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Dictionary of Pali Proper Names v2.c37: H

Dictionary of Pāli Proper Names v2.c37

Language
English

H

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1. Hamsa.—A palace occupied by Kassapa Buddha in his last lay life, before his renunciation.¹

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¹ Bu. xxv. 35; BuA. (217) calls it Hamsavā.

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2. Hamsa.—A palace occupied by Phussa Buddha before his renunciation.¹

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¹ Bu. xix. 15.

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1. Hamsa Jātaka (No. 502).—Once Khemā, wife of King Bahuputtaka of Benares, dreamed of a golden goose preaching the Law and craved for her dream to come true. The king had a lake, called Khemā, dug outside the city, and put it into it various kinds of food in order to entice the golden geese which lived in Cittakūṭa. They came, led by Dhataraṭṭha the Bodhisatta, who was caught in the snare laid by the king’s hunter. The Bodhisatta gave the alarm, and all the geese fled except Sumukha, his captain, who refused to leave him even though told to do so. When the hunter came, Sumukha persuaded him to let Dhataraṭṭha free and to take him instead. The hunter agreed, but when the Bodhisatta heard of the reason for his capture, he, too, insisted on going before the king. Both geese were, therefore, led before the king, who was overjoyed. Dhataraṭṭha preached the Law and the queen’s craving was appeased; the geese were then allowed to fly away.

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The story was related in reference to Ānanda’s readiness to give his life for the Buddha. Channa is identified with the huntsman, Sāriputta with the king, Khemā Therī with the queen, and Ānanda with Sumukha.¹

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¹ J. iv. 423-30; cf. the Mahāhamsa Jātaka.

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2. Hamsa Jātaka.—See the Culla-hamsa and Mahāhamsa Jātakas.

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Hamsavaṭṭa.—A religious building erected by Sirināga to the south of the Mucela-tree in Anurādhapura.¹

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¹ Mhv. xxxvi. 56; MT. 664.

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1. Hamsavatī.—The city of birth of Padumuttara Buddha.¹ It existed in the time of Tissa Buddha also, for he preached to Brahmadeva and Udayana of Hamsavatī.² The river Bhagīrathī flowed by the city.³ 2. Hamsavati.—The Pāli name for the city of Pegu in Burma.¹

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¹ J. i. 37; Bu. xi. 19, etc.

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² BuA. 189.

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³ Ap. ii. 343.

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¹ Bode, op. cit., 36.

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Hamsavaha.—The horse on which Sujāta Buddha left household life.¹

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¹ BuA. 168.

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Hamsā.—A palace occupied by Dīpaṅkara Buddha before his renunciation.¹

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¹ Bu. ii. 208.

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Hamsā Vagga.—The twelfth section of the Eka Nipāta of the Jātakaṭṭhakathā.¹

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¹ J. i. 424-40.

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Hamsārāma.—A monastery in Hamsavatī, where Padumuttara Buddha lived.¹

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¹ Ap. ii. 501.

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Haṅkana-vihāra.—A monastery in Ceylon, where lived an old Thera who believed himself to be an arahant. Dhammadinna of Talaṅgara (q.v.) asked him to create an elephant and make it approach him. This he did, but was so scared at the sight that he knew his mistake regarding his attainment, and asked pardon of Dhammadinna.¹

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¹ MA. i. 150.

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Haṅkanaka.—A place, evidently in Ceylon, where lived Mahādatta Thera.¹

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¹ VibhA. 489; Vsm. 634.

v2.c37.28

Haṅkāra.—A village in Ceylon, given by Aggabodhi III. for the Padhānaghara, called Mahallarāja.¹

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¹ Cv. xliv. 120.

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Haṅkārapiṭṭhi.—A place in Ceylon outside the gate of Kapallakkhaṇḍa. There Iḷanāga inflicted a great defeat on the Lambakaṇṇas, who had risen against him.¹

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¹ Mhv. xxxv. 34.

