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Dictionary of Pali Proper Names v2.c31: M

Dictionary of Pāli Proper Names v2.c31

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M

v2.c31.1

Mamsa Jātaka (No. 315).—The four sons of four rich merchants of Benares were once sitting at the cross-roads, and, seeing a deer-stalker hawking venison in a cart, one of them proposed to get some flesh from him. So he went up to the man and said, " Hi! my man! give me some meat," and the hunter gave him some skin and bone; the second, going up to him addressed him as " Elder Brother " and was given a joint; but the third cajoled him, calling him " Father," and received a savoury piece of meat; while the fourth (the Bodhisatta) addressed him as " Friend," and was given the whole of the rest of the deer, and the meat was conveyed to his house in the man's cart.

v2.c31.2

The story was related in reference to Sariputta. Some monks of Jetavana, having taken oil as a purgative, wished for some dainty food. They sent their attendants to beg in the cooks' quarters, but these had to come back empty-handed. Sāriputta met them, and, having heard their story, returned with them to the same street; the people gave him a full measure of dainty fare, which was distributed among the sick monks. Sāriputta is identified with the hunter of the story.¹

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¹ J. iii. 48-51.

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**Mamsa Sutta.**—Few are those who abstain from accepting gifts of uncooked flesh, many who do not.¹

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¹ S. v. 471.

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**Makara.**—A floodgate in the Parakkamasāmudda from which ran the Gambhīra Canal.¹

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¹ Cv. lxxix. 40.

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**Makaraddhaja.**—A name for the god Kāma.¹

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¹ Cv. lii. 68.

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**Makasa Jātaka** (No. 44).—Once, in a border village in Kāsi, there lived a number of carpenters. One day, one of them, a bald, grey-haired man, was planing some wood when a mosquito settled on his head and stung him. He asked his son who was sitting by to drive it away. The boy raised an axe, and meaning to drive away the mosquito, cleft his father's head in two, killing him. The Bodhisatta, a trader, saw this incident. "Better an enemy with sense than such a friend," said he.

v2.c31.11

The story was related in reference to some inhabitants of a hamlet in Magadha who were worried by mosquitoes when working in the jungle. One day they armed themselves with arrows, and while trying to shoot the mosquitoes, shot each other. The Buddha saw them outside the village greatly disabled because of their folly.¹

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¹ J. i. 246-48.

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**Makārañjiya.**—A monastery, the residence of the Elder Mahātissa.¹

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¹ Vsm. 292.

v2.c31.15

**Makuṭa-cetiya.**—A monument erected by Sakka on the summit of Sineru, enshrining a lock of hair cut off by Dīpaṅkara Buddha, when he renounced the world and became a monk.¹

v2.c31.16

¹ BuA. 68.

v2.c31.17

**Makuṭabandhana.**—A "shrine" of the Mallas to the east of Kusināra, where the Buddha's body was cremated.¹ Buddhaghosa explains that the Makuṭabandhana was a Hall in which the Malla-chiefs put on their ornaments on festival days. It was called a cetiya because it was decorated (cittakatatthena pan'esa cetiyam).²

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¹ D. ii. 160-1.

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² DA. ii. 596; see also Dvy. 201. Hiouen Thsang's description (Beal, op. cit., ii. 37) of the stūpa erected at what is evidently Makuṭabandhana suggests a different explanation. It was there that the Mallas laid aside their diamond maces (? makuṭa) and fell prostrate on the ground with grief at the Buddha's death.

v2.c31.20

**Makuṭamutta-sālā.**—A hall built in Anurādhapura on the spot where the dancing maidens laid aside their ornaments immediately after the death of Duṭṭhagāmaṇi.¹

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¹ Mhv. xxxii. 78; MT. 601.

v2.c31.22

**Makulaka.**—A vihāra in Ceylon, to the east of Ariṭṭhapabbata, built by Sūratissa.¹

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¹ Mhv. xxi. 6.

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**Makkaṭa Jātaka** (No. 173).—Once the Bodhisatta was a learned brahmin of Kāsi, and, when his wife died, he retired with his son to the Himālaya, where they lived the ascetic life. One day during a heavy shower of rain, a monkey, wishing to gain admission to the ascetics' hut, put on the bark dress of a dead ascetic and stood outside the door. The son wished to admit him, but the Bodhisatta recognised the monkey and drove him away. The boy is identified with Rāhula.¹

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¹ J. ii. 68 f.

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The circumstances in which the story was related are given in the Uddāla Jātaka (q.v.).

