A Paribbājaka. A discussion between him and the Buddha on trance and on the soul, which took place in Mallikārāma in Sāvatthi, is reported in the Potthapāda Sutta. Potthapāda, accepting the Buddha's views, was jeered at by his companions for doing so. Two or three days later he again visited the Buddha with Citta Hatthisāriputta, when the Buddha continued the earlier discussion on personality and the soul. At the end of the discourse Potthapāda became the Buddha's follower (D.i.178ff). Potthapāda is identified with Pukkusa of the Mahā Ummagga Jātaka. J.vi.478.

Dārupattaka.-A religious teacher of Jāliya (D.i.157). He was so called because he carried a wooden bowl with him. (DA.i.319).

A Paribbājaka who, with his friend Mandissa, visited the Buddha at the Ghositārāma (D.i.159). The Buddha preached to them the Jāliya Sutta. According to the Pātika Sutta, when Jāliya heard that Pātika could not come to hold a discussion with the Buddha at Vesāli, he went to the Tindukkhāna-paribbājakārāma and tried to get Pātikaputta to come. But the latter was unable to come, being fixed in his seat. Jāliya thereupon spoke insultingly to him, calling him boaster, etc. (D.iii.22ff).

Mandissa. A Paribbājaka of Kosambī, friend of Jāliya. It was to them that the Jāliya Sutta was preached. v.l. Mundiya.

1. Mahāli A Licchavi chief, mentioned as having visited the Buddha at the Kūtāgārasālā to ask if he had seen Sakka (S.i.230; DhA.i.263ff. add that the Buddha here related to him the story of Magha) and also to beg information as to the teachings of Pūrana Kassapa (S.iii.68). This conversation resulted from Mahāli having heard the Sakkapañha Sutta. (See Mahāli Sutta.) Mahāli was educated at Takkasilā. After his return to Vesāli, he devoted himself to the education of the young Licchavi men, but, through overexertion, lost his sight. He continued to instruct them, however, and was given a house by the gate, which led from Sāvatthi into Vesāli. The revenue from this gate, worth one hundred thousand, was given to him (DhA.i.338). When Bandhula came to Vesāli, to satisfy the pregnancy longings of his wife Mallikā, Mahāli, hearing the rumble of his chariot, instantly recognised it. He warned the Licchavis not to interfere with Bandhula, and, finding that they insisted on pursuing him, urged them to turn back when they saw Bandhula's chariot sink up to the nave, or at least when they heard a, sound like the crash of a thunderbolt, or when they saw a hole in the yokes of the chariot. But they paid no heed to his warnings and were killed (DhA.i.350f.; J.iv.148f). When the Licchavis decided to invite the Buddha to Vesāli, to rid the city of its plagues, Mahāli it was who went with the son of the purohita to Veluvana to intercede with Bimbisāra, that he might persuade the Buddha to come. Mahāli was a favourite of Bimbisāra and a member of his retinue. He had attained sotāpatti at the same time as the king (DhA.iii.438). This Mahāli is perhaps identical with the Mahāli mentioned in the Apadāna (Ap.ii.494, vs.28) as the father of Sīvalī. His wife was Suppavāsā.

3. Sīha. A novice who entered the Order at the age of seven and was a great favourite among the monks for his charm. He was much liked by the Buddha. He was a student under Nāgita, and was with him when the Buddha once stayed in Vesāli. Seeing a great number of people coming to visit the Buddha, he informed Nāgita of this, and, with his permission, went to tell the Buddha. This led to the preaching of the Mahāli Sutta (D.i.151). Buddhaghosa adds (DA.i.310) that Nāgita was fat and lazy and that most of his work was done by Sīha, who was his sister's son.

A very learned brahmin of Khānumata, which village had been given to him by King Bimbisāra as a brahmadeyya. The Buddha arrived at Khānumata when Kūtadanta was making preparations for a great sacrifice and, wishing this sacrifice to be successful, he consulted the Buddha on the holding of sacrifices. The Buddha preached to him the Kūtadanta Sutta. At the end of the discourse he became a Sotāpanna (D.i.127ff).

