The Chabbaggiyā are censured here for a nissaggiya offence. Vin.iii.224 The Vaṅgīsa Sutta was preached there to Vaṅgīsa, on the occasion of the death of his preceptor, Nigrodhakappa. Snp.59f. In the early years of Vaṅgīsa’s novitiate he stayed at the shrine with his preceptor, and disaffection arose within him twice, once because of women, the second time because of his tutor’s solitary habits, SN.i.185–18​6 and later, again, through pride in his own powers of improvisation (paṭibhāna). SN.i.187 Here, again, the Buddha utters the praises of Hatthaka Āḷavaka, who visits him with a large following, whose fealty has been won (according to Hatthaka) by observing the four characteristics of sympathy (saṅgahavatthūni) learnt from the Buddha. AN.iv.216–2​20]]> #icon-503-DB4436 Āḷavī Aṅga AN.i.213AN.iv.252AN.iv.256AN.iv.260DN.ii.200

It was to the east of Māgadha, from which it was separated by the River Campā, and had as its capital city Campā. Another city mentioned is Assapūra. MN.i.271

In the Buddha’s time the Aṅgarājā was just a wealthy nobleman, and he is mentioned merely as having granted a pension to a Brahmin. MN.ii.163 The people of Aṅga and Māgadha are generally mentioned together, so we may gather that by the Buddha’s time they had become one people. They provide Uruvelā-Kassapa with offerings for his great sacrifice. Vin.i.27

Several discourses were preached in the Aṅga country, among them being the Soṇadaṇḍa Sutta and the two Assapura Suttas. The Mahāgovinda Sutta seems to indicate that once, in the past, Dhataraṭṭha was king of Aṅga. But this, perhaps, refers to another country.

Soṇa Koḷivisa, before he entered the Order, was a squire (paddhagu) of Aṅga. Thag.632]]> #icon-503-DB4436 25.25, 87 Aciravatī pañca-mahānadī, Vin.ii.237 the five great rivers flowing from the Himālaya eastwards (pācīnaninnā) SN.v.39 into the sea. During the hot season it ran dry, leaving a bed of sand. AN.iv.101 It flowed through Kosala, and at Sāvatthī an udumbara grove grew on its banks; it, could be seen from the terrace of Pasenadi’s palace. Vin.iv.111–112 To the south of it was Manasākaṭa, and on its southern bank was a mango grove where the Buddha sometimes resided. DN.i.235–236 The Tevijjā Sutta was preached here, and the Aciravatī is used in a simile to prove the futility of sacrifices and prayers: it is of no use standing on one bank of the river and calling to the other bank to come over.

In the river were many bathing places, in some of which courtesans bathed naked; the Bhikkhunīs did likewise until a rule was passed prohibiting it. Vin.i.293Vin.iv.278 The Chabbaggiyā nuns, however, continued to do so even afterwards. Vin.iv.259f.

The river was crossed in rafts; Vin.iii.63 it sometimes became so full DN.i.244–245MN.iii.117 that disastrous floods occurred.

In sheltered spots monks and brahmins used to bathe. Vin.iv.161 The Sattarasa-vaggiya monks frequented the river for water-sports. Vin.iv.111–112

Once the Buddha was told that the Pañcavaggiyā monks were in the habit of seizing the cows that crossed the river. Vin.i.191

Near the river was Dandakappa, a Kosalan village, and while staying there Ānanda bathed in the river with many other monks. AN.iii.402]]> #icon-503-DB4436 Gandak Ajakaraṇī vihāra where lived the Thera Sabbaka (Sappaka). Thag.307–310

Here also, in a cave, dwelt the Thera Bhūta. Thag.518f.

This river was probably a branch of the Aciravatī.]]> #icon-503-DB4436 Gandak Ajakalāpakacetiya Ud.4]]> #icon-503-DB4436 26.683878,84.055193 Ajapālanigrodha Vin.i.2–3 Two weeks later he went there again from the Rajāyatana. Vin.i.4 It was then that the Brahma Sahampati appeared to him and persuaded him to preach the doctrine, in spite of the difficulty of the task. Vin.i.5–7 When the Buddha wishes to have someone as his teacher, Sahampati appears again and suggests to him that the Dhamma be considered his teacher. AN.ii.20f.SN.i.138f.

By Ajapāla-nigrodha it was, too, that, immediately after the Enlightenment, Māra tried to persuade the Buddha to die at once. DN.ii.112 Several other conversations held here with Māra are recorded in the Saṁyutta. SN.i.103f.

Here, also, the Buddha spent some time before the Enlightenment. DN.ii.267

The Brahmā Sutta SN.v.167 and the Magga Sutta, SN.v.185 both on the four satipaṭṭhāna, and another Brahmā Sutta SN.v.232f. on the five indriyāni, were concerning thoughts that occurred to the Buddha on various occasions at the foot of this tree, when he sat there soon after the Enlightenment. On all these occasions Brahma Sahampati appeared to him and confirmed his thoughts. Several old brahmins, advanced in years, visited the Buddha during this period and questioned him as to whether it were true that he did not pay respect to age. To them he preached the four Thera-karaṇā dhamma. AN.ii.22]]> #icon-503-DB4436 24.695102, 84.991275 Añjanavana / Añcanavana SN.i.54 and also the wanderer Kuṇḍaliya, SN.v.73 who lived near by. Here were preached the Sāketa Sutta and the Jarā Sutta.

When Ānanda was staying there a nun of the Jaṭila persuasion visited him and questioned him on the use of samādhi. AN.iv.427–428

There Sujātā met the Buddha, and having listened to his discourse became an arahant. Thig.145–150]]> #icon-503-DB4436 26.8, 82.2 Aṭaṭa SN.i.150Snp.126]]> #icon-503-DB4436 Aṭṭhakanāgara MN.i.349f.AN.v.342–34​7]]> #icon-503-DB4436 Adhikakkā MN.i.39]]> #icon-503-DB4436 Anupiya Vin.ii.180f.

From Anupiya the Buddha went to Kosambi. Vin.ii.184 Near Anupiya was the park where the paribbājaka of the Bhaggavagotta lived. The Buddha visited him once while staying at Anupiya and it was then that he preached the Pātika Sutta. DN.iii.1ff.]]> #icon-503-DB4436 ??? Anotatta Thag.430]]> #icon-503-DB4436 Himalaya Aṅguttarāpa

It was here, in the village Āpaṇa, that the Buddha was staying when the Jaṭila Keṇiya came to see him; here also was preached the Sela Sutta. Snp.102f. From Bhaddiya (in Aṅga) the Buddha went to Anguttārapa and thence to Āpaṇa. Vin.i.243–245

The country was probably rich because we find as many as 1,250 monks accompanying the Buddha on his tour. Snp.102f.

Other suttas preached here are the Potaliya MN.i.359 and the Laṭukikopama. MN.i.447

Āpaṇa seems to have been the chief township, because it is always mentioned in connection with Aṅguttarāpa.]]> #icon-503-DB4436 25.465594,87.132568 Andhakavinda Vin.i.109 Once the Buddha went from Benares to Andhakavinda with 1,250 monks, and many people followed them carrying cartloads of provisions that they might feed them in turn. There were so many awaiting their turn that a certain brahmin (referred to as Andhakavindabrāhmana) had to wait two months for his to come round. At the end of two months, finding that his own affairs were going to ruin and that there was no likelihood of his turn coming soon, the brahmin went to the provision-room to see what deficiency he could possibly supply. Seeing there neither rice, milk, nor honey-lumps, he approached Ānanda, and having, through him, obtained the Buddha’s permission, the brahmin prepared a meal of milk-rice and honey-lumps for the Buddha and the monks. At the conclusion of the meal the Buddha spoke of the tenfold good qualities of milk-rice. Vin.i.220f. It was this praise uttered by the Buddha that made Visākhā ask him, as a favour, that she should be allowed to supply milk-rice to the monks throughout her life. Vin.i.293

During the same visit of the Buddha, a newly converted minister of the district prepared meat dishes for the fraternity, but being disappointed that the monks, who had had a meal of solid milk-rice earlier, could not eat large quantities of his dishes, he was rather rude to them. Later he expressed remorse, and the Buddha assured him that heaven would be his inheritance Vin.i.222f. (This was the occasion for the rule that monks who have been invited to a meal in one place should not accept milk-rice somewhere else earlier in the same day.) It was on the way back from Andhakavinda to Rājagaha that the Buddha met Belaṭṭha Kaccāna. Vin.i.224f.

Once when the Buddha was staying at Andhakavinda the Brahmā Sahampati came and lighted the place with his effulgent beauty till late at night; then he sought the Buddha and sang before him verses of exhortation meant for the monks, urging them to lead the holy life. SN.i.154 Here, too, the Buddha mentioned to Ānanda the necessity of admonishing and encouraging new members of the Order with regard to five things: good conduct, control of the faculties of sense, abstinence from too much talking, love of solitude and the cultivation of right views. AN.iii.138–13​9]]> #icon-503-DB4436 ??? Andhavana gāvuta away from the city. It was well guarded and monks and nuns used to resort there in search of solitude. The Bhikkhunī Saṁyutta contains stories of nuns who were tempted by Māra in the Andhavana, e.g., Āḷavikā, Soma, Kisāgotamī, Vijayā, Uppalavaṇṇā, Cālā, Upacālā, Sisūpacālā, Selā, Vajirā. Snp5

Once when Anuruddha was staying there he became seriously sick. SN.v.302 It was here that the Buddha preached to Rāhula the discourse (Cūḷa-Rāhulovāda) which made him an arahant. SN.iv.105–107

Among others who lived here from time to time are mentioned the Elders Khema, Soma, AN.iii.358 and Sāriputta, AN.v.9 the last-mentioned experiencing a special kind of samādhi where he realised that bhavanirodha was nibbāna.

The Vammika Sutta MN.i.143ff. was the result of questions put by an anāgami Brahma, his erstwhile colleague, to Kumāra-kassapa, while he was in Andhavana.

The Pārājika Vin.iii.28ff. contains stories of monks who committed offences in the forest with shepherdesses and others, and also of some monks who ate the flesh of a cow which had been left behind, partly eaten, by cattle thieves. Vin.iii.64 It was here that Uppalavaṇṇā obtained the piece of cow’s flesh which she asked Udāyi to offer to the Buddha, giving Udāyi her inner robe as “wages” for the job. Vin.iii.208–209

The rule forbidding monks to enter a village clad only in their waist cloth and nether garment was made with reference to a monk whose robe had been stolen by thieves in Andhavana. Vin.i.298]]> #icon-503-DB4436 south of Sāvatthī Aparagoyāna AN.i.227AN.v.59 each cakkavāla (world-system) has an Aparagoyāna.]]> #icon-503-DB4436 Ababa

One term of Ababa is equal to four hundred of Abbuda; an Abbuda being reckoned as the time taken to remove twenty Kosalan Khāris (equal to a cartload) of tila-seeds, taking one seed at the end of each century. Snp.p.126SN.i.152]]> #icon-503-DB4436 Abbuda Snp.p.126SN.i.152]]> #icon-503-DB4436 Amalakīvana #icon-503-DB4436 27.576667,83.054722 Ambatittha / Ambatitthā / Ambatiṭṭha iddhi-powers. Later Sāgata visited the Buddha at Bhaddavatikā and went with him to Kosambī. The fame of the Elder’s victory over the Nāga had preceded him and the inhabitants of Kosambī were lavish in their hospitality to him. He drank wine in their houses and had to be carried to see the Buddha. The latter made this the occasion for declaring the drinking of intoxicants to be a pācittiya-offence. Vin.iv.108–1​10]]> #icon-503-DB4436 in the Cetiya country near Bhaddavatikā Ambapālivana Vin.i.231–23​3 But both the Buddha and the monks seem to have stayed there previously during their visits to Vesāli. DN.ii.94SN.v.301

The Buddha is stated to have preached three suttas in the grove, two of them being on the value of the satipaṭṭhāna. SN.v.141ff. In the third sutta AN.iv.100–106 he dwells on the impermanence of all sankhāras and proceeds to describe the process by which the whole world will ultimately be destroyed by seven suns arising in the world and drying everything up. In this sutta appears also the story of the teacher Sunetta, who, even after becoming the Great Brahma, is yet subject to old age and death.

The Saṁyutta also records a conversation that took place between Anuruddha and Sāriputta during a stay in Ambapālivana. SN.v.301]]> #icon-503-DB4436 26.013904,85.109167 Ambaraambaravatī / Ambara-ambaravatī DN.iii.201]]> #icon-503-DB4436 Ambalaṭṭhikā Vin.ii.287DN.i.1

It was one of the spots in which the Buddha rested during his last tour, and we are told that while there he discoursed to a large number of monks. DN.ii.81

But the most famous of the Buddha’s sermons in Ambalaṭṭhikā seems to have been the Ambalaṭṭhikā-Rāhulovāda Sutta. MN.i.414ff. From the context it appears as though Ambalaṭṭhikā was within walking distance from the Kalandakanivāpa in Rājagaha.]]> #icon-503-DB4436 25.083111,85.428143 Ambalaṭṭhikā DN.i.127]]> #icon-503-DB4436 Magadha Ambasaṇḍā

To the north of the village was the Vediyaka mountain, in which was the Indasālaguhā, where the Sakkapañha Sutta was preached. On the occasion of the preaching, as Sakka with his retinue came to visit the Buddha, the village was bathed in radiance. DN.ii.263f.]]> #icon-503-DB4436 east of Rājagaha Ambāṭakavana / Ambālavana SN.iv.281–297

Among eminent Elders who visited the place wer.

• Isidatta of Avanti (who answered Citta’s questions regarding the reason for the existence of various views in the world). SN.iv.283–28​8
• Mahaka (who, by his magic powers, produced rain and thunderstorms and later showed a special miracle to Citta). SN.iv.288–91
• Kāmabhū (who discoursed to Citta on various topics). SN.iv.291–295
• Godatta. SN.iv.295–297
• The Elder Lakuṇṭaka Bhaddiya also lived there, in solitude, wrapt in meditation. Thag.466

Its capital was Ujjenī. But according to another account, DN.ii.235 Māhissati is mentioned as having been, at least for some time, the capital of Avanti. It is quite likely that ancient Avanti was divided into two parts, the northern part having its capital at Ujjenī and the southern part (also called Avanti Dakkhiṇāpatha) at Māhissati (Māhismatī).

The King of Avanti was Pajjota, a man of violent temper Vin.i.277 and therefore known as Caṇḍa Pajjota. He wished to conquer the neighbouring kingdom of Kosambī, of which Udena was king, but his plans did not work out as he had anticipated.

The kingdom of Assaka is invariably mentioned in connection with Avanti. Even in the Buddha’s life-time, Avanti became a centre of Buddhism. Among eminent monks and nuns who were either born or resided there, are to be foun.

• Mahā Kaccāna
• Nanda Kumāraputta
• Soṇa Kuṭikaṇṇa
• Dhammapāla
• Abhayarājakumāra
• Isidatta and Isidāsī

Mahā Kaccāna seems to have spent a good deal of his time in Avanti, dwelling in the city of Kuraraghara in the Papāta Pabbata. SN.iii.9SN.iii.12SN.iv.115–16AN.v.46 He experienced great difficulty in collecting ten monks, in order that Soṇa Kuṭikaṇṇa might receive the higher Ordination; in fact it was not until three years had elapsed that he succeeded. Vin.i.195 Later, when Soṇa Kuṭikaṇṇa visited the Buddha at Sāvatthī, he conveyed to the Buddha Mahā Kaccāna’s request that special rules might be laid down for the convenience of the monks of Avanti Dakkhiṇāpatha and of other border countries. Vin.i.197–198 The Buddha agreed, and among the rules so laid down were the following.

1. The higher Ordination could be given with only four monks and a Vinayadhara.
2. Monks are allowed the use of shoes with thick linings (because in Avanti the soil is black on the surface, rough and trampled by cattle).
3. Monks are enjoined to bathe frequently.
4. Sheepskins, goatskins, etc., could be used as coverlets.
5. Robes could be accepted on behalf of a monk who has left the district, and the ten days’ rule with regard to such a gift will not begin until the robes have actually reached the monk’s hands. Vin.iii.195–19​6

By the time of the Vesāli Council, however, Avanti had become one of the important centres of the orthodox school, for we find Yasa Kākandakaputta sending messengers to Avanti to call representatives to the Council, and we are told that eighty-eight arahants obeyed the summons. Vin.ii.298–299

Even in the Buddha’s day there were rumours of the King of Avanti making preparations to attack Māgadha, but we are not told that he ever did so. MN.iii.7 Subsequently, however, before the time of Candagupta, Avanti became incorporated with Māgadha.

Avanti is now identified with the country north of the Vindhaya Mountains and north-east of Bombay, roughly corresponding to modern Mālwa, Nimār and adjoining parts of the Central Provinces.]]> #icon-503-DB4436 23.182778,75.777222 Avīci MN.iii.183AN.i.141–14​2 It is a quadrangular space, one hundred leagues each way, four-doored, walled all round and above with steel and with floor of incandescent molten steel.