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**Makkaṭa Sutta.**—In certain tracts of the Himālaya where monkeys resort, hunters set up traps of pitch to catch the monkeys. Wise monkeys avoid the traps, but the foolish ones handle the pitch and their paws stick in it, one after another, and finally their muzzles, in their struggles to escape. So it is with foolish men who allow their senses to roam in wrong pastures—the objects of the senses.¹

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¹ S. v. 148.

v2.c31.29

**Makkarakaṭa.**—A locality in Avanti. Mahā Kaccāna once stayed there in a forest hut and was visited by Lohicca and his pupils.¹ The Commentary² calls Makkarakaṭa a town (nagara).

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¹ S. iv. 116 f.

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² SA. iii. 29.

v2.c31.32

**Makkhakudrūsa.**—A village in Rohaṇa, the residence of Kitti and Loka.¹

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¹ Cv. lv. 26; lvii. 1, 59.

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**Makkhali Vagga.**—The ninth chapter of the Eka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. i. 33-5.

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**Makkhali (or Micchādiṭṭhika) Sutta.**—A man with perverted view leads many people away from righteousness and plants them in unrighteousness.

v2.c31.37

There is no other thing so greatly to be blamed as wrong view. Like a fish-trap set at a river mouth is **Makkhali**, existing for the distress and destruction of many beings. He who urges adherence to a doctrine and discipline rightly expounded, he whom he thus urges, and he who, thus urged, walks therein accordingly, all alike beget much merit.¹

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¹ A. i. 33 f.

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**Makkhali-Gosāla.**—One of the six heretical teachers contemporaneous with the Buddha. He held¹ that there is no cause, either ultimate or remote, for the depravity of beings or for their rectitude. The attainment of any given condition or character does not depend either on one’s own acts, nor on the acts of another, nor on human effort. There is no such thing as power or energy or human strength or human vigour. All beings (*sattā*), all lives (*pāṇā*), all existent things (*bhūtā*), all living substances (*jīvā*),² are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature; it is according to their position in one or other of the six classes (*abhijāti*) that they experience ease or pain. There are fourteen hundred thousands of principle genera or species (*pamukhayoniya*), again six thousand others and again six hundred. There are five hundred kinds of *kamma*—there are sixty-two paths (or modes of conduct), sixty-two periods, six classes among men, eight stages of a prophet’s existence (*atthapurisabhūmi*),³ forty-nine hundred kinds of occupation, forty-nine hundred Ājīvakas, forty-nine hundred Wanderers (*Paribbājakā*), forty-nine hundred Nāga abodes (or species), two thousand sentient existences (*vīse indriyasate*), three thousand infernal states, thirty-six celestial, mundane or passionate grades (*rajodhātuyo*), seven classes of animate beings (*saññigabbhā*), or beings with the capacity of generating by means of separate sexes, seven of inanimate production (*asaññigabbhā*), seven of production by grafting (*niganthagabbhā*), seven grades of gods, men, devils, great lakes, precipices, dreams. There are eighty-four thousand periods during which both fools and wise alike, wandering in transmigration, shall at last make an end of pain. This cannot be done by virtue, or penance, or righteousness. Ease and pain, measured out as it were with a measure, cannot be altered in the course of transmigration (*saṃsāra*); there can be neither increase nor decrease thereof—both fools and wise alike, wandering in transmigration, exactly for the allotted term, shall then, and then only, make an end of pain.

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¹ D. i. 53 f. Makkhali, his views and his followers are also referred to at M. i. 231, 238, 483, 516 f.; S. i. 66, 68; iii. 211; iv. 398; A. i. 33 f., 286; iii. 276, 384; also J. i. 493, 509; S. iii. 69 ascribes the first portion of the account of Makkhali’s views (as given in D. i. 53)—that there is no cause, no reason for depravity or purity—to Pūraṇa Kassapa. A. i. 286 apparently confounds Makkhali with Ajita Kesakambala, and A. iii. 383 f. represents Pūraṇa Kassapa as though he were a disciple of Makkhali.

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² Buddhaghosa (DA. i. 160 ff.) gives details of these four classes showing how they are meant to include all that has life on this earth, from men down to plants. But the explanation is very confused and makes the terms by no means mutually exclusive.

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³ Buddhaghosa gives them as babyhood, playtime, trial time, erect time, learning time, ascetic time, prophet time, and prostrate time, with (very necessary) comments on each.