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Hattanna.—A village near Nālanda, in Ceylon, mentioned in the account of the wars of Parakkamabāhu I.¹ 1. Hatthaka, called Āḷavaka.—An eminent lay disciple of the Buddha declared foremost among those who gather a following by means of the four bases of sympathy (*catūhi vatthūhi parisam saṅgaṇhantānam*).¹ He was the son of the king of Āḷavī (hence his name Āḷavaka), and the Buddha saved him from being eaten by the Yakkha Āḷavaka (*q.v.*). He was given the name of Hatthaka because he was handed to the Buddha by the Yakkha, after the latter’s conversion, and by the Buddha to the king’s messengers. He was thus “handed” from one to another (*hatthato hattham gatattā*).²

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¹ Cv. lxx. 215, 296.

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¹ A. i. 26.

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² AA. i. 212; SNA. i. 240.

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When he grew up Hatthaka heard the Buddha preach, and, in due course, became an Anāgāmin. He was always accompanied by five hundred lay disciples, and was one of seven laymen who had such a following.³ The books record several conversations between the Buddha and Hatthaka. He once saw the Buddha at Gomagga in Siṃsapavana, near Āḷavī, and asked him if he were one of those who lived happily. The Buddha said he was always happy in any circumstances.⁴ On another occasion the Buddha asked Hatthaka how he could command the allegiance of such a large company. “By the four bases of sympathy,” he answered, “by giving gifts, by kindly words, by kindly deeds, by equality of treatment.” And when Hatthaka had gone, the Buddha praised him for his eminence, in that he possessed eight marvellous qualities: faith, virtue, conscientiousness, fear of blame, ability to listen well, charity, wisdom, modesty.⁵ Together with Citta-gahapati, Hatthaka is often held up as an example to be copied by others.⁶

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³ SA. iii. 223.

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⁴ A. i. 136 f.

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⁵ Ibid., iv. 218 f.; his modesty is especially mentioned elsewhere also e.g., at A. iv. 216.

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⁶ E.g., at S. ii. 235; A. i. 88; ii. 164; iii. 451, etc.

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After death, Hatthaka was born in Avihā, there to pass away entirely. From there he once visited the Buddha and tried to stand in his presence, but collapsed and could not remain upright. The Buddha then asked him to create a gross body-form, and when he did this he was able to stand. He told the Buddha that he was constantly surrounded by devas wishing to learn the Dhamma from him, and confessed that he had died regretting three things—of not having seen enough of the Buddha, heard enough of the Dhamma, served enough the Saṅgha.⁷

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⁷ Ibid., i. 278 f.

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In the *Buddhavamsa*,⁸ Citta and Hatthakāḷavaka are mentioned as the chief lay patrons (*aggupaṭṭhākā*) of Gotama Buddha.

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⁸ Bu. xxvi. 19.

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2. Hatthaka.—A monk. He was a Sākyan and loved holding discussions with the heretics. When he suffered defeat at their hands, he would resort to falsehood and evasion, or would ask his opponent to meet him somewhere and then go there before the appointed time and give it out that his opponent had avoided him. This matter was reported to the Buddha, who rebuked Hatthaka for his conduct.¹

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¹ Vin. iv. 1 f.; cf. DhA. iii. 390.

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1. Hatthaka Sutta.—Describes the visit to the Buddha of Hatthaka Āḷavaka after his birth as a *devaputta* (*Brahmā*) in Avihā.¹

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¹ A. i. 278 f.

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2. Hatthaka Sutta.—The Buddha praises Hatthaka Āḷavaka (*q.v.*) for eight qualities possessed by him.¹

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¹ A. iv. 216 f.

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1. Hatthadātha.—A nephew of Dāṭhopatissa I. who fled to Jambudīpa when Dāṭhopatissa was defeated by Kassapa II. He later returned with a Damiḷa force, defeated Dappula II., who was then on the throne, and became king under the name of Dāṭhopatissa II. (650-58 A.C.).¹ His nephew, Aggabodhi, became Viceroy and governor of Dakkhiṇadesa. Hatthadātha gave Senāmagāma to the Kassapa-vihāra, Mahāgalla to the Padhānaghara, Kasagāma to the Mora-pariveṇa, and Puṇṇeli to the Thūpārāma. He built the Kappura-pariveṇa and the Tiputthulla-pariveṇa in the Abhayuttara-vihāra. Mānavamma of Rohaṇa rose in rebellion against him, but was defeated in a battle. Dāṭhopatissa was succeeded by Aggabodhi VI.²

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¹ Cv. xliv. 154.