It is noteworthy that the word Avīci occurs only once in the four Nikāyas—​​namely, in a passage in the Cakkavatti-Sīhanāda Sutta of the Dīgha Nikāya, DN.iii.75AN.i.159 but in this context there is no indication that the name refers to a purgatory. The word is not found in a list of purgatories given in the Sutta Nipāta Snp.126–131 and in the Saṁyutta. SN.i.152 It is, however, found in a poem in the Itivuttaka It89 which recurs in the Vinaya, Vin.ii.203 and there it is specifically called a niraya.

In the Dīgha passage mentioned above, the reference to Avīci is in connection with a tremendous growth of population which will occur in Jambudīpa in a future age. Houses will be so close that a cock could fly from any one to the next, and one would think it Avīci.]]> #icon-503-DB4436 Asipattavana Snp.673]]> #icon-503-DB4436 Assaka AN.i.213AN.iv.252AN.iv.256AN.iv.260 It does not, however; occur in the list of twelve countries given in the Janavasabha Sutta. The capital of Assaka, was called Potana. DN.ii.235 The Assakas had settlements on the Godāvarī, and Bāvarī’s hermitage Snp.977 was in their territory, in close proximity to the Alaka or Mūlaka (the district round Paithan).

The country is mentioned with Avanti in the same way as Aṅga with Māgadha, and its position in the list between Sūrasena and Avanti makes it probable that when the list was drawn up, its position was immediately to the north-west of Avanti. It is probable, in that case, that the Godāvarī settlement, in the Dakkhiṇāpatha, was a later colony.

In the time of King Reṇu, the Assaka king of Potana was Brahmadatta. DN.ii.236]]> #icon-503-DB4436 18.67, 77.9 Assapura MN.i.271ff.MN.i.281ff.]]> #icon-503-DB4436 Aṅga Ahaha Snp.p.126 It is the name given to a period of suffering in Avīci and is equivalent in duration to twenty Ababā. SN.i.152]]> #icon-503-DB4436 Ahogaṅgā Vin.ii.298–289]]> #icon-503-DB4436 ??? Āṭānāṭā DN.iii.200]]> #icon-503-DB4436 Ātumā

It was on this occasion that it was declared to be a dukkaṭa offence for a monk, who had formerly been a barber, to carry about with him a barber’s equipment. Vin.i.249–250

In the Mahā Parinibbāna Sutta DN.ii.131–13​2 the Buddha tells Pukkusa of another occasion on which he was staying in the Bhūsāgāra in Ātumā. There was a thunderstorm and two peasants and four oxen were struck by lightning. A large number of people having gathered at the place, one of them asked the Buddha if he were aware of the accident. But the Buddha had been in a state of concentration and had neither seen nor heard anything of it. Such was the state of calm of his mind.]]> #icon-503-DB4436 between Kusinārā and Sāvatthī Ānandacetiya / Ānande Cetiye yakkha called Ānanda. There the Buddha stayed during his last sojourn, and mention is made of a sermon he preached there to the monks on the Four Great Authorities. DN.ii.123–126AN.ii.167 From there he went to Pāvā.]]> #icon-503-DB4436 Bhoganagara Āpaṇa Vin.i.245ff. From Āpaṇa the Buddha went on to Kusinārā. Vin.i.247 In the Saṁyutta Nikāya, SN.v.225 Āpaṇa is spoken of as a township of the Aṅgas and the Buddha is mentioned as having stayed there with Sāriputta.

Several suttas were preached at Āpaṇa, among them the Potaliya Sutta, MN.i.359ff. Laṭukikopama Sutta (to Udāyi), MN.i.447ff. Sela Sutta, MN.ii.146ff.Snp.p.102ff. and the Saddhā or Āpaṇa Sutta. SN.225–227

On the occasion of the Buddha’s visit to Āpaṇa, during which he converted Sela and Keṇiya, he seems to have stayed at Āpaṇa for over a week and ordained three hundred monks in the company of Sela. Snp.p.112]]> #icon-503-DB4436 25.465594,87.132568 Ābhassarā jhāna The devas living there subsist on joy. SN.i.114 Their span of life is two kappas and there is no guarantee that a person who has been born there may not later be reborn in an unhappy condition. AN.ii.127 From time to time these devas utter shouts of joy saying “aho sukham, aho sukham.” This sound is the best of sounds. These devas are completely enveloped in ease. AN.iii.202DN.iii.219 Their world forms the third station of consciousness, they are of uniform body, but their perceptions are diverse.AN.iv.40AN.iv.401DN.ii.69DN.iii.253 During the periods of the development of the world many beings are born in the Ābhassarā realm and they are then called the highest of the devas, yet even they change their condition. AN.v.60 In lists of devas MN.i.289 they are given below the Appamāṇābhā and above the Subhā.]]> #icon-503-DB4436 Āmalakīvana / Āmalakivana MN.i.456]]> #icon-503-DB4436 Cātumā Ārāmikagāma / Pilindagāma Vin.i.207–20​8Vin.iii.249]]> #icon-503-DB4436 near Rajagaha Āḷavī #icon-503-DB4436 26.926968,80.190926 Āḷakamandā DN.ii.147DN.ii.170

It was one of the chief cities of Uttarakuru, and a royal residence of Kuvera. DN.iii.201

In the Culla Vagga Vin.ii.152 the word is used as an adjective (vihārā āḷakamandā honti) to mean crowded with people.]]> #icon-503-DB4436 Iccānaṅgala / Icchānaṅkala DN.i.87 From this sutta, the village would seem to have been near Pokkharasādi’s domain of Ukkaṭṭha. It was the residence of “Mahāsāla” brahmins. The Sutta Nipāta Snp.p.115 mentions several eminent brahmins who lived there, among them Caṅkī, Tārukkha, Pokkarasāti, Jāṇussoṇi and Todeyya.

There were also two learned youths, Vāseṭṭha and Bhāradvāja at Icchānaṅkala, who, finding it impossible to bring their discussion to a conclusion, sought the Buddha, then staying in the village. Their interview with the Buddha is recorded in the Vāseṭṭha Sutta Snp.p.115ff.MN.ii.146ff.

According to the Saṁyutta Nikāya, SN.v.325 the Buddha once stayed for three months in the jungle thicket at Icchānaṅgala, in almost complete solitude, visited only by a single monk who brought him his food. But from the Aṅguttara Nikāya AN.iii.30f.AN.iii.341AN.iv.340ff. it would appear that the Buddha was not left to enjoy the solitude which he desired, for we are told that the residents of Icchānaṅgala, having heard of the Buddha’s visit, came to him in large numbers and created a disturbance by their shouts. The Buddha had to send Nāgita, who was then his personal attendant, to curb the enthusiasm of his admirers.]]> #icon-503-DB4436 27.630007,82.706451 Indakūṭa yakkha Indaka. The Buddha once lived there. SN.i.206]]> #icon-503-DB4436 near Rājagaha Indasālaguhā DN.ii.263]]> #icon-503-DB4436 25.024766,85.517768 Isigili / Isigilapassa DN.ii.116 There was, on one side of it, a black stone called the Kāḷasilā. This was a favourite haunt of the Buddha and the members of the Order. There Dabba Mallaputta is asked by monks to provide for them accommodation. Vin.ii.76Vin.iii.41

It was also the scene of the suicide of Godhika and Vakkali. SN.i.121SN.iii.121f.

In the Cūḷa DukkhakKhaṇḍa Sutta it is said that a large number of Nigaṇṭhas lived at Kāḷasilā, never sitting down, undergoing paroxysms of acute pain and agony, following the teachings of Nigaṇṭha Nāṭaputta. The Buddha questioned them as to their practises and preached to them the above-mentioned Sutta, which he afterwards repeated to Mahānāma. MN.i.91ff.

Once when the Buddha was dwelling at Kāḷasilā, he sang the praises of Rājagaha, giving Ānanda a chance, if he so desired, of asking him to live on for a kappa; but Ānanda did not take his opportunity. DN.iii.116

The books refer to several other visits of the Buddha to Isigilapassa. During one of these visits he heard Vaṅgīsa’s high eulogy of Moggallāna. SN.i.194Thag.1249ff.

In the Isigili Sutta MN.iii.68–71 the Buddha is represented as saying that while the other mountains round Rājagaha—​​Vebhāra, Paṇḍava, Vepulla and Gijjhakūṭa—​​had changed their old names, Isigili retained its former name and designation.

Five hundred Pacceka Buddhas once resided in Isigili for a long time; they could be seen entering the mountain, but once entered, there was no more sign of them. Men, observing this, said that the mountain swallowed up the sages and so it came by its name of Isigili (“Gullet of the Sages“).]]> #icon-503-DB4436 24.985047,85.418859 Isipatana / Migadaya / Deer Park Vin.i.10f.

Isipatana is mentioned by the Buddha as one of the four places of pilgrimage which his devout followers should visit. DN.ii.141

Here it was that one day at dawn Yasa came to the Buddha and became an arahant. Vin.i.15f. It was at Isipatana, too, that the rule was passed prohibiting the use of sandals made of talipot leaves. Vin.i.189 On another occasion when the Buddha was staying at Isipatana, having gone there from Rājagaha, he instituted rules forbidding the use of certain kinds of flesh, including human flesh. Vin.i.216ff. Twice, while the Buddha was at Isipatana, Māra visited him but had to go away discomfited. SN.i.105f.

Besides the Dhammacakkappavattana Sutta mentioned above, several other suttas were preached by the Buddha while staying at Isipatana, among the.

• the Pañca Sutta SN.iii.66f.
• the Rathakāra or Pacetana Sutta AN.i.110f.
• the two Pāsa Suttas SN.i.105f.
• the Samaya Sutta AN.iii.320ff.
• the Kaṭuviya Sutta AN.i.279f.
• a discourse on the Metteyyapañha of the Parāyana AN.iii.399f.
• the Dhammadinna Sutta SN.v.406f.

Some of the most eminent members of the Saṅgha seem to have resided at Isipatana from time to time; among recorded conversations at Isipatana are several between Sāriputta and Mahākoṭṭhita, SN.ii.112f.SN.iii.167f.SN.iv.162f.SN.384ff. and one between Mahākoṭṭhita and Citta-Hatthisāriputta. AN.iii.392f.

Mention is made, too, of a discourse in which several monks staying at Isipatana tried to help Channa in his difficulties. SN.iii.132f.]]> #icon-503-DB4436 25.38263,83.023252 Ukkacelā / Ukkaceḷā / Ukkavelā / Ukkaveḷā

Once while Sāriputta was staying there, the Paribbājaka Sāmaṇḍaka visited him and talked to him about Nibbāna. SN.iv.261–262 Some time later, after the death of Sāriputta and Moggallāna within a fortnight of each other, the Buddha came to Ukkacela on his way to Vesāli and at a gathering of the monks uttered high praise of the two chief disciples and spoke of the loss the Order had sustained by their death. SN.v.163f.

The Cūḷagopālaka Sutta was also preached at Ukkacela. MN.i.225]]> #icon-503-DB4436 in the Vajji country, on the banks of the Ganges, on the road from Rājagaha to Vesāli and near the latter Ukkaṭṭha brahmadeyya), to Pokkharasāti by the king of Kosala, in recognition of the former’s skill. It was thickly populated and had much grassland, woodland and corn. DN.i.87 The Icchānaṅgala wood was in the neighbourhood, and when the Buddha was staying in the wood Pokkharasāti first sent his pupil Ambaṭṭha and then went himself to visit the Buddha.

There was a road which connected Ukkaṭṭha with Setavyā. AN.ii.37

It was in the Subhagavana at Ukkaṭṭha that the Mūlapariyāya Sutta MN.i.1ff. was preached.

In the Brahmanimantika Sutta MN.i.326SN.i.142 the Buddha says that it was while he was residing at Subhagavana that be became aware of the erroneous views of Baka-brahma and went to the Brahma-world to teach Baka the truth.]]> #icon-503-DB4436 27.593501,82.81723 Ukkalā Vin.i.4

The men of Ukkalā, together with those of Vassa and Bhañña, are represented as being deniers of cause and effect, deniers of reality (ahetuvādā, akiriyavādā, natthikavādā). AN.ii.31SN.iii.72MN.iii.78]]> #icon-503-DB4436 ??? Uruññā / Ujuññā / Uguññā / Udañña / Ujjuññā MN.ii.125ff.

It was here too that Nigaṇṭha Kassapa came to see the Buddha. This visit is recorded in the Kassapa Sīhanāda Sutta. DN.i.161ff.]]> #icon-503-DB4436 Kosala Ujjenī Vin.i.276 was king of Ujjenī and there was friendly intercourse between that city and Māgadha, whose king was Seniya Bimbisāra. After Bimbisāra’s death, however, Pajjota seems to have contemplated a war against Ajātasathu. MN.iii.7

The road taken by Bāvarī’s disciples ran through Ujjenī. Snp.1011

Ujjenī was also the birthplace of Isidāsī. Thig.405

We find Māhissatī mentioned just before Ujjenī among the places passed by Bāvarī’s pupils on their way to Sāvatthī. Snp.1011]]> #icon-503-DB4436 23.182778, 75.777222 Uttara / Uttaraka SN.iv.340]]> #icon-503-DB4436 Koliya Uttarakā DN.iii.6]]> #icon-503-DB4436 Uttarakuru DN.iii.199ff. The men who live there own no property nor have they wives of their own; they do not have to work for their living. The corn ripens by itself and sweet-scented rice is found boiling on hot oven-stoves. The inhabitants go about riding on cows, on men and women, on maids and youths. Their king rides on an elephant, on a horse, on celestial cars and in state palanquins. Their cities are built in the air, and among those mentioned are Āṭānāṭā, Kusināṭā, Nātapuriyā, Parakusināṭā, Kapīvanta, Janogha, Navanavatiya, Ambara-Ambaravatiya and Āḷakamandā, the last being the chief city.

The king of Uttarakuru is Kuvera, also called Vessavaṇa.

The country is to the north of Jambudīpa. It is one of the four Mahādīpā—​​the others being Aparagoyāna, Pubbavideha and Jambudīpa—​​each being surrounded by five hundred minor islands. AN.i.227AN.v.59 These four make up a Cakkavāla, with Mount Meru in their midst, a flat-world system. A cakkavattī’s rule extends over all these four continents. DN.ii.173

The trees in Uttarakuru bear perpetual fruit and foliage, and it also possesses a Kapparukkha which lasts for a whole kappa. AN.i.264

The Buddha is said to have travelled with his psychic powers to Uttarakuru for alms. Vin.i.27–2​8]]> #icon-503-DB4436 Uttarāpa #icon-503-DB4436 ??? Uttarāpatha

This region was famous from very early times for its horses and horse-dealers, Vin.iii.6 and horses were brought down for sāle from there to such cities as Benares.]]> #icon-503-DB4436 ??? Udumbara Vin.ii.299]]> #icon-503-DB4436 ??? Udena Cetiya / Udenacetiya

It is mentioned with other shrines at Vesāli—Gotamaka, Sārandada, Sattamba, Cāpāla and Bahuputta—all of which are described as beautiful spots. DN.ii.102SN.v.260AN.iv.309DN.iii.9]]> #icon-503-DB4436 east of VesālI Upavatta / Upavattana sāla-grove of the Mallas of Kusināra, on the further side of the Hiraññavatī. This was the last resting-place of the Buddha on his last tour, and here he passed away, lying on a bed placed between two sāla trees. DN.ii.137ff.

Here Subhadda visited the Buddha in the earlier part of the last night of his life, was converted and gained admission into the Order, afterwards winning arahantship. It was here, too, that the Buddha asked the monks if they had any doubts they wished to hear solved regarding the Buddha, the Dhamma and the Saṅgha, magga and paṭipadā, or any questions they wished to ask, AN.ii.79 and here he gave his last admonition to the monks SN.i.157Ud.37f. Ānanda tried to persuade him to die in a place of greater importance, and the Buddha, in order to disabuse his mind, preached to him the Mahā Sudassana Sutta. DN.ii.169f.]]> #icon-503-DB4436 Kusināra, on the further side of the Hiraññavatī. Uppala SN.i.152Snp.p.126]]> #icon-503-DB4436 Ubbhataka DN.iii.207ff.]]> #icon-503-DB4436 Pāvā Uruvelakappa SN.iv.327f. It was perhaps on the same occasion that the Buddha was visited by the headman Rāsiya, and he seems to have talked to him on various topics connected with the doctrine. SN.iv.330ff. Record is also made of a sermon preached by the Buddha at Uruvelakappa and addressed to the monks regarding the importance of insigh. SN.iv.228f.

