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Dictionary of Pali Proper Names v2.c35: V

Dictionary of Pāli Proper Names v2.c35

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English

V

v2.c35.1

Vamsa Sutta.—See Ariyavamsa Sutta.

v2.c35.2

Vamatthappakāsinī.—The Commentary on the Mahāvaṃsa, traditionally ascribed to a Thera named Mahānāma, and probably written about the ninth century.¹

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¹ For details see P.T.S. edition, Introd.

v2.c35.4

Vamsabhūmi, Vamsaraṭṭha.—The country of the Vamsā (q.v.).

v2.c35.5

Vamsarājā.—See Udena.

v2.c35.6

Vamsā.—The Vamsas and their country. It lay to the south of Kosala, and its capital was Kosambī¹ on the Yamunā. Udena, son of Parantapa, also called Vamsarājā,² was its king in the time of the Buddha. Avanti lay to the south of the Vamsa country. The Vamsā were also called Vatsā.³ The country formed one of the sixteen Mahājanapadā (q.v.). The district of Bhagga, in which was Sumsumāragiri, seems to have been subject to the Vamsā in the Buddha's time, for we find Udena's son, Bodhi, living there.⁴ In nominal lists⁵ the Vamsā are generally mentioned with the Cetī.

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¹ E.g., J. iv. 28.

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² E.g., ibid., 370, 390.

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³ Bud. India, 3, 27; Mtu. i. 34.

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⁴ J. iii. 157, also Mahābhārata ii. 30, 10 f.

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⁵ E.g., D. ii. 200.

v2.c35.12

Vaka Jātaka (No. 300).—A wolf once lived on a rock near the Ganges. The winter floods came and surrounded the rock, and the wolf, unable to escape, decided to keep the holy day. The Bodhisatta, who was Sakka, appeared before him in the guise of a he-goat, and the wolf, forgetting his holy day, chased him round and round the rock. Finding he could not succeed in catching him, the wolf expressed his joy that his holy day had not been violated! Sakka, hovering above him, rebuked him for his weakness.

v2.c35.13

The story was related in reference to some monks, followers of Upasena (Vaṅgantaputta) (q.v.). Being aware of the permission granted by the Buddha to the monks who practised the thirteen *dhutaṅgas* to visit him even during his periods of solitude, these monks would practise them for a short while and then visit him. But, the visit over, they would at once throw off their rag-robes and don other garments. The Buddha discovered this and related the Jātaka.¹

v2.c35.14

¹ J. ii. 449 ff.; *cp.* Vin. iii. 231 f., where no mention is made of the Jātaka.

v2.c35.15

1. Vakkali Thera.—He belonged to a brahmin family of Sāvatthi and became proficient in the three Vedas. After he once saw the Buddha he could never tire of looking at him, and followed him about. In order to be closer to him he became a monk, and spent all his time, apart from meals and bathing, in contemplating the Buddha’s person. One day the Buddha said to him, “The sight of my foul body is useless; he who sees the Dhamma, he it is that seeth me” (*yo kho dhammaṃ passati so mamaṃ passati; yo mamaṃ passati so dhammaṃ passati*).¹ But even then Vakkali would not leave the Buddha till, on the last day of the rains, the Buddha commanded him to depart. Greatly grieved, Vakkali sought the precipices of Gijjhakūṭa. The Buddha, aware of this, appeared before him and uttered a stanza; then stretching out his hand, he said: “Come, monk.” Filled with joy, Vakkali rose in the air pondering on the Buddha’s words and realized arahantship.²

v2.c35.16

¹ *Cp.* Itv. sec. 92.

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² AA. i. 140 f.; the Apadāna account (Ap. ii. 465 f.) is similar. It says that the Buddha spoke to him from the foot of the rock. Vakkali jumped down to meet the Buddha, a depth of many cubits, but he alighted unhurt. It was on this occasion that the Buddha declared his eminence among those of implicit faith; also DhA. iv. 118 f. The DhA. reports three verses uttered by the Buddha in which he assures Vakkali that he will help him and look after him.

v2.c35.18

According to the Theragāthā Commentary,³ when Vakkali was dismissed by the Buddha he lived on Gijjhakūṭa, practising meditation, but could not attain insight because of his emotional nature (*saddhā*). The Buddha then gave him a special exercise, but neither could he achieve this, and, from lack of food, he suffered from cramp. The Buddha visited him and uttered a verse to encourage him. Vakkali spoke four verses⁴ in reply, and, conjuring up insight, won arahantship. Later, in the assembly of the monks, the Buddha declared him foremost among those of implicit faith (*saddhāadhimuttānaṃ*).⁵ In the Pārāyanavagga⁶ the Buddha is represented as holding Vakkali up to Piṅgiya as an example of one who won emancipation through faith.