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Makkhali's views as given in the Buddhist books are difficult to understand, the Commentators themselves finding it a hopeless task. He seems to have believed in infinite gradations of existence; in his view, each individual thing has eternal existence, if not individually, at least in type. He evidently had definite conceptions of numerous grades of beings, celestial, infernal and mundane, as also of the infinity of time and the recurrent cycles of existence. He seems to have conceived the world as a system in which everything has a place and a function assigned to it, a system in which chance has no place and which admits of no other cause whatever, of the depravity or purity of beings, but that which is implied in the word Fate or Destiny (*niyati*). All types of things and all species of beings, however, are individually capable of transformation, that is of elevation or degradation in type. His theory of purification through transmigration (*saṃsārasuddhi*) probably meant perfection through transformation (*pariṇatā*)—transformation which implies not only the process of constant change, but also a fixed orderly mode of progression and retrogression. All things must, in course of time, attain perfection.⁴ Makkhali's followers are known as the Ājīvakas (*q.v.*).

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⁴ For a discussion on Makkhali and his doctrines see Barua: *Pre-buddhistic Indian Philosophy*, 297 ff.

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According to the books, the Buddha considered Makkhali as the most dangerous of the heretical teachers: "I know not of any other single person fraught with such loss to many folk, such discomfort, such sorrow to devas and men, as Makkhali, the infatuate."⁵ The Buddha also considered his view the meanest—"just as the hair blanket is reckoned the meanest of all woven garments, even so, of all the teachings of recluses, that of Makkhali is the meanest."⁶ Buddhaghosa⁷ draws particular distinction between the moral effect of Makkhali's doctrine on the one hand and that of the doctrines of Pūraṇa Kassapa and Ajita on the other. Pūraṇa, by his theory of the passivity of the soul, denied action; Ajita, by his annihilationistic theory denied retribution; whereas Makkhali, by his doctrine of fate or non-causation, denied both action and its result.

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⁵ A. i. 33.

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⁶ A. i. 286.

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⁷ DA. i. 166 f.

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Very little is known of the name and the life of Makkhali. The Buddhist records call him Makkhali-Gosāla. Buddhaghosa explains⁸ that he was once employed as a servant; one day, while carrying an oil-pot along a muddy road, he slipped and fell through carelessness, although warned thus by his master: "Mā khali," (stumble not)—hence his name. When he found that the oil-pot was broken, he fled; his master chased him and caught him by his garment, but he left it and ran along naked. He was called Gosāla, because he was born in a cow-shed. According to Jaina records,⁹ he is called Gosāla Maṅkhaliputta; he was born at Saravana near Sāvatthi, his father's name being Maṅkhali and his mother's Bhaddā. His father was a Maṅkha—i.e., a dealer in pictures—and Gosāla followed this profession until he became a monk.

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⁸ Ibid., 143 f.; MA. i. 422.

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⁹ See, e.g., Uvāsaga-dasāo, p. 1.

v2.c31.52

The philosopher's true name¹⁰ seems to have been Maskarin, the Jaina-Prakrit form of which is Maṅkhali and the Pāli form Makkhali. "Maskarin" is explained by Pāṇini¹¹ as "one who carries a bamboo staff" (maskara). A Maskarin is also known as Ekadaṇḍin. According to Patañjali,¹² the name indicates a School of Wanderers who were called Maskarins, not so much because they carried a bamboo staff as because they denied the freedom of the will. The Maskarins were thus fatalists or determinists.

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¹⁰ Barua, op. cit., 298.

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¹¹ VI. i. 154.

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¹² Mahābhāṣya iii. 96.

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1. Makhādeva.—King, son of Sāgaradeva, in the direct line from Mahāsammata. He was a great and liberal ruler, and his sons and grandsons, eighty-four thousand in number, reigned in Mithilā, the last of them being Nemiya, son of Kalārajanaka.¹ His dynasty was followed by that of Okkāka, so that he is one of the ancestors of the Sākyans.² See also Makhādeva Jātaka and Makhādeva Sutta. Makhādeva is identified with the Bodhisatta. In a later birth he became Nimi (q.v.). v.l. Maghādeva.

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¹ Dpv. iii. 34 f.; Mhv. ii. 10; MT. 129; DA. i. 258 calls him the son of Upacara; also SNA. i. 352.

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² DA. i. 258; SNA. i. 352.

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2. Makhādeva.—A yakkha, identified with Aṅgulimāla. For his story see Sutana Jātaka.¹

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¹ J. iii. 325 ff.