A rich brahmin of Campā, very learned in the Vedas; he lived in a royal domain, given to him as royal fief by King Bimbisāra. When the Buddha was in Campā, on the banks of the Gaggarā-lake, Sonadanda visited him in spite of the protests of his friends and colleagues. Their conversation is recorded in the Sonadanda Sutta. At the end of the discourse, Sonadanda expressed his appreciation of the Buddha and his doctrine, and invited him and his monks to a meal. At the conclusion of the meal Sonadanda asked the Buddha to forgive him if, in the presence of the brahmins, he did not make humble obeisance to the Buddha, but merely saluted him.

An arahant. He was the son of a very eminent Brahmin of Sāvatthi, and was so called because the name of his family was Pārāpara. One day he went to Jetavana to hear the Buddha preach, and the Buddha, seeing him, preached the Indriyabhāvanā Sutta.

6. Uttara.-A brahmin youth (Uttara-mānava), pupil of Pārāsariya. He once visited the Buddha at Kajangalā in the Mukheluvana and the Buddha preached to him the Indriya-bhāvanā Sutta (M.iii.298ff). Perhaps it is this same mānava that is mentioned in the Pāyāsi Sutta. When Pāyāsi Rājañña was converted by Kumāra Kassapa, he instituted almsgiving to all and sundry, but the gifts he gave consisted of such things as gruel and scraps of food and coarse robes. Uttara, who was one of his retainers, spoke sarcastically of Pāyāsi's generosity, and on being challenged by Pāyāsi to show what should be done, Uttara gave gladly and with his own hands excellent foods and garments. As a result, after death, while Pāyāsi was born only in the empty Serisakavimāna of the Cātummahārājika world, Uttara was born in Tāvatimsa. D.ii.354-7; see also VvA.297f. where the details are slightly different.

Tôn giả Channa bị bệnh nặng, hai tôn giả Sàriputta và Mahàcunda đến thăm. Channa bày tỏ ý định sẽ tự đâm cổ vì quá đau đớn không muốn sống nữa. Tôn giả Sàriputta khuyên can, hứa cung cấp thực phẩm, dược phẩm và người hầu hạ nhưng Channa không cần vì chỉ muốn chết, viện cớ rằng mình đã sống đời tu hành một cách trọn vẹn, đã hầu hạ đức Thế tôn, làm Ngài đẹp lòng, nên chết sẽ không phạm tội.

3. Bhaggava. A potter in Rājagaha in whose dwelling the Buddha met and conversed with Pukkusāti (M.iii.237). Bhaggava seems to have been a generic name for all potters, perhaps a special form of address used towards members of the kumbhakāra "caste." Thus we find in the books several instances of potters being addressed as "Bhaggava". E.g., DhA.i.33; J.ii.80, iii.382. At J.111.382 the potter's wife is addressed as "Bhaggavī." In the Samyutta Nikāya (S.i.36, 60) the Buddha addresses Ghatīkāra Brahmā as "Bhaggava"; he had been a potter of Vehalinga in his previous birth and the name "Ghatīkāra" itself means "jar maker." The Commentaries give no explanation of the word; perhaps the potters claimed their descent from Bhrgu. Bhaggava is sometimes given as an example of a gotta. E.g., Sp.i.160 (with Gotama). See also Bhaggavagotta.

A Paribbājaka who visited Samiddhi at the Vejuvana in Rājagaha and said that he had heard the Buddha declare that all action and speech were vain, and that what passed in the mind was the only thing of importance. A stage could be reached in which there was no feeling whatever. Samiddhi protested that Potaliputta misinterpreted the Buddha's teaching, and Potaliputta then asked him questions regarding experience, which Samiddhi answered. Potaliputta, showing neither approval nor disapproval, walked away. When the Buddha heard from Ananda of Potaliputta's questions and Samiddhi's answers he blamed Samiddhi for his hasty reply. For details see Mahākammavibhanga Sutta. (M.iii.207 ff.)

1. Candana.-A deva, vassal of the Four Regent Gods (D.ii.258). He is mentioned as one of the chief Yakkhas to be invoked by followers of the Buddha in case of need (D.iii.204). He once visited Lomasakangiya at the Nigrodhārāma, questioned him regarding the True Saint, and recited to him stanzas learnt when the Buddha preached the Bhaddekaratta Sutta in Tāvatimsa (M.iii.199f) (but see below). The Samyutta Nikāya (S.i.53) records a conversation between Candana and the Buddha and a visit paid by Candana to Mahā Moggallāna (S.iv.280).

