14. Tissa Thera.-An arahant. Son of the Buddha's paternal aunt, Amitā. He entered the Order and dwelt in a woodland settlement, but he was proud of his rank and irritable and captious in his conduct. He once came to the Buddha in tears because his colleagues had teased him on account of his talkativeness (S.ii.282; MA.i.289). On another occasion, the Buddha, with his celestial eye, saw Tissa sleeping with open mouth during the siesta and, sending a ray of glory, woke him. Tissa's heart was filled with anguish and when he confessed to his colleagues his mental laziness and distaste for religion, they brought him to the Buddha. The Buddha preached to him the Tissa Sutta, at the end of which he became an arahant (Thag.v.39; but see v.1162; S.iii.106f; ThagA.i.105).

1. Anurādha.-An Elder. Once when he was staying in a forest hut in the Mahāvana in Vesāli, near to where the Buddha was, certain wandering ascetics came to him and asked him whether or not a Tathāgata exists after death; dissatisfied with his answer they called him "fool" and went away. Thereupon Anurādha sought advice from the Buddha, who asked him "How, inasmuch as it cannot be said of a Tathāgata even in this very life that he really exists, can anything be said regarding him after death?"

The Thera Yamaka held the view that, in so far as a monk has destroyed the āsavas, he is broken up and perishes at the break up of the body and becomes not after death. Yamaka's colleagues tried to correct this erroneous view (the heresy lies in the implication that "a being is broken up and perishes”; SA.ii.226.) but failed, and so reported him to Sāriputta. Sāriputta visited Yamaka and argued with him that if it were false to say of anybody that he existed in truth, in reality, even in this very life, how much more so to speak of someone existing or not existing after death. Yamaka thereupon confessed his error. Sāriputta further elucidated the matter by using the simile of a man who enters the service of a rich householder with the intent to murder him. Such a man would always be a murderer, even though his master knew him not to be so. Even so, the disciple who regards body, etc., as permanent and so on, harbours a murderous view, even though he knows it not as such (S.iii.109ff).

2. Khemaka Thera.-An arahant. Once, when he lay very ill at the Badarikārāmā, near Kosambī, some monks, staying at the Ghositārāma, sent one of their number, Dāsaka, with a message to Khemaka, inquiring whether he managed to bear his pains. Dāsaka returned with the reply that he did not; he was sent again to ask if Khemaka had seen the self in the five khandhas; when Dāsaka returned with the answer that he had not, he was sent a third time to ask whether Khemaka was an arahant. "No," came the answer, and Dāsaka had to visit him a fourth time with the inquiry, What did Khemaka mean by self? In exasperation Khemaka came himself to Ghositārāma and explained how, even when the Noble Disciple has put away the five lower fetters, there still clings to him a subtle remnant of the "I" conceit. It is said that as a result of the sermon Khemaka himself and sixty others became arahants (S.iii.126ff).

Migajāla Thera. Son of Visākhā. Having heard the Dhamma during his frequent visits to the vihāra, he entered the Order and in due time became an Arahant. (Thag. 417-22; ThagA.i.452f). The Samyutta Nikāya (S.iv.35f ) contains two discussions which he had with the Buddha; the second was a teaching in brief which he learned before going to the forest to live in solitude prior to his attainment of arahantship.

A Paribbājaka. He once visited the Buddha at Veluvana and questioned him regarding predestination. The Buddha explains to him that suffering arises from various causes -  bile, phlegm, wind, bodily humour, change of season, stress of untoward happenings, sudden attacks from without and also from one's kamma  

A Paribbājaka. The Samyutta Nikāya records visits paid by him to Sāriputta at Nālakagāma and discussions between them on various topics, such as nibbāna, arahantship, the āsavas, sakkāya, ignorance, the Noble Eightfold Path, etc. (S.iv.251-60) The Commentary (SA.iii.91) says that he was a nephew of Sāriputta and a channa-paribbājaka.

Samandaka, Samandakāni, Samañcakāni Một Paribbājaka , được đề cập (S.iv.261f) là đã đến thăm Sāriputta tại Ukkācelā (Ukkāvelā) và hỏi ngài về Niết bàn , và một lần nữa (Av121f) tại Nālakagāma , nơi ông hỏi ngài về hạnh phúc và đau khổ. Có lẽ, ông được xác định là Sāmaññakāni .

1. Isidatta. - Một vị Thượng tọa. Ngài là con trai của một người dẫn đường cho đoàn lữ hành tại Vaddhagāma (vl Velugāma ) ở Avanti . Qua thư từ, ngài trở thành người bạn vô hình của Citta-gahapati ở Macchikāsanda . Vị này đã từng gửi cho ngài một lá thư về những đức hạnh của Đức Phật , và Isidatta, rất hài lòng với những lời kể về giáo lý của Đức Phật, đã gia nhập Tăng đoàn dưới sự chỉ dạy của Mahā-Kaccāna và sau đó đã đắc quả A-la-hán.