Once when the Buddha was staying at Uruvelakappa, he informed Ānanda that he wished to spend the day alone in the Mahāvana, and he went there and sat down at the foot of a tree. Meanwhile the householder Tapassu arrived and told Ānanda that be could not understand how young men in the prime of life found any attraction in renouncing the world. Ānanda took Tapassu to the Buddha, who set his doubts at rest. AN.iv.438ff.]]> #icon-503-DB4436 in the Malla country. Uruvelā / Senānigama / Uruvelapattana MN.i.166 The place chosen by the Bodhisatta for his penances was called Senānigama.

From Uruvelā the Buddha went to Isipatana, but after, he had made sixty-one arahants and sent them out on tour to preach the Doctrine, he returned to Uruvelā, to the Kappāsikavanasanda and converted the Bhaddavaggiyā. Vin.i.23f. At Uruvelā dwelt also the Tebhātika-Jatilas: Uruvelā-Kassapa, Nadī-Kassapa and Gayā-Kassapa, who all became followers of the Buddha. Vin.i.25

Mention is made of several temptations of the Buddha while he dwelt at Uruvelā, apart from the supreme contest with Māra, under the Bodhi-tree. Once Māra came to him in the darkness of the night in the guise of a terrifying elephant, trying to frighten him. On another dark night when the rain was falling drop by drop, Māra came to the Buddha and assumed various wondrous shapes, beautiful and ugly. Another time Māra tried to fill the Buddha’s mind with doubt as to whether he had really broken away from all fetters and won complete Enlightenment. SN.i.103ff. Seven years after the Buddha’s Renunciation, Māra made one more attempt to make the Buddha discontented with his lonely lot and it was then, when Māra had gone away discomfited, that Māra’s three daughters, Taṇhā, Ratī and Ragā, made a final effort to draw the Buddha away from his purpose. SN.i.124f.

It was at Uruvelā, too, that the Buddha had misgivings in his own mind as to the usefulness of preaching the Doctrine which he had realised, to a world blinded by passions and prejudices. The Brahmā Sahampati thereupon entreated the Buddha not to give way to such diffidence.SN.i.136ff.Vin.i.4f. It is recorded that either on this very occasion or quite soon after, the thought arose in the Buddha’s mind that the sole method of winning Nibbāna was to cultivate the four satipaṭṭhānas and that Sahampati visited the Blessed One and confirmed his view.SN.v.167SN.v.185 A different version occurs elsewhere, SN.v.232 where the thought which arose in the Buddha’s mind referred to the five controlling faculties, and Brahmā tells the Buddha that in the time of Kassapa he had been a monk named Sahaka and that then he had practised these five faculties.]]> #icon-503-DB4436 24.695102, 84.991275 Usīraddhaja Vin.i.197]]> #icon-503-DB4436 ??? Ussada #icon-503-DB4436 Ekanāḷā Snp.p.12ff.SN.i.172ff.]]> #icon-503-DB4436 near Dakkhiṇāgiri, to the south of Rājagaha Ekapuṇḍarīka MN.i.481f. It was near the Kūṭāgārasālā in the Mahāvana of Vesāli. The Buddha went there to see Vacchagotta, and it was on this occasion that the Tevijja-Vacchagotta Sutta was preached. MN.i.481f.]]> #icon-503-DB4436 near the Kūṭāgārasālā in the Mahāvana of Vesāli Ekasālā SN.i.111]]> #icon-503-DB4436 Kosala Eṇikūla SN.i.143]]> #icon-503-DB4436 Kakudhā / Kakuṭṭhā / Kakutthā / Kukuṭṭhā / Kukutthā DN.ii.129DN.ii.134f.Ud.viii.5]]> #icon-503-DB4436 near Kusinārā Kakkarapatta AN.iv.281]]> #icon-503-DB4436 Koliya Gajaṅgala / Kajaṅgala / Kajaṅgalā Vin.i.197 Once when the Buddha was staying in the Veḷuvana at Kajangala, the lay followers there heard a sermon from the Buddha and went to the nun Kajaṅgalā to have it explained in detail. AN.v.54f. On another occasion the Buddha stayed in the Mukheluvana and was visited there by Uttara, the disciple of Pārāsariya. Their conversation is recorded in the Indriyabhāvānā Sutta. MN.iii.298ff.]]> #icon-503-DB4436 25.0489, 87.83803 Kaṇṇakatthala DN.i.161 and again by Pasenadi, king of Kosala; to him he preached the Kaṇṇakatthala Sutta. MN.ii.125]]> #icon-503-DB4436 Ujuññā Kaṇṇamuṇḍā / Kannamuṇḍaka AN.iv.101]]> #icon-503-DB4436 Himalaya Kaddamadaha #icon-503-DB4436 Avanti kaṇḍakīvana / Kantakīvana / Tikantakī SN.v.174f. A discussion which took place there on another occasion between these two and Anuruddha, is given in the Kantakī Sutta. SN.v.298f. The Buddha also stayed in this grove, and a sermon preached by him to the monks is recorded in the Tikantakī Sutta. AN.v.169]]> #icon-503-DB4436 near Sāketa Kaṇṇakujja / Kaṇṇagocchaka / Kaṇṇagotta Vin.iii.11 It may have been the very road followed by Revata when going from Saṅkassa to Sahajāti, this road passing through Kaṇṇakujja, Udumbara, and Aggalapura. Vin.ii.299]]> #icon-503-DB4436 Verañja to Bārāṇasī, across the Ganges, the route passing through Verañja, Soreyya, Saṅkassa, Kaṇṇakujja, Payāgatiṭṭha Kapinaccanā Vin.iv.306]]> #icon-503-DB4436 near Vesāli Kapilavatthu DN.i.91 The Buddha and his company lived in the Nigrodhārāma or the Mahāvana. When the Buddha returned a few years after his enlightenment, he met many of his family, and several of them ordained, including Nanda and Rāhula. Vin.i.82Vin.ii.180

The Buddha certainly paid other visits besides these to Kapilavatthu. Various Sākyans went to see him both at the Nigrodhārāma and at the Mahāvana, among them being Mahānāma, SN.v.369f.AN.iii.284f.AN.iv.220f.AN.v.320f. Nandiya, SN.v.403f.SN.v.397f.AN.v.334f. Vappa, AN.ii.196MN.i.91 and perhaps Sārakāni. SN.v.372

During one visit the Buddha was entrusted with the consecration of a new mote-hall, built by the Sākyans; he preached far into the night in the new building, and, when weary, asked Moggallāna to carry on while he slept. On this occasion was preached the Sekha Sutta. MN.i.353ff.

The books record a visit paid by the Brahmā Sahampati to the Buddha in the Mahāvana at Kapilavatthu. The Buddha, worried by the noisy behavior of some monks who had recently been admitted into the Order, was wondering how he could impress on them the nature of their calling. Sahampati visited him and, being thus encouraged, the Buddha returned to Nigrodhārāma and there performed a miracle before the monks; seeing them impressed, he talked to them on the holy life. SN.iii.91f.Ud.25

A curious incident is related in connection with a visit paid by the Buddha to Kapilavatthu, when he went there after his rounds among the Kosalans. Mahānāma was asked to find a place of lodging for the night; he searched all through the town without success, and at length the Buddha was compelled to spend the night in the hermitage of Bharaṇḍu, the Kālāman. AN.i.276f. On another occasion we hear of the Buddha convalescing at Kapilavatthu after an illness. AN.i.219

Not all the Sākyans of Kapilavatthu believed in their kinsman’s great powers. We find, for instance, Daṇḍapāṇi meeting the Buddha in the Mahāvana and, leaning on his staff, questioning him as to his tenets and his gospel. We are told that in answer to the Buddha’s explanations, Daṇḍapāṇi shook his head, waggled his tongue, and went away, still leaning on his staff, his brow puckered into three wrinkles. This was the occasion for the preaching of the Madhupiṇḍika Sutta. MN.i.108f.

Others were more convinced and patronised the Order—​​e.g., Kāla-Khemaka and Ghaṭāya, who built cells for monks in the Nigrodhārāma, as a result of noticing which the Buddha preached the Mahāsuññata Sutta. MN.iii.109

Mahānāma was the Buddha’s most frequent visitor; to him was preached the Cūḷadukkhakkhandha Sutta. MN.i.91f.

The Dakkhiṇā-vibhaṅga Sutta was preached as the result of a visit to the Buddha by Mahā-Pajāpatī-Gotamī. Apart from those already mentioned, another Sākyan lady lived in Kapilavatthu, Kāḷigodhā by name, and she was the only kinsman, with the exception of the Buddha’s father and wife, to be specially visited by the Buddha. SN.v.396

The inhabitants of Kapilavatthu are called Kāpilavatthavā. SN.iv.182

From Kapilavatthu lay a direct road to Vesālī, Vin.ii.253 and through Kapilavatthu passed the road taken by Bāvarī’s disciples from Alaka to Sāvatthī. Snp.p.194

It was not mentioned by Ānanda among the great cities, in one of which, in his opinion, the Buddha could more fittingly have died than in Kusinārā. DN.ii.146 After the Buddha’s death, a portion of the relics was claimed by the Sākyans of Kapilavatthu, and a shrine to hold them was erected in the city. DN.ii.167]]> #icon-503-DB4436 27.576667, 83.054722 kasivantā / kapīvantā DN.iii.201]]> #icon-503-DB4436 Kapotakandara yakkha, passing overhead with his friend to an assembly of yakkhas, yielded, despite the warning of his friend, to the temptation to give a knock on the monk’s shining head. The yakkha immediately fell down and was swallowed up in the fires of hell. Sāriputta had but a slight headache after the blow, which was, it is said, heavy enough to crush an elephant. Ud.39f.]]> #icon-503-DB4436 near Rājagaha Kappāsika Vanasaṇḍa / Kappāsiya Vanasaṇḍa Vin.i.23f.]]> #icon-503-DB4436 near Uruvelā Kamboja / Kambojja / Kambuja / Kambujja / Kambojaka AN.i.213AN.iv.252AN.iv.256AN.iv.260

In the Assalāyana Sutta MN.ii.149 it is stated that in Yona and in Kamboja, and also in the neighbouring countries, there were, in the Buddha’s time, only two classes of people, masters and slaves, and that a master could become a slave or vice versa. Elsewhere Kamboja is mentioned as a place not visited by women of other countries. AN.ii.82]]> #icon-503-DB4436 33.844349,59.144112 kammāsadhamma / Kammāsadamma / Kammasadamma / Kammasadhamma MN.i.501 that, after a long discussion, Māgaṇḍiya was converted.

Several important discourses were preached at Kammāsadamma, among them being the Mahānidāna Sutta, DN.ii.55SN.ii.92 the Mahāsatipaṭṭhāna Sutta, DN.ii.290MN.i.55 and the Ānañjasappāya Sutta. MN.ii.26 The Saṁyutta Nikāya SN.ii.107f. contains a discourse on handling experiences by way of casual relations, and the Aṅguttara AN.v.29f. a discourse on the ten noble states, both preached at Kammāsadhamma.]]> #icon-503-DB4436 29.17, 78.02 Karerikuṭikā DN.ii.1ff.]]> #icon-503-DB4436 Jetavana Karerimaṇḍalamāḷa DN.ii.1 The monks seem to have been in the habit of sitting out here and talking on various topics at the close of the day. One such topic is recorded in the Udāna, Ud.p.30f. for discussing which the monks drew on themselves the Buddha’s stern rebuke.]]> #icon-503-DB4436 Jetavana Kalandagāma / Kalanda / Kalaṇḍaka Vin.iii.11]]> #icon-503-DB4436 near Vesālī Kallavāḷaputta / Kallavāla / Kanavālamutta AN.iv.85]]> #icon-503-DB4436 Māgadha Kassapakārāma / Kassapārāma SN.iii.125]]> #icon-503-DB4436 in Rājagaha, probably near Veḷuvana Kāmaṇḍā / Kāmandā SN.iv.121f.]]> #icon-503-DB4436 Kosala Kārambhī / Kāranvī Thag.22]]> #icon-503-DB4436 Kāliṅga DN.ii.235f.

It is not, however, included in the list of sixteen Janapadas appearing in the Aṅguttara Nikāya. AN.i.213]]> #icon-503-DB4436 20.525,86.475 Kāḷasilā

It was there that Moggallāna was murdered and that Godhika SN.i.120f. and Vakkali SN.iii.124 committed suicide.

It was a lonely spot, and we are told that when monks came from afar to Rājagaha they would ask Dabba Mallaputta to find them lodgings there because they wished to see evidence of Dabba’s iddhi-powers. Vin.ii.76Vin.iii.159

The Buddha is mentioned SN.i.194 as having stayed at Kāḷasilā with a great company of monks. On one such occasion the Buddha is said to have given Ānanda an opportunity of asking him to continue to live for a whole aeon. But Ānanda failed to do so. DN.ii.116

In the Cūḷadukkhakkhandha Sutta, MN.i.92 it is said that Kāḷasilā was also the residence of some Nigaṇṭhas.]]> #icon-503-DB4436 24.995666,85.416756 Kāsi / Kāsika / Kāsigāma / Kāsinigama AN.i.213 its capital being Bārāṇasī.

At the time of the Buddha, it had been absorbed into the kingdom of Kosala, and Pasenadi was king of both countries.DN.i.288MN.ii.111 The Vinaya, Vin.i.28l however, mentions a Kāsika-rājā who sent a robe to Jīvaka. Even at this time, however, the memory of Kāsi as an independent kingdom seems to have been still fresh in men’s minds. It is very frequently mentioned as such in the Jātakas and elsewhere. Kāsi was once ruled by the Bhāratas, one of whom, Dhataraṭṭha, was its king in the time of Reṇu. DN.ii.235f. There seem to have been frequent wars between the countries of Kāsi and Kosala, victory belonging now to one, now to the other. In one such war, Dīghāti the Kosala king, was defeated by the king of Kāsi, but Dīghīti’s son Dīghāvu won back the kingdom. Vin.i.334

The traditional name of the king of Kāsi from time immemorial was evidently Brahmadatta, and references to kings of that name abound in the Jātakas. Among other kings of Kāsi mentioned is Kikī . MN.ii.49

Kāsi was evidently a great centre of trade and a most populous and prosperous country. Frequent mention is made of caravans leaving Kāsi to travel for trade. One highway went through Kāsi to Rājagaha Vin.i.212 and another to Sāvatthī. Vin.ii.10 Kāsi was famed for her silks, and Kāsi-robes were most highly esteemed as gifts. Mention is also made of the perfumes of Kāsi. AN.iii.391

Besides those already referred to, other names of places mentioned in literature as belonging to Kāsi, are Vāsabhagāma, Macchikāsaṇḍa, Kīṭāgiri and Dhammapālagāma. Kāsi and Kosala are frequently mentioned together. AN.v.59. Kāsigāma or Kāsinigama was probably the actual name of the village in Kāsi which was given by Mahākosala to his daughter when she married Bimbisāra. The village produced a revenue of one hundred thousand, and was given to the queen for her bath and perfume money. After Bimbisāra’s death, Pasenadi withdrew the gift from Ajātasattu, which act was the cause of a war between the two. Later, when Pasenadi’s daughter Vajirā was married to Ajātasattu, the village was given back as part of her dowry. SN.i.82ff.]]> #icon-503-DB4436 25.282, 82.9563 Kimilā / Kimbilā AN.iii.247SN.iv.181f.SN.v.322]]> #icon-503-DB4436 Ayojjhā Kīṭāgiri Vin.ii.9f.Vin.iii.179f. Some time after, when the Buddha visited the place with a large company of monks, including Sāriputta and Moggallāna, the Assajipunabbasukā, were asked to provide lodgings for the visitors. They agreed to do so for the Buddha, but would have nothing to do with Sāriputta and Moggallāna. Vin.ii.171]]> #icon-503-DB4436 on the road from Kāsi to Sāvatthī Kukkuṭārāma Vin.i.300 mentions the names of several theras who lived there: Nilavāsi, Sānavāsi, Gopaka, Bhagu, Phalikasandana. The Saṁyutta Nikāya SN.v.15f.SN.v.171f. records several discussions which took place there between Ānanda and Bhadda. It may have been a favourite resort of Ānanda, for we find the householder Dasama of Aṭṭhakanāgara going there to enquire as to his whereabouts.AN.v.342MN.i.349 At a later date it was the residence of Nārada who converted King Muṇḍa. AN.iii.57f.]]> #icon-503-DB4436 Pāṭaliputta Kuṇālā AN.iv.101]]> #icon-503-DB4436 Kuṇḍadhānavana / Kuṇḍiṭṭhāna / Kuṇḍikā / Kuṇḍiyā / Kuṇhāna Ud.ii.8]]> #icon-503-DB4436 near the Koliyan village of Kundiya Kumuda SN.i.152f.Snp.p.126]]> #icon-503-DB4436 Kuru DN.ii.200AN.i.213 During the Buddha’s time the chieftain of Kuru was called Koravya, and his discussion with the Elder Raṭṭhapāla, who was himself the scion of a noble family of the Kurus, is recounted in the Raṭṭhapāla Sutta.MN.ii.65ff. Koravya had a park called Migacīra. Discourses to the Kurus include the Mahānidāna Sutta, the Mahāsatipaṭṭhāna Sutta, the Māgaṇḍiya Sutta, the Anañjasappāya Sutta, the Sammosa Sutta and the Ariyavasā Sutta. All these were preached at Kammāssadhamma, which is described as a nigama of the Kurūs, where the Buddha resided from time to time. Another town of the Kurūs, which we find mentioned, is Thullakoṭṭhika, the birthplace of Raṭṭhapāla, and here the Buddha stayed during a tour. MN.ii.54

The Kuru country is generally identified as the district around Thānesar, with its capital Indapatta, near the modern Delhi.]]> #icon-503-DB4436 29.17, 78.02 Kusināṭā DN.iii.200]]> #icon-503-DB4436 Kusinārā DN.ii.146ff. It was twelve leagues in length and twelve in breadth, prosperous and full of people, like Āḷakamandā. It was then at the head of eighty-four Towns. SN.iii.144. DN.ii.170f.