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² Ibid., xlv. 22, 78 f.; xlvi. 1; xlvii. 4, 36, 39.

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2. Hatthadātha.—A native of Uṇhanagara. He was summoned to Ceylon by the Damiḷa Potthakuṭṭha and consecrated king (676 A.C.). He built the Padhānaghara in Kāladīghāvika and died after a reign of only six months, killed by the soldiers of Mānavamma.¹

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¹ Cv. xlvi. 45; xlvii. 57; see also Cv. *Trs.* i. 102, n. 3.

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Hatthapadūpamā Sutta.—Where there is a hand, there are seen taking up and putting down. Similarly, with a foot are coming and going; with a limb, bending and stretching; with a belly, hunger and thirst. Likewise, where there is eye, arises eye-contact, and consequent personal weal and woe, etc.¹

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¹ S. iv. 171 f.

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Hatthavanagalla-vihāra.—A monastery, erected by Goṭhābhaya on the spot where Sirisaṅghabodhi (*q.v.*) gave his head as a gift to a poor man. It was repaired by Parakkamabāhu II. Vijayabāhu III. was cremated near the vihāra, and Parakkamabāhu II. built there a cetiya and an octagonal image-house which contained a stone image of the Buddha.¹ It is said that a king, named Upatissa, had built in the monastery a five-storeyed pāsāda in honour of a monk who made the earth and sky resound with thunder at the moment of his attainment of arahantship. Parakkamabāhu II. found it fallen into decay and had it restored in his name. His minister, Devappatirāja, erected, in the king's name, a three-storeyed pāsāda, gave it to Anomadassī Thera, who was chief incumbent of the vihāra at that time, and set up a stone inscription to record the gift.²

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¹ Cv. lxxxv. 73 f.

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² Ibid., lxxxvi. 12 f., 37 f.

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1. Hatthā (*v.l.* Bhattā).—The chief wife of the third Okkāka. She had five sons and four daughters: Okkāmukha, Karakaṇḍu, Hatthinika, Sinisūra, and Piyā; Suppiyā, Ānandā, Vijitā and Vijitasenā.¹

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¹ DA. i. 258; SNA. ii. 352; MṬ. 131.

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2. Hatthā.—One of the chief lay-women supporters of Padumuttara Buddha.¹

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¹ Bu. xi. 26.

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Hatthāroha.—A *gāmaṇi* of Rājagaha who visited the Buddha and asked him what destiny awaited him after death. The Buddha replied that he would be born in the Sārañjita (Sārājita) Niraya.¹

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¹ S. iv. 310.

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Hatthārohaputta Thera.—He was born in the family of an elephant-driver of Sāvatthi and became expert in elephant-lore. One day, while training an elephant by the river, he felt that it would be better if he were to train himself. So he went to the Buddha, heard him preach, and, having entered the Order, attained arahantship.¹

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¹ Thag. vs. 77; ThagA. i. 170 f.

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In the time of Vipassī Buddha he was a householder. Having seen the Buddha, he offered him flowers and paid him homage. Forty-one kappas ago he was a king, named Varaṇa. He is probably identical with Gaṇthipupphiya Thera of the *Apadāna*.²

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² Ap. i. 162.

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Hatthālhaka-vihāra.—A nunnery built by Devānampiyatissa for the use of Saṅghamittā. It was called Hatthālhaka because it was built near the spot where the king's state elephant was fettered. Saṅghamittā's following came to be called Hatthalhakā from living in the vihāra.

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Later, they occupied also all the twelve buildings attached to the Upāsikā-vihāra, even when other sects arose.¹ The vihāra was originally within the city wall of Anurādhapura; but later, when Kuṭikaṇṇa-Tissa and Vasabha raised the boundary-wall, part of the vihāra grounds lay outside. The original boundary included the Kadambanadī.²

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¹ Mhv. xix. 71, 83; xx. 21 f., 49.

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² MT. 611.

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Hatthi Sutta.—See Bhadda Sutta.

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Hatthikucchipabbhāra.—A glen in which was the Mahindaguhā, covered by forest, at the entrance to a deep valley.¹

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¹ Vsm. 110.