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³ ThagA. i. 420.

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⁴ These are included in Thag. vss. 350-4.

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⁵ *cp.* A. i. 25; also Dvy. 49 and VibhA. 276; Vsm. i. 129.

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⁶ SN. vs. 1146.

v2.c35.23

The Samyutta account⁷ gives more details and differs in some respects from the above. There, Vakkali fell ill while on his way to visit the Buddha at Rājagaha, and was carried in a litter to a potter's shed in Rājagaha. There, at his request, the Buddha visited him and comforted him. He questioned Vakkali, who assured him that he had no cause to reprove himself with regard to morals (*sīlato*); his only worry was that he had not been able to see the Buddha earlier. The Buddha told him that seeing the Dhamma was equivalent to seeing him, and because Vakkali had realized the Dhamma, there would be no hereafter for him. After the Buddha had left, Vakkali asked his attendants to take him to Kālasilā on Isigili. The Buddha was on Gijjhakūṭa and was told by two devas that Vakkali was about to "obtain release." The Buddha sent word to him: "Fear not, Vakkali, your dying will not be evil." Vakkali rose from his bed to receive the Buddha's message, and sending word to the Buddha that he had no desire or love for the body or the other *khandhas*, he drew a knife and killed himself. The Buddha went to see his body, and declared that he had obtained Nibbāna and that Māra's attempt to find the consciousness of Vakkali would prove useless.

v2.c35.24

⁷ S. iii. 119 ff.; SA. ii. 229.

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The Commentary adds that Vakkali was conceited and blind to his remaining faults. He thought he was a *khīṇāsava*, and that he might rid himself of bodily pains by death. However, the stab with the knife caused him such pain that at the moment of dying he realized his *puthujjana* state, and, putting forth great effort, attained arahantship.

v2.c35.26

His resolve to become chief among the *saddhāadhimuttas* had been made in the time of Padumuttara Buddha, when he saw a monk also named Vakkali similarly honoured by the Buddha.⁸

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⁸ Ap. ii. 465 f.; AA. i. 140.

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2. Vakkali.—A monk in the time of Padumuttara Buddha, declared chief of those having implicit faith.¹

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¹ ThagA. i. 422; Ap. ii. 466.

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Vakkali Sutta.—The account, given in the Samyutta Nikāya,¹ of the attainment of arahantship and death of Vakkali (1) (*q.v.*).

v2.c35.31

¹ S. iii. 119 ff.

v2.c35.32

Vakkula.—See Bakkula.

v2.c35.33

Vaggumudā.—A river in the Vajji country (*v.l.* Vattamudā). On its banks lived Yasoja and his five hundred companions.¹

v2.c35.34

¹ Ud. iii. 3; ThagA. i. 357.

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Vaggumudātiriyā.—Monks who lived on the banks of the Vaggumudā, evidently distinct from Yasoja (*q.v.*) and his companions. When there was scarcity of food in the Vajji country these monks went about praising each other’s superhuman qualities so that the laymen, deceived by their pretensions, kept them in great luxury. When the Buddha discovered this, he rebuked them strongly and laid down the rules concerning the fourth Pārājikā offence.¹

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¹ Vin. iii. 87 ff.; Sp. ii. 481 ff.; DhA. iii. 480.

v2.c35.37

Vaṅka.—A king of Sāvatthi. For his story see the Ghata Jātaka (No. 355). He is identified with Ānanda.¹

v2.c35.38

¹ J. iii. 170.

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Vaṅkaka.—The name of Mount Vepulla in the time of Koṇāgamana Buddha.¹

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¹ S. ii. 191.