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Makhādeva Jātaka (No. 9).—The Bodhisatta was once born as Makhādeva, king of Mithilā in Videha. For successive periods of eighty-four thousand years each he had respectively amused himself as prince, ruled as viceroy, and reigned as king. He one day asked his barber to tell him as soon as he had any gray hairs. When, many years later, the barber found a gray hair, he pulled it out and laid it on the king's palm as he had been requested. The king had eighty-four thousand years yet to live, but he granted the barber a village yielding one hundred thousand, and, on that very day, gave over the kingdom to his son and renounced the world as though he had seen the King of Death. For eighty-four thousand years he lived as a recluse in the Makhādeva-ambavana and was reborn in the Brahma-world. Later, he became once more king of Mithilā under the name of Nimi, and in that life, too, he became a recluse.

v2.c31.62

The barber is identified with Ānanda and the son with Rāhula. The story was related to some monks who were talking one day about the Buddha's Renunciation.¹

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¹ J. i. 137 ff.; *cp.* M. ii. 74 ff., and J. vi. 95. See Thomas: *op. cit.*, 127.

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Makhādeva Sutta.—The Buddha visits the Makhādeva-ambavana, and, at a certain spot, smiles. In reply to Ānanda's question, he tells him the story of Makhādeva, of how he renounced the world when gray hairs appeared on his head and became a recluse, enjoining on his eldest son to do likewise when the time came. Makhādeva developed the four Brahmavihārā and was reborn in the Brahma-world. Eighty-four thousand of his descendants, in unbroken succession, followed the tradition set by him; the last of the kings to do this was Nimi, and his virtue having been remarked by the gods of Tāvatimsa, Sakka invited him there. Nimi accepted the invitation, but later returned to earth to rule righteously and to observe the four fast days in each month. Nimi's son was Kalārajanaka, who broke the high tradition and proved the last of the line.

v2.c31.65

Makhādeva's tradition led only to the Brahma-world, but the teachings of the Buddha lead to Enlightenment and Nibbāna.

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Makhādeva is identified with the Buddha.¹

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¹ M. ii. 74 ff.; *cp.* Makhādeva Jātaka and Nimi Jātaka.

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Makhādeva-ambavana.—A mango-grove in Mithilā where Makhādeva lived in meditation after retiring from household life.¹ This grove existed even in the time of the Buddha, and during his stay there with Ānanda he preached the Makhādeva Sutta.² Buddhaghosa explains³ that the garden was originally planned by Makhādeva, and that other kings, from time to time, replaced trees which had died.

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¹ J. i. 138 f.; vi. 95.

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² M. ii. 74.

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³ MA. ii. 732; see also Mtu. iii. 450.

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1. Makhilā.—A city near the Deer Park at Isipatana close to where Kakusandha Buddha preached his first sermon.¹

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¹ BuA. 210.

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2. Makhilā.—One of the two chief women disciples of Sikhi Buddha.¹

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¹ J. i. 41; BuA. 204; see also Akhilā.

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3. Makhilā.—One of the chief female lay patrons of Atthadassi Buddha.¹

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¹ Bu. xv. 21.

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4. Makhilā.—Wife of Sobhita Buddha in his last lay life; she gave him a meal of milk-rice just before his Enlightenment.¹

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¹ BuA. 137; but Bu (vii. 18) calls her Samaṅgī.

v2.c31.80

Magadha.—One of the four chief kingdoms of India at the time of the Buddha, the others being Kosala, the kingdom of the Vaṃsas and Avanti. Magadha formed one of the sixteen Mahājanapadas¹ and had its capital at Rājagaha or Giribbaja where Bimbisāra, and after him Ajātasattu, reigned. Later, Pāṭaliputta became the capital. By the time of Bimbisāra, Aṅga, too, formed a part of Magadha, and he was known as king of Aṅga-Magadha.² But prior to that, these were two separate kingdoms, often at war with each other.³ Several kings of Magadha are mentioned by name in the Jātakas—e.g., Arindama and Duyyodhana. In one story⁴ the Magadha kingdom is said to have been under the suzerainty of Aṅga. In the Buddha’s day, Magadha (inclusive of Aṅga) consisted of eighty thousand villages⁵ and had a circumference of some three hundred leagues.⁶

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¹ q.v.

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² See, e.g., Vin. i. 27 and ThagA. i. 544, where Bimbisāra sends for Soṇa Koḷivisa, a prominent citizen of Campā, capital of Aṅga.

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³ E.g., J. iv. 454 f.

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⁴ J. vi. 272.

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⁵ Vin. i. 179.

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⁶ DA. i. 148.

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Ajātasattu succeeded in annexing Kosala with the help of the Licchavis, and he succeeded also in bringing the confederation of the latter under his sway; preliminaries to this struggle are mentioned in the books.⁷

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⁷ E.g., D. ii. 73 f., 86.

