Apaccakkhakamma Suttā.-Five discourses in which the Buddha explains
to Vacchagotta how diverse opinions arise
through want of clearness about the facts of body, feeling, perception,
activities and consciousness. S.iii.262.
Apaccupalakkhanā Sutta.-Same as the above, only substituting
"through not discriminating" for "through want of clearness." S.iii.261.
Apaccupekkhanā Sutta.-Same as the above, but substituting "through
not looking into" for "through not discriminating." S.iii.262.
Apadāna-Atthakathā, the commentary on the Apadāna.
See Visuddhajanavilāsinī.
Apadāniya Thera.-An arahant. Ninety-two kappas ago he eulogised the
life-history (apadānam pakittayim) of the Buddha and paid homage at his feet.
As a consequence of this good deed he knew no evil birth thereafter (Ap.i.24).
Apagata Sutta.-Records a conversation between the Buddha and Rāhula
in Jetavana. The Buddha explains how the mind is freed from notions of "I" and
"mine." S.ii.253; see Rāhula Sutta (3).
Apannakatā Sutta.-On the three qualities which make a monk
proficient in following the sure course (apannakapatipadā): guarding the
senses, moderation in eating and wakefulness. A.i.113f.
Apanthaka.-Given as a personal name in a passage where it is stated
that names are mere designators, they signify nothing. Thus "Panthakas "
(Guides) too lose their way, so do "Apanthakas." J.i.403.
āpāyika Sutta.-On three persons who are doomed to purgatory
(A.i.265).
āpāyika Vagga.-The twelfth chapter of the Tika Nipāta of the
Anguttara Nikāya (A.i.265-73). It contains ten suttas on various topics.
Apāyimha Vagga.-The ninth section of the Eka Nipāta of the Jātaka.
J.i.360-79.
Apheggusāra.-A treatise, of about the fourteenth century, on
Abhidhamma topics, written by a scholar of Hamsavatī in Burma. Bode: op. cit.,
36 and n.2; Sās.48.
Apheggusāradīpanī-A book composed at Hamsavatī, probably by
Mahāsuvannadīpa, teacher of Queen Sīvalī. In Nevill's MS. Catalogue in the
British Museum it is described as an anutīkā dealing with matter in the
Abhidhammatthavibhāvanī. Bode: op. cit. 36, n.2.
Apilāpiya.-A cakkavatti of eighty-six kappas ago; a former birth of
Tikandīpupphiya Thera. Ap.i.202.
Appacintī.-A fish who lived in the Ganges with his brothers
Bahucintī and Mitacintī. He and Bahucintī were caught in a fisherman's net and
were rescued by Mitacintī. The story is told in the
Mitacintī Jāt. (i.427-8).
Appakā (or Virata) Vagga.-The eighth chapter of the Sacca Samyutta
of the Samyutta Nikāya. S.v.468-70.
Appamattaka Vagga.-The nineteenth chapter of the Eka Nipāta of the
Anguttara Nikāya. In the spiritual world, by analogy with Nature, only a few
are selected out of many who will be lost. A.i.35-8.
Appameyya Sutta.-Of three classes of persons, the arahant is the
immeasurable (appameyya). A.i.266.
Appam-supati Sutta.-The five kinds of persons who sleep but little.
A.iii.156.
Appassuta Sutta 1.-A woman who has small knowledge is born in
purgatory. S.iv.242.
Appassuta Sutta 2.-Four classes of persons, some of small learning
and some of wide learning. A.ii.6f.
Appativāni Sutta.-By him who knows not birth and becoming,
grasping, craving, feeling, contact, etc., there must be no turning back in
the search for knowledge. S.ii.132.
Appativedhā Sutta.-Preached to
Vacchagotta. Divers opinions arise in the world through want of perception
of the nature of the body, etc. S.iii.261.
Appatividitā-Sutta.-Spoken by a deva; a Buddha has arisen, now is
the time for those who have not perceived the truth to do so. S.i.4.
Aputtasetthi Vatthu.-The story of Aputtaka given above.
DhA.iv.76-80.
ārabbhavatthu Sutta.-On the eight occasions in which exertion
should be applied. A.iv.334f.
ārabhati Sutta.-There are five kinds of people in the world. Those
who commit faults and repent, etc. A.iii.165-7.
Araddhaviriya Sutta. A name given in the Sutta Sangaha (No.80) to a
Sutta in the Itivuttaka (p.115f.), which is called in the Anguttara as Cara
Sutta (q.v.).
Arahanta.-A Talaing monk, the preceptor and advisor of Anuruddha.
King of Burma. He made far-reaching reforms in the Burmese Sangha of his day
(Bode, op. cit., 12-13).
ārakkha Sutta.-Earnest care should be exerted to guard one's
thoughts from running riot among passionate things, from being malicious, from
being deluded and from following the path laid down by various recluses (false
teachers?). A.ii.120.
ārāmadāyaka Thera.-An arahant. In a past life he planted a garden
with shady trees for the Buddha Siddhattha, and gave the Buddha the fruits and
flowers that grew there. Thirty-seven kappas ago he was born seven times as
king, by name Mudusītala. Ap.i.251.