Between Kusinārā and Pāvā ​​lay the stream of Kakuttha on the banks of which was the Ambavana; beyond that was the Hiraññavatī river.

After the Buddha’s death his body was carried into the city by the northern gate and out of the city by the eastern gate; to the east of the city was Makuṭabandhana, the shrine of the Mallas, and there the body was cremated. For seven days those assembled at the ceremony held a festival in honour of the relics. DN.ii.160f.

As the scene of his death, Kusinārā became one of the four holy places declared by the Buddha to be fit places of pilgrimage for the pious, the other three being Kapilavatthu, Buddhagayā and Isipatana. DN.ii.140 Mention is made of other visits paid to Kusinārā by the Buddha, prior to that when his death took place. Thus, once he went there from Āpaṇa and having spent some time at Kusinārā, proceeded to Ātumā. The Mallas of Kusinārā were always great admirers of the Buddha, even though not all of them were his followers, and on the occasion of this visit they decided that any inhabitant of Kusinārā who failed to go and meet the Buddha and escort him to the city, would be fined five hundred. It was on this occasion that Rojā the Mallan was converted and gave to the Buddha and the monks a supply of green vegetables and pastries. Vin.i.247f. During some of these visits the Buddha stayed in a wood called Baliharana, and there he preached two of the Kusinārā Suttas AN.i.274f.AN.v.79f. and the “Kinti” Sutta. MN.ii.238f. A third Kusinārā Sutta he preached while staying at Upavattana. AN.ii.79Ud.iv.2

The people of Kusinārā are called Kosinārakā. DN.ii.167]]> #icon-503-DB4436 26.739416,83.890041 Kūṭāgārasālā DN.i.150ff.SN.i.230f.SN.iii.68f.AN.v.86f. Nandaka, SN.v.389 Sunakkhatta, MN.ii.252 Bhaddiya, AN.ii.190f. Sāḷha and Abhaya, AN.ii.200 all attended by numerous retinues; their senāpati, Sīha, who went with five hundred chariots, having only decided after much hesitation to see the Buddha; AN.iii.38f.AN.iv.79AN.iv.179ff. the Jaina Saccaka, whom the Buddha won only after much argumentation, as described in the Cūḷa- and the Mahā-Saccaka Suttas; MN.i.227ff.MN.i.237ff. the householder Ugga of Vesāli, acclaimed by the Buddha for the possession of eight eminent qualities; AN.iii.49AN.iv.208f.SN.iv.109 the upāsaka Vāseṭṭha; AN.iv.258f. the two goddesses, daughters of Pajjunna, both known as Kokanadā; SN.i.29f. and the brahmin Piṅgiyāni. AN.iii.237f.

The Licchavis waited on the Buddha and ministered to him during his stay in the Kūṭāgārasālā, and it is said that they were of various hues: some blue, others yellow, etc. And Piṅgiyānī, seeing the Buddha shining in their midst, surpassing them all, once uttered the Buddha’s praises in verse, winning, as reward from the Licchavis, five hundred upper garments, all of which, be, in turn, presented to the Buddha. AN.iii.239f. On one occasion, when the Buddha was preaching to the monks regarding the six spheres of sense contact, Māra arranged an earthquake to break the monks’ concentration, but failed to achieve his object. SN.i.112 It was here that the Buddha finally agreed to grant the request of the five hundred Sākyan women, led by Pajāpatī Gotamī, that they might be ordained as nuns. They had followed the Buddha hither from Kapilavatthu AN.iv.274f.Vin.ii.253f.; The Buddha gave Pajāpatī Gotamī, at her special request, a summary of his doctrine. AN.iv.280 It was also at the Kūṭāgārasālā that the Buddha uttered his prophecy as to the ultimate downfall of-the Licchavis. SN.ii.267f.

It was customary for the Buddha, when staying at the Kūṭāgārasālā, to spend the noonday siesta in the woods outside the Mahāvana, at the foot of a tree; visitors coming at that time would, if their desire to see him was insistent, DN.i.151AN.iii.75 seek him there or be conducted to him. Sometimes he would express his desire to see no one during such a retreat, except the monk who brought him his food.

On one occasion the retreat lasted a fortnight, and on his return he found that a large number of monks had committed suicide as a result of a sermon he had preached to them before his retreat on the un-loveliness of the body. He then caused the monks to be assembled, and asked them to concentrate on breathing. SN.v.320f. Sometimes the Buddha would walk from the Kūṭāgārasālā to places of interest in the neighbourhood—​​e.g., the Sārandada-cetiya AN.iii.167 and the Cāpāla-cetiya.SN.v.258AN.iv.308f. It was from the Cāpāla-cetiya, during one of these walks that he gazed for the last time on Vesāli. He then returned to the Kūṭāgārasālā, where he announced that his death would take place within three months. DN.ii.119f.SN.v.258ff.

There was a sick ward attached to the monastery, where the Buddha would often visit the patients and talk with them. SN.iv.210f.AN.iii.142

The books also contain the names of others who stayed at the Kūṭāgārasālā when the Buddha was in residence—​​e.g., Ānanda, who was visited there by the Licchavis Abhaya and Panditakumāra;. AN.i.220 Anuruddha, who lived there in a forest hut; SN.iii.116SN.iv.380 Nāgita, the Buddha’s former attendant, and Nāgita’s nephew the novice Sīha; DN.i.151 also Cāla, Upacāla, Kakkaṭa, Kaḷimbha, Nikata, and Kaṭissaha, all of whom left the Kūṭāgārasālā and retired to the Gosiṅgasālavana, when the visits of the Licchavis to the Buddha became disturbing to their solitude. AN.v.133f.]]> #icon-503-DB4436 In the Mahāvana near Vesāli Kesamutta / Kesaputta AN.i.188]]> #icon-503-DB4436 Kosala Kokanada Vin.ii.127Vin.iv.199MN.ii.91]]> #icon-503-DB4436 Bhesakalāvana Koṭigāma Vin.i.230f.DN.ii.90f.

According to the Saṁyutta Nikāya, SN.v.431 Koṭigāma was a village of the Vajjians.]]> #icon-503-DB4436 25.655498,85.203094 Kosambī DN.ii.146DN.ii.169 It was also the most important halt for traffic coming to Kosala and Māgadha from the south and the west. Vin.i.277

The usual route from Rājagaha to Kosambī was up the river. This was the route taken by Ānanda when he went with five hundred others to inflict the higher punishment on Channa, Vin.ii.290 though there seems to have been a land route passing through Anupiya and Kosambī to Rājagaha. Vin.ii.184f. In the Sutta Nipāta Snp.1010–1013 the whole route is given from Mahissati to Rājagaha, passing through Kosambī, the halting-places mentioned being Ujjeni, Gonaddha, Vedisa, Vanasavhya, Kosambī, Sāketa, Sāvatthī, Setavyā, Kapilavatthu, Kusinārā, Pāvā, Bhoganagara and Vesāli.

Near Kosambī, by the river, was Udena’s park, the Udakavana, where Ānanda and Piṇḍola-Bhāradvāja preached to the women of Udena’s palace on two different occasions. Vin.ii.290f. The Buddha is mentioned as having once stayed in the Siṁsapāvana in Kosambī. SN.v.437

Already in the Buddha’s time there were four establishments of the Order in Kosambī—​​the Kukkuṭārāma, the Ghositārāma, the Pāvārika-ambavana, and the Badarikārāma. The Buddha visited Kosambī on several occasions, stopping at one or other of these residences, and several discourses delivered during these visits are recorded in the books.

A great division once arose among the monks in Kosambī. Some monks charged one of their colleagues with having committed an offence, but he refused to acknowledge the charge and, being himself learned in the Vinaya, argued his case and pleaded that the charge be dismissed. The rules were complicated; on the one hand, the monk had broken a rule and was treated as an offender, but on the other, he should not have been so treated if he could not see that he had done wrong. The monk was eventually excommunicated, and this brought about a great dissension. When the matter was reported to the Buddha, he admonished the partisans of both sides and urged them to give up their differences, but they paid no heed, and even blows were exchanged. The people of Kosambī, becoming angry at the monks’ behaviour, the quarrel grew apace. The Buddha once more counselled concord, relating to the monks the story of King Dīghiti of Kosala, but his efforts at reconciliation were of no avail, one of the monks actually asking him to leave them to settle their differences without his interference. In disgust the Buddha left Kosambī and, journeying through Bālakaloṇakāragāma and the Pācīnavaṁsadāya, retired alone to keep retreat in the Pārileyyaka forest. In the meantime the monks of both parties repented, partly owing to the pressure exerted by their lay followers in Kosambī, and, coming to the Buddha at Sāvatthī, they asked his pardon and settled their dispute. Vin.i.337–3​57 The story of the Buddha going into the forest is given in the Udāna Ud.iv.5 and in the Saṁyutta, SN.iii.94 but the reason given in these texts is that he found Kosambī uncomfortable owing to the vast number of monks, lay people and heretics.

During the time of the Vajjian heresy, when the Vajjian monks of Vesāli wished to excommunicate Yasa Kākandakaputta, he went by air to Kosambī, and from there sent messengers to the orthodox monks in the different centres. Vin.ii.298

It was at Kosambī that the Buddha promulgated a rule forbidding the use of intoxicants by monks. Vin.ii.307

Kosambī is mentioned in the Saṁyutta Nikāya SN.iv.179 as being on the Ganges, but here as elsewhere this simply means on a great river, in this case the Yamuna.]]> #icon-503-DB4436 25.338984,81.392899 Kosala AN.i.213AN.iv.252 In the Buddha’s time it was a powerful kingdom ruled over by Pasenadi, who was succeeded by his son Viḍūḍabha. By this time Kāsī was under the subjection of Kosala. With the capture of Kāsi the power of Kosala increased rapidly, until a struggle between this country and Māgadha became inevitable. Quite soon after Bimbisāra’s death there were many fierce fights between Ajātasattu, his successor, and Pasenadi, these fights bringing varying fortunes to the combatants. The Sutta Nipāta Snp.405AN.i.276 speaks of the Buddha’s birthplace as belonging to the Kosalans. Elsewhere. MN.ii.124 Pasenadi is reported as saying, that both the Buddha and he were Kosalans.

At the time of the Buddha Sāvatthī was the capital of Kosala. Next in importance was Sāketa. There was also Ayojjha, on the banks of the Sarayu.

Other Kosala rivers mentioned in the books are the Aciravatī DN.i.235 and the Sundarikā, SN.i.167Snp.p.97 which is sometimes called Bāhukā. MN.i.39

Among localities spoken of as being in Kosala are Icchānaṅgala, AN.iii.30AN.iii.341AN.iv.340 Ukkaṭṭha, DN.i.87 Ekasālā, SN.i.111 Opasāda, MN.ii.164 Kesaputta of the Kālāmas, AN.i.188 Candalakappa, MN.ii.209 Toraṇavatthu, SN.iv.374 Dandakappa, AN.iii.402 Nagaravinda, MN.iii.290 Naḷakapāna, AN.v.122MN.i.462 Nāḷandā, SN.iv.322 Pankadhā, AN.i.236 Venāgapura, AN.i.180 Veḷudvāra, SN.v.352 Sālā, MN.i.285MN.i.400SN.v.227 Sālāvatika,, DN.i.244 and Setavya. DN.ii.316

The Buddha spent the greater part of his time in Kosala, either in Sāvatthī or in touring in the various parts of the country, and many of the Vinaya rules were formulated in Kosala.

Kosala is often mentioned in combination with Kāsi in the compound Kāsi-Kosala; Pasenadi was king of Kāsi-Kosala. AN.v.59]]> #icon-503-DB4436 27.517073, 82.050619 khāṇumata DN.i.127]]> #icon-503-DB4436 Māgadha Khārodakā MN.iii.185]]> #icon-503-DB4436 Khemavatī DN.ii.7]]> #icon-503-DB4436 Khemiyambavana MN.ii.157]]> #icon-503-DB4436 near Benares Khomadussa SN.i.184]]> #icon-503-DB4436 Sākya Gandhāra AN.i.213AN.iv.252 One of the teeth of the Buddha was deposited in Gandhāra. DN.ii.167]]> #icon-503-DB4436 33.745833, 72.7875 Gayā Vin.i.8

The Buddha stayed at Gayā on several occasions: once at Gayāsīsa, Vin.i.34SN.iv.19AN.iv.302 and also near the Tankitamañca, Snp.p.47SN.i.207 the residence of Sūciloma.

It was at a spring festival in Gayā that Senaka Thera was converted by the Buddha. Thag.287]]> #icon-503-DB4436 24.75, 85.01 Gayāsīsa Vin.i.34f.SN.iv.19f.

When Devadatta managed to win over five hundred of the monks to his side, it was to Gayāsīsa that he retired with them, and there it was that the Buddha’s Chief Disciples had to go to reclaim them. Vin.ii.199]]> #icon-503-DB4436 near Gayā Gijjhakūṭa / Vulture’s Peak

The Buddha seems to have been attracted by its solitude, and is mentioned as having visited it on several occasions, sometimes even in the dark, in drizzling rain, while Māra made unsuccessful attempts to frighten him. SN.i.109

It was on the slopes of Gijjhakūṭa, where the Buddha was wandering about, that Devadatta hurled at him a mighty stone to kill him, but only a splinter injured his foot. Vin.ii.193

Among those who visited the Buddha on Gijjhakūṭa are mentioned: Sahampati, SN.i.153 the youth Māgha, Snp.p.86 the Yakkha Inda, SN.i.206 Sakka, SN.i.233SN.iv.102 the Paribbājaka Sajjha, AN.iv.371 the Kassapagotta monk, AN.i.237 Pañcasikha, SN.iv.103DN.ii.220 Sutavā, AN.iv.369 the four kings of the Cātummahārājika world and their followers, DN.iii.195 Abhayarājakumāra, SN.v.126 Upaka Maṇḍikāputta, AN.ii.181 Dhammika,, AN.iii.368 and Vassakāra. AN.iv.18DN.ii.72

Several well-known suttas were preached on Gijjhakūṭa—​​e.g., the Māgha, Dhammika and Chaḷabhijāti Suttas, the discourse on the seven Aparihānīyadhammā, AN.iv.21f. the Mahāsāropama and Āṭānāṭiya Suttas. SN.ii.155SN.ii.185SN.ii.190SN.ii.241SN.iii.121AN.ii.73AN.iii.21AN.iv.160

Monks arriving late at Rājagaha would ask Dabbamallaputta-Tissa to find accommodation for them in Gijjhakūṭa, in order to test his capabilities. Vin.ii.76

Mention is made of several eminent monks who stayed at Gijjhakūṭa from time to time, such as Sāriputta, MN.iii.263AN.iii.300SN.ii.155 Ānanda, AN.iii.383 Mahā Kassapa, Anuruddha, Puṇṇa Mantāniputta, Upāli and Devadatta, SN.ii.155 Cunda, and Channa. SN.iv.55

Channa fell ill there, and ultimately committed suicide. Another monk is mentioned as having thrown himself down from Gijjhakūṭa because he was discontented with his life. Vin.iii.82

Moggallāna and Lakkhaṇa are reported to have stayed there, and to have seen many inhabitants of Rājagaha reborn in Gijjhakūṭa as petas. SN.ii.254Vin.iii.104AN.iv.75

The Mettiya-bhummajakas Vin.iii.167 and the Chabbaggiyas Vin.iii.82 were also in the habit of visiting the hill.