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Under Bimbisāra and Ajātasattu, Magadha rose to such political eminence that for several centuries, right down to the time of Asoka, the history of Northern India was practically the history of Magadha.⁸

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⁸ A list of the kings from Bimbisāra to Asoka is found in Dvy. 369; cp. DA. i. 153; Mbv. 96, 98.

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At the time of the Buddha, the kingdom of Magadha was bounded on the east by the river Campā,⁹ on the south by the Vindhyā Mountains, on the west by the river Soṇa, and on the north by the Ganges. The latter river formed the boundary between Magadha and the republican country of the Licchavis, and both the Māgadhas and the Licchavis evidently had equal rights over the river. When the Buddha visited Vesāli, Bimbisāra made a road five leagues long, from Rājagaha to the river, and decorated it, and the Licchavis did the same on the other side.¹⁰

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⁹ Campā flowed between Aṅga and Magadha; J. iv. 454.

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¹⁰ DhA. iii. 439 f.; the Dvy. (p. 55) says that monks going from Sāvatthi to Rājagaha could cross the Ganges in boats kept either by Ajātasattu or by the Licchavis of Vesāli.

v2.c31.94

During the early Buddhist period Magadha was an important political and commercial centre, and was visited by people from all parts of Northern India in search of commerce and of learning. The kings of Magadha maintained friendly relations with their neighbours, Bimbisāra and Pasenadi marrying each other's sisters. Mention is made of an alliance between Pukkusāti,¹¹ king of Gandhāra and Bimbisāra. When Caṇḍappajjota of Ujjeni was suffering from jaundice, Bimbisāra sent him his own personal physician, Jīvaka.¹²

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¹¹ See s.v.

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¹² For details see s.v.

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In Magadha was the real birth of Buddhism,¹³ and it was from Magadha that it spread after the Third Council. The Buddha's chief disciples, Sāriputta and Moggallāna, came from Magadha.¹⁴ In Asoka's time the income from the four gates of his capital of Pāṭaliputta was four hundred thousand kahāpaṇas daily, and in the Sabhā, or Council, he would daily receive another hundred thousand kahāpaṇas.¹⁵ The cornfields of Magadha were rich and fertile,¹⁶ and each Magadha field was about one gāvuta in extent.¹⁷

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¹³ See, e.g., the words put in the mouth of Sahampati in Vin. i. 5 (pātur ahosi Magadhesu pubbe dhammo, etc.).

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¹⁴ See s.v.

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¹⁵ Sp. i. 52.

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¹⁶ Thag. vs. 208.

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¹⁷ Thus AA. ii. 616 explains the extent of Kakudha's body which filled two or three Māgadha village-fields (A. iii. 122).

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The names of several places in Magadha occur in the books—e.g., Ekanālā, Nālakagāma, Senānigāma, Khānumata, Andhakavindha, Macala, Mātulā, Ambalaṭṭhikā, Pāṭaligāma, Nālandā and Sālindiya.¹⁸

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¹⁸ See s.v.

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Buddhaghosa says¹⁹ that there are many fanciful explanations (bahudhā papañcanti) of the word Magadha. One such is that king Cetiya, when about to be swallowed up by the earth for having introduced lying into the world, was thus admonished by those standing round—“*Mā gadhaṃ pavisa*”; another that those who were digging in the earth saw the king, and that he said to them: “*Mā gadhaṃ karotha*.” The real explanation, accepted by Buddhaghosa himself, seems to have been that the country was the residence of a tribe of khattiyas called Magadhā.

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¹⁹ SNA. i. 135 f.

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The Magadhabhāsā is regarded as the speech of the Āriyans.²⁰ If children grow up without being taught any language, they will spontaneously use the Magadha language; it is spread all over Niraya, among lower animals, petas, humans and devas.²¹

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²⁰ E.g., Sp. i. 255.

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²¹ VibhA. 387 f.

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The people of Aṅga and Magadha were in the habit of holding a great annual sacrifice to Māha Brahmā in which a fire was kindled with sixty cartloads of firewood. They held the view that anything cast into the sacrificial fire would bring a thousandfold reward.²² Magadha was famous for a special kind of garlic²³ and the Magadha *nāla* was a standard of measure.²⁴

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²² SA. i. 269; but it is curious that in Vedic, Brāhmaṇa and Sūtra periods, Magadha was considered as outside the pale of Ariyan and Brahmanical culture, and was therefore looked down upon by Brahmanical writers. But it was the holy land of the Buddhists. See VT. ii. 207; Thomas: *op. cit.*, 13, 96.