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Hatthikucchi-vihāra.—A monastery in Ceylon where Aggabodhi I. built a pāsāda, bearing the name of his daughter Dāṭhā.¹ Aggabodhi VI. built there another pāsāda² which was restored by Aggabodhi IX.³ It was evidently a famous vihāra.⁴

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¹ Cv. xlii. 21.

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² Ibid., xlviii. 65.

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³ Ibid., xlix. 76.

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⁴ See, e.g., Vsm. 120.

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Hatthikkhandha-vihāra.—A monastery built by Sūratissa to the east of Anurādhapura¹ and near the village of Dvāramaṇḍala.²

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¹ Mhv. xxi. 4.

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² MT. 424.

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Hatthigāma.—A village on the road from Vesāli to Bhoganagara. It was the residence of Ugga-gahapati and is described as a village of the Vajjians. The Buddha stayed there and was visited by Ugga.¹ On his last journey he again rested in the village.²

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¹ A. iv. 212; AA. i. 214; S. iv. 109.

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² D. ii. 123.

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Hatthigiripura, Hatthiselapura.—The Pāli name for the modern town of Kurunegala in Ceylon. It is so called because near by is a mountain shaped like a reclining elephant. It is first mentioned in the time of Parakkamabāhu II., who made his yuvarāja, Bhuvanekabāhu, build a vihāra there.¹ The king was cremated close to the vihāra, and his son, Vijayabāhu, made a pilgrimage to the vihāra and to the place of cremation.² Bhuvanekabāhu removed the capital from Subhagiri to Hatthigiripura, where it remained till the death of Parakkamabāhu IV.³

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¹ Cv. lxxxv. 62.

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² Ibid., lxxxviii. 53 f.

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³ Ibid., xc. 59, 106.

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Hatthidāyaka Thera.—An arahant. Ninety-four kappas ago he presented an elephant to Siddhattha Buddha. Seventy-eight kappas ago he was king sixteen times, under the name of Samantapāsādika.¹

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¹ Ap. i. 208.

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Hatthidvāra.—One of the gates of Pulatthipura.¹

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¹ Cv. lxxiii. 160.

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Hatthināga Vagga.—The second section of the Cariyāpiṭaka.

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Hatthinika.—One of the four sons of the third Okkāka, by his queen Hatthā (q.v.).¹

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¹ In Mtu. (i. 348) he is called Hastika-Śīrṣa.

v2.c37.100

Hatthinipura.—A city in the kingdom of Kuru, the residence of the courtesan Serinī¹ (q.v.).

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¹ PvA. 201 f.

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“Hatthino” Sutta.—Few are they who refrain from accepting elephants, cattle, horses and mares, many who do not.¹

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¹ S. v. 472.

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Hatthipadopama Sutta.—See Culla- and Mahā-hatthipadopama Suttas.

v2.c37.105

1. Hatthipāla.—A teacher of old, with a following of many hundred disciples to whom he taught the way to union with Brahmā.¹ He is perhaps identical with Hatthipāla (2).

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¹ A. iii. 371, 373; iv. 135.

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2. Hatthipāla.—The Bodhisatta, born as son of the chaplain of Esukārī, king of Benares. See the Hatthipāla Jātaka.

v2.c37.108

Hatthipāla Jātaka (No. 509).—Esukārī, king of Benares, had no sons. His chaplain, hearing that the deity of a certain banyan tree had the power of giving sons, went to the tree and threatened to cut it down unless Esukārī had a son. The tree deity consulted Sakka, who persuaded four devas to be born as the sons, not of Esukārī, but of his chaplain. On the day when the chaplain came to cut down the tree, the deity told him of Sakka’s decision, and also warned him that the sons would not live the household life. In due course the sons were born and were named Hatthipāla, Gopāla, Assapāla and Ajapāla. Various devices were adopted to prevent them from turning to the ascetic life. But when Hatthipāla grew up he insisted on leaving home and becoming an ascetic, heedless of the entreaties both of his father and of Esukārī. His brothers, when their time came, acted in the same way. Later, their parents joined them. The king sent for all their wealth, but the queen, being wise, made him realize by means of a simile the folly of such an act. Together they left the world and joined Hatthipāla and his family. The citizens followed their example till the whole city was empty.

v2.c37.109

Hatthipāla preached to them and they all became ascetics. His company covered an area of thirty leagues, and with it he went to the Himālaya, where Vissakamma, acting under Sakka’s orders, built for them a hermitage extending over thirty-six leagues, on the banks of the Ganges. Soon after, other kings who, with their followers, had gone, one after another, to take Benares, realizing their folly, joined Hatthipāla and became ascetics.

v2.c37.110

The story was related in reference to the Buddha’s Great Renunciation. Suddhodana was Esukārī, Mahāmāyā his queen, Kassapa the chaplain, Bhaddā Kapilānī his wife, Anuruddha Ajapāla, Moggallāna Gopāla, Sāriputta Assapāla and the Buddha himself Hatthipāla.