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Vaṅkagiri, Vaṅkapabbata, Vaṅkatapabbata.—A mountain in Himavā to which Vessantara was banished with his family. It was thirty leagues from the Ceta country and sixty leagues from Jetuttara, the way passing through Suvaṇṇagitāla, over the river Kontimāra, through Arañjaragiri, Dunniviṭṭha, northwards beyond Gandhamādana, over Mt. Vipula, across the Ketumatī River, through Mount Nālika and the Mucalinda Lake.¹ Vessantara and his family lived there in a hermitage built by Vissakamma at Sakka’s suggestion.² Sañjaya later built a road, eight usabhas wide, from Jetuttara to Vaṅka.³

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¹ Cyp. i. 9; J. vi. 514, 518, 519.

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² Ibid., 520.

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³ Ibid., 580.

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Vaṅkanāsika-Tissa.—King of Ceylon (171-4 A.C.). He was the son of Vasabha and his wife was the daughter of King Subha. He built the Mahāmangala-vihāra, and his wife built the Mātu-vihāra in honour of a monk who had given her his blessing. Vaṅkanāsika’s son was Gajabāhukagāmaṇi.¹

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¹ Mhv. xxxv. 108 ff.; Dpv. xxii. 12, 27 f.

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Vaṅkahāra, Vaṅgahāra.—A district in India, the birthplace of the Therī Cāpā.¹ It was probably to the south of Magadha.² Upaka lived there for some time, first as an Ājīvaka and later as Cāpā’s husband. The place is said to have been infested with fierce flies.³

v2.c35.48

¹ ThigA. 220; but see SNA. i. 259, where the janapada is called Vaṅga, not Vaṅkahāra.

v2.c35.49

² Sisters, 132 f.

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³ MA. i. 388.

v2.c35.51

Vaṅkāvaṭṭakagalla.—A monastery in Ceylon, built by Mahācūli-Mahātissa.¹

v2.c35.52

¹ Mhv. xxxiv. 9.

v2.c35.53

Vaṅga, Vaṅga.—The name of a people and their country, the modern Bengal. It is nowhere mentioned in the four Nikāyas, nor included among the Mahājanapadas. The mother of Sīhabāhu and Sīhasivalī was a Vaṅga princess, the daughter of the Vaṅga king who had married the daughter of the king of Kaliṅga.¹ The Milinda² mentions Vaṅga as a trading-place to be reached by sea.

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¹ Mhv. vi. 1 ff.; Dpv. ix. 2.

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² p. 359.

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Vaṅganta.—A brahmin, father of Sāriputta¹ (q.v.) and husband of Rūpasārī.² The brahmin Mahāsena was his friend, and the son of another friend became Sāriputta’s attendant.³ See Kiṃsīla Sutta.

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¹ SNA. i. 331; UdA. 266.

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² Ap. i. 102.

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³ DhA. ii. 84.

v2.c35.60

Vaṅgantaputta.—The epithet applied to Sāriputta’s brother Upasena (q.v.), to distinguish him from others of the same name.

v2.c35.61

Vaṅgīsa Thera.—He belonged to a brahmin family and was proficient in the Vedas. He gained repute by tapping on skulls with his finger-nail and telling thereby where the owners of the skull were reborn. During three years he thus gained much money. Then, in spite of the protests of his colleagues, he went to see the Buddha,¹ who gave him the skull of an arahant. Vaṅgīsa could make nothing of this and joined the Order to learn its secret. He was ordained by Nigrodhakappa, and, meditating on the thirty-two constituents of the body, he won arahantship. He then visited the Buddha again and praised him in various verses, full of similes and metaphors. This brought him reputation as a poet (*Kāvya-citta* or *Kāveyyamatta*). Later the Buddha declared him foremost among those pre-eminent in ready expression (*paṭibhānavantānaṃ*). His resolve to attain to this position was made in the time of Padumuttara Buddha.²

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¹ According to the Apadāna, he saw Sāriputta first and learnt from him about the Buddha.

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² A. i. 24; Dpv. iv. 4; ThagA. ii. 192 ff.; AA. i. 149 ff.; DhA. iv. 226 f.; SNA. i. 345 f.; Ap. ii. 495 ff.

