtaka-cetiya.

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Bahuputtikā.—See Soṇā Therī.

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Bahumaṅgala-cetiya.—A shrine in Anurādhapura in the image-house of which Dhātusena erected Bodhisatta figures. He also provided a diadem of rays for the Buddha images in the cetiya. These images were known as Kālaselasatthā and Upasumbha.¹ The cetiya is probably identical with the Maṅgala-cetiya (q.v.).

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¹ Cv. xxxviii. 65.

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Bahubhāṇi Jātaka.—Evidently another name¹ for the Kacchapa Jātaka (No. 215) (q.v.).

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¹ Given in DhA. iv. 92.

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