Tại làng Bà-la-môn Opasada thuộc dân Kosala, Bà-la-môn Cankì thiện sanhđã từ bảyđời, nổi tiếng xuất thân từ gia đình đại phú, đẹp trai, khả ái, cao thượng…, thông rõ ba tập vệ-đà, thành tựu giới hạnh, thầy của 300 thanh niên Bà-la-môn, là tôn sư của nhiều tôn sư …, đầy trọng vọng…, đã cùng chúng Bà-la-môn trân trọng lịch sử, lý lịch của Thế Tôn, đặc biệt là sự giác ngộ tối thượng, đã đến yết kiến Thế Tôn. Bấy giờ có Bà-la-môn Kapathika mới 16 tuổi rất thông tuệ, thông rõ toàn bộ Vệ đà, “thuận thế luận”, và “đại nhân tướng” có mặt trong hội chúng Bà-la-môn.

A young brahmin, sixteen years old, well versed in the Vedas, and with his head shaven. He was "of good stock, well informed, a good speaker and a scholar of ability." He visited the Buddha at Opasāda, where he interrupted a conversation which the Buddha was holding with some aged brahmins; they rebuked him for interrupting his elders, but Cankī, who happened to arrive at that moment, interceded on his behalf. The Buddha, knowing that Kāpathika had questions to ask of him, gave him an opportunity for so doing, and there followed a discussion on various points, detailed in the Cankī Sutta. At the end of the discussion the youth declared himself a disciple of the Buddha (M.ii.168ff).

1. Esukārī.-A brahmin who visits the Buddha at Jetavana and asks him various questions on castes and their distinctions, from the point of view of their functions. The Buddha replies that birth's invidious bar has been laid down by the brahmins, without consulting anybody else; all four castes alike can live the good life, which is the true service, and follow the Dhamma, which is the true wealth. At the end of the discourse Esukārī declares himself to be a follower of the Buddha (M.ii.177ff).

2. Udena.-A thera. He once stayed, after the Buddha's death, in the Khemiyambavana near Benares. There the brahmin Ghotamukha visited him. Their conversation is recorded in the Ghotamukha Sutta. At the end of Udena's sermon, the brahmin offered to share with him the daily allowance he received from the Anga king. This offer was refused, and at Udena's suggestion Ghotamukha built an assembly-hall for monks at Pātaliputta; this assembly-hall was named after him (M.ii.157ff).

A brahmin, probably of Pātaliputta. On coming to visit Benares, he saw Udena there in Khemiyambavana and had a conversation with him, recorded in the Ghotamukha Sutta. At the conclusion of the talk he declared himself converted and wished to offer to Udena the daily allowance of five hundred kahāpanas which he regularly received from the king of Anga. Udena suggested that the money might be utilised to build an assembly-hall for the Order at Pātaliputta. The suggestion was agreed to and the assembly-hall, when built, was called Ghotamukhī (M.ii.157ff). The Commentary (MA.ii.786f) adds that Ghotamukha held the view that one should seek self-glorification, even by the slaughter of one's parents, and that he was the only person born in heaven, in spite of having held that view. After his birth in heaven, having discovered the cause of his good fortune, be came to earth in disguise and, after revealing his identity to his only remaining sister, told her where his treasures were hidden and instructed her to spend some of the money on renovating an old refectory which the monks were trying to restore.

Assalàyana ở Sàvatthì là một thiếu niên 16 tuổi nhưng là người thầnđồng, tinh thông ba tập Vệ-đà, thâm hiểu các triết lý ởđời (thuận thế luận) và “đại nhân tướng”… được các Bà-la-môn ở Xá-vệ cử đến để tranh luận với Thế Tôn về thuyết “Bốn giai cấp” ở Ấn.

Du sĩ Uggahamana( con của Samanamandika, trú ở tinh xá của Mallika tại Ekasalaka)

A young brahmin, friend of Bodhirājakumāra. He was sent to invite the Buddha to Bodhi's palace, Kokanada (Vin.ii.127f.; M.ii.91). When Bodhi formed a plan to kill the architect of Kokanada, lest he should build another similar palace, Sañjikāputta warned the architect of Bodhi's intention. DhA.iii.134.

Khi Thế Tôn cùng 1250 Tỷ kheo, du hành ở Anguttarapa,đi đến trị trấn Apana, tại đây người bện tóc Keniya (tín đồ của các Bà-la-môn)đến đảnh lễ Thế Tôn, cung thỉnh Thế Tôn và 1250 Tỷ kheo độ trai. Thế Tôn im lặng nhận lời.

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.

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).

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).

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. 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.

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. 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.

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.

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.

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).

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.

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).

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.

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.

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.

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.

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).

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.)

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.

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.

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.