Several places are mentioned as having been visited by the Buddha during his sojourns on Gijjhakūṭa, and it may be inferred from accounts given of these visits that these places were within easy reach of the hill. Such, for example, are: the Paṭibhānakūṭa, SN.v.448 the Sītavana, where the Buddha went to visit Soṇa, AN.iii.374 the river Sappinī, on the banks of which lived various Paribbājakas, including Sarabha, AN.i.185AN.ii.29AN.ii.176 and the Paribbājakārāma of Udumbarika the residence of Nigrodha, near the Moranivāpa on the bank of the lake Sumāgadhā. DN.iii.39

The Sūkara-khatalena was on the slope of Gijjhakūṭa, and there the Buddha was once visited by Dīghanakha. SN.v.233MN.i.497]]> #icon-503-DB4436 25.001967,85.446707 Giñjakāvasatha Vin.i.232

In the Giñjakāvasatha the Buddha preached the Cūḷagosiṅga Sutta, MN.i.205 the Janavasabha Sutta, DN.ii.200 and several discourses on awareness of mortality. AN.iii.303f.AN.iii.306f.AN.iii.391f.AN.iv.320f. ; also the sermons to the Elder Sandha of the Kaccānagotta AN.v.322f. and the Elder Kaccāyana. SN.ii.153f.SN.ii.74SN.iv.90

Both in the Janavasabha Sutta and the Giñjakāvasatha Sutta, SN.v.356f. which was preached at the same place, the Buddha is represented as having answered questions regarding the destiny and the rebirth of several residents of Nādikā. Does this perhaps mean that the people of Nādikā were more interested in this problem than the people of other places? It was by way of finding a permanent solution to these questions that the Buddha preached to Ānanda at Giñjakāvasatha the “Mirror of Truth” on his last visit to Nādikā, as described in the Mahā Parinibbāna Sutta. DN.ii.91ff.SN.v.357

The “Brick Hall” was, however, not designed for the Buddha and his monks alone, for we find mention of members of other sects staying there, e.g., the Paribbājaka Sabhiya Kaccāna. SN.iv.401 The building was probably a resting place for all travellers.]]> #icon-503-DB4436 Nādikā Gundāvana / Kundāvana / Guṇḍāvana / Kuṇḍāvana MN.ii.83f. and by the brahmin Kandarāyana. AN.i.67f.]]> #icon-503-DB4436 Madhurā Gūtha MN.iii.185]]> #icon-503-DB4436 Gotamakacetiya / Gotamaka Cetiya DN.iii.9 It was considered one of the beautiful spots of that town DN.ii.102DN.ii.118 and the Buddha stayed there several times. During one such stay, he laid down the rule which allowed monks the use of three robes; he himself felt cold during the night and had to wear extra clothing. Vin.i.288Vin.iii.195]]> #icon-503-DB4436 25.920467,85.120697 Gotamatittha Vin.i.230Ud.viii.6DN.ii.89]]> #icon-503-DB4436 on the river near Pāṭaliputta Gotamadvāra Vin.i.230Ud.viii.6DN.ii.89]]> #icon-503-DB4436 Pāṭaliputta Godhāvarī / Godhāvari #icon-503-DB4436 Dakkhiṇāpatha Gomagga AN.i.136]]> #icon-503-DB4436 in Siṁsapāvana near Āḷavī Gomatakakandarā / Gomatakandarā / Gomatakaṇḍarā Vin.ii.76Vin.iii.160]]> #icon-503-DB4436 some distance from Veḷuvana in Rājagaha Goyogapilakkha AN.i.280]]> #icon-503-DB4436 near Benares Gosiṅgasālavanadāya MN.i.205f. On another occasion, when the Buddha was staying there with many eminent monks, among whom were Sāriputta, Moggallāna and others, their conversation led to the preaching of the Mahāgosiṅga Sutta. MN.i.212f.]]> #icon-503-DB4436 near Nādikā Gosiṅgasālavanadāya AN.v.133]]> #icon-503-DB4436 near Vesāli Cakkavāla #icon-503-DB4436 Cañcalikappa / Caṇḍalakappa MN.ii.209f.]]> #icon-503-DB4436 Kosala Campā Vin.i.312SN.i.195AN.iv.59AN.iv.168AN.v.151Vin.i.3121 Sāriputta AN.iv.59 and Vaṅgīsa SN.i.195 are also said to have stayed there. The Mahā Parinibbāna Sutta DN.ii.147 mentions Campā as one of the six important cities of India, its foundation being ascribed to Mahāgovinda. DN.ii.235 In the Buddha’s time the people of Campā owed allegiance to Bimbisāra, as king of Māgadha, and Bimbisāra had given a royal fief in Campā to the brahmin Soṇadaṇḍa. DN.i.111

The ninth chapter of the Mahā Vagga of the Vinaya Piṭaka Vin.i.312ff.Vin.ii.307 contains several important regulations laid down by the Buddha at Campā regarding the validity and otherwise of formal acts of the Saṅgha.

The Soṇadaṇḍa, the Dasuttara, the Kandaraka and the Kāraṇḍava Suttas were preached there.]]> #icon-503-DB4436 25.25, 87 Cātuma MN.i.456f.]]> #icon-503-DB4436 27.576667, 83.054722 Cāpāla Cetiya / Cāpālacetiya parinibbāna, definitely decided to accede to the request of Māra that he should die. When he announced this decision the earth shook. DN.ii.102ff.AN.iv.308f.SN.v.260f.Ud.vi.1]]> #icon-503-DB4436 near Vesāli Cālikā AN.iv.354Ud.iv.1]]> #icon-503-DB4436 25.690508,81.88076 Cetiya / Ceti / Cetī / Cedi / Cetī AN.i.213 probably identical with Cedi of the older documents. The people of Ceti settled near the Yamunā, to the east, in the neighbourhood of and contiguous to the settlement of the Kurus, for we are told Vin.iv.108f. that the Buddha, having dwelt in the Ceti country, went to Bhaddavatikā, where, at the Ambatiṭṭha, Sāgata tamed a Nāga, and from there he went to Kosambī.

The Aṅguttara Nikāya AN.iii.355f.AN.v.41f.AN.v.157ff. mentions several discourses preached to the Cetis, while the Buddha dwelt in their town of Sahajāti. While dwelling in the Pācīnavaṁsadāya in the Ceti country, Anuruddha became an arahant after a visit which the Buddha paid to him.AN.iv.228Vin.i.300f. The Janavasabha Sutta DN.ii.200 leads us to infer that the Buddha visited the Ceti country several times. The Saṁyutta Nikāya SN.v.436f. records a discussion on the four Ariyan Truths among a number of monks, including Gavampati, dwelling at Sahajāti.]]> #icon-503-DB4436 24.856534,78.361816 Codanāvatthu pātimokkha under a learned monk if the leader of their own company should be inefficient. Vin.i.116f.]]> #icon-503-DB4436 near Rājagaha Chaddantā AN.iv.101]]> #icon-503-DB4436 Himalaya Janogha DN.iii.20]]> #icon-503-DB4436 Jantugāma AN.iv.354Ud.iv.1]]> #icon-503-DB4436 25.733814,81.944275 Jambugāma DN.ii.194]]> #icon-503-DB4436 26.461967,84.449844 Jambudīpa Vin.i.30 On account of this tree, Jambudīpa is also known as Jambusanda. Snp.552

At the time of Metteyya Buddha’s appearance on earth Jambudīpa will be pervaded by mankind even as a jungle is by reeds and rushes. There will be eighty-four thousand cities with Ketumatī at the head. DN.iii.75

The Buddha once declared that the people of Jambudīpa excel those of both Uttarakuru and Tāvatiṁsā in three respects—​​courage, mindfulness and religious life. AN.iv.396]]> #icon-503-DB4436 India Jātiyāvana Vin.i.189f. There the banker Meṇḍaka visited him and provided meals for him and the monks. Vin.i.242f. Meṇḍaka’s grandson, Uggaha, did likewise. AN.iii.36f.

The Sutta Vibhaṅga Vin.iii.37f. contains the story of an arahant on whom a woman committed a misdemeanour while he was sleeping in Jātiyāvana.]]> #icon-503-DB4436 near Bhaddiya Jīvakambavana DN.i.47ff.]]> #icon-503-DB4436 24.995316,85.43541 Jetavana / Jeta’s Grove / Anāthapiṇḍaka’s Park / Anāthapiṇḍikassa ārāma / Anāthapiṇḍada’s Park Vin.ii.158f.

The monastery became the Buddha’s favorite residence, and the bulk of all discourses were delivered there, so much so that the Jetavana became the default setting for any discourse not otherwise located.]]> #icon-503-DB4436 27.509466, 82.040073 Takkasilā Vin.i.269f.

Takkasilā is identified with the Greek Taxila, in Rawalpindi in the Punjab.]]> #icon-503-DB4436 33.745833, 72.7875 Ṭaṅkitama / Taṅkitama Snp.p.47f.SN.i.206]]> #icon-503-DB4436 near Gayā Taṇḍulapālidvārāya / Taṇḍu­la­pālid­vāra / Tandulapāladvāra MN.ii.185]]> #icon-503-DB4436 Rājagaha Tapodā Vin.iii.108Vin.iv.116f. was hot. Around it was the Tapodārāma.

Monks and recluses were evidently in the habit of going to the Tapodā to bathe in the hot springs. Thus, we find Samiddhi being questioned by a deity as he dried himself after bathing in the Tapodā, SN.i.8ff.MN.iii.192ff. and the Aṅguttara Nikāya AN.v.196f. records a discussion between Ānanda and the wanderer Kokanuda on the banks of the Tapodā, where they had gone to bathe.]]> #icon-503-DB4436 25.012806,85.418256 Tapodārāma DN.ii.116 that on one such occasion the Buddha gave Ānanda the chance of asking him to live for a whole kappa, but Āmaṇḍa failed to make use of it.

Near the Tapodārāma was the Tapodakandārā. They were both far from Rājagaha, and monks would come from afar late at night and, in order to test Dabba Mallaputta’s powers, ask him to provide lodgings for them. Vin.ii.76Vin.iii.159]]> #icon-503-DB4436 near Tapodā Tāvatiṁsā / Tidasā / Tidiva

Tāvatiṁsā was also known as Tidasā and Tidiva. SN.i.234]]> #icon-503-DB4436 Tindukakandarā Vin.ii.76Vin.iii.159]]> #icon-503-DB4436 outside Rājagaha Tindukkhānu / Tindukkhānuparibbājakārāma DN.iii.17]]> #icon-503-DB4436 near Vesāli Tusita AN.i.210

Four hundred years of human life are equal to one day of the Tusita world and four thousand years, so reckoned, is the term of life of a deva born in Tusita. AN.i.214AN.iv.261

Sometimes Sakadāgāmins (e.g., Purāṇa and Isidatta) are born there. AN.iii.348AN.v.138

It is the rule for all Bodhisattas to be born in Tusita in their last life but one. The inhabitants of Tusita were present at the Mahāsamaya. DN.ii.161]]> #icon-503-DB4436 Toraṇavatthu SN.iv.374]]> #icon-503-DB4436 between Sāvatthī and Sāketa Thullakoṭṭhika / Thullakoṭṭhita MN.ii.54SN.ii.118]]> #icon-503-DB4436 Kuru Thūṇa Vin.i.197 It was in the Kosala country and belonged to the Mallas, and was once visited by the Buddha. Ud.vii.9 ]]> #icon-503-DB4436 on the western boundary of Majjhimadesa, in the Kosala country, of the Mallas Dakkhiṇāgiri Snp.p.13 The road from Sāvatthī to Rājagaha lay through Dakkhiṇāgiri, and the Buddha traversed it in the course of his periodical tours through Māgadha, residing in the Dakkhiṇāgiri monastery in Ekanālā.SN.i.172Vin.i.80 It was during one of these tours that he converted Kasī-Bhāradvāja and Dhammasava and his father. On another of these occasions the Buddha saw the Magadhakhetta, which gave him the idea of designing the robe of a monk to resemble a field Vin.i.287 Ānanda is also said to have travelled through Dakkhiṇāgiri, gathering a large number of young men into the Order, who, however, do not appear to have been very serious in their intentions, as their behaviour earned for Ānanda the censure of Mahā Kassapa. SN.ii.217f. Later, we find Puṇṇa with a large following in Dakkhiṇāgiri refusing to join in the findings of the Rājagaha Council, and preferring to follow the Dhamma according to his own lights. Vin.ii.289

Dakkhiṇāgiri was the residence of Nandamātā of Velukantaka and she was visited both by Sāriputta and by Moggallāna during a tour in the district. AN.iv.64 In Dakkhiṇāgiri, Sāriputta heard of the lack of zeal of Dhānañjāni. MN.ii.185]]> #icon-503-DB4436 24.68517,85.652161 Dakkhiṇāpatha Snp.976 Elsewhere the name is coupled with Avanti as Avantidakkhiṇāpatha and seems to refer, but more vaguely, to the same limited district. Vin.i.195Vin.i.196Vin.ii.298]]> #icon-503-DB4436 19.482129,75.380859 Daṇḍakappaka AN.iii.402]]> #icon-503-DB4436 near the Aciravatī Daṇḍakīrañña / Dandakārañña MN.i.378]]> #icon-503-DB4436 Kaliṅga Devakatasobbha MN.i.513]]> #icon-503-DB4436 Near Kosambī, close by the Pilakkhaguhā and the Paribbājakārāma. Dhamma DN.ii.180ff.]]> #icon-503-DB4436 Dhamma DN.ii.184.]]> #icon-503-DB4436 Dharaṇī DN.iii.201]]> #icon-503-DB4436 Vaṭajālikāyaṃ / Dhavajālikā AN.iv.162ff.]]> #icon-503-DB4436 Sankheyyaka mountain in Mahisa Nagaraka / Naṅgaraka MN.ii.118

The Buddha evidently once stayed in Nagaraka, for in the Cūḷa-Suññatā Sutta, Ānanda is reported as reminding the Buddha that once, while staying at Nagaraka, the Buddha had remarked that he lived “with the Void a great deal.”]]> #icon-503-DB4436 Sākya, near Medatalumpa Nagaravinda M.iii.290]]> #icon-503-DB4436 Kosala Nandana / Nandanavana AN.iii.40 Cakkavatti kings are born in Tāvatiṁsā after death and spend their time in Nandanavana. SN.v.342]]> #icon-503-DB4436 Naḷeru­puci­man­da / Naḷeru­puci­man­da­ / Nalerupucimaṇḍa Vin.iii.1AN.iv.172AN.iv.197]]> #icon-503-DB4436 near Verañja Naḷakapāna MN.i.462 There were two groves near the village, the Ketakavana and the Palāsavana; in the latter, Sāriputta preached two sermons at the request of the Buddha. AN.v.122f.AN.v.125f.]]> #icon-503-DB4436 Kosala Navanavutiyo / Navanavatiya DN.iii.201]]> #icon-503-DB4436 Nāgavana AN.iv.213]]> #icon-503-DB4436 near Hatthigāma Nāṭasuriyā / Nātapuriya DN.iii.200]]> #icon-503-DB4436 Nāla / Nālaka / Nālika / Upatissagāma SN.iv.251AN.v.120AN.v.121SN.v.161]]> #icon-503-DB4436 25.136077,85.437455 Nālā / Nālakagāmakā / Nālagā Thig.294]]> #icon-503-DB4436 near Gayā Nāḷandā SN.ii.110MN.i.376ff. with Kevaṭṭa, DN.i.211ff. and also several conversations with Asibandhakaputta. SN.ii.311–323

The Buddha visited Nāḷandā during his last tour through Māgadha, and it was there that Sāriputta uttered his “lion’s roar,” affirming his faith in the Buddha, shortly before his death.DN.ii.81f.DN.iii.99ff.SN.v.159ff. The road from Rājagaha to Nāḷandā passed through Ambalaṭṭhikā, DN.ii.81Vin.ii.287 and from Nāḷandā it went on to Pāṭaligāma. DN.ii.84 Between Rājagaha and Nāḷandā was situated the Bahuputta cetiya. SN.ii.220

According to the Kevaṭṭa Sutta, DN.i.211 in the Buddha’s time Nāḷandā was already an influential and prosperous town, thickly populated, though it was not till later that it became the centre of learning for which it afterwards became famous. There is a record in the Saṁyutta Nikāya SN.iv.322 of the town having been the victim of a severe famine during the Buddha’s time.]]> #icon-503-DB4436 25.136951,85.443521 Nigrodhārāma Vin.i.82 There Mahāpajāpati Gotamī first asked permission for women to enter the Order. This was refused, and from there the Buddha went on to Vesāli.Vin.ii.253AN.iv.274 The Buddha stayed at the Nigrodhārāma on several other occasions, and several Vinaya rules are mentioned as being first promulgated there.Vin.iii.235Vin.iii.244Vin.iv.55Vin.iv.101Vin.iv.167Vin.iv.181Vin.iv.262Vin.iv.314 Various Sākyans came to see the Buddha at the Nigrodhārāma, among them, Mahānāma, Godha, Sarakāni, Nandiya and Vappa SN.v.369–378SN.v.395–397SN.v.403–404SN.v.408AN.ii.196AN.iii.284AN.iv.220AN.v.83AN.v.328AN.v.332AN.v.334 The Buddha himself visited Kāḷigodhā during his residence there. It was during a discussion with Mahānāma that the Cūḷa Dukkhakkhandha Sutta was preached. During one of the Buddha’s residences in Nigrodhārāma, the Sākyans invited him to consecrate their new Mote Hall, which he did by preaching there far into the night and then asking Moggallāna to continue his discourse.SN.iv.182ff.MN.i.353 On another occasion the Buddha is mentioned as having spent a period of convalescence at Nigrodhārāma. AN.i.219f. It seems to have been the Buddha’s custom, when staying at Nigrodhārāma, sometimes to spend the noonday siesta in the Mahāvana near by. SN.iii.91f.