Once a number of monks staying in the Ambātakagrove in Macchikāsanda were entertained by Citta-gahapati to a sumptuous meal. At the end of the meal, Citta, escorted them back to the monastery. On the way the monks were overcome by the heat, and Mahaka, the junior monk, with the permission of his senior, made by his magic power a cool wind to blow and wrought a thunderstorm accompanied by gentle rain. Citta was greatly impressed, and, seeking Mahaka in his cell, asked him to perform some miracle. Mahaka told him to put his cloak on the veranda and to scatter a bundle of grass on it. Then he retired to his cell, locked the door, and caused a flame to dart through the keyhole and burn the grass without damaging the cloak. Citta was overcome with surprise, and promised to supply Mahaka with all requisites. Mahaka thanked him, but soon after left Macchikāsanda never to return. Because he did not wish to enjoy gains won by a display of iddhi power; S.vi.288ff.; the story is also referred to at Vsm. 393.

Kāmabhū A monk, evidently held in high esteem by his colleagues. He is mentioned as staying in Kosambī, in Ghosita Park, and as asking Ananda certain questions, recorded in the Kāmabhū Sutta (1) (S.iv.165). Two other suttas bearing the same name record visits paid to Kāmabhū by Cittagahapati at Ambātakavana in Macchikāsanda. S.iv.291, 293.

A conversation between Godatta and Cittagahapati at the Ambātakavana in Macchikāsanda. Godatta asks Citta about the different kinds of heart's release (cetovimutti) - appamānācetovimutti, ākiñcaññācetovimutti, suññatocetovimutti and animittācetovimutti. Citta explains them and points out how, according to one view, these states are diverse both in spirit and in letter and how, according to another, they are the same in spirit, though diverse in letter. S.iv.295f.

I. Canda (Tàn bạo) (S.iv,305) 1) Một thời Thế Tôn trú ở Sàvatthi (Xá-vệ), Jetavana (Thắng Lâm), tại vườn ông Anàthapindika (Cấp Cô Ðộc). 2) Rồi thôn trưởng Canda bạch Thế Tôn: — Do nhân gì, bạch Thế Tôn, do duyên gì ở đây, có người được gọi tên là tàn bạo? Do nhân gì, do duyên gì ở đây, có người được gọi là hiền lành (sùrato)?

A natagāmani (stage-manager) of Rājagaha. With a company of five hundred men, he gave dramatic performances of great splendour in towns and villages and in royal courts, and won much fame and favour. One day he visited the Buddha and asked if it was true that players who delight large audiences are reborn among the gods of laughter. Three times the Buddha refused to answer, but in the end allowed himself to be persuaded, and told Tālaputa that those who induce sensual states in others will be reborn in purgatory. Tālaputa wept to think that older actors should so have deceived him in telling him of their theories, and, having heard the Buddha preach, entered the Order and soon became an arahant (S.iv.306ff; Thag.1091-1145; ThagA.ii.155ff).

Yodhājīva A headman (gāmanī) who visited the Buddha and asked if it was true that men who fall fighting in battle are reborn among the Sārañjita devas. At first the Buddha refused to answer the question, but finding that Yodhājīva insisted, explained to him that fighting men were reborn after death either in the Sārājita niraya or among animals. The headman became the Buddha's follower. S.iv.308.

In the royal palace at Rājagaha, the report once arose among the retinue that Sākyan recluses were allowed to take gold and silver. The headman Manicūlaka, who was present, denied this, but, being unable to convince his audience, he sought the Buddha, who assured him that these monks were allowed neither to seek nor to accept gold and silver. S.iv.325f.; cp. Vin.ii.296f.

The headman Bhadragaka visits the Buddha at Uruvelakappa and asks for a teaching about dukkha. The Buddha says he will talk neither of the future nor of the past, but only of the present. By means of questioning Bhadragaka, the Buddha makes him realize that sorrow and suffering come only through desire. For example, he would grieve if anything happened to his friends in Uruvelakappa, or to his son Ciravāsi, or to his wife; but he would not worry about those who were unknown to him and therefore unloved by him (S.iv.327f).

2) Một thời thôn trưởng Ràsiya đi đến Thế Tôn; sau khi đến, đảnh lễ Thế Tôn rồi ngồi xuống một bên. 3) Ngồi một bên, thôn trưởng Ràsiya bạch Thế Tôn: — Con có nghe rằng Sa-môn Gotama chỉ trích tất cả khổ hạnh, bài bác, chống báng hoàn toàn mọi người sống khổ hạnh, mọi lối sống khắc khổ. Những người nói như vậy, bạch Thế Tôn, không biết có nói đúng với lời Thế Tôn, không xuyên tạc Thế Tôn với điều không thực, trả lời thuận pháp, đúng pháp, và không một ai nói lời tương ứng đúng pháp có lý do để chỉ trích?

Pātali A headsman of Uttara who visited the Buddha and questioned him regarding his power of magic. Several conversations he had with the Buddha, on various topics, are given in the Samyutta Nikāya. S.iv.340ff.

2. Dīghāvu.-A householder of Rājagaha and son of Jotika-gahapati. He was a sotāpanna and, when he lay ill, he sent his father to the Buddha requesting the Buddha to visit him. The Buddha accepted the request, preached to him and consoled him. Soon afterwards Dīghāvu died and was born as an anāgāmī. S.v.344f.

