Almost always spoken of as “devānam indo,” chief (or king) of the devas.

he is called Maghavā, because as a human being, in a former birth,
he was a brahmin named Magha. (But see Magha; cf. Sanskrit Maghavant
as an epithet of Indra).

As such he bestowed gifts from time to time, hence his name
Purindada (Cf. Indra’s epithet Purandara, destroyer of cities)
(generous giver in former births or giver in towns).

Because he gives generously and thoroughly (sakkaccam) he is known
as Sakka. Sakra occurs many times in the Vedas as an adjective,
qualifying gods (chiefly Indra), and is explained as meaning “able,
capable.” It is, however, not found as a name in pre Buddhist times.

Because he gives away dwelling places (āvasatham) he is called Vāsava (But see Vāsava).

Because in one moment he can think of one thousand matters, he is called Sahassakkha (also Sahassanetta).

Because he married the Asura maiden Sujā, he is called Sujampati.
For the romantic story of Sakka’s marriage, see Sujā. Thus Sujā’s
father, Vepacitti, became Sakka’s father in law. Several quaint stories
are related about father and son in law. The two sometimes quarrelled
and at others lived together in peace (SA.i.265).

Because he governs the devas of Tāvatimsa he is called Devānam Indo (See Inda).

Elsewhere (E.g., D.ii.270; M.i.252) Sakka is addressed as Kosiya.

He is also spoken of as Yakkha. M.i.252; cf. S.i.206 (Sakkanāmako
Yakkho); at S.i.47 Māghadevaputta (Sakka) is called Vatrabhū, slayer of
Vrtra (SA.i.83);

Sakka is also, in the Jātakas, called Gandhabbarāja (J.vi.260) and Mahinda (J.v.397, 411).

Sakka rules over Tāvatimsa devaloka, the lowest heaven but one of the
lower plane. His palace is Vejayanta and his chariot bears the same
name. Though king of the Tāvatimsa devas, he is no absolute monarch.
He is imagined rather in the likeness of a chieftain of a Kosala clan.
The devas meet and deliberate in the Sudhammā sabhā and Sakka consults
with them rather than issues them commands. On such occasions, the Four
Regent Devas are present in the assembly with their followers of the
Cātummahārājika world (See, e.g., D.ii.207f., 220f). Among the
Tāvatimsa devas, Sakka is more or less primus inter pares, yet lie
surpasses his companions in ten things: length of life, beauty,
happiness, renown, power; and in the degree of his five sense
experiences: sight, hearing, smelling, taste and touch. A.iv.242; these
are also attributed to the rulers of the other deva worlds.

In the Samyutta Nikāya (S.i.228, 229, 231; cf. Mil. 90; for details of
these see Magha) the Buddha gives seven rules of conduct, which rules
Sakka carried out as a human being, thus attaining to his celestial
sovereignty. When the devas fight the Asuras they do so under the
banner and orders of Sakka. For details of Sakka’s conquest of the
Asuras see Asura. The Asuras called him Jara Sakka (J.i.202).
Pajāpati, Vamna and Isāna are also mentioned as having been associated
with him in supreme command (S.i.219).

In the Sakkapañha Sutta (q.v.), Sakka is said to have visited the Buddha
at Vediyagiri in Ambasandā and to have asked him a series of questions.
He sends Pañcasikha with his vinā to play and sing to the Buddha and
to obtain permission for him (Sakka) to visit him and question him. It
was Sakka who had given the Beluvapanduvīnā to Pañcasikha (SNA.ii.394).

The Buddha says to himself that Sakka, for a long time past, has led a
pure life, and gives him permission to question him on any subject. It
is stated in the course of the sutta (D.ii.270) that it was not the
first time that Sakka had approached the Buddha for the same purpose.
He had gone to him at the Salaghara in Sāvatthi, but found him in
meditation, with Bhuñjatī, wife of Vessavana, waiting on him. He
therefore left with a request to Bhuñjatī to greet the Buddha in his
name. He also declares (D.ii.286) that he has become a sotāpanna and
has earned for himself the right to be reborn eventually in the
Akanitthā world, whence he will pass entirely away.

The Commentary says that Sakka was constantly seeing the Buddha and was
the most zealous of the devas in the discharge of his duties to the
sāsana. DA.iii.697. In the sutta Sakka admits (D.ii.284) that he
visited other brahmins and recluses as well. They were pleased to see
him, and boasted that they had nothing to teach him; but he had to teach
them what he knew. But this visit to the Buddha at Vediyagiri had a
special object. Sakka saw sips that his life was drawing to an end and
was frightened by this knowledge. He therefore went to the Buddha to
seek his help. It adds (DA.iii.732; cp. DhA.iii.270) that, as Sakka
sat listening to the Buddha, he died in his old life and was reborn a
new and young Sakka; only Sakka himself and the Buddha was aware of what
had happened. The Commentary continues (DA.iii.740) that Sakka became
an “uddham sota,” treading the path of Anāgāmīs. As such he will live
in Avihā for one thousand kappas, in Atappa for two thousand, in
Sudassanā for four thousand, and will end in the Akanittha world, after
having enjoyed life in the Brahmaworlds for thirty one thousand kappas.