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The large concourse that followed Hatthipāla is called Hatthipālasamāgama, and in it were several who later attained arahantship in Ceylon—Phussadeva of Kaṭakandhakāra, Mahāsaṅgharakkhita of Uparimaṇḍalakamalaya, Maliyamahādeva, Mahādeva of Bhaggagiri, Mahāsīva of Vāmantapabbhāra, and Mahānāga of Kāḷavallimaṇḍapa.¹ A Burmese monk of Ava, Raṭṭhasāra by name, born in 1468, composed a metrical version of the Hatthipāla Jātaka.²

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¹ J. iv. 473-91; referred to at J. i. 45.

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² Bode, op. cit., 44.

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Hatthipura.—A city founded by the eldest son of Apacara, king of Ceti.¹ Later, thirty-six kings of the dynasty of Mahāsammata, sons and grandsons of a king named Brahmadatta, reigned in Hatthipura, the last king being Kambalavasabha.²

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¹ J. iii. 460.

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² Dpv. iii. 18; MṬ. 127, 130.

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Hatthipora.—A village in Ceylon, built on the spot where Nandhimitta forced the elephant Kaṇḍula to squat on its haunches.¹

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¹ Mhv. xxv. 23.

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Hatthiporikā.—A tribe,¹ probably the people of Hatthipura.

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¹ Ap. ii. 359.

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Hatthibhoga.—The district given for the maintenance of Ilaṅāga’s state elephant, who saved the king from the prison into which he was cast by the Lambakaṇṇas.¹ It was in the south of Ceylon and in the village was the Paṅgura-vihāra.²

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¹ Mhv. xxv. 20 f., 44.

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² MA. i. 530.

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Hatthimukha.—One of the mouths of the Anotattadaha.¹

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¹ SNA. ii. 438.

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Hatthisāriputta.—See Citta Hatthisāriputta.

v2.c37.127

Hatthisālā.—A religious building in Anrādhapura. Mahinda IV. built for it an alms-hall, and gave to beggars who came there alms and couches.¹

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¹ Cv. liv. 30.

v2.c37.129

Hatthiselapura.—See Hatthigiripura.

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Hadayuṇha-pariveṇa.—A monastery on Cetiyagiri, built by Sena Ilaṅga and given over to the Dhammarueikas.¹

v2.c37.131

¹ Cv. lii. 18.

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Hanumantadvāra.—One of the gates of Pulatthipura.¹

v2.c37.133

¹ Cv. lxxiii. 161.

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Hambaṭṭhī.—A tank built by King Dhātusena.¹

v2.c37.135

¹ Cv. xxxviii. 50.

v2.c37.136

Hambugallaka.—A monastery in Ceylon, where a Thera, named Tissa, versed in the Nikāyas, brought about reconciliation between Vaṭṭagāmani and his disaffected ministers.¹

v2.c37.137

¹ Mhv. xxxiii. 71 ff.

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Haya Sutta.—See Assa Sutta.

v2.c37.139

“Haranti” Sutta.—On the four kinds of birth as harpies (Supaṇṇā) and their ability to carry away the different kinds of Nāgas.¹

v2.c37.140

¹ S. iii. 247.

v2.c37.141

Harayo-devā.—A class of devas present at the preaching of the Mahāsamaya Sutta,¹ The Commentary explains² that they were all named Hari.

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¹ D. ii. 260.

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² DA. ii. 691.

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Hari.—See Harayo.

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Haritaca Jātaka.—See the Hārita Jātaka.