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The Theragāthā³ contains numerous verses spoken by him on various occasions—some of them (1209-18) uttered about himself, his attempts to suppress desires excited by the sight of gaily dressed women⁴; others (1219-22) were self-admonitions against conceit because of his facility of speech; some were spoken in praise of sermons preached by the Buddha—e.g., the Subhāsita Sutta (1227-30), a sutta on Nibbāna (1238-45), and a sutta preached at the Pavāraṇa ceremony (1234-7). Several verses were in praise of his colleagues—e.g. Sāriputta (1231-3), Aññā-Koṇḍañña (1246-8), and Moggallāna (1249-51). One of Vangīsa’s long poems (vvs. 1263-74) is addressed to the Buddha, questioning him as to the destiny of his (Vangīsa’s) teacher Nigrodhakappa. The Commentary⁵ explains that when Nigrodhakappa died Vangīsa was absent and wished to be assured by the Buddha that his teacher had reached Nibbāna. But the poem is more than a question. It is really a eulogy of the Buddha. Another verse (1252) describes the Buddha as he sat surrounded by his monks on the banks of the Gaggarā at Campā.

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³ Thag. vss. 1208-79; most of these are repeated at S. i. 185 ff.

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⁴ Cf. S. i. 185; on one such occasion, he confessed his disaffection to Ānanda, who admonished him.

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⁵ ThagA. ii. 211.

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The Samyutta⁶ devotes one whole section to Vangīsa, dealing with the incidents connected with his life and giving poems made by him on these occasions. The Milinda⁷ also contains a poem attributed to Vangīsa in praise of the Buddha. According to the Apadāna,⁸ he was called Vangīsa, both because he was born in Vanga and also because he was master of the spoken word (vacana). See also Vangīsa Sutta and Subhāsita Sutta.

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⁶ S. i. 185 ff.; SA. i. 207 ff.

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⁷ p. 390.

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⁸ Ap. ii. 497 (vs. 27).

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1. Vangīsa Sutta.—Preached by the Buddha at Aggāḷava-cetiya. Vangīsa’s teacher, Nigrodhakappa, had just died there, and Vangīsa asks the Buddha if he had attained Nibbāna. Vangīsa’s question is really a poem in itself, containing ten verses, in praise of the Buddha. The Buddha says that Kappa has won Nibbāna, because he had severed all the bonds of Māra. Vangīsa then declares that Kappa attained that state because he followed the Buddha’s teaching.¹

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¹ SN. pp. 59 ff.; the verses of the sutta are included in the Theragāthā (1263-79).

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In the Commentary² the sutta is called Nigrodhakappa Sutta.

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² SNA. i. 345.

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2. Vangīsa Sutta.—A set of ten verses, spoken by Vangīsa at Jetavana, soon after winning arahantship, as he sat experiencing the bliss of emancipation. He congratulates himself on having become a disciple of the Buddha.¹

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¹ S. i. 196; the verses are included in Thag. 1253-62.

v2.c35.78

Vaṅgīsa-Thera Vatthu.—The story of Vaṅgīsa's conversion, his entry into the Order, and his attainment of arahantship.¹

v2.c35.79

¹ DhA. iv. 226 f.

v2.c35.80

Vaṅgīsa-Thera Saṃyutta.—The eighth section of the Saṃyutta Nikāya,¹ dealing with incidents connected with Vaṅgīsa Thera (q.v.).

v2.c35.81

¹ S. i. 185-96.

v2.c35.82

Vaṅguttara.—A mountain in Ceylon on which was built the Pācīna-pabbata-vihāra by Sūratissa.¹ The Mahāvaṃsa Ṭīkā² explains that Vaṅguttara was at the foot of Ekadvārikapabbata.

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¹ Mhv. xxi. 5.

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² p. 424.

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Vacana Sutta.—See Vanaropa Sutta.

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Vacanatthajoti, Vacanatthajotikā.—A glossary on the Vuttodaya by Vepullabuddhi Thera.¹

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¹ Sās., p. 75; Bode, op. cit., 28, n. 5.

v2.c35.88

Vacāvāṭaka.—A village in the Merukandara district, mentioned in the account of the campaigns of Parakkamabāhu I.¹

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¹ Cv. lxx. 282, 295.

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Vaccavācaka.—See Vācavācaka.

v2.c35.91

1. Vaccha.—A brahmin ascetic of long ago, near whose hut lived some Kinnaras. A spider used to weave his web around them, crack their heads and drink their blood. The Kinnaras sought Vaccha's assistance, but Vaccha refused to kill the spider, till tempted by the offer of a Kinnara-maiden named Rathavatī as his servant. Vaccha killed the spider and lived with Rathavatī as his wife.

v2.c35.92

This story was among those related by Mahosadha's parrot Māṭhara to the mynah-bird of the Pañcāla king's palace, to show her that in love there is no unlikeness—a man may well mate with a Kinnari, a parrot with a mynah.¹

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¹ J. vi. 422.