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²³ Sp. iv. 920.

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²⁴ E.g., AA. i. 101.

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Magadha is identified with the modern South Behar. See also Magadhakhetta.

v2.c31.115

**Magadhakhetta.**—Mention is made in the books of the Magadhakhetta, probably an extensive rice-field which at once caught the eye on account of its terraces. It could be seen from the Indasāla-guhā.¹ The contour of the field struck the Buddha’s imagination and he asked Ānanda to design a robe of the same pattern. Ānanda did this very successfully, and this pattern has been adopted for the robes of members of the Order ever since.²

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¹ ThagA. i. 333.

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² Vin. i. 287.

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The Suvaṇṇakakkaṭa Jātaka³ mentions a field of one thousand *karīsas* (about eight thousand acres) in a brahmin village called Sālindiya to the east of Rājagaha. Magadhakhetta may sometimes have been used as another name for Magadha.⁴

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³ J. iii. 293; also iv. 277.

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⁴ See, e.g., AA. i. 126, where Nālakagāma is mentioned as having been in Magadhakhetta.

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**Magga Vagga.**—The twentieth section of the Dhammapada.

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**Magga Samyutta.**—The forty-fifth section of the Samyutta Nikāya.¹

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¹ S. v. 1-62.

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**1. Magga Sutta.**—The Buddha tells the monks how, as he meditated under the **Ajapāla-nigrodha**, the conviction came to him that the only way to Nibbāna was the cultivation of the four *satipaṭṭhānas*. The Brahmā Sahampati read his thoughts, and, appearing before him, confirmed this view.¹

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¹ S. v. 167 f.; 185 f.

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**2. Magga Sutta.**—The Buddha tells the monks how, while yet a Bodhisatta, he discovered the method of cultivation of the *iddhipādas*.¹

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¹ S. v. 281.

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**3. Magga Sutta.**—Wrong view, wrong aim, wrong speech and wrong action lead one to purgatory, their opposites to heaven. Likewise with livelihood, effort, mindfulness and concentration.¹

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¹ A. ii. 227.

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**4. Magga Sutta.**—The man who has wrong view, aim, speech and action, is censured by the wise.¹

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¹ A. ii. 229.

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**Maggakathā.**—The ninth division of the Mahāvagga of the Paṭisambhidāmagga.

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**Maggasira.**—The name of a month.¹

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¹ DA. i. 241.

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**Maggadattika Thera.**—An arahant. He once saw Atthadassī Buddha wandering about and scattered flowers in his path. Twenty thousand kappas ago he was king five times under the name of Pupphachadaniya.¹

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¹ Ap. i. 189.

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**Maggadāyaka Thera.**—An arahant. Ninety-four kappas ago he saw Siddhattha Buddha walking in the forest, and, with basket and hoe, made a path for him. Fifty-seven kappas ago he was a king named Suppabuddha.¹ He is probably identical with Eraka Thera.²

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¹ Ap. i. 173.

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² ThagA. i. 193 f.

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Maggasaññaka Thera.—An arahant. In the time of Padumuttara Buddha he was a devaputta in Himavā, and, coming across some monks who had lost their way in the forest, he entertained them and set them on the right road. One hundred and five kappas ago he was king twelve times under the name of Sacakkhu.¹ He is probably identical with Ekadhammasavaṇiya.²

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¹ Ap. i. 152 f.

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² ThagA. i. 151 f.

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“Maggena” Sutta.—The Noble Eightfold Path goes to the Uncompounded (*asaṅkhata*). The Buddha has shown it to his disciples for their welfare.¹

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¹ S. iv. 361.

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Magha.—The name Sakka bore in a previous birth¹ when he was born as a man in Macalagāma in Magadha. His story is given in the Kulāvaka Jātaka (*q.v.*)² Because of his birth as Magha, Sakka came to be known as Maghavā. Maghavā was, perhaps, not the personal name of any particular Sakka, but a title of all Sakkas, because the Sakka who was the real Magha is identified with the Bodhisatta,³ while the Buddha says⁴ that the Sakka, who visited him, and whose conversation is recorded in the Sakkapañha Sutta, was also known as Maghavā. The title probably originated from the time when Magha became Sakka.

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¹ The usual form of the name is a derivative—*e.g.*, J. vi. 212; he is often called Maghavā Sujampati—*e.g.*, J. iii. 146; iv. 403; v. 137, 139; vi. 102, 481, 573; or Maghavā Sakko—*e.g.*, J. v. 141; see also Mtu. i. 165, 167 (*sahasranetro Maghavān va śobhase*) and Mtu. iii. 366 (*Śakro āha : Maghavān ti me āhu manuṣyaloke*).