Among others mentioned as having stayed at Nigrodhārāma is Lomasakaṅgiya. MN.iii.200 A deva called Candana there taught him the Bhaddekaratta Sutta. Is this Lomasakaṅgiya the same as Lomavaṅgīsa, who is also mentioned SN.v.327 as having lived in Nigrodhārāma?]]> #icon-503-DB4436 near Kapilavatthu Nigrodhārāma D.ii.116]]> #icon-503-DB4436 Rājagaha Niceluvana mucalinda trees in Kimbilā. AN.iii.247]]> #icon-503-DB4436 Kimbilā Nirabbuda Snp.p.126SN.i.149]]> #icon-503-DB4436 40.25264,58.43941 Niraya SN.i.149AN.v.173Snp.p.126

The Devadūta Sutta MN.iii.185 of the Majjhima Nikāya contains another list: Gūtha, Kukkuḷa, Simbalivana, Asipattavana and Khārodakanadī.]]> #icon-503-DB4436 40.25264,58.43941 Nerañjarāya / Nerañjara Vin.i.1ff.Snp.425ff.SN.i.103f.SN.i.122SN.i.136ff.SN.v.167SN.v.185SN.v.232Ud.i.1–4Ud.ii.1Ud.iii.10AN.ii.20f.DN.ii.267]]> #icon-503-DB4436 Falgu Paccantajanapadā Vin.i.197

The Vinaya rules were relaxed in the case of those who lived in the Paccantajanapadā.]]> #icon-503-DB4436 outside Middle Country Paṅkadhā AN.i.236]]> #icon-503-DB4436 Kosala Pañcanadī / Pañcamahānadī Vin.ii.239AN.iv.101SN.ii.135Ud.v.4]]> #icon-503-DB4436 Pañcasāla SN.i.113]]> #icon-503-DB4436 Māgadha Pañcāla / Pañcālajanapada / Pañcālaraṭṭha / Pañcālā AN.i.213AN.iv.252

Pañcāla was to the east of the Kuru country, the country to the north and west of Delhi, from the foot of the Himālaya to the river Chambal.]]> #icon-503-DB4436 27.62, 79.28 Paṇḍava Thag.41Thag.1167 It seems formerly to have borne another name. MN.iii.68]]> #icon-503-DB4436 near Rājagaha Patiṭṭhāna Snp.1011 It is identified with the Baithana or Paitana of Ptolemy.]]> #icon-503-DB4436 19.482129,75.380859 Paṭiyāloka / Patiyāloka Vin.iv.79Vin.iv.131]]> #icon-503-DB4436 near Rājagaha Paduma Snp.p.126]]> #icon-503-DB4436 Papāte Pabbate / Papātapabbata SN.iii.9ff.SN.iv.115f.AN.v.46f. Mahā Kaccāna’s attendant was, at that time, Soṇa Kuṭikaṇṇa, yet a layman. He later became a monk, and the ten monks necessary for his ordination were found with great difficulty. Vin.i.194f.Ud.v.6]]> #icon-503-DB4436 In Avantī, near Kuraraghara Payāga / Payāgatiṭṭha / Payāgapatiṭṭhāna Vin.iii.11 It was one of the river ghats where people did ceremonial bathing to wash away their sins. MN.i.39

It is identified with the modern Allahabad, at the confluence of the Gaṅgā and the Yamunā.]]> #icon-503-DB4436 25.45, 81.85 Parakusināṭā DN.iii.200]]> #icon-503-DB4436 Pariḷāha SN.v.450]]> #icon-503-DB4436 Palāsavana AN.v.122 and it was there that the Naḷakapāna Sutta was preached. MN.i.462]]> #icon-503-DB4436 near Naḷakapāna in Kosala Pahāsa SN.iv.305f.]]> #icon-503-DB4436 Pācīnavaṃsa / Pācīnavaṁsadāya AN.iv.228f. The Buddha visited it during his tours, and once, while staying there with Meghiya, the latter stopped in a mango grove in the village of Jantugāma, refusing to go any farther. AN.iv.163

Anuruddha, Nandiya and Kimbila were living there during the time of the quarrel of the monks at Kosambī, and the Buddha visited them on his way to Pārileyyaka.Vin.i.350f.MN.i.205ff. It was there that Anuruddha became an arahant. AN.iv.228f.]]> #icon-503-DB4436 Ceti Pālileyya / Pārileyya / Pārileyyaka Vin.i.352f.SN.iii.95Ud.iv.5MN.i.320]]> #icon-503-DB4436 near Kosambī Pāvā

Cunda lived in Pāvā and invited the Buddha to a meal, which proved to be his last. From Pāvā the Buddha journeyed on to Kusinārā, crossing the Kakkuṭṭhā on the way. DN.ii.126ff.Ud.viii.5 The road from Pāvā to Kusināra is mentioned several times in the books. Vin.ii.284DN.ii.162

According to the Saṅgīti Sutta, at the time the Buddha was staying at Pāvā, the Mallas had just completed their new Mote hall, Ubbhataka, and, at their invitation, the Buddha consecrated it by first occupying it and then preaching in it. After the Buddha had finished speaking, Sāriputta recited the Saṅgīti Sutta to the assembled monks.

Pāvā was also a centre of the Nigaṇṭhas and, at the time mentioned above, Nigaṇṭha Nāthaputta had just died at Pāvā and his followers were divided by bitter wrangles. DN.iii.210 Cunda Samaṇuddesa was spending his rainy season at Pāvā, and he reported to the Buddha, who was at Sāmagāma, news of the Nigaṇṭhas’ quarrels. DN.iii.117f.MN.ii.243f.

Mention is made in the Udāna Ud.i.7 of the Buddha having stayed at the Ajakapālaka cetiya in Pāvā.

After the Buddha’s death, the Mallas of Pāvā claimed a share in his relics. Doṇa satisfied their claim, and a Thūpa was erected in Pāvā over their share of the relics. DN.ii.167

The inhabitants of Pāvā are called Pāveyyakā.]]> #icon-503-DB4436 26.683878,84.055193 Pāvārikambavana #icon-503-DB4436 Kosambī Pāvārikambavana DN.ii.81 It was there that he preached the Kevaṭṭa Sutta, the Sampasādanīya Sutta and the Upāli Sutta. Among those who visited the Buddha there are mentioned Kevaddha, Upāligahapati and Asibandhakaputta.]]> #icon-503-DB4436 Nāḷandā Pāsāṇakacetiya Snp.1013]]> #icon-503-DB4436 near Rājagaha Pippaliguhā / Pipphaligūhā bojjhangas. SN.v.79 On another occasion, Mahā Kassapa spent several days there in a trance, and when, at the end of that period, he entered Rājagaha for alms, Sakka, with Sujātā, waited for him in the guise of a weaver, and his wife gave him a meal. When Kassapa discovered this, he asked Sakka not to do such a thing again; but the Buddha heard Sakka’s song of triumph when his meal was accepted and praised him for his gift. Ud.iii.7Ud.i.6]]> #icon-503-DB4436 25.01897,85.430245 Pilakkhaguhā MN.i.513]]> #icon-503-DB4436 near Kosambī Puṇḍarika SN.i.152Snp.p.126]]> #icon-503-DB4436 Pubbakoṭṭhakā AN.iii.345 of the Buddha having bathed there. It was evidently extensive, for Pasenadi’s state elephant Seta also bathed there to the accompaniment of music. The bathing place was probably near the Pubbakoṭṭhaka (? Eastern Gatehouse) of Sāvatthī, where the Buddha is said to have stayed. SN.v.220 The bathing place seems also to have been called Pubbakoṭṭhaka. Near by was the hermitage of the brahmin Rammaka. MN.i.161]]> #icon-503-DB4436 in Sāvatthī, near the Migāramātupāsāda, and therefore to the east of the city Pubbavideha AN.i.227AN.v.59]]> #icon-503-DB4436 Pubbārāma #icon-503-DB4436 outside the eastern gate of Sāvatthī. Pokkharaṇiyā AN.iii.309]]> #icon-503-DB4436 Sāmagāma Badarikārāma SN.iii.126 where Khemaka stayed during his illness. Rāhula spent a whole night in the Buddha’s toilet at the Badarikārāma because he was unwilling to violate the rule laid down by the Buddha that no novice should share the room of an ordained monk. Vin.iv.16]]> #icon-503-DB4436 about three miles from Kosambī Bandhumatī DN.i.7]]> #icon-503-DB4436 Baliharaṇa / Baliharana AN.i.274AN.v.79 The Kinti Sutta was preached there. MN.ii.238]]> #icon-503-DB4436 near Kusinārā Bahukā / Bāhukā MN.i.39]]> #icon-503-DB4436 Bahuputta Cetiya / Bahuputtacetiya / Bahuputtakacetiya / Bahuputta / Bahuputtaka DN.iii.9 The Buddha is said to have stayed there DN.ii.118;Ud.vi.1SN.v.259]]> #icon-503-DB4436 26.081807,85.115204 Bahuputtakanigrodha SN.ii.220]]> #icon-503-DB4436 25.083111,85.428143 Bālakaloṇakāra / Bākalonakārāgama / Bālakalonakārāma

When the monks of Kosambī started quarrelling, the Buddha left them and went to Bālakalonakārāma, where he visited Bhagu and preached to him on the virtues of solitude. From there the Buddha proceeded to Pācīnavaṁsadāya. Vin.i.350MN.iii.154

The readings of the texts are uncertain, and it is impossible to say whether a village (gāma) is meant or only a grove (ārāma).]]> #icon-503-DB4436 25.553062,81.834412 Bāhumati MN.i.39]]> #icon-503-DB4436 Thūlū / Bumū/ Būmū/ Thulū / Khulū / Khūlū / Khuhū gotta. The village of Uttarakā belonged to them, and when the Buddha was staying there with Sunakkhatta, the latter was greatly taken up with the practices of Korakkhattiya. DN.ii.6]]> #icon-503-DB4436 Beluva / Beluvagāma / Veluva / Veluvagāma

It was at this time that the Buddha, in answer to a question by Ānanda, said that he had kept nothing back from his disciples and had no special instructions for the Order to follow after his death. Each disciple must work out his own salvation. DN.ii.98ff.SN.v.151ff.

Ānanda is also mentioned as having stayed at Beluva after the Buddha’s death. The householder Dasama of Aṭṭhakanāgara sought him there, amid their conversation is recorded in the Aṭṭhakanāgara Sutta. MN.i.349ff.AN.v.342ff.

Beluva was a small village, and when the Buddha was there the monks stayed in Vesāli. Beluva was just outside the gates of Vesāli.

The Theragāthā Thag.919 states that Anuruddha died at Veluvagāma in the Vajjī country. This probably refers to Beluvagāma, in which case Veluva is a varia lectio.]]> #icon-503-DB4436 25.867344,85.170479 Brahmaloka #icon-503-DB4436 Patāyanti / Patāyantī / Bhagalavatī DN.iii.201 speaks of it as a hall (sabhā).]]> #icon-503-DB4436 Bhaggā

The Buddha went there several times in the course of his wanderings AN.ii.61AN.iv.85Vin.ii.127Vin.iv.115Vin.iv.198 and three rules for the monks were laid down there. Vin.v.145

Bodhirājakumāra, son of Udena of Kosambi, lived there, apparently as his father’s viceroy, in which case the Bhaggā were subject to Kosambī.

It was while sojourning in the Bhagga country that Moggallāna was attacked by Māra entering into his stomach, MN.i.332 and it was there that he preached the Anumāna Sutta. MN.i.95]]> #icon-503-DB4436 between Vesāli and Sāvatthī. Bhaṇḍagāma

The Buddha visited it during his last tour, and while there he talked to the monks on four conditions, which lead to Nibbāna. DN.ii.123AN.ii.1ff.]]> #icon-503-DB4436 26.114136,85.004654 Bhaddavatikā Vin.iv.108f.

The town is probably identical with Bhaddavatī, and was in the Cetiya Country. Vin.iv.108]]> #icon-503-DB4436 near Kosambī Bhaddiya Vin.ii.242AN.iii.36

It was there that the precept was laid down forbidding monks to wear sandals, Vin.i.190 and also another ruling re the Pārājika. Vin.iii.37f.]]> #icon-503-DB4436 25.933347,86.798401 Bharukaccha pārājika offence. But Upāli ruled that he was blameless. Vin.iii.39]]> #icon-503-DB4436 21.724548,73.002434 Bhusāgāra / Bhusāgra Vin.i.249

Once while he was meditating there, a thunderstorm broke out and two peasants and four oxen were killed near him, but so wrapped in meditation was he that he knew nothing of it. DN.ii.131f.]]> #icon-503-DB4436 Atumā Bhoganagara / Bhoga / Bhogagāmanagara DN.ii.124f.AN.ii.167ff.

From Bhoga he went on to Pāvā. DN.ii.126

Bhoga was one of the places passed by Bāvari’s pupils on their way to Rājagaha. It lay between Pāvā and Vesāli. Snp.1013]]> #icon-503-DB4436 26.573175,84.298782 Makuṭabandhana DN.ii.160–16​1]]> #icon-503-DB4436 east of Kusināra Makkarakata SN.iv.116f.]]> #icon-503-DB4436 Avanti Maghadevaambavana / Makhādevaambavana

This grove existed even in the time of the Buddha, and during his stay there with Ānanda he preached the Makhādeva Sutta. MN.ii.74]]> #icon-503-DB4436 Mithilā Magadhakhetta Vin.i.287]]> #icon-503-DB4436 Māgadha Macchā AN.i.213AN.iv.252AN.iv.256AN.iv.260

The Macchā country lay to the south or south west of Indraprastha and to the south of Sūrasena.]]> #icon-503-DB4436 27.45, 76.18 Macchikāsaṇḍa SN.iv.281

It contained the Ambāṭakavana, which Citta presented as a monastery for the monks, at the head of whom was Mahānāma.

Sudhamma Thera also lived there, and the place was visited by Sāriputta and Moggalāna and also by Acela Kassapa. SN.iv.300

According to the Vinaya, Vin.ii.15f. they were accompanied by Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Upāli, Ānanda and Rāhula; these all went there while travelling in the Kāsi kingdom.

The books contain, besides these, the names of several monks who lived at Macchikāsaṇḍa—​​e.g., Isidatta, Mahaka, Kāmabhū and Godatta. The place may also have been a centre of the Nigaṇṭhas, for Nigaṇṭha Nāṭaputta is mentioned as having gone there with a large following. SN.iv.298]]> #icon-503-DB4436 Kāsī Mātula / Matula Aiii.58]]> #icon-503-DB4436 Māgadha Maddakucchi Vin.ii.193f. It is said SN.i.27f. that seven hundred devas of the Satullapa group visited the Buddha there and told him of their great admiration for his qualities. Māra tried to stir up discontent in the Buddha, but had to retire discomfited. SN.i.110DN.ii.116

Once when Mahā Kappina was at Maddakucchi, doubts arose in his mind as to the necessity of joining the assembly of monks for the holding of uposatha, he himself being pure. The Buddha read his thoughts, appeared before him, and urged upon him the necessity of so doing. Vin.i.105

Maddakucchi was difficult of access; monks who came from afar late at night, wishing to put Dabba Mallaputta’s powers to the test, would often ask him to provide lodging there for them. Vin.ii.76Vin.iii.159]]> #icon-503-DB4436 24.99947,85.445824 Madhurā / Mathurā MN.ii.83 who, judging by his name, was probably related to the royal family of Ujjeni. Madhurā was visited by the Buddha, AN.ii.57AN.iii.256 but there is no record of his having stayed there. In fact, the Madhura Sutta states that he viewed the city with distinct disfavour. But Mahā Kaccāna evidently liked it, for he stayed there in the Gundāvana, and was visited there by the king of the city, Avantiputta, MN.ii.83 and the brahmin Kandarāyana. AN.i.67 Already in the Buddha’s time there were, in and around Madhurā, those who accepted his teachings, for the Aṅguttara Nikāya AN.ii.57 mentions that once when he was journeying from Madhurā to Verañja and stopped under a tree by the wayside, a large number of householders, both men and women, came and worshipped him.]]> #icon-503-DB4436 27.4925, 77.673611 Manasākaṭa DN.i.235]]> #icon-503-DB4436 in Kosala on the banks of the Aciravatī Maṇimālika / Maṇimālaka SN.i.208]]> #icon-503-DB4436 Mantāvatī Thig.450]]> #icon-503-DB4436 Mandākinī AN.iv.101]]> #icon-503-DB4436 Himalaya Mallā

The country is included in the sixteen Great Nations of the Buddha’s time. The kingdom, at that time, was divided into two parts, having their respective capitals in Pāvā and Kusinārā. The Mallas of Pāvā were called Pāveyyakā Mallā, those of Kusināra, Kosinārakā. That these were separate kingdoms is shown by the fact that after the Buddha’s death at Kusināra, the Mallas of Pāvā sent messengers to claim their share of the Buddha’s relics. DN.ii.165 Each had their Mote Hall.