An account of another interview which Sakka had with the Buddha is given
in the Cūlatanhāsankhaya Sutta (q.v.). There the question arises
regarding the extirpation of cravings. Sakka accepts the Buddha’s
answer and leaves him. Anxious to discover whether Sakka has understood
the Buddha’s teaching, Moggallāna visits Sakka and questions him.
Sakka evades the questions and shows Moggallāna the glories of his
Vejayanta palace. Moggallāna then frightens him by a display of
iddhi-power, and Sakka repeats to him, word for word, the Buddha’s
answer. Moggallāna departs satisfied, and Sakka tells his handmaidens
that Moggallāna is a “fellow of his” in the higher life, meaning,
probably, that he himself is a sotāpanna and therefore a kinsman of the
arahant.

In a passage in the Samyutta (S.i.201) Sakka is represented as
descending from heaven to make an enquiry about Nibbāna, and in another
(S.iv.269f.), as listening, in heaven, to Moggallāna’s exposition of the
simplest duties of a good layman. On another occasion, at Vessavana’s
suggestion, Sakka visited Uttara Thera on the Sankheyyaka Mountain and
listened to a sermon by him (A.iv.163f.). See also Sakka Sutta (2) and
(3).

The later books contain a good deal of additional information regarding
Sakka. His city extends for one thousand leagues, and its golden
streets are sixty leagues long; his palace Vejayanta is one thousand
leagues high; the Sudhammā hall covers five hundred leagues, his throne
of yellow marble (Pandukambalasilāsana) is sixty leagues in extent, his
white umbrella with its golden wreath is five leagues in circumference,
and he himself is accompanied by a glorious array of twenty five million
nymphs (J.v.386). Other features of his heaven are the Pāricchattaka
tree, the Nandā pokkharanī and the Cittalatāvana (DA.iii.716; See also
Tāvatimsa). His body is three gavutas in height (DhA.iii.269); his
chief conveyance is the marvellous elephant Erāvana (q.v.), but he goes
to war in the Velayanta ratha (q.v.). Reference is often made to his
throne, the Pandukambalasilāsana (q.v.), composed of yellow stone. It
grows hot when Sakka’s life draws towards its end; or his merit is
exhausted; or when some mighty being prays; or, again, through the
efficacy of virtue in recluses or brahmins or other beings, full of
potency. J.iv.8; when the Buddha, however, sat on it, he was able to
conceal it in his robe (DhA.iii.218).

Sakka’s devotion to the Buddha and his religion is proverbial. When the
Bodhisatta cut off his hair and threw it into the sky, Sakka took it
and deposited it in the Cūlāmani cetiya (J.i.65). He was present near
the Bodhi tree, blowing his Vijayuttara sankha (q.v.), when Māra arrived
to prevent the Buddha from reaching Enlightenment (J.i.72). When the
Buddha accepted Bimbisāra’s invitation to dine in his palace, Sakka, in
the guise of a young man, preceded the Buddha and his monks along the
street to the palace, singing the Buddha’s praises (Vin.i.38). When the
Buddha performed his Yamaka pātihārīya at the foot of the Gandamba, it
was Sakka who built for him a pavilion, and gave orders to the gods of
the Wind and the Sun to uproot the pavilions of the heretics and cause
them great discomfort (DhA.iii.206, 208). When the Buddha returned to
Sankassa from Tāvatimsa, whither he went after performing the Twin
Miracle, Sakka created three ladders - of gold, of silver, and of jewels
respectively - for the Buddha and his retinue (DhA.iii.225).

Sakka was present at Vesāli when the Buddha visited that city in order
to rid it of its plagues. His presence drove away the evil spirits, and
the Buddha’s task was thus made easier (DhA.iii.441). When the Buddha
and his monks wished to journey one hundred leagues, to visit Culla
Subhaddā at Uggapura, Sakka, with the aid of Vissakamma, provided them
with pavilions (kūtāgāra) in which they might travel by air
(DhA.iii.470). Once, when the ponds in Jetavana were quite dry, the
Buddha wished to bathe and Sakka immediately caused rain to fall and the
ponds were filled (J.i.330). In Sakka’s aspect as Vajirapāni (q.v.) he
protected the Buddha from the insults of those who came to question
him. See also the story of Ciñcā mānavikā, when Sakka protected the
Buddha from her charges. Sakka also regarded it as his business to
protect the Buddha’s followers, as is shown by the manner in which he
came to the rescue of the four seven year old novices - Sankicca,
Pandita, Sopāka and Revata - when they were made to go hungry by a
brahmin and his wife (DhA.iv.176f.).

During the Buddha’s last illness, Sakka ministered to him, performing
the most menial tasks, such as carrying the vessel of excrement.
DhA.iv.269f. He did the same for other holy men - e.g., Sāriputta.
Sakka also waited on the Buddha when he was in Gayāsīsa for the
conversion of the Tebhātikajatilas (Vin.i.28f.); see also the story of
Jambuka (DhA.ii.59). The Udāna (iii.7) contains a story of Sakka
assuming the guise of a poor weaver and Sujā that of his wife, in order
to give alms to Mahā Kassapa who had just risen from a trance. They
succeeded in their ruse, to the great joy of Sakka (cp. DhA.i.424f).
On other occasions - e.g., in the case of Mahāduggata Sakka helped poor
men to gain merit by providing them with the means for giving alms to
the Buddha (DhA.ii.135ff.).