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Haritamāta Jātaka (No. 239).—The Bodhisatta was once born as a Green Frog. A water-snake, looking for fish, fell into a wicker cage set by men to catch fish. The fishes, seeing the snake, bit him till he fled, dripping with blood. Exhausted, he lay on the edge of the water. Seeing the Green Frog at the mouth of the cage, the snake asked him if the fish had done right in attacking him. “Why not?” asked the Frog; “you eat fish which get into your place and they eat you when you get into theirs.” The fish, hearing this, fell upon the snake and did him to death.

v2.c37.147

The story was related in reference to Ajātasattu’s war with Pasenadi. When he was victorious, Ajātasattu showed great delight, but when he lost he was quite downcast. The snake is identified with Ajātasattu.¹

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¹ J. ii. 237-39.

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Harittaca.—The Bodhisatta born as a brahmin. See the Hārita Jātaka.

v2.c37.150

Haritakīvāta.—A place in Rohaṇa, mentioned in the account of the wars of Parakkamabāhu I.¹

v2.c37.151

¹ Cv. lxxv. 173.

v2.c37.152

Haliddavasana.—A township of the Koliyans. The Buddha, when staying there, preached the Kukkuravatika Sutta to Puṇṇa-koliyaputta and Seniya Kukkuravatika.¹

v2.c37.153

¹ M. i. 387; see also S. v. 115 f., where another Buddha is mentioned as having preached a sermon there.

v2.c37.154

Haliddirāga Jātaka (No. 435).—The story is very similar to that of the Culla-Nārada Jātaka (q.v.). The girl tried to seduce the young ascetic when his father was away and take him back with her to the haunts of men, but he told her to go on, saying that he would follow after taking leave of his father. When the latter heard his story and learnt his intention, he exhorted the youth not to be ensnared by thoughts of lust. His son realized his folly and remained in the hermitage.¹

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¹ J. iii. 524-6.

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Hāragaja.—A class of devas present at the preaching of the Mahā-samaya Sutta.¹

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¹ D. ii. 260.

v2.c37.158

Hāni Sutta.—On seven things which lead to a lay disciple’s decline—failure to see monks, neglect of the Dhamma, etc.¹

v2.c37.159

Hārika.—A bandit of Rājagaha. After death he was born as a peta with a headless trunk, and was seen by Moggallāna. His mouth and his eyes were on his chest.¹ *v.l.* Hārita. ¹ S. ii. 260.

v2.c37.160

1. Hārita.—The same as Harittaca. See the Hārita Jātaka.

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2. Hārita.—A Mahā Brahmā who was present at the preaching of the Mahāsamaya Sutta, at the head of one hundred thousand other Brahmās.¹ He was one of the chief Brahmās.² ¹ D. ii. 261; DA. ii. 693; cf. *ibid.*, i. 40. ² See, *e.g.*, DA. ii. 693; MA. ii. 576.

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3. Hārita Thera.—He was the son of a wealthy brahmin of Sāvatthi, and had a beautiful wife. One day, while contemplating her beauty, he realized that it was impermanent. A few days later his wife was bitten by a snake and died. In his anguish he sought the Buddha, and, comforted by him, left the world. For some time he could not concentrate. Then one day, going to the village for alms, he saw a fletcher straightening his arrow. So he turned back and stirred up insight. The Buddha, standing in the air above him, admonished him in a verse, and Hārita attained arahantship.

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Thirty-one kappas ago he offered some kuṭaja-flowers to a Pacceka Buddha, named Sumana.¹ He is evidently identical with Kuṭajapupphiya Thera of the *Apadāna*.*²* ¹ Thag. vs. 29; ThagA. i. 87 f. ² Ap. ii. 451.

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4. Hārita Thera.—He was a brahmin of Sāvatthi, and, because of pride of birth, used to call others low-born. Later he entered the Order, but even then this habit persisted. One day, after hearing the Buddha preach, he reviewed his mind, and was distressed by his conceit and arrogance. Thereupon, putting forth effort, he conjured up insight and won arahantship.

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In the time of Padumuttara Buddha he offered perfumes at the Buddha’s funeral pyre.¹ He is evidently identical with Gandhapūjaka Thera of the *Apadāna*.*²* ¹ Thag. vss. 261-3; ThagA. i. 376 f. ² Ap. ii. 406.

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5. Hārita.—A mountain near Himavā.¹

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¹ Ap. i. 278; ThagA. i. 247.