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2. Vaccha.—See Kisavaccha, Nandavaccha, Pilindavaccha, Tiriṭavaccha, Vacchagotta, etc. Also Ukkhepakatavaccha and the two Vanavacchas.

v2.c35.95

**Vaccha** or **Bandha Sutta**.—A conversation between the Buddha and **Vacchagotta Paribbājaka**. Vacchagotta asks, and the Buddha explains, why, unlike the various Paribbājakas, the Buddha does not say whether the world is eternal or not, or make various similar statements. Vacchagotta puts the same question to **Moggallāna** and receives the same answer. Vacchagotta expresses his admiration of the fact that teacher and pupil should agree so closely.¹

v2.c35.96

¹ S. iv. 395 f.; *cp.* S. iii. 257 f.

v2.c35.97

1. **Vacchagotta**.—A **Paribbājaka**, who later became an arahant Thera. Several conversations he had with the Buddha are mentioned in the books. For details see the **Tevijja Vacchagotta°**, **Aggi Vacchagotta°**, **Mahā Vacchagotta°**, **Vaccha°** and **Vacchagotta Suttas**. Some of these suttas are quoted in the **Kathāvatthu**.¹ The **Saṃyutta Nikāya**² contains a whole section on **Vacchagotta**; his discussions were chiefly concerned with such mythical questions as to whether the world is eternal, the nature of life, the existence or otherwise of the **Tathāgata** after death, etc. The three Vacchagotta Suttas of the **Majjhima Nikāya** seem to contain the story of Vacchagotta's conversion, in due order: at the conclusion of the Tevijja-Vacchagotta (No. 72) it is merely stated that "the Paribbājaka Vacchagotta rejoiced in what the Blessed One has said." At the end of the next, the Aggi-Vacchagotta, he is mentioned as having accepted the Buddha as his teacher. In the third, the Mahā-Vacchagotta, he seeks ordination from the Buddha at **Rājagaha**, and receives it after the requisite probationary period of four months. He returns to the Buddha after two weeks and tells him that he has attained all that is to be attained by a non-arahant's understanding and asks for a further exposition of the Doctrine. The Buddha tells him to proceed to the study of calm and insight, whereby sixfold *abhiññā* may be acquired. Vacchagotta profits by the lesson and soon after becomes an arahant. He thereupon sends news of his attainment to the Buddha through some monks, and the Buddha says he has already heard the news from the devas.³

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¹ E.g., p. 267, 505.

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² S. iii. 257 ff.; see also S. iv. 391 ff., for several discussions of Vacchagotta with Moggallāna, Ānanda and Sabhiya Kaccāna on similar topics.

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³ M. i. 493-97.

v2.c35.101

This story definitely identifies the Paribbājaka with the Thera of the same name, whose verse of ecstasy is included in the **Theragāthā**.⁴ According to the Commentary,⁵ he belonged to a rich brahmin family of the **Vaccha-clan** (Vacchagotta). His personal name is not given. He became an expert in brahmin learning, but failing to find therein what he sought, he became a Paribbājaka, joining the Buddha’s Order later.

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⁴ vs. 112.

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⁵ ThagA. i. 221.

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In the time of Vipassī Buddha he was a householder of Bandhumatī, and one day, when the Buddha and his monks were invited to the king’s palace, he swept the street along which the Buddha passed and set up a flag as decoration. As a result he was born, four kappas ago, as a rājā, Sudhaja by name. He is probably identical with Vīthisammajjaka of the Apadāna.⁶

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⁶ Ap. i. 177.

v2.c35.106

2. Vacchagotta.—A Paribbājaka. He is mentioned in the Aṅguttara Nikāya¹ as visiting the Buddha at Veṇāgapura, where he was at the head of the brahmins. He is possibly to be identified with Vacchagotta (1). In this context, however, he is called Veṇāgapurika. Vacchagotta (1) (q.v.) was a native of Rājagaha, but seems to have travelled widely, for we find him visiting the Buddha at Vesālī,² at Sāvatthi,³ and at Ñātikā,⁴ in addition to his visits to Rājagaha.⁵ The Commentary,⁶ moreover, explains Veṇāgapuraka by “Veṇāgapuravāsī,” which may mean that he merely lived at Veṇāgapura and was not necessarily a native of that place. Vacchagotta’s question was as to how the Buddha looked so shining and his colour so clear? Was it because he slept on a luxurious bed? The Buddha answered that his bed was luxurious and comfortable, but from quite a different point of view. At the end of the discourse, Vacchagotta declares himself a follower of the Buddha.