Unnābha A brahmin. He once visited the Buddha at Sāvatthi and asked him whether the five sense-faculties (indriyāni), which were of different scope and range, had any common ground of resort (pati-sarana). The Buddha replies that the mind is their common resort and, in answer to further questions, explains that there is nothing beyond Nibbāna; that the holy life has Nibbāna for its ending.

Kundaliya A Paribbājaka who visits the Buddha at the Añjanavana in Sāketa. He asks the Buddha what profit comes from the Buddha's way of living. The conversation leads to a discussion of the bojjhangas, the satipatthāna and virtuous ways of behaviour. At the end of the discussion Kundaliya becomes the Buddha's follower. S.v.73ff.

1. Uttiya or Uttika Sutta.-Uttiya Thera visits the Buddha and asks him for an explanation of the five sensual elements (kāmagunā) mentioned by him. The Buddha explains them, and declares that they should be abandoned in order that the Noble Eightfold Path might be cultivated. S.v.22.

2. Bhadda Thera. He was born in the family of a setthi of Sāvatthi. His parents had gone to the Buddha before his conception, and had told him that if they had a child they would give him to the Buddha as his servant. When he was seven years old, they took him, arrayed in his best, to the Buddha, in fulfilment of their promise. The Buddha asked Ananda to ordain him. This he did and instructed him, and the same night Bhadda became an arahant. The Buddha called to him saying, "Come, Bhadda," and that was his upasampadā. In the time of Padumuttara Buddha he had offered hundreds of thousands of robes, etc., to the Buddha and his monks. Thag.vss.473-9; ThagA.i.474f.

13. Sirivaddha. A householder of Rājagaha. When he was ill he sent word to Ananda asking him to visit him. Ananda, went and preached to him on the four satipatthānas. Sirivaddha became an anāgāmī. S.v.176f.

Mānadinna Sutta. Records the visit of Ananda to Mānadinna below. S.v.178. Mānadinna. A householder of Rājagaha. When he lay ill he was visited by Ananda, to whom he confessed that even in his illness he practiced the four satipatthāna. He was quite free from the five orambhāgiyasamyojanā. S.v.178.

Sarakāni (Saranāni). A Sākyan. When he died the Buddha declared that he was a sotāpanna, bound for enlightenment. But many of the Sākyans spoke scornfully of him, saying that he had failed in the training and had taken to drink. Mahānāma reported this to the Buddha, who said that Sarakāni had, for a long time, taken refuge in the Buddha, the Dhamma, and the Sangha, and possessed qualities which secured him from birth in hell among the lowest animals and the peta world. S.v.375f.

2. Nandiya. A Sākiyan layman, evidently to be distinguished from the above. He visited the Buddha at the Nigrodhārāma in Kapilavatthu and had a discussion with him on the different kinds of Ariyan disciple, the one who dwells in remissness and the one who is earnest (S.v.397ff.; see also p. 403). Later, when the Buddha returned to Sāvatthi for the rainy season, Nandiya also went there, finding some business to do, and from time to time he visited the Buddha. At the end of the rains, when the Buddha and the monks were about to start on tour, Nandiya went to the Buddha and was taught the eleven conditions which lead to the destruction of evil. A.v.334ff.

Kāligodhā A Sākiyan lady. She is declared to be a sotāpanna, and a conversation between her and the Buddha, who visited her while staying at the Nigrodhārāma in Kapilavatthu, is recorded in the Kāli Sutta (S.v.396). In the sutta she is addressed as Godhā; she may have belonged to the same family as Godha. She was the mother of Bhaddiya Thera, declared to be the best of the monks of aristocratic birth (Thag.v.864; A.i.23; ThagA.ii.55). The Anguttara Commentary (AA.i.109) states that her name was Godhā, and that she was called Kāli because of her dark colour. She was the most senior of the Sākiyan ladies of the time. Dhammapāla speaks of her as āgataphalā, viññātasāsanā. UdA.161.

Vua xứ Avanti vào thời Đức Phật . Tên của ông là Pajjota, biệt danh này được thêm vào vì tính khí hung bạo của ông. Một lần, khi bị bệnh vàng da, ông đã yêu cầu Bimbisāra cho mượn dịch vụ của Jīvaka , vì không có bác sĩ nào khác có thể chữa khỏi bệnh cho ông. Thuốc chữa bệnh là bơ sữa trâu, mà Pajjota rất ghét. Do đó, Jīvaka quyết định cho Kāka uống nó được ngụy trang dưới dạng thuốc sắc làm se, và xin phép nhà vua sử dụng bất kỳ loài vật nào của hoàng gia hoặc rời khỏi thành phố bất cứ lúc nào ông muốn, với lý do là ông phải đi tìm nhiều loại thuốc khác nhau. Khi mọi sự chuẩn bị đã hoàn tất, Jīvaka trao thuốc cho nhà vua và trốn thoát trên Bhaddavatikā, con voi cái của nhà vua, trước khi sự thật bị phát hiện.