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² For a slightly different version see DhA. i. 264 ff.

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³ J. i. 207.

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⁴ S. i. 231; DhA. i. 264; see also n. 1 above.

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The Saṃyutta Commentary,⁵ however, says that Magha was not the Bodhisatta, but that his life was like that of a Bodhisatta (*Bodhisattacariyā viyassa cariyā ahosi*); in which case the name Maghavā belongs only to the present Sakka. Magha took upon himself seven vows (*vatapadāni*), which brought him birth as Sakka: to maintain his parents, to revere his elders, to use gentle language, to utter no slander, to be free from avarice, to practise generosity and open-handed liberality and kindness, to speak the truth, to be free from anger.⁶

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⁵ SA. i. 267; this is supported by the story as given in DA. iii. 710 ff. and DhA. i. 264 ff., where no mention is made of the Bodhisatta.

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⁶ S. i. 227 f.; SA. i. 267.

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For this and other titles of Sakka, see *s.v.* Sakka.

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Maghavapupphiya Thera.—An arahant. Ninety-one kappas ago he saw the Buddha (? Vipassī) seated in meditation on the banks of the Nammudā, and honoured him by placing a maghava-flower near him.¹

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¹ Ap. i. 240 f.

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Maghavā.—See Magha.

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Maghādeva.—See Makhādeva.

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Maṅkura.—One of the four ministers of Milinda who were sent to fetch Nāgasena to the palace.¹

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¹ Mil., p. 29 f.

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Maṅkulakārāma.—A monastery in Sunāparanta where Puṇṇa Thera lived (q.v.) and where the Buddha visited him. Near by was a village of merchants where Puṇṇa went for his alms and where lived his brother Culla-Puṇṇa. After the merchants had been saved from death by the intervention of Puṇṇa, they gave him a share of the red sandalwood they had obtained in the course of their travels, and with this they built a maṇḍalamāla in the vihāra and dedicated it to the Buddha. The Buddha lived there for seven days.¹

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¹ SA. iii. 15 ff.

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Maṅkulapabbata.—A locality where the Buddha spent his sixth vassa.¹ The reference is perhaps to the Maṅkulakārāma (q.v.), but there the Buddha is said to have stayed only seven days of the rainy season.

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¹ BuA. 3.

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Maṅgana.—A locality, probably a monastery in Ceylon, the residence of an arahant, Khuddaka-Tissa (Kujjaka-Tissa).¹ The place was five leagues from Anurādhapura and was visited by Saddhātissa.² A Maṅgana-vihāra is mentioned among the religious buildings erected by Dhātusena.³ This was probably a restoration of the original.

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¹ Mhv. xxxii. 53; J. vi. 30.

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² AA. i. 384.

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³ Cv. xxxviii. 48.

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1. Maṅgala. The third of the twenty-four Buddhas. He was born sixteen asaṅkheyyas and one hundred thousand kappas ago in the Uttarama-dhura Park, in the city of Uttara, his father being a khattiya named Uttara and his mother Uttarā. It is said that from the day of her conception, an aura shed its rays night and day from her body, to a distance of eighty hands—hence his name. He surpassed other Buddhas in glory of body. In his last birth as a human being (corresponding to that of Vessantara in the case of Gotama) he lived with his family as an ascetic. A man-eating yakkha, named Kharadāṭhika, took from him his two children and ate them in his presence, "crunching them as though they were yams,” while the blood dripped from his mouth.¹ The Bodhisatta stood firm in his resolve and repented not of his gift to the yakkha, but registered a desire that in future births his body should emit light as bright as the blood which flowed down the yakkha’s face. In a previous birth, Maṅgala paid honour to the cetiya of a Buddha by wrapping his body in cloth drenched with oil, setting fire to it and walking round the cetiya throughout the night, carrying on his head a golden bowl filled with scented oil and lighted with one thousand wicks. Not a hair on his body suffered damage.

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¹ It is probably this incident which is referred to at J. iv. 13.

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For nine thousand years Maṅgala lived in the household in three palaces, Yasavā, Sucimā and Sirimā, with his wife Yasavatī, by whom he had one son, Sīvala. He left the world on a horse and practised austerities for eight months. Just before his Enlightenment he ate a meal of milk-rice given by a maiden, Uttarā, daughter of Uttaratthi in Uttaragāma; an Ājīvaka, named Uttara, gave him grass for his seat. His Bodhi was a Nāga-tree. After his Enlightenment he lived for ninety thousand years, and for all that time the aura from his body spread throughout the ten thousand world systems, shutting out sun, moon and stars. People knew the times and the seasons by the cries of the birds and the blooming of the flowers.