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¹ A. i. 180 f.

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² M. i. 481.

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³ Ibid., 483; S. iii. 257.

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⁴ S. iv. 401.

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⁵ M. i. 489.

v2.c35.112

⁶ AA. i. 410.

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3. Vacchagotta.—A brahmin of Kapilavatthu, father of Vanavaceha Thera (q.v.).¹

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¹ ThagA. i. 58.

v2.c35.115

Vacchagotta Sutta.—The Paribbājaka Vacchagotta asks the Buddha if it be true that the Buddha discourages the giving of alms to other than his own followers. The Buddha says that, in his eyes, even pot-scourings or dregs from cups thrown into a pool or cesspool, to feed the creatures living there, would be a source of merit. But gifts made to the good are more fruitful than those made to the wicked. The good are those who have abandoned lust, malevolence, sloth-and-torpor, excitement-and-flurry and doubt-and-wavering.¹

v2.c35.116

¹ A. i. 160 f.

v2.c35.117

Vacchanakha.—The Bodhisatta born as a Paribbājaka. See the Vacchanakha Jātaka.

v2.c35.118

Vacchanakha Jātaka (No. 235).—The Bodhisatta was once born as Vacchanakha, an anchorite living in the Himālaya, and on one occasion, having gone to Benares for salt and seasoning, he stayed in the king’s garden. A rich man saw him and, pleased with his looks, attended to his wants. A friendship soon grew up between them, and the rich man invited the hermit to give up his robes and share his wealth. But this offer the hermit refused, pointing out the disadvantages of household life.

v2.c35.119

The story was told in reference to an attempt of Roja, the Malla, friend of Ananda, to tempt the latter back to the worldly life by offering him half his possessions. Roja is identified with the rich man of the story.¹

v2.c35.120

¹ J. ii. 231 ff.

v2.c35.121

Vacchapāla Thera.—An arahant. He belonged to a rich brahmin family of Rājagaha. He witnessed the miracles performed by Uruvela-Kassapa and his self-submission to the Buddha when they visited Bimbisāra together, and marvelling thereat, entered the Order. Within a week he developed insight and became an arahant.

v2.c35.122

In the past he had been a brahmin, expert in brahmin-lore, and one day, while seeking a suitable person to whom he might give a large vessel of milk-rice left over from the sacrifice, he saw Vipassī Buddha and offered it to him. Forty-one kappas ago he became a king named Buddha.¹ He is probably identical with Pāyāsadāyaka of the Apadāna.²

v2.c35.123

¹ Thag. vs. 71; ThagA. i. 159 f.

v2.c35.124

² Ap. i. 157.

v2.c35.125

Vacchāyana.—See Pilotika. Buddhaghosa says¹ this was the name of Pilotika’s gotta.

v2.c35.126

¹ MA. i. 393.

v2.c35.127

Vajagaragiri-vihāra.—A monastery, probably in Ceylon, the residence of Kāladeva Thera (q.v.).¹

v2.c35.128

¹ MA. i. 100.

v2.c35.129

1. Vajira.—A senāpati of Dappula II. He built Kacchavāla-vihāra for the Pamsukūlins.¹

v2.c35.130

¹ Cv. xlix. 80.

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2. Vajira.—A minister of Sena I. He built for the monks a dwelling-house called Vajirasenaka.¹ 3. Vajira.—A teacher who wrote a commentary to the work of Jaṅghadāsaka.¹

v2.c35.132

¹ Cv. l. 84.

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¹ Gv. 74.

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4. Vajira.—One of the seven Yakkhas, guardians of Jotiya's palace. He stood at the third gate and had a retinue of three thousand.¹

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¹ DhA. iv. 209.

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Vajirakumārī, Vajirā.—Daughter of Pasenadi. When peace was established between Pasenadi and Ajātasattu, Pasenadi gave Vajirā in marriage to Ajātasattu, and gave, as part of her dowry, the village in Kāsī which had been the cause of their quarrel.¹ In the Piyajātika Sutta² she is called Vajirī. She was Pasenadi's only daughter.³

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¹ J. ii. 404; iv. 343; DhA. iii. 266.