He was present at the Buddha’s death, and uttered, in verse, a simple
lament, very different from the studied verses ascribed to Brahmā.
(D.ii.157; on the importance of this verse, however, see Dial.ii.176,
n.1). At the distribution, by Dona, of the Buddha’s relics, Sakka saw
Dona hide the Buddha’s right tooth in his turban. Realizing that Dona
was incapable of rendering adequate honour to the relic, Sakka took the
relic and deposited it in the Cūlāmanicetiya (DA.ii.609). And when
Ajātasattu was making arrangements to deposit his share of the relics,
Sakka gave orders to Vissakamma to set up a vālasanghātayanta for their
protection (DA.ii.613).

Sakka did all in his power to help followers of the Buddha in their
strivings for the attainment of the goal, as in the case of
Panditasāmanera, when he sent the Four Regent Gods to drive away the
birds, made the Moon deity shroud the moon, and himself stood guard at
the door of Pandita’s cell, lest he should be disturbed. (DhA.ii.143;
cf. the story of Sukha DhA.iii.96f.). Often, when a monk achieved his
ambition, Sakka was there to express his joy and do him honour. See,
e.g., the story of Mahāphussa (SNA.i.55f.).

He was ready to help, not only monks and nuns, but also eminent laymen,
such as Jotika for whom he built a palace of wondrous splendour, and
provided it with every luxury (DhA.iv. 207f). Sakka was always ready
to come to the rescue of the good when in distress - e.g., in the case
of Cakkhupāla when he became blind; Sakka led him by the hand and took
him to Sāvatthi. DhA.i.14f. Many instances are found in the Jātaka
where Sakka rescued the good in distress - e.g., Dhammaddhaja, Guttila,
Kaccāni, the Kinnarī Candā, Sambulā, Kusa, Mahājanaka’s mother,
Candakumāra’s mother, Candā, and Mahosadha.

He loved to test the goodness of men, as in the case of the leper
Suppabuddha, to see if their faith was genuine. DhA.ii.34f.; see also
the story of the courtesan in the Kurudhamma Jātaka (J.ii.380).

The Jātaka contains several stories of his helping holy men by providing
them with hermitages, etc. - e.g., Kuddāla pandita, Hatthipāla,
Ayoghara, Jotipāla (Sarabhanga), Sutasoma, Dukūlaka, Pārikā and
Vessantara. Sometimes, when he found that ascetics were not diligently
practising their duties, he would frighten them - e.g., in the Vighāsa
and Somadatta Jātakas. The Anguttara Nikāya (iii.370f ) contains a
story of Sakka punishing a deva called Supatittha, who lived in a banyan
tree, because he failed to keep the rukkhadhamma.

Sakka appears as the guardian of moral law in the world. When
wickedness is rampant among men, or kings become unrighteous, he appears
among them to frighten them so that they may do good instead evil. He
is on the side of the good against the wicked, and often helps them to
realize their goal. Instances of this are seen in the Ambacora,
Ayakūta, Udaya, Kaccāni, Kāma, Kāmanīta, Kumbha, Kelisīla, Kharaputta,
Culladhanuggaha, Dhajavihetha, Bilārikosiya, Manīcora, Mahākanha, Vaka,
Sarabhanga, Sarabhamiga and Sudhābhojana Jātakas. Sakka patronised good
men; some of the more eminent he invited to his heaven, sending his
charioteer Matali to fetch them, and he showed them all honour - e.g.,
Guttila, Mandhātā, Sādhina, and Nimi; others he rewarded suitably - see,
e.g., the Uraga Jātaka.

The lesser gods consulted Sakka in their difficulties and problems e.g.,
in the case of the deity of Anāthapindika’s fourth gateway, who
incurred the displeasure of Anāthapindika by advising him to refrain
from too much generosity towards the Buddha and his monks (J.i.229).
Sakka has also to deal with disputes arising among the devas themselves
(DA.iii.705). On several occasions Sakka helped the Bodhisatta in the
practice of his Perfections e.g., as King Sivi, Temiya, Nimi and
Vessantara, also in his birth as a hare; in this last story, the Sasa
Jātaka (q.v.), Sakka paints the picture of a hare in the moon to
commemorate the Bodhisatta’s sacrifice.

Sakka sometimes answers the prayers of good and barren women and gives
them sons - e.g., Sumedhā, Sīlavatī, Candādevī. Mention is also made of
other boons granted by Sakka to various persons. Thus in the Mahāsuka
Jātaka he visited the parrot who clung to the dead stump of a tree
through gratitude, and granted him the boon that the tree should once
more become fruitful (J.iii.493). He granted four boons to Kanha, that
he might be calm, bear no malice or hatred against his neighbour, feel
no greed for others’ glory, and no lust towards his neighbour (J.iv.10).
To Akitti he granted several boons, the last of which was that he
should have no more visits from Sakka! (J.iv.240f). When Sivi became
blind, Sakka gave him two eyes; these were not natural eyes, but the
eyes of Truth, Absolute and Perfect (saccapāramitā cakkhunī). Sakka
confesses that he has not the power of restoring sight; it was the
virtue of Sivi himself which had that power (J.iv.410f). When Sīlavatī
wished for a boon, Sakka, took her to heaven, where he kept her for
seven days; then he granted that she should have two sons, one wise and
ugly and the other a fool and handsome. He also presented her with a
piece of kusa grass, a heavenly robe, a piece of sandalwood, the flower
of the Pāricchattaka tree and a Kokanda lute. All this passed into the
possession of Kusa, and, later, Sakka gave him the Verocana jewel
(J.v.280f., 310). He gave Phusatī, mother of Vessantara, ten boons
(J.vi.481f) and to Vessantara himself he gave eight (J.vi.572).