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Maṅgala’s first sermon was preached in the Sirivaruttama Grove, near Sirivaḍḍha. His chief disciples among men were Sudeva and Dhammasena, and his chief nuns Sīvalā and Asokā. Pālita was his constant attendant.² Nanda and Visākha were his chief patrons among lay men and Anulā and Sutanā among lay women. In Maṅgala’s time the Bodhisatta was the brahmin Suruci (q.v.). Maṅgala’s body was eighty cubits high; he held three assemblies: the first at the preaching of the Dhammacakka, the second at Cittanagara, when he preached to Sunanda, king of Surabhinagara, and his son Anurāja, and the third at Mekhala to Sudeva and Dhammasena who later became his chief disciples.

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² BuA. (124) calls him Uttara.

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He died in the park of Vessara, and a cetiya, thirty leagues high, was erected over his ashes.³ It is said⁴ that all Maṅgala Buddha’s personal disciples attained arahantship before their death.

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³ Bu. iv. 1 ff.; BuA. 115 ff.; J. i. 30 ff.;

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⁴ the particulars found in Mtu. (i. 248-50) are slightly different.

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⁴ Bu. iv. 29.

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2. Maṅgala.—The Bodhisatta born as an ascetic in the time of Dhammadassī Buddha.¹ 3. Mangala.—The Bodhisatta born as an ascetic in the time of Siddhattha Buddha.¹ He was a very rich brahmin of Surasena, and later gave away all his wealth and became an ascetic. On one occasion, by his *iddhi*-power, he obtained fruit which grew on the jambu-tree (which gave its name to Jambudīpa) and offered it at the Surasena-vihāra to Siddhattha Buddha and ninety crores of monks.²

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¹ J. i. 40; but Bu. xvi. 9 says he was then born as Sakka.

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¹ Bu. xvii. 8; M.T. 62.

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² BuA. 187.

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4. Mangala Thera.—An arahant. He was present at the Foundation-ceremony of the Mahā Thūpa.¹ See Mahāmangala.

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¹ Dpv. xix. 8.

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5. Mangala.—A flood-gate in the Parakkamasamudda from which branched off the Mangala-Gangā.¹

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¹ Cv. lxxix. 45.

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6. Mangala.—A locality in South India mentioned in the account of the campaigns of Parakkamabāhu.¹

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¹ Cv. lxxvi. 297.

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7. Mangala.—A tribe of elephants, each of which had the strength of ten million men.¹

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¹ MA. i. 262; AA. ii. 822; BuA. 37, etc.

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8. Mangala.—A monk of Pagan, probably of the fourteenth century, author of a grammatical work called the Gandhatthi.¹

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¹ Bode, *op. cit.*, 26.

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9. Mangala.—A Thera of Ceylon, preceptor of Vedeha.¹

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¹ P.L.C. 223.

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10. Mangala.—A young man in the time of Vipassī Buddha, who came from Tāvatimsa and held a *mandārava*-flower over the Buddha as he sat meditating. Mangala was a previous birth of Ekamandāriya Thera.¹

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¹ Ap. i. 286.

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11. Mangala.—A Pacceka Buddha.¹

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¹ M. iii. 70.

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Mangala Jātaka (No. 87).—The Bodhisatta was once an Udicca-brahmin who, having entered the ascetic life, lived in Himavā. He one day visited Rājagaha, and the king invited him to stay in the Royal Park. While he was there, a brahmin who believed in omens as shown by clothes (*Dussalakkhaṇa-brāhmaṇa*) found a garment in his chest which had been gnawed by mice, and, fearing disaster, wished to have it thrown out into the charnel-ground. Unwilling to entrust the job to anyone else, he gave the clothes to his son to throw away. The Bodhisatta saw the garment and picked it up in spite of the grave warnings of the old brahmin, saying that no wise man should believe in omens.

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The story was told in reference to a superstitious brahmin of Rājagaha who had his clothes thrown away in the manner related above. The Buddha was waiting in the charnel-field and picked up the garments. When the brahmin protested, he related to him the story and preached to him on the folly of paying heed to superstitions. At the end of the sermon, father and son became sotāpannas. The characters in both stories are the same.¹

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¹ J. i. 371 ff.

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Maṅgala Vagga.—The fifteenth chapter of the Tika Nipāta of the Aṅguttara Nikāya.¹

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