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² M. ii. 110.

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³ MA. ii. 751.

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Vajiragga.—A general of Udaya II. He helped in the subjugation of Rohaṇa and in the capture of the Ādipāda Kittaggabodhi, who had rebelled against the king.¹

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¹ Cv. li. 105, 118, 126.

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Vajirapāṇi.—A Yakkha. It is said that whoever, even up to the third time of being asked, refuses to answer a reasonable question put by a Buddha, his head will split into pieces on the spot. It was Vajirapāṇi's duty to frighten such people by appearing before them in the sky, armed with a thunderbolt, which he was ready to hurl if necessary. He was visible only to the Buddha and the person in question. Two instances of this are given in the books—once in the case of Ambaṭṭha,¹ and again in that of Saccaka Nigaṇṭhaputta.² Buddhaghosa says³ that Vajirapāṇi is identical with Sakka, and proceeds to describe the fierce appearance assumed by him on these occasions. This arrangement was made in fulfilment of a promise made by Sakka, in the presence of Mahā Brahmā, when the Buddha was reluctant to preach the Dhamma,⁴ that if the Buddha would establish his rule of the Dhamma (Dhammacakka), Sakka would afford it the necessary protection. In some places,⁵ Vajirapāṇi's conquest of the Asuras is alluded to, thus establishing his identity with Indra. See also Vajirahattha.

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¹ D. i. 95; *cf.* the story in the Ayakūṭa Jātaka.

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² M. i. 231.

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³ DA. i. 264; MA. i. 457; *cp.* Dvy. 130.

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⁴ See Vin. i. 5 f.

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⁵ E.g., Cv. xcvi. 37; see also J.R.A.S. 1916, p. 733 f.

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Vajirabāhu.—A Yakkha who, with four thousand others, kept guard at the fourth gate of Jotiya’s palace.¹

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¹ DhA. iv. 209.

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Vajirabuddhi.—See Culla-Vajirabuddhi and Mahā-Vajirabuddhi.

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Vajirabuddhiṭīkā.—Also called Vinayagandhi or Vinayagaṇṭhi. A ṭīkā or explanation of difficult passages in the Vinaya Commentaries by Mahāvajirabuddhi Thera of Ceylon.¹

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¹ Gv. 60, 66.

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Vajiravāpi.—A tank in Ceylon near which was a fortress, once occupied by Gokaṇṇa.¹

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¹ Cv. lxx. 72.

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Vajiravutti.—See Vajirā (3).

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Vajirasama.—Ninety-one kappas ago there were seven kings of this name, all previous births of Sucidāyaka Thera.¹ *v.l.* Vajirāsakha.

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¹ Ap. i. 135.

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Vajirasena.—A building in the Abhayagiri-vihāra, erected by Vajira, minister of Sena I.¹

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¹ Cv. l. 84.

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Vajirahattha.—A deva, conqueror of the Asuras.¹ Buddhaghosa² identifies him with Indra.

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¹ D. ii. 259.

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² DA. ii. 689.

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1. Vajirā.—See Vajirakumārī.

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2. Vajirā Therī.—The Saṃyutta Nikāya¹ relates that one day, when she was taking her siesta in Adhavana at Sāvatthi, Māra questioned her as to the origin of “being” (satta), its creator, its origin, its destiny. Vajirā answers that there is no such thing as “being,” apart from certain conditioned factors, like a chariot, which exists only because of its parts. Māra retires discomfited.

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¹ S. i. 134 f.

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Vajirā’s verses are often quoted² both in the Canon and in later works, but they are not included in the Therīgāthā, nor do we know anything else about her.

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² E.g., Kvu. 240, 626; Mil, p. 28; Vsm. ii. 593.

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3. **Vajirā.**—A city in which reigned twenty-six kings, descendants of Deva. The last of them was called Sādhina.¹ The Mahāvaṃsa Ṭīkā² calls the city Vajiravutti. According to the Buddhavamsa,³ the Buddha’s bowl and staff were deposited, after his death, in Vajirā.

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¹ Dpv. iii. 20.

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² p. 128, 130.

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³ Bu. xxviii. 8.