In the Sarabhanga Jātaka (J.v.392) mention is made of four daughters of
Sakka - Āsā, Saddhā, Hirī and Sirī. His wife, Sujā, accompanied him
everywhere on his travels (E.g., J.iii.491), even into the world of men,
because that was the boon she had asked for on her marriage to him
(DhA.i.279). Vessavana was Sakka’s special friend (MA.i.476f), and when
one Vessavana died, it was Sakka’s duty to appoint a successor
(J.i.328). Matāli (q.v.) is Sakka’s charioteer and constant companion.
Vissakamma (q.v.) is his “handy man.” Sakka has twenty five million
handmaids and five hundred dove-footed nymphs (kakutapādiniyo), famed
for their beauty. It was the sight of these which tempted the Buddha’s
step brother, Nanda, to give up thoughts of Janapadakalyānī Nandā
(J.ii.93). Sakka’s special weapon is the Vajirāvudha and his special
drum the Ālambara (q.v.).

His voice is sweet, like the tintinnabulation of golden bells (SA.i.273).

It is Sakka’s special duty to protect the religion of the Buddha in
Ceylon. As the Buddha lay dying, he enjoined on Sakka the task of
looking after Vijaya and his successors. This duty Sakka, in turn,
entrusted to the god Uppalavanna (Mhv.vii.1ff). Sakka informed Mahinda
of the right moment for his visit to Ceylon (Mhv.xiii.15). When
Devānampiyatissa wished for relics to place in the Thūpārāma Thūpa,
Sumana sāmanera visited Sakka and obtained from him the right collar
bone of the Buddha, which Sakka had placed in the Culāmani cetiya
(Mhv.xvii.9ff). Again, when Dutthagāmanī was in need of building
materials for the Mahā Thūpa, it was Sakka who supplied them
(Mhv.xxviii.6ff). On the occasion of the enshrining of the relics in
the Mahā Thūpa, Sakka gave orders to Vissakamma to decorate the whole of
Ceylon. He also provided the throne and casket of gold for the relics
brought from the Nāgā world by Sonuttara and was himself present at the
festival, blowing his conch shell. (Mhv.xxxi.34, 75, 78)

Other Cakkavālas have also their Sakka (aññehi Cakkavālehi Sakkā
āgacchanti; J.i.203.), and in one place (J.i.204) mention is made of
many thousands of Sakkas.

It is evident from the foregoing account that, as Rhys Davids suggests
(Dial.ii.297f), Sakka and Indra are independent conceptions. None of
the personal characteristics of Sakka resemble those of Indra. Some
epithets are identical but are evidently borrowed, though they are
differently explained. The conception of the popular god which appealed
to a more barbarous age and to the clans fighting their way into a new
country, seems to have been softened and refined in order to meet the
ideals of a more cultured and peaceful civilization. The old name no
longer fitted the new god, and, as time went on, Sakka came to be
regarded as an entirely separate god.

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Sakya

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Family name of the Buddha.

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Sāvatthī

---

The capital town of Kosala in India and one of the six
great Indian cities during the lifetime of the Buddha (D.ii.147). It
was six leagues from Sāketa (Vin.i.253; seven according to others,
DhA.i.387), forty five leagues north west of Rājagaha (SA.i.243), thirty
leagues from Sankassa (J.iv.265), one hundred and forty seven from
Takkasilā (MA.ii.987), one hundred and twenty from Suppāraka
(DhA.ii.213), and was on the banks of the Aciravatī (Vin.i.191, 293).
It was thirty leagues from Alavī (SNA.i.220), thirty from Macchīkāsanda
(DhA.ii.79), one hundred and twenty from Kukkutavatī (DhA.ii.118), and
the same distance from Uggapura (DhA.iii.469) and from Kuraraghara
(DhA.iv.106). The road from Rājagaha to Sāvatthi passed through Vesāli
(Vin.ii.159f), and the Parāyanavagga (SN.vss.1011 13) gives the resting
places between the two cities Setavyā, Kapilavatthu, Kusinārā, Pāvā and
Bhoganagara. Further on, there was a road running southwards from
Sāvatthi through Sāketa to Kosambī. One gāvuta from the city was the
Andhavana (q.v.). Between Sāketa and Sāvatthi was Toranavatthu
(S.iv.374).

The city was called Sāvatthi because the sage Savattha lived there.
Another tradition says there was a caravanserai there, and people
meeting there asked each other what they had “Kim bhandam atthi?”
“Sabbam atthi” and the name of the city was based on the reply
(SNA.i.300; PSA. 367).