In the Saṅgīti Sutta we are told that the Buddha, in the course of one of his journeys, came with five hundred followers to Pāvā and stayed in the Ambavana of Cunda the smith. A new Mote Hall, called Ubbhataka, had just been completed for the Mallas of Pāvā, and the Buddha was invited to be the first to occupy it that it might be consecrated thereby. The Buddha accepted the invitation, and preached in the Hall far into the night. It was also at Pāvā that the Buddha took his last meal, of Sūkaramaddava, at the house of Cunda. DN.ii.126f. From there he went to Kusinārā, and there, as he lay dying, he sent Ānanda to the Mallas of Kusināra, who were assembled in their Mote Hall to announce his approaching death. The Mallas thereupon came to the Upavattana Sāla grove where the Buddha was, in order to pay him their last respects. Ānanda made them stand in groups according to family, and then presented them to the Buddha, announcing the name of each family. After the Buddha’s death, they met together once more in the Mote Hall, and made arrangements to pay him all the honour due to a Cakkavatti. They cremated the Buddha’s body at the Makuṭabandhana cetiya, and then collected the relics, which they deposited in their Mote Hall, surrounding them with a lattice work of spears and a rampart of bows till they were distributed among the various claimants by Doṇa. DN.ii.166 The Mallas, both of Pāvā and Kusināra, erected thūpas over their respective shares of the relics and held feasts in their honour. DN.ii.167

The Malla capital of Kusinārā was, in the Buddha’s day, a place of small importance. Ānanda contemptuously refers to it as a “little wattle and daub town in the midst of a jungle, a branch township,” quite unworthy of being the scene of the Buddha’s Parinibbāna. But the Buddha informs Ānanda that it was once Kusāvatī, the mighty capital of Kusa and Mahāsudassana. They were regarded, together with the Vajjis, as a typical example of a republic. MN.i.231 The chief Mallas administered the state in turn.

Both the Buddha and Nigaṇṭha Nāṭaputta appear to have had followers among the Mallas. Pāvā was the scene of Nāṭaputta’s death, just as Kusinārā was of the Buddha’s. Several followers of the Buddha among the Mallas are mentioned by name—​​e.g., Dabba, Pukkusa, Khaṇḍasumana, Bhadragaka, Rāsiya, Rojā and Sīha.

Other places in the Malla country, besides Pāvā and Kusinārā, are mentioned where the Buddha stayed—​​e.g., Bhoganagara, Anupiya and Uruvelakappa, near which was the Mahāvana, a wide tract of forest.]]> #icon-503-DB4436 26.739416,83.890041 Mallikāya ārāma / Mallikārāma DN.i.178MN.ii.22]]> #icon-503-DB4436 Sāvatthī Mahājanapadā AN.i.213AN.iv.252AN.iv.256AN.iv.260 They are Kāsī, Kosala, Aṅga, Māgadha, Vajji, Mallā, Cetiya, Vaṁsa, Kuru, Pañcāla, Macchā, Sūrasena, Assaka, Avantī, Gandhāra and Kamboja. The first fourteen are included in the Majjhimadesa, the two last being in Uttarāpatha.

Twelve countries are mentioned in the Dīgha Nikāya, DN.ii.200 in which the last four are omitted.]]> #icon-503-DB4436 Mahāroruva SN.i.92]]> #icon-503-DB4436 Mahāvana #icon-503-DB4436 Vesāli Mahāvana #icon-503-DB4436 near Kapilavatthu Mahāvana AN.iv.437f.]]> #icon-503-DB4436 near Uruvelakappa Mahāviyūha / Mahāviyūhassa DN.ii.182]]> #icon-503-DB4436 Mahāsarā AN.iv.101]]> #icon-503-DB4436 Himalaya Mahisavatthu vihāra. AN.iv.162]]> #icon-503-DB4436 on the Saṅkheyya Mountain in Dhavajālika vihāra. Mahī Vin.ii.237AN.iv.101AN.v.22SN.ii.135SN.v.38]]> #icon-503-DB4436 Koshi Māgadha Vin.i.27 In the Buddha’s day, Māgadha consisted of eighty thousand villages. Vin.i.179

Ajātasattu succeeded in annexing Kosala with the help of the Licchavis, and he succeeded also in bringing the confederation of the latter under his sway; preliminaries to this struggle are mentioned in the books. DN.ii.73f.DN.ii.86

At the time of the Buddha, the kingdom of Māgadha was bounded on the east by the river Campā, on the south by the Vindhyā Mountains, on the west by the river Soṇa, and on the north by the Ganges. The latter river formed the boundary between Māgadha and the republican country of the Licchavis, and both the Māgadhas and the Licchavis evidently had equal rights over the river.

During the early Buddhist period Māgadha was an important political and commercial centre, and was visited by people from all parts of Northern India in search of commerce and of learning. The kings of Māgadha maintained friendly relations with their neighbours, Bimbisāra and Pasenadi marrying each other’s sisters. When Candappajjota of Ujjeni was suffering from jaundice, Bimbisāra sent him his own personal physician, Jīvaka.

In Māgadha was the real birth of Buddhism (see, e.g., the words put in the mouth of Sahampati: pātur ahosi Magadhesu pubbe dhammo Vin.i.5 ), and it was from Māgadha that it spread after the Third Council. The Buddha’s chief disciples, Sāriputta and Moggallāna, came from Māgadha. The cornfields of Māgadha were rich and fertile. Thag.208

The names of several places in Māgadha occur in the books—​​e.g., Ekanālā, NāIakagāma, Senānigama, Khāṇumata, Andhakavindha, Macala, Matula, Ambalaṭṭhikā, Pāṭaligāma, NāIandā and SāIindiya.

Māgadha is identified with the modern South Behar.]]> #icon-503-DB4436 25.03,85.42 Mahesā / Māhissati Snp.1011

According to the Mahāgovinda Sutta DN.ii.220.ff. it was the capital of Avanti and was founded at the same time as Campā.]]> #icon-503-DB4436 22.019453,75.357056 Migacīra MN.ii.65]]> #icon-503-DB4436 near Indapatta Migāramātupāsāda Vin.iv.161f. Moggallāna was left to supervise the work with five hundred other monks. Moggallāna made use of his iddhi powers in order to expedite and facilitate the work.

Numerous suttas were preached there; chief among these were the Aggañña, the Uṭṭhāna, the Ariyapariyesanā, and the Pāsādakampana. SN.i.77SN.i.190Ud.vi.2SN.iii.100SN.v.216SN.v.222f.AN.i.193f.AN.ii.183f.AN.iii.344f.Thag.689–704AN.iv.204f.AN.iv.255AN.iv.265AN.iv.269Ud.ii.9]]> #icon-503-DB4436 Sāvatthī Mithilā DN.ii.235 was founded by Mahāgovinda, steward of King Reṇu.

It was also the capital of Makhādeva MN.ii.72f. and eighty four thousand of his descendants.

The Buddha is mentioned as having stayed in Mithilā and having preached there the Makhādeva Sutta MN.ii.74 and the Brahmāyu Sutta. MN.ii.133

It was also in Mithilā that the Therī Vāsetthī Thig.135 first met the Buddha and entered the Order, after having heard him preach.

Mithilā is generally identified with Janakapura, a small town within the Nepal border, north of which the Mazaffarpur and Darbhanga districts meet.]]> #icon-503-DB4436 26.712222, 85.921667 Mukheluvana MN.iii.298]]> #icon-503-DB4436 25.041438,87.83618 Medāḷupa / Medatalumpa MN.ii.119 Pasenadi when staying there with Dīgha Kārāyana, heard that the Buddha was there and visited him. On this occasion was preached the Dhammacetiya Sutta. This was the last time that Pasenadi saw the Buddha.]]> #icon-503-DB4436 Sakya, near Nagaraka Moranivāpa DN.iii.36ff.MN.ii.1MN.ii.29

The Moranivāpa was on the bank of the Sumāgadhā and the Buddha is mentioned DN.iii.39 as walking there. Not far away was the park of the Queen Udumbarika. DN.iii.36]]> #icon-503-DB4436 near Veḷuvana Yamunā Vin.ii.237AN.iv.101AN.iv.198AN.iv.202AN.v.22Vin.ii.2371Vin.ii.2373 The river was evidently the special resort of the Nāgas. DN.ii.259]]> #icon-503-DB4436 Yamunā Yona / Yavāna / Yonakā MN.ii.149 as places in which there were only two classes of people, masters and slaves, and the master could become a slave or vice versa.]]> #icon-503-DB4436 38.969172,28.865791 Rakkhita / Rakkhitavanasaṇḍa Vin.i.352f.Ud.iv.5]]> #icon-503-DB4436 near Pārileyya Rājagaha

The place was called Giribbaja (mountain stronghold) because it was surrounded by five hills—​​Paṇḍava, Gijjhakūṭa, Vebhāra, Isigili and Vepulla. It is said MN.iii.68 that these hills, with the exception of Isigili, were once known by other names e.g., Vaṅkaka for Vepulla. SN.ii.191 The Saṁyutta SN.i.206 mentions another peak near Rājagaha—​​Indakūta.

Rājagaha was closely associated with the Buddha’s work. He visited it soon after the Renunciation. Bimbisāra saw him begging in the street, and questioned him as to his purpose. Snp.472–491 During the first year after the Enlightenment the Buddha went to Rājagaha from Gayā, after the conversion of the Tebhātika Jatilas. Bimbisāra and his subjects gave the Buddha a great welcome, and the king entertained him and a large following of monks in the palace. It is said that on the day of the Buddha’s entry into the royal quarters, Sakka led the procession, in the guise of a young man, singing songs of praise of the Buddha. Vin.i.35ff. Large numbers of householders joined the Order, and people blamed the Buddha for breaking up their families. But their censure lasted for only seven days. Among those ordained were the Sattarasavaggiyā with Upāli at their head.

The Buddha spent his first vassa in Rājagaha and remained there during the winter and the following summer. The people grew tired of seeing the monks everywhere, and, on coming to know of their displeasure, the Buddha went first to Dakkhiṇāgiri and then to Kapilavatthu. Vin.i.77ff.

Later the Buddha made Sāvatthī his headquarters, though he seems frequently to have visited and stayed at Rājagaha. It thus became the scene of several important suttas—​​e.g., the Āṭānāṭiya, Udumbarika and Kassapasīhanāda, Jīvaka, Mahāsakuladāyī, and Sakkapañha.

Many of the Vinaya rules were enacted at Rājagaha. Just before his death, the Buddha paid a last visit there. At that time, Ajātasattu was contemplating an attack on the Vajjians, and sent his minister, Vassakāra, to the Buddha at Gijjhakūṭa, to find out what his chances of success were. DN.ii.72

After the Buddha’s death, Rājagaha was chosen by the monks, with Mahā Kassapa at their head, as the meeting place of the First Convocation. This took place at the Sattapaṇṇiguhā, and Ajātasattu extended to the undertaking his whole hearted patronage. Vin.ii.285 The king also erected at Rājagaha a cairn over the relics of the Buddha, which he had obtained as his share. DN.ii.166

Rājagaha was one of the six chief cities of the Buddha’s time, and as such, various important trade routes passed through it. The others cities were Campā, Sāvatthī, Sāketa, Kosambī and Benares. DN.ii.147

The Parāyana Vagga Snp.1011–101​3 mentions a long and circuitous route, taken by Bāvarī’s disciples in going from Patiṭṭhāna to Rājagaha, passing through Māhissati, Ujjeni, Gonaddha, Vedisa. Vanasavhaya, Kosambī, Sāketa, Sāvatthī, Setavyā, Kapilavatthu, Kusinārā, on to Rājagaha, by way of the usual places. The Mahā Parinibbāna Sutta DN.ii.72ff. gives a list of the places at which the Buddha stopped during his last journey along that road—​​Ambalaṭṭhikā, Nāḷandā, Pāṭaligāma, Koṭigāma, Nādikā, Vesāli, Bhaṇḍagāma, Hatthigāma, Ambagāma, Jambugāma, Bhoganagara, Pāvā, and the Kakuttha River, beyond which lay the Mango grove and the Sāla grove of the Mallas.

The books mention various places besides Veḷuvana, with its Kalandaka-nivāpa vihāra in and around Rājagaha—​​e.g., Sītavana, Jīvaka’s Ambavana, Pipphaliguhā, Udumbarikārāma, Moranivāpa with its Paribbājakārāma, Tapodārāma, Indasālaguhā in Vediyagiri, Sattapaṇṇiguhā, Latthivana, Maddakucchi, Supatiṭṭhacetiya, Pāsānakacetiya, Sappasoṇḍikapabbhāra and the pond Sumāgadhā.

The city gates were closed every evening, and after that it was impossible to enter the city. Vin.iv.116f.

Ajātasattu was afraid of invasion by the Licchavis, and Vassakāra is mentioned as having strengthened its fortifications. To the north east of the city was the brahmin village of Ambasaṇḍā DN.ii.263 ; other villages are mentioned in the neighborhood, such as Kīṭāgiri, Upatissagāma, Kolitagāma, Andhakavinda, Sakkhara and Codanāvatthu.]]> #icon-503-DB4436 25.03,85.42 Rājāyatana Vin.i.3f.]]> #icon-503-DB4436 Uruvelā Rāmagāmaka / Rāmagāma DN.ii.167]]> #icon-503-DB4436 26.245388,84.109268 Laṭṭhivana / Latthivana / Latthivanuyyāna nahutas of followers, and Uruvelā Kassapa dispelled their doubts by declaring his acceptance of the Buddha as his teacher. It was during this visit that Bimbisāra gifted Veḷuvana to the Buddha and his Order. Vin.i.35ff.]]> #icon-503-DB4436 southwest of Rājagaha Lumbineyya / Lumbinī Snp.683 it is stated that the Buddha was born in a village of the Sākyans, in the Lumbineyya Janapada.]]> #icon-503-DB4436 27.46716, 83.27491 Vaṁsa

Avanti lay to the south of the Vaṁsa country. The Vaṁsa were also called Vatsā. The country formed one of the sixteen Great Nations.

The district of Bhagga, in which was Suṁsumāragiri, seems to have been subject to the Vaṁsa in the Buddha’s time, for we find Udena’s son, Bodhi, living there. In nominal lists DN.ii.200 the Vaṁsa are generally mentioned with the Ceti.]]> #icon-503-DB4436 25.338984, 81.392899 Vaggumudā / Vattumudā Ud.iii.3]]> #icon-503-DB4436 Vajjī Vajjī AN.iii.76 the Licchavi, Mahānāma, seeing that a band of young Licchavis who had been out hunting were gathered round the Buddha, is represented as saying, “These Licchavis will yet become Vajjians”.

Vesāli was the capital of the Licchavis and Mithilā of the Videhas. In the time of the Buddha, both Vesāli and Mithilā were republics, though Mithilā had earlier been a kingdom under Janaka.

In the time of the Buddha, and even up to his death, the Vajjians were a very prosperous and happy community. The Buddha attributed this to the fact that they practiced the seven conditions of welfare taught to them by himself in the Sārandada Cetiya.

The Buddha travelled several times through the Vajjian country, the usual route being through Kosala, Malla, Vajji, Kāsi, Māgadha, and thus back, SN.v.348 and he preached to the people, mostly in the Kūṭāgārasālā in Vesāli. Among other places besides Vesāli visited by the Buddha, are mentioned Ukkacela, Koṭigāma, Nādikā, Beluvagāma, Bhaṇḍagāma, Bhogagāma and Hatthigāma. Pubbavijjhana, the birthplace of Channa, is also mentioned as a village of the Vajjians. SN.iv.59 The Vaggumudā river flowed through Vajjian territory. Ud.iii.3

During the Buddha’s lifetime some monks of Vajji joined Devadatta. Vin.ii.199f.]]> #icon-503-DB4436 26.013904,85.109167 Vanasavhaya / Vanasa / Vanasāvhaya / Tumbavanagara / Pavana / Vanasāvatthī Snp.1011]]> #icon-503-DB4436 24.69943,80.172729 Varaṇā / Vāraṇā AN.i.65]]> #icon-503-DB4436 Avanti Vāsabhagāmaka / Vāsabhagāma Vin.i.312f.]]> #icon-503-DB4436 Kāsī Videha MN.i.225 Adjacent to it were Kāsi and Kosala. One of Bimbisāra’s queens was probably from Videha. In earlier times Videha was evidently a kingdom, its best known kings being Mahājanaka and Nimi; but in the Buddha’s time it was a republic, part of the Vajjian federation. According to the Mahāgovinda Sutta, DN.ii.235 it was King Reṇu who, with the help of Mahāgovinda Jotipāla, founded the Videha kingdom.]]> #icon-503-DB4436 26.712222, 85.921667 Vejayanta MN.i.252f.Thag.1194–1197.