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4. **Vajirā.**—Wife of Sakkasenāpati, the son of Kassapa V. She built a *parivena*, which was named after her.¹

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¹ Cv. lii. 52, 62.

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**Vajirā Sutta.**—An account of the conversation between Vajirā Therī (*q.v.*) and Māra.¹

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¹ S. i. 134 f.

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**Vajirāvudha.**—The weapon of Sakka. If he were to strike with it the Sinerupabbata, the weapon would pierce right through the mountain, which is one hundred and sixty-eight thousand yojanas in height.¹

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¹ SNA. i. 225.

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**Vajirindha.**—A brahmin of Sucirindha, whose daughter gave a meal of milk-rice to Kakusandha Buddha just before his Enlightenment.¹

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¹ BuA. p. 210.

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**Vajirī, Vājirī.**—See Vajirakumārī.

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**Vajjabhūmi.**—See Vajjī.

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**Vajjita Thera.**—He belonged to a retainer’s (*ibbha*) family in Kosala, and, because he had come from the Brahma-world, he wept whenever a woman took him in her arms. Since he thus avoided the touch of women, he came to be called “Vajjita.” When of age, he saw the Buddha’s Twin Miracle, entered the Order, and on that same day attained arahantship with sixfold *abhiññā*. Sixty-five kappas ago he was born in a remote village as a woodsman, and seeing the Pacceka Buddha, Upasanta, he offered him a *campaka*-flower.¹ Two verses spoken by him are included in the Theragāthā.²

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¹ ThagA. i. 336.

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² vss. 215-6.

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He is evidently identical with Ekacampakapupphiya of the Apadāna.³

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³ Ap. i. 288.

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1. **Vajjiputta Thera.**—He belonged to the family of a minister of Vesālī, and, seeing the majesty of the Buddha who visited the city, he joined the Order and lived in a wood near by. A festival took place in Vesālī, with much singing and dancing and gaiety. This distracted Vajjiputta, and he expressed his disgust in a verse spoken in scorn of the forest-life. A woodland sprite heard him and upbraided him, saying, "Though you spurn life in the forest, the wise, desiring solitude, think much of it," and she then uttered a verse praising it.¹ Urged on by the sprite's words, Vajjiputta developed insight and became an arahant.

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¹ This verse, which the monk afterwards repeated, is included in Thag. vs. 62.

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Ninety-one kappas ago he had been a householder and had paid homage to Vipassī Buddha, with pollen from nāga-flowers. Forty-five kappas ago he was a king, named Reṇu.²

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² ThagA. i. 142 f. Vajjiputta's story is given very briefly in S. i. 201 f.

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Vajjiputta's story is also given in the Dhammapada Commentary.³ There he is called a rājā, and is said to have renounced his kingdom when his turn came to rule. On the day of the festival, on the full-moon day of Kattika, he was filled with discontent. After his conversation with the woodland sprite, he sought the Buddha, who preached to him. He attained arahantship at the end of the Buddha's sermon.

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³ DhA. iii. 460 f.; see also SA. i. 228, where also he is called rājā. There may be some confusion between Vajjiputta (1) and (2).

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He is evidently to be identified with Reṇupūjaka of the Apadāna.⁴

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⁴ Ap. i. 146.

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2. Vajjiputta Thera.—He belonged to a Licchavi rājā's family, and while still young, and learning various arts, such as training elephants, he was filled with the desire for renunciation. One day he went to a vihāra where the Buddha was preaching, entered the Order, and not long after became an arahant.

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After the Buddha's death, when the chief Elders were living in various places prior to their agreed meeting for the recital of the Dhamma, he saw Ānanda, still a learner (sekha), teaching the Doctrine to a large assembly. Wishing to urge him to higher attainment, Vajjiputta uttered a verse, and this verse was among those which led to Ānanda's attainment of arahantship.¹

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¹ The verse is found in Thag. vs. 119. In S. i. 199 the verse is attributed to a forest deva who wished to agitate Ānanda. In Rockhill (op. cit., 155 f.), Vajjiputta was Ānanda's attendant at the time and preached to the people while Ānanda meditated.

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Ninety-four kappas ago, Vajjiputta had seen a Pacceka Buddha begging for alms and had given him plantain fruits.²

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² ThagA. i. 236 f.

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Vajjiputta or Vesāli Sutta.—Contains the story of the discontent of Vajjiputta (1) (q.v.).¹

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