The Buddha passed the greater part of his monastic life in Sāvatthi.
His first visit there was at the invitation of Anāthapindika. It is
said (DhA.i.4) that he spent twenty five rainy seasons in the city
nineteen of them in Jetavana and six in the Pubbārāma. Sāvatthi also
contained the monastery of Rājakārāma (q.v.), built by Pasenadi,
opposite Jetavana. Outside the city gate of Sāvatthi was a fisherman’s
village of five hundred families (DhA.iv.40).

Savatthi is the scene of each Buddha’s Yamaka pātihāriya (DhA.iii.205;
cf. Mtu.iii.115; J.i.88); Gotama Buddha performed this miracle under
the Gandamba (q.v.).

The chief patrons of the Buddha in Sāvatthi were Anāthapindika, Visākhā,
Suppavāsā and Pasenadi (DhA.i.330). When Bandhula (q.v.) left Vesāli
he came to live in Sāvatthi.

Buddhaghosa says (Sp.iii.614) that, in the Buddha’s day, there were
fifty seven thousand families in Sāvatthi, and that it was the chief
city in the country of Kāsi Kosala, which was three hundred leagues in
extent and had eighty thousand villages. The population of Sāvatthi was
eighteen crores (SNA.i.371).

Sāvatthi is identified with Sāhet Māhet on the banks of the Rapti (Cunningham, AGI. 469).

Hiouen Thsang found the old city in ruins, but records the sites of various buildings (Beal, op. cit., ii.1 13).

Woodward states (KS.v.xviii ) that, of the four Nikāyas, 871 suttas are
said to have been preached in Sāvatthi; 844 of which are in Jetavana, 23
in the Pubbārāma, and 4 in the suburbs. These suttas are made up of 6
in the Digha, 75 in the Majjhima, 736 in the Samyutta, and 54 in the
Anguttara. Mrs. Rhys Davids conjectures (M.iv., Introd., p.vi) from
this that either the Buddha “mainly resided there or else Sāvatthi was
the earliest emporium (library?) for the collection and preservation
(however this was done) of the talks.” The first alternative is the more
likely, as the Commentaries state that the Buddha spent twenty five
rainy seasons in Sāvatthi (see earlier), this leaving only twenty to be
spent elsewhere. The Buddhavamsa Commentary (BuA. p.3) gives a list of
these places showing that the second, third, fourth, seventeenth and
twentieth were spent in Rājagaha, the thirteenth, eighteenth and
nineteenth in Cāliyapabbata, and the rest in different places.

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Suveḷuvana

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It was there that the Buddha preached the Indriyabhāvanā
Sutta (M.iii.298). The Commentary explains (MA.ii.1028) that the grove
consisted of mukhelu trees. But most editions of the Sutta locate it in
the Bamboo grove where once the upāsakas of Kajangalā, having questioned
the Kajangalā-Bhikkhunī, went to the Buddha there and asked him to
verify her answers. A.v.54f

---

https://www.youtube.com/watch?v=lF2nnPkz9M4

Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)

Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)

Navaneetham Chandrasekharan

Just now ·

https://www.youtube.com/watch?v=lF2nnPkz9M4
Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)
/!\ I’m not the author of this video, I only share, all the credits go to the author and his guild /!\

Lewt carries Buddhist in 2v2 (Balance Druid + Rogue)

-Lewt is 48/0/13 (Full balance) for all clips of the video.
-Buddhist is 20/0/41 (ShS) for most clips, but a few 41/20/0 (Mutilate) clips are included.
Probably the best pvp video in Burning crusade
The soundtrack is just amazing..
Congrats to him.

Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)

/!\
I’m not the author of this video, I only share, all the credits go to
the author and his guild /!\ Lewt carries Buddhist in 2v2 (Balance Druid
+ Rogue) -…

youtube.com

Navaneetham Chandrasekharan

Just now ·

https://www.youtube.com/watch?v=lF2nnPkz9M4
Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)
/!\ I’m not the author of this video, I only share, all the credits go to the author and his guild /!\

Lewt carries Buddhist in 2v2 (Balance Druid + Rogue)

-Lewt is 48/0/13 (Full balance) for all clips of the video.
-Buddhist is 20/0/41 (ShS) for most clips, but a few 41/20/0 (Mutilate) clips are included.
Probably the best pvp video in Burning crusade
The soundtrack is just amazing..
Congrats to him.

Lewt carries Buddhist - TBC PVP - HQ/HD (HD014)

/!\
I’m not the author of this video, I only share, all the credits go to
the author and his guild /!\ Lewt carries Buddhist in 2v2 (Balance Druid
+ Rogue) -…

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Upāli

---

One of the most eminent of the Buddha’s immediate
disciples. He belonged to a barber’s family in Kapilavatthu and entered
the service of the Sākiyan princes. When Anuruddha and his cousins
left the world and sought ordination from the Buddha at Anupiyā Grove,
Upāli accompanied them. They gave him all their valuable ornaments,
but, on further consideration, he refused to accept them and wished to
become a monk with them. The reason given for his refusal is that he
knew the Sākyans were hot-headed, and feared that the kinsmen of the
princes might suspect him of having murdered the young men for the sake
of their belongings.

At the request of the Sākiyan youths, the Buddha ordained Upāli before
them all, so that their pride might be humbled. (Vin.ii.182;
DhA.i.116f; see also Bu.i.61; but see BuA.44; the Tibetan sources give a
slightly different version, see Rockhill, op. cit., pp. 55-6;
according to the Mahāvastu iii.179, Upāli was the Buddha’s barber, too).