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6. Hārita Thera.—An arahant. Dhammadassī Buddha preached to him in the Sudassanārāma and declared him foremost of those who practised austerities.¹

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¹ BuA. 183.

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Hārita Jātaka (No. 431).—The Bodhisatta was born in a wealthy brahmin family and was called Harittaca because of his golden colour. When his father died, he left the world and became an ascetic, with great supernatural powers. He went to Benares, and was invited by the king to live in the royal park. He accepted the invitation, and lived there for twelve years. The king was then called away to quell a frontier rebellion, and instructed the queen to look after the ascetic. One day, as the Bodhisatta came in late for his meal, the queen rose hastily and her robe of fine cloth fell from her. Harittaca was filled with lust, and, taking her hand and drawing a curtain round them, he lay with her. This then became a daily occurrence and the scandal spread abroad. The ministers wrote to the king, who, however, refused to believe them. When he returned he questioned the queen, who confessed her wrongdoing, but even then the king refused to believe it till Harittaca (or Hārita as he is also called) acknowledged his guilt. The king was full of admiration for his truthfulness and forgave him, but Harittaca, after preaching to the king on the misery of sinful desire, once more developed his mystic powers, took leave of the king, and returned to the Himālaya.

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The story was told in reference to a monk who had grown discontented because of a beautiful woman.¹

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¹ J. iii. 496-501.

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Hāritā.—A yakkhinī, wife of Paṇḍaka. These two and their five hundred children became sotāpannas when Majjhantika Thera preached to them in the Himālaya country.¹

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¹ Mhv. xii. 21.

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Hālakola.—A Damiḷa stronghold, captured by Duṭṭhagāmaṇi. Issariya was general of the fort.¹

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¹ Mhv. xxv. 11.

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Hālavāhanaka.—A Damiḷa general, subdued by Duṭṭhagāmaṇi.¹

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¹ Mhv. xxv. 13.

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Hāliddakāni, Hāliddakāni.—An eminent lay disciple of Avanti. Once when Mahā Kaccāna was staying in the Kuraragharapapāta, Hāliddakāni visited him and consulted him at length on the subjects treated in Māgandiyapañha¹ and again on those of the Sakkapañha.²

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¹ S. iii. 9 f.

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² Ibid., 13 f.

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On another occasion³ he questioned the Elder regarding the diversity of sensations.

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³ S. iv. 115 f.

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Hāliddakāni Suttā.—Three suttas¹ which describe the interviews which Hāliddakāni (q.v.) had with Mahā Kaccāna at Kuruaragharapapāta in Avanti.

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¹ S. iii. 9 f.; 13 f.. iv. 115 f.; the last is called Hāliddaka Sutta. See also MNid. i. 197 f.

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Hāsajanaka Thera.—An arahant. Ninety-one kappas ago he saw the rag robe of a Buddha hanging from the branch of a tree. Pleased with the sight, he did obeisance to it.¹

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¹ Ap. i. 259.

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Himsaka.—See Aṅgulimāla.

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Hiṅga.—A Pacceka Buddha.¹

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¹ M. iii. 70.

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Hiṅgulapabbata.—A mountain in Himavā,¹ where Nālaka died.²

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¹ J. v. 415.

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² SNA. ii. 501; but see J. v. 415 for a variation.

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Hiṅgū.—A Pacceka Buddha.¹

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¹ M. iii. 70.

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

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¹ Cv. lxxiv. 162; lxxv. 7, 11, 17; see Cv. Trs. ii. 44, n. 3.

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Himavanta Sutta.—See Pabbatūpama Sutta.

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Himavā, Himācala, Himavanta, etc.—The name given to the Himālaya. It is one of the seven mountain ranges surrounding Gandhamādana.¹ It is three hundred thousand leagues in extent,² with eighty-four thousand peaks, its highest peak being five hundred yojanas.³ In Himavā are seven great lakes, each fifty leagues in length, breadth and depth—Anotatta, Kaṇṇamuṇḍa, Rathakāra, Chaddanta, Kuṇāla, Mandākinī and Sīhappapātaka; these lakes are never heated by the sun.⁴ From Himavā flow five hundred rivers.⁵

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¹ SNA. i. 66.

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