Theo chú giải Trưởng lão kệ, thì tôn giả Lomasa vào thời Phật Ca Diếp đã xuất gia làm tỷ kheo. Sau khi nghe Phật Ca Diếp dạy kinh Bhaddekaratta này, một tỷ kheo nói về kinh ấy cho Lomasa nhưng Lomasa không hiểu và đã kêu lên: Mong rằng trong đời sau, tôi có thể giảng cho ông về kinh này. Vị tỷ kheo kia nói: Tôi cũng mong mỏi sẽ hỏi ông về kinh ấy. Do lời nguyện ấy mà trong kiếp này, Lomasa tái sinh vào một gia đình họ Thích Ca ở Ca tỳ la vệ, trong khi vị tỷ kheo kia đã làm một vị trời tên Candana.

Samiddhi Thera. He belonged to a householder's family of Rājagaha. From the time of his birth his family prospered, and he himself was happy and good, hence his name. He was present at the meeting between the Buddha and Bimbisāra, and was so impressed thereby that he joined the Order. Once, while he was at the Tapodārāma musing on his good fortune as a monk, Māra tried to terrify him. Samiddhi told the Buddha of this, but the Buddha asked him to stay on where he was. He obeyed, and soon afterwards won arahantship. He then declared his aññā in a verse (Thag.vs.46), and Māra retired discomfited. This episode is also given at S.i.119 f, but the place mentioned is not the Tapodārāma, but Silāvati.

Sabhiya. A Paribbājaka, perhaps identical with Sabhiya (2). The Samyutta (S.iv.401f ) records a discussion which took place at Ñātikā between him and Vacchagotta on various questions, such as the existence of the Buddha after death, etc. In this Sutta, Sabhiya is addressed as Kaccāna, and he says that he had then been three years in the Order. It is probably this same Paribbājaka who is mentioned as Abhiya Kaccāna in the Anuruddha Sutta. M.iii.148f.

Bhūmija Thera Uncle of Prince Jayasena. He was a friend of Sambhūta (q.v.), and, when the latter left the household, he was accompanied by his friends Bhūmija, Jeyyasena and Abhirādhana, all of whom joined the Order (M.iii.138ff). See Bhūmija Sutta.

4. Jayasena A prince who once visited the novice Aciravata at Veluvana in Rājagaha and asked him to teach the Doctrine. Reluctantly the novice did so, but at the end of the exposition Jayasena declared that he was unable to agree with it. When this was reported to the Buddha he said that Jayasena, being given up to luxury, could not be expected to appreciate renunciation (M.iii.128). A discussion which Jayasena had with his uncle Bhūmiya Thera is recorded in the Bhūmiya Sutta. In this case we are told that Jayasena was pleased with the discourse and entertained Bhūmiya to his own dish of rice (M.iii.138). Buddhaghosa (MA.ii.932) says that Jayasena was Bimbisāra's own son (Bimbisārassa putto orasako).

Aciravata A novice who had a conversation with Prince Jayasena on the life of the bhikkhu. Aciravata repeats this conversation to the Buddha who thereupon preaches the Dantabhūmi Sutta (M.iii.128ff). The novice is throughout addressed as Aggivessana.

1. Acela-Kassapa.-A naked ascetic. He visited the Buddha at Ujuññā in the Kanna-katthala deer-park and asked him if it were true that he disparaged all penance and reviled ascetics. Their conversation is recorded in the Kassapa-Sīhanāda Sutta (D.i.161ff). After the usual four months' probation, he joined the Order and in due course became an arahant (D.i.177; but according to DA.i.363 he was ordained forthwith). In the Majjhima Nikāya (M.iii.124ff.; also AA.i.171) we are told that he was an old friend of Bakkula Thera, and that after a conversation with him obtained his ordination (under him). See also Acela-Kassapa (3).

Gopaka Moggallāna.-A brahmin minister of Ajātasattu, in charge of some defence works in Rājagaha (M.iii.7). See Gopaka Moggallāna Sutta. The Theragāthā (vs.1024) contains a stanza spoken by Moggallāna Thera in answer to a question by Gopaka Moggallāna. Gopaka asks Moggallāna how many of the Buddha's teachings he remembers. Eighty-four thousand, answers the latter and proceeds to explain. ThagA.ii.130.