Aranā Sutta.-On the Undefiled. Preached in answer to a deva's
questions as to who are undefiled and fit to receive homage from everyone.
Monks, says the Buddha, are so worthy (S.i.44-5).
Arikārī.-A monastery in Ceylon. It is not recorded by whom it was
first built. Udaya I. found it in a dilapidated condition and had it repaired.
He also built there a house for the distribution of food and added a pāsāda
(Cv.xlix.32).
Ariyagāla-tittha. A ford, probably on the
Mahāvāluka-nadī. Ras.ii.38.
Ariyākara Vihāra. A monastery in Ceylon. Ras.ii.189.
Ariyākari.-A monastery in Rohana in South Ceylon. Dappula gave it
to the village of Mālavatthu and built therein an image house. He also had a
valuable unnaloma and a hemapatta made for the image there. Cv.xlv.60-l.
Ariyaka-Vihāra. A monastery in Ceylon. Ras.ii.174.
āriyakkhattayodhā
Ariyakoti.-A monastery (probably in Ceylon), the residence of Mahā
Datta Thera. MA.i.131.
Arunaka.-Thirty-six kappas ago there were seven kings of the name
of Arunaka, all previous births of the Thera Vatthadāyaka (Ap.i.116).
Arunañjaha.-Seventy kappas ago there were
sixteen kings of the name of Arunañjaha. They were all past births of
Asokapūjaka Thera (Ap.i.199).
Arunapāla.-A king of thirty-five kappas ago, a former birth of
Kanikārapupphiya Thera (who is evidently identical with Ujjaya, Ap.i.203). In
the Theragāthā Commentary (i.119) he is called Arunabala.
Arunapura.-A city in the time of the Buddha Sikhī.
Ambapālī was born there in a brahmin family
(Ap.ii.613; ThigA.i.213). It is probably identical with
Arunavatī.
Asadisadāna Vatthu.-The story of the
Asadisadānaand its sequel, the
story of Pasenadi's two ministers Kāla and Junha. See
Kāla.
Asallakkhanā Sutta.-Preached to the Paribbājaka
Vacchagotta. Through want of discernment
of the nature of the body, etc., diverse opinions arise in the world.
S.iii.261.
Asamāhita Sutta.-Like joins with like, e.g. the un-concentrated
with the un-concentrated, because of some fundamental quality (dhātu) common
to both. S.ii.166.
Asamapekkhanā Sutta.-By not seeing the nature of body, etc.,
diverse opinions arise in the world. Preached at Sāvatthi to the Paribbājaka
Vacchagotta. S.iii.261.
āsankā.-The adopted daughter of the Bodhisatta in the
āsanka Jātaka. She was so called because she
came to him when he crossed the water owing to his doubt (āsankā) as to what
was in the lotus. J.iii.250.
Asankhata Samyutta.-Also called Nibbāna Samyutta. The forty-third
section of the Samyutta Nikāya. S.iv.359-73.
Asankhata Suttas.-A group of suttas describing the way to the
uncompounded (asankhata). S.iv.362ff.
āsavānam-khaya Sutta.-By cultivating the five indriyas (saddhā,
etc.) a monk in this very life realises the liberation by insight which is
without the āsavas. S.v.203.
āsimsa Vagga.-The sixth section of the Eka Nipāta of the
Jātakatthakathā. J.i.261-84.
Asipattavana.-One of the tortures of
purgatory. In the distance the grove appears as a mango grove, and when the
inhabitants of purgatory enter, wishing to eat the mangoes, leaves which are
sharp like swords fall on them, cutting off their limbs. Sn.v.673; SnA.ii.481.
Assārāma.-The place of death of Sikhī
Buddha (BuA.204). The Buddhavamsa (Bu.xxi.28) calls it Dussārāma.
Assāroha.-Probably a nickname for the horse-trainer whose visit to
the Buddha is recorded in the Assa Sutta. He is described as a gāmani (head
man of a village). S.iv.310.
Assāsa Sutta.-A conversation between Sāriputta and the Paribbājaka
Jambukhādaka as to what constitutes comfort (assāsa) and how it might be won.
S.iv.254.
Assu Sutta.-Preached at Sāvatthi. The tears shed by a person faring
in Samsāra, as a result of various sorrows, are greater in quantity than the
waters of the four oceans. One should therefore feel repulsion for all things
of this world. S.ii.179-80.
Assutavā Sutta.-From the adjusted friction of two sticks fire is
born; if there is no friction there is no fire. Similarly, from contact
feeling is born: if contact ceases feeling ceases. The well-taught disciple
knows this and attains freedom. S.iv.95.
Asubhakammika Tissa Thera.-Referred to in the Majjhima Commentary
(MA.i.228; J.iii.534; see also MT.401) as an example of a monk in whom lustful
desires ceased because he dwelt on the Impurities and associated only with
worthy friends. He was an arahant.
Pali Proper Names
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