Upāli’s upajjhāya was Kappitaka (Vin.iv.308). When Upāli went to the
Buddha for an exercise for meditation, he asked that he might be allowed
to dwell in the forest. But the Buddha would not agree, for if Upāli
went into the forest he would learn only meditation, while, if he
remained amongst men, he would have knowledge both of meditation and of
the word of the Dhamma. Upāli accepted the Buddha’s advice and,
practising insight, in due course won arahantship. The Buddha himself
taught Upāli the whole of the Vinaya Pitaka (ThagA.i.360f, 370;
AA.i.172).

In the assembly of the Sangha, the Buddha declared him to be the most
proficient of those who were learned in the Vinaya (vinayadharānam)
(A.i.24; see also Vin.iv.142, where the Buddha is mentioned as speaking
Upāli’s praises). He is often spoken of as having reached the pinnacle
of the Vinaya, or as being its chief repository (Vinaye agganikkhitto),
(E.g., Dpv.iv.3, 5; v.7, 9) and three particular cases - those of Ajjuka
(Vin.iii.66f), the Bhārukacchaka monk (Vin.iii.39) and Kumāra-Kassapa
(AA.i.158; MA.i.336; J.i.148; DhA.iii.145) - are frequently mentioned in
this connection as instances where Upāli’s decisions on Vinaya rules
earned the special commendation of the Buddha. In the Rājagaha Council,
Upāli took a leading part, deciding all the questions relative to the
Vinaya, in the same way as Ananda decided questions regarding the Dhamma
(Vin.ii.286f; DA.i.11f; Mhv.iii.30).

In accordance with this tradition, ascribing to Upāli especial authority
regarding the rules of the Order, various instances are given of Upāli
questioning the Buddha about the Vinaya regulations. Thus we find him
consulting the Buddha as to the legality or otherwise of a complete
congregation performing, in the absence of an accused monk, an act at
which his presence is required (Vin.i.325f). Again, he wishes to know
if, in a matter which has caused altercations and schisms among members
of the Order, the Sangha declares re-establishment of concord without
thorough investigation, could such a declaration be lawful?
(Vin.i.358f). When a monk intends to take upon himself the conduct of
any matter that has to be decided, under what conditions should he do
so? What qualities should a monk possess in himself before he takes upon
himself to warn others? (Vin.ii.248f). In what case can there be an
interruption of the probationary period of a monk who has been placed on
probation? (Vin.ii.33f).

A whole list of questions asked by Upāli and answers given by the Buddha
on matters pertaining to the Vinaya rules is found in the chapter
called Upāli-Pañcaka in the Parivāra (Vin.v.180-206; see also the
Upālivagga of the Anguttara Nikāya v.70ff).

It is not possible to determine which of these and other questions were
actually asked by Upāli, and which were ascribed to him on account of
his traditional reputation.

It is said (E.g., Vin.iv.142; Sp.iv.876) that even in the Buddha’s
lifetime monks considered it a great privilege to learn the Vinaya under
Upāli. The monks seem to have regarded Upāli as their particular
friend, to whom they could go in their difficulties. Thus, when certain
monks had been deprived by thieves of their clothes, it is Upāli’s
protection that they seek (Vin.iii.212; see also the story of
Ramanīyavihārī, ThagA.i.116).

The canon contains but few records of any discourses connected with
Upāli, apart from his questions on the Vinaya. In the Anguttara Nikāya
(A.iv.143f) he is mentioned as asking the Buddha for a brief sermon, the
Buddha telling him that if there were anything that did not conduce to
revulsion and detachment, Upāli could be sure that such things did not
form part of the Buddha’s teaching. There is a record of another sermon
(A.v.201ff) which the Buddha is stated to have preached when Upāli
expressed the desire to retire into the solitude of the forest. The
Buddha tells him that forest-life is not for the man who has not
mastered his mind or attained to tranquillity.

For other sermons see Upāli Sutta and Ubbāhika Sutta.

Three verses are ascribed to Upāli in the Theragāthā (vv. 249-51; but
see Gotama the Man, p.215; another verse ascribed to Upāli, but so far
not traced elsewhere, is found in the Milinda p.108) where he admonishes
the brethren to seek noble friends of unfaltering character, to learn
the monks’ code of discipline and to dwell in solitude.

In the time of Padumuttara, Upāli was a very rich brahmin named Sujāta.
When the Buddha came to his father’s city in order to preach to him the
Dhamma, Sujāta saw him, and in the assembly be noticed an ascetic named
Sunanda, holding over the Buddha for seven days a canopy of flowers.
The Buddha declared that Sunanda would, in the time of Gotama Buddha,
become famous as the Elder Punna Mantānī-putta. Sujāta, too, wished to
seethe future Buddha Gotama, and having heard Padumuttara praise the
monk Pātika as chief of the Vinayadharas, he wished to hear, regarding
himself, a similar declaration from Gotama. With this end in view he
did many deeds of merit, chief of which was the erection of a monastery
named Sobhana, for the Buddha and his monks, at an expense of one
hundred thousand.

As a result he was born in heaven for thirty thousand kappas and was one
thousand times king of the devas. One thousand times, too, he was
cakkavatti.