Ganaka-Moggallāna A brahmin teacher of Sāvatthi. He visited the Buddha at the Pubbārāma, and the Buddha preached to him the Ganaka-Moggallāna Sutta, after which, it is said, he became the Buddha's follower (M.iii.1ff). His name and his teaching seem to indicate that he was a mathematician.

2. Cunda.-The books appear to refer to two theras by the name of Cunda, the better known being Mahā-Cunda and the other Cūla-Cunda. But the legends connected with them are so confused that it is not possible to differentiate clearly one from the other. Mention is also made of a Cunda-Samanuddesa whom, however, the Commentaries (E.g.. DA.iii.907) identify with Mahā-Cunda. Mahā-Cunda is, for instance, described in the Theragāthā Commentary (ThagA.i.261; see also DhA.ii.188 and AA.ii.674) as the younger brother of Sāriputta, under whom he joined the Order, winning arahantship after arduous and strenuous effort.

1. Ambattha.-(usually called Ambattha-mānava). A brahmin youth of the Ambattha clan who lived with his teacher, Pokkharasādi, at Ukkatthā. He was learned in the three Vedas and the correlated branches of knowledge, including the Lokāyata, as recorded in the Ambattha Sutta (D.3). Once, at the request of his teacher, he visited the Buddha in the Icchānadkala wood and seems to have opened his conversation by reviling the Sākiyans and calling them menials. It appears that Ambattha had once gone on some business of Pokkharasādi's to Kapilavatthu, to the Mote Hall of the Sākyans, and had been insulted there (D.i.91).

2. Subha. A young man (mānava) called Todeyyaputta. He once visited the Buddha in Sāvatthi, asking him various questions. The interview is described in the Subha Sutta. At the end of the discourse he declared himself the Buddha's follower. While on his way back from the city, he met Jānussoni, and, on being asked what he thought of the Buddha, spoke of him in terms of the highest praise, saying that none but Gotama's own peer could utter sufficient praise of him (M.i.196f., 208f.; Jānussoni addresses him as Bhāradvāja). Subha is described (MA.ii.802; cf. M.i.202) as the son of the brahmin Todeyya of Tudigāma.

A very learned brahmin of Candalakappa. One day he saw Dhānañjānī trip up, and heard her exclaim three times, "Glory to the Buddha, the arahant, the all enlightened." He blamed her for thus extolling a shovelling monk, but when she told him of the Buddha’s marvellous qualities, he felt a desire to see him. Some time after, the Buddha went to Candalakappa and stayed in Todeyya’s Mango grove. When Dhānañjānī told Sangārava that he was there, Sangārava visited him and questioned him on his views on brahmins. The Buddha said he had great regard for brahmins who had here and now won the goal, having discovered unaided a doctrine before unknown. He himself was one of these. He then proceeds to describe how he came to leave the household life and how, in due course, he won Enlightenment.

2. Dhānañjāni.-A brahminee, probably of Rājagaha. She was married to a brahmin of the Bhāradvāja-gotta. One day, while serving her husband's dinner, she sang the praises of the Buddha, the Dhamma and the Order. The brahmin, very annoyed, threatens to go to the Buddha and abuse him. His wife encourages him to go. He goes, has a discussion with the Buddha, and is converted. Later, he joins the Order and, in due course, becomes an arahant (S.i.159f).

4. Bhāradvāja. A young brahmin, pupil of Tārukkha. A discussion between him and Vāsettha led to the preaching of the Tevijja Sutta (D.i.235), and also the Vāsettha Sutta (SN., p.115ff.; M.ii.197f). Bhāradvāja later became the Buddha's follower (D.i.252; SN., p. 123). The Aggañña Sutta was preached to him and to Vāsettha when they were undergoing the probationary period prior to their becoming fully ordained monks (D.iii.80).

Vāsettha. A young brahmin who, with his friend Bhāradvāja, visited the Buddha and held discussions with him. These discussions are recorded in the Tevijja Sutta, the Vāsettha Sutta, and the Aggañña Sutta.