Two kappas ago there was a Khattiya named Añjasa, and Upāli was born as
his son Sunanda. One day he went to the park riding an elephant named
Sirika, and met, on the way, the Pacceka Buddha Devala, whom he insulted
in various ways. Sunanda was, thereupon, seized with a sensation of
great heat in his body, and it was not till he went with a large
following to the Pacceka Buddha and asked his pardon that the sensation
left him. It is said that if the Buddha had not forgiven him, the whole
country would have been destroyed. This insult paid to the Pacceka
Buddha was the cause of Upāli having been born as a barber in his last
birth (Ap.i.37ff).

Buddhaghosa says (Sp.i.272, 283) that while the Buddha was yet alive
Upāli drew up certain instructions according to which future
Vinayadharas should interpret Vinaya rules, and that, in conjunction
with others, he compiled explanatory notes on matters connected with the
Vinaya.

In direct pupillary succession to Upāli as head of the Vinayadharas was
Dāsaka, whom Upāli had first met at the Valikārāma, where Upāli was
staying (Mhv.v.10). Upāli taught him the whole of the Vinaya.

Upāli’s death was in the sixth year of Udāyibhadda’s reign. Dpv.v.7ff.

---

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Buddhasim as a philosophy for personal growth and enlightenment.
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Vesāli

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A city, capital of the Licchavis. The Buddha first
visited it in the fifth year after the Enlightenment, and spent the
vassa there (BuA., p. 3). The Commentaries give detailed descriptions
of the circumstances of this visit. KhpA.160ff.= SNA.i.278;
DhA.iii.436ff.; cp. Mtu.i.253ff

Vesāli was inhabited by seven thousand and seven rājās, each of whom had
large retinues, many palaces and pleasure parks. There came a shortage
in the food supply owing to drought, and people died in large numbers.
The smell of decaying bodies attracted evil spirits, and many
inhabitants were attacked by intestinal disease. The people complained
to the ruling prince, and he convoked a general assembly, where it was
decided, after much discussion, to invite the Buddha to their city. As
the Buddha was then at Veluvana in Rājagaha, the Licchavi Mahāli, friend
of Bimbisāra and son of the chaplain of Vesāli, was sent to Bimbisāra
with a request that he should persuade the Buddha to go to Vesāli.
Bimbisāra referred him to the Buddha himself, who, after listening to
Mahāli’s story, agreed to go. The Buddha started on the journey with
five hundred monks. Bimbisāra decorated the route from Rājagaha to the
Ganges, a distance of five leagues, and provided all comforts on the
way. He accompanied the Buddha, and the Ganges was reached in five
days. Boats, decked with great splendour, were ready for the Buddha and
his monks, and we are told that Bimbisāra followed the Buddha into the
water up to his neck. The Buddha was received on the opposite bank by
the Licchavis, with even greater honour than Bimbisāra had shown him.
As soon as the Buddha set foot in the Vajjian territory, there was a
thunderstorm and rain fell in torrents. The distance from the Ganges to
Vesāli was three leagues; as the Buddha approached Vesāli, Sakka came
to greet him, and, at the sight of the devas, all the evil spirits fled
in fear. In the evening the Buddha taught Ananda the Ratana Sutta, and
ordered that it should be recited within the three walls of the city,
the round of the city being made with the Licchavi princes. This Ananda
did during the three watches of the night, and all the pestilences of
the citizens disappeared. The Buddha himself recited the Ratana Sutta
to the assembled people, and eighty four thousand beings were converted.
After repeating this for seven consecutive days, the Buddha left
Vesāli. (According to the DhA. account the Buddha stayed only seven
days in Vesāli; KhA. says two weeks). The Licchavis accompanied him to
the Ganges with redoubled honours, and, in the river itself, Devas and
Nāgas vied with each other in paying him honour. On the farther bank,
Bimbisāra awaited his arrival and conducted him back to Rājagaha. On
his return there, the Buddha recited the Sankha Jātaka. (See 2.)

It was probably during this visit of the Buddha to Vesāli that Suddhodana died. (See ThigA., p. 141; AA.i.186).

It was during this visit of the Buddha to Kapilavatthu (tadā) that Mahā
Pajāpatī Gotamī first asked his permission to join the Order, but her
request was refused (AA.i.186).

According to one account, the Buddha went through the air to visit his
dying father and to preach to him, thereby enabling him to attain
arahantship before his death. It is not possible to know how many
visits were paid by the Buddha to Vesāli, but the books would lead us to
infer that they were several. Various Vinaya rules are mentioned as
having been laid down at Vesāli. See, e.g., Vin.i.238, 287f; ii.118,
119 27. The visit mentioned in the last context seems to have been a
long one; it was on this occasion that the Buddha ordered the monks to
turn their bowls upon the Licchavi Vaddha (q.v.). For other Vinaya
rules laid down at Vesāli, see also Vin.ii.159f.; iii. and iv. passim.

It was during a stay in Vesāli, whither he had gone from Kapilavatthu,
that Mahā Pajāpatī Gotamī followed the Buddha with five hundred other
Sākyan women, and, with the help of Ananda’s intervention, obtained
permission for women to enter the Order under certain conditions.
Vin.ii.253ff.; see Mahā Pajāpatī Gotamī.

The books describe (E.g., D.ii.95ff) at some length the Buddha’s last
visit to Vesāli on his way to Kusinārā. On the last day of this visit,
after his meal, he went with Ananda to Cāpāla cetiya for his siesta,
and, in the course of their conversation, he spoke to Ananda of the
beauties of Vesāli: of the Udena cetiya, the Gotamaka cetiya, the
Sattambaka cetiya, the Bahuputta cetiya, and the Sārandada cetiya. Cf.
Mtu.i.300, where a Kapinayha-cetiya is also mentioned. All these were
once shrines dedicated to various local deities, but after the Buddha’s
visit to Vesāli, they were converted into places of Buddhist worship.
Other monasteries are also mentioned, in or near Vesāli e.g.,
Pātikārāma, Vālikārāma.

The Buddha generally stayed at the Kūtāgārasālā (q.v.) during his visits
to Vesāli, but it appears that he sometimes lived at these different
shrines (See D.ii.118). During his last visit to the Cāpāla cetiya he
decided to die within three months, and informed Māra and, later,
Ananda, of his decision. The next day he left Vesāli for Bhandagāma,
after taking one last look at the city, “turning his whole body round,
like an elephant” (nāgāpalokitam apaloketvā) (D.ii.122). The rainy
season which preceded this, the Buddha spent at Beluvagāma, a suburb of
Vesāli, while the monks stayed in and around Vesāli. On the day before
he entered into the vassa, Ambapāli invited the Buddha and the monks to a
meal, at the conclusion of which she gave her Ambavana for the use of
the Order (D.ii.98; but see Dial.ii.102, n.1).

Vesāli was a stronghold of the Niganthas, and it is said that of the
forty two rainy seasons of the latter part of Mahāvīra’s ascetic life,
he passed twelve at Vesāli. Jacobi: Jaina Sutras (S.B.E.) Kalpa Sūtra,
sect. 122; Vesāli was also the residence of Kandaramasuka and
Pātikaputta (q.v.). Among eminent followers of the Buddha who lived in
Vesāli, special mention is made of Ugga (chief of those who gave
pleasant gifts), Pingiyāni, Kāranapāli, Sīha, Vāsettha (A.iv.258), and
the various Licchavis (see Licchavi.)

The Buddha’s presence in Vesāli was a source of discomfort to the
Niganthas, and we find mention (See, e.g., Sīha) of various devices
resorted to by them to prevent their followers from coming under the
influence of the Buddha.

At the time of the Buddha, Vesāli was a very large city, rich and
prosperous, crowded with people and with abundant food. There were
seven thousand seven hundred and seven pleasure grounds and an equal
number of lotus ponds. Its courtesan, Ambapālī, was famous for her
beauty, and helped in large measure in making the city prosperous
(Vin.i.268). The city had three walls, each one gāvuta away from the
other, and at three places in the walls were gates with watch towers.

J.i.604; cf.i.389. Perhaps these three walls separated the three
districts of Vaisālī mentioned in the Tibetan Dulva (Rockhill, p.62);
Hoernle (Uvāsagadasāo Translation ii., p.4, n.8) identifies these three
districts with the city proper, Kundapura and Vāniyagāma, respectively
mentioned in the Jaina books. Buddhaghosa says (e.g., Sp.ii.393) that
Vesāli was so called because it was extensive (visālībhūtatā Vesāli ti
uccati); cf. UdA.184 (tikkhattum visālabhūtattā); and MA.i.259.

Outside the town, leading uninterruptedly up to the Himālaya, was the
Mahāvana (DA.i.309) (q.v.), a large, natural forest. Near by were other
forests, such as Gosingalasāla. (A.v.134)

Among important suttas preached at Vesāli are the Mahāli, Mahāsīhanāda,
Cūla Saccaka, Mahā Saccaka, Tevijja, Vacchagotta, Sunakkhatta and
Ratana.

See also A.i.220, 276; ii.190, 200; iii.38, 49ff., 75, 142, 167, 236,
239; iv. 16, 79, 100, 179, 208, 274ff., 279ff., 308ff.; v. 86, 133,
342; S.i.29, 112, 230; ii.267, 280; iii.68, 116; iv. 109, 210ff., 380;
v. 141f, 152f, 258, 301, 320, 389, 453; D.ii.94ff.; the subjects of
these discourses are mentioned passim, in their proper places; see also
DhA.i.263; iii.267, 279, 460, 480.

The Telovāda Jātaka (No. 246) and the Sigāla Jātaka (No. 152) were
preached at Vesāli. After the Buddha’s death a portion of his relics
was enshrined in the City. (D.ii.167; Bu.xxviii.2)

One hundred years later Vesāli was again the scene of interest for
Buddhists, on account of the “Ten Points” raised by the Vajjiputtakā,
(q.v.), and the second Council held in connection with this dispute at
the Vālikārāma.

The city was also called Visālā. (E.g., AA.i.47; Cv.xcix.98). There
were Nāgas living in Vesāli; these were called Vesālā (D.ii.258).

Vesāli is identified with the present village of Basrah in the
Muzafferpur district in Tirhut. See Vincent Smith, J.R.A.S. 1907, p.
267f., and Marshall, Arch. Survey of India, 1903 4, p. 74.

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