When the Buddha visited Tāvatiṁsā with Nanda, Sakka was in the palace with his pink-footed nymphs and came forward with them to greet him.]]> #icon-503-DB4436 Vetaraṇi SN.i.21Snp.674 It may be the same as the great “Caustic River” referred to in the Devadatta Sutta. MN.iii.185 Its waters are sharp and bitter, Snp.674 and the river flows by the Asipattavana.]]> #icon-503-DB4436 Veṭṭhadīpaka / Vethadīpa DN.ii.165DN.ii.167]]> #icon-503-DB4436 near Māgadha Vediyaka / Vediya DN.ii.263DN.ii.264]]> #icon-503-DB4436 ??? Venāgapura AN.i.180]]> #icon-503-DB4436 Kosala Vepulla / Vipula / Vaṅkaka / Pācīnavaṁsa / Supassa SN.i.67

• In the time of Kakusandha Buddha, the mountain was called Pācīnavaṁsa
• in the time of Koṇāgamana, Vaṅkaka
• while in that of Kassapa Buddha, it was Supassa

The people living near it were called, respectively, Tivaras, Rohitassas and Suppiyas. The mountain has diminished in size, for the Tivaras, who lived for forty thousand years, took four days to climb it and four to descend; the Rohitassas lived for thirty thousand years and took three days each way; while the Suppiyas, with a life span of twenty thousand years, did the journey there and back in four days. In the present age, the Māgadhans, who lived for about one hundred years, could both climb and descend the mountain in very little time. SN.ii.190f.

Vepulla was the abode of the Yakkha Kumbhīra and his one hundred thousand followers. DN.ii.257]]> #icon-503-DB4436 24.967362,85.386858 Vebhāra MN.iii.68 In this hill was the Sattapaṇṇiguhā, where the first Convocation was held. Vin.ii.76 The river Tapodā rose in a lake at the foot of Vebhāra.]]> #icon-503-DB4436 25.000154,85.398926 Verañjā

At that time there was a famine, and five hundred householders of Uttarāpatha, staying at Verañjā, supplied the monks with food. Moggallāna proposed to get food by the exercise of his magic power or by going with the monks to Uttarakuru, but he was dissuaded by the Buddha. During this stay Sāriputta received from the Buddha an explanation as to why the religious systems of the three previous Buddhas lasted so long, while those of the three preceding them—​​Vipassī, Sikhī and Vesabhū—​​did not.

At the conclusion of the vassa, the Buddha wished to take leave of Verañja before setting out, as was the custom of Buddhas when they received hospitality. Verañja admitted that, though he had invited the Buddha, he had not kept his promise, and this was due to his having too many duties in the house.

He invited the Buddha and the monks to a meal the next day, and, at the end of the meal, presented a set of three robes to the Buddha and a pair to each of the monks.

After leaving Verañjā the Buddha went to Benares, passing through Soreyya, Saṅkassa and Kaṇṇakujja, and crossing the Ganges at Payāgapatiṭṭhāna. From Benares he proceeded to Vesāli. This account, of the Buddha’s visit to Verañjā, forms the introduction to the Vinaya. Vin.iii.1–11 The interview with Verañja is given in the Aṅguttara. AN.iv.172ff.

A road led from Verañjā to Madhurā, and the Aṅguttara Nikāya AN.ii.57f. contains a sermon preached by the Buddha to a large number of people while he rested by the roadside. There was evidently frequent intercourse between Sāvatthī and Verañjā, and the Verañjaka Sutta was preached to some brahmins who visited the Buddha at Sāvatthī, whither they had gone on business. The books also record AN.iv.198f. a visit paid by the Asura Pahārāda to the Buddha at Verañjā.]]> #icon-503-DB4436 After leaving Verañjā the Buddha went to Benares, passing through Soreyya, Saṅkassa and Kaṇṇakujja Veḷukaṇḍa / Veḷukaṇṭa AN.iv.62f.]]> #icon-503-DB4436 Avanti Veḷudvāra SN.v.352]]> #icon-503-DB4436 Kosala Veḷuvana / Veṇuvana Vin.i.35 The day after his arrival, he accepted the king’s invitation to a meal at the palace, at the end of which the king, seeking a place for the Buddha to live “not too far from the town, not too near, suitable for coming and going, easily accessible to all people, by day not too crowded, by night not exposed to noise and clamour, clean of the smell of people, hidden from men and well fitted to seclusion” decided on Veḷuvana, and bestowed it on the Buddha and the fraternity. This was the first monastery accepted by the Buddha, and a rule was passed allowing monks to accept such a monastery. Vin.i.39f.

The Buddha at once went to stay there, and it was during this stay that Sāriputta and Moggallāna joined the Order. Vin.i.42

Kalaṇḍakanivāpa is the place nearly always mentioned as the spot where the Buddha stayed in Veḷuvana. There many Vinaya rules were passed—​​e.g., on the keeping of the vassa, Vin.i.137 the use of food cooked in the monastery, Vin.i.210f. the picking of edible fruit in the absence of any layman from whom permission to do so could be obtained, Vin.i.212 surgical operations on monks, Vin.i.215f. the eating of sugar, Vin.i.226 the rubbing of various parts of the body against wood, Vin.ii.105 the use of the kinds of dwelling, Vin.ii.146 and the use of gold and money. Vin.ii.196

During the Buddha’s stay at Veḷuvana, Dabba Mallaputta, at his own request, was appointed regulator of lodgings and apportioner of rations. Vin.ii.74 The Buddha was at Veḷuvana when Dabba also decided to die. He went there to take leave of the Buddha. Ud.viii.9 Sāriputta and Moggallāna brought back the five hundred monks whom Devadatta had enticed away to Gayāsīsa. Vin.ii.200 It was there that the monks of the First Council met Purāṇa, who said he would remember the teachings in his own way. Vin.ii.289f.]]> #icon-503-DB4436 25.015773,85.418587 Veḷuvana upāsakas of Kajaṅgalā, having questioned the Kajaṅgalā Bhikkhunī, went to the Buddha there and asked him to verify her answers. AN.v.54f.]]> #icon-503-DB4436 Kajaṅgala Veḷuvana AN.iii.247AN.iii.339AN.iv.84]]> #icon-503-DB4436 Kimbilā Vesāli Vin.i.238Vin.i.287f.Vin.ii.118Vin.ii.119–127

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 Ānanda’s intervention, obtained permission for women to enter the Order. Vin.ii.253ff.

The books describe DN.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 Ānanda to Cāpāla cetiya for his siesta, and, in the course of their conversation, he spoke to Ānanda of the beauties of Vesāli: of the Udena cetiya, the Gotamaka cetiya, the Sattambaka cetiya, the Bahuputta cetiya, and the Sārandada cetiya. Other monasteries are also mentioned, in or near Vesāli e.g., Pātikārāma, Vālikārāma.

The Buddha generally stayed at the Kūṭāgārasālā during his visits to Vesāli, but it appears that he sometimes lived at these different shrines. DN.ii.118 During his last visit to the Cāpāla cetiya he decided to die within three months, and informed Māra and, later, Ānanda, of his decision. The next day he left Vesāli for Bhaṇḍagāma, after taking one last look at the city, “turning his whole body round, like an elephant”. DN.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. DN.ii.98

Among eminent followers of the Buddha who lived in Vesāli, special mention is made of Ugga, Piṅgiyāni, Kāraṇapālī, Sīha, Vāseṭṭha, AN.iv.258 and the various Licchavis.

Vesāli was a stronghold of the Nigaṇṭhas. The Buddha’s presence in Vesāli was a source of discomfort to the Nigaṇṭhas, and we find mention 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. Its courtesan, Ambapālī, was famous for her beauty, and helped in large measure in making the city prosperous. Vin.i.268

Outside the town was the Mahāvana, a large, natural forest. Near by were other forests, such as Gosiṅgalasāla. AN.v.134

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

One hundred years after the Buddha’s death Vesāli was again the scene of interest for Buddhists, on account of the “Ten Points” raised by the Vajjiputtaka, and the second Council held in connection with this dispute at the Vālikārāma.

There were Nāgas living in Vesāli; these were called Vesālā. DN.ii.258]]> #icon-503-DB4436 26.013904,85.109167 Vehapphala jhāna. Their life span is five hundred great aeons. AN.ii.128AN.ii.129]]> #icon-503-DB4436 Vekaliṅga / Vebhaliṅga / Vehaliṅga SN.i.34SN.i.60

The township was in Kosala, and once, during his long stay in Kosala, the Buddha visited the ārāma in which Kassapa Buddha had preached to Jotipāla, and there he himself preached the Ghaṭīkāra Sutta. MN.ii.45ff.]]> #icon-503-DB4436 Kosala Sakkhara / Sakkāra SN.v.2 It was not far from Rājagaha and was the residence of Macchariya Kosiya.]]> #icon-503-DB4436 Sākya, not far from Rājagaha Saṅkassa Vin.ii.299f.]]> #icon-503-DB4436 ??? Pajjanika / Sajjanela AN.ii.62]]> #icon-503-DB4436 Koliya Sattapaṇṇiguhā DN.ii.116

The cave was sometimes used as a residence for monks coming from afar. Vin.ii.76Vin.iii.159]]> #icon-503-DB4436 25.00705,85.410788 Sattamba / Sattambaka DN.ii.102Ud.vi.1SN.v.259AN.iv.309 It was to the west of Vesāli. DN.iii.9]]> #icon-503-DB4436 near Vesāli Sappasoṇḍikapabbhāra / Sappasoṇḍika DN.ii.116 A conversation which took place there between Sāriputta and Upasena, just before the latter’s death, is recorded in the Saṁyutta Nikāya. Upasena died of snake bite. SN.iv.40 The cave was used as a residence by monks who come to Rājagaha from afar. Vin.ii.76]]> #icon-503-DB4436 in the Sītavana, near Rājagaha Sippinikātīra / Sappinī / Sappinīkā AN.i.185AN.ii.29AN.ii.176SN.i.153]]> #icon-503-DB4436 Rājagaha Sarabhū Vin.ii.237Ud.v.5SN.ii.135AN.iv.101

It formed the boundary between the two divisions of Kosala, Uttara and Dakkhiṇa Kosala. The Aciravatī was its tributary. Sāketa was situated on the banks of the Sarabhū, which flowed through the Añjanavana.]]> #icon-503-DB4436 Saryu Parājitā / Parajita / Sarājita SN.iv.311]]> #icon-503-DB4436 Sallavatī Vin.i.197]]> #icon-503-DB4436 south east side of the Middle country. Salaḷāgāra / Salalaghara DN.ii.270 Anuruddha is also mentioned as having stayed there. S.v.300.]]> #icon-503-DB4436 Jetavana Sahajāti / Sahajātā / Sahañcanika Vin.ii.299–301

In the Aṅguttara Nikāya AN.iii.355AN.v.41AN.v.157 Sahajāti is described as a city of the Cetis, and Mahā Cunda is mentioned as having stayed there and preached three sermons.

According to the Saṁyutta, Gavampati also lived there at one time. SN.v.436]]> #icon-503-DB4436 Ceti, on a river Sāketa DN.ii.146 In the Vinaya Vin.i.253 however, the distance between āvatthī and Sāketa is given as six leagues. The town lay on the direct route between Sāvatthī and Patiṭṭhāna, and is mentioned Snp.1011–1013 as the first stopping place out of Sāvatthī. The distance between the two places could be covered in one day, with seven relays of horses, MN.i.149 but the books contain several references Vin.i.88Vin.i.89Vin.i.270Vin.iii.212Vin.iv.63Vin.iv.120 to the dangers of the journey when undertaken on foot. The road was infested with robbers, and the king had to maintain soldiers to protect travellers.

Midway between Sāketa and Sāvatthī was Toraṇavatthu, and it is said SN.iv.374ff. that, when Pasenadi went from the capital to Sāketa, he spent a night in Toraṇavatthu, where be visited Khemā Therī who lived there. Between Sāketa and Sāvatthī was a broad river which could be crossed only by boat.Vin.iv.65Vin.iv.228 Near Sāketa was the Añjanavana, where the Buddha sometimes stayed during his visits to Sāketa and where he had several discussions e.g., with Kakudha, SN.i.54 Mendasira, and Kuṇḍaliya. SN.v.73

On other occasions he stayed at the Kāḷakārāma AN.ii.24 gifted to the Order by Kāḷaka, and the Tikantakivana, AN.iii.169 both of which were evidently near the city. Mention is also made SN.v.174SN.v.298f.Vin.i.289 of Sāriputta, Moggallāna and Anuruddha staying together in Sāketa. Bhaddākāpilāni Vin.iv.292 also stayed there, so did Ānanda. Once when Ānanda was staying in the Migadāya in the Añjanavana, a nun, described as Jatilagāhikā, visited him and questioned him regarding concentration. AN.iv.427 Among others who lived in Sāketa were Jambugāmikaputta, Gavampati, Mendasira, Uttara, Madhuvāsettha and his son Mahānāga, and Visākhā. Bhūta Thera was born in a suburb of Sāketa.

The Vinaya Vin.i.270f. mentions another seṭṭhi of Sāketa. His wife had suffered for seven years from a disease of the head, and even skilled physicians failed to cure her. Jīvaka, on his way to Rājagaha, after finishing his studies in Takkasilā, visited Sāketa, heard of her illness, and offered to cure her. At first the seṭṭhi was sceptic, but in the end allowed Jīvaka to attend on his wife. Jīvaka cured her by the administration of ghee through the nose, and, as reward, received sixteen thousand kahāpanas from her and her various kinsmen.]]> #icon-503-DB4436 26.8, 82.2 Sātapabbata DN.ii.257]]> #icon-503-DB4436 Sāmuga / Sāpūga AN.ii.194]]> #icon-503-DB4436 Koliya Sāmagāma MN.ii.243 There was a lotus pond in the village. AN.iii.309

The Vedhaññā probably lived there, because, according to the Pāsādika Sutta, DN.iii.117 the Buddha was in the mango grove of the Vedhaññā Sākiyans when the news, as given in the Sāmagāma Sutta, of Nigaṇṭha Nāṭaputta’s death, was brought to him.]]> #icon-503-DB4436 Sākiya Sārandadacetiya DN.ii.75DN.ii.102Ud.vi.1]]> #icon-503-DB4436 Vesāli Sālavatikā / Sālavatī DN.i.224]]> #icon-503-DB4436 Kosala Sālā MN.i.285MN.i.400]]> #icon-503-DB4436 Kosala Sāvatthī DN.ii.147 It was six leagues from Sāketa. Vin.i.253 It was on the banks of the Aciravatī.Vin.i.191Vin.i.293 The road from Rājagaha to Sāvatthī passed through Vesāli, Vin.ii.159f. and the Pārāyanavagga Snp.1011–1013 gives the resting places between the two cities Setavyā, Kapilavatthu, Kusinārā, Pāvā and Bhoganagara. Further on, there was a road running southwards from Sāvatthī through Sāketa to Kosambī. Near the city was the Andhavana. Between Sāketa and Sāvatthī was Toraṇavatthu. SN.iv.374

The Buddha passed the greater part of his monastic life in Sāvatthī, and the vast bulk of all Suttas are set there.

His first visit there was at the invitation of Anāthapiṇḍika. The chief patrons of the Buddha in Sāvatthī were Anāthapiṇḍika, Visākhā, Suppavāsā and Pasenadi.]]> #icon-503-DB4436 27.517073, 82.050619 Siṁsapāvana AN.i.136]]> #icon-503-DB4436 Āḷavī Siṁsapāvana / Sīsapāvane SN.v.437]]> #icon-503-DB4436 Kosambī Siṁsapāvana DN.ii.316]]> #icon-503-DB4436 north of Setavyā Sineru / Mahāneru / Meru / Sumeru / Hemameru MN.i.338DN.iii.199 It is eighty thousand leagues broad. AN.iv.100

Sineru is often used in similes, its chief characteristic being its unshakeability. Snp.683 It is also called Meru or Sumeru, Hemameru and Mahāneru.

Each Cakkavāla has its own Sineru, AN.i.227AN.v.59 and a time comes when even Sineru is destroyed. SN.iii.149]]> #icon-503-DB4436 Sindhu

Isidāsī was once born as a goat in Sindhavārañña, the “Forest of the Sindhu”. Thig.438 ]]> #icon-503-DB4436 Indus Silāvatī SN.i.117

A story is also told of the temptation by Māra of Samiddhi when he was with the Buddha. SN.i.118]]> #icon-503-DB4436 Sakya Siviraṭṭha / Siveyyaka Vin.i.278 Pajjota gave a pair of robes of this material to Jīvaka, as a present for his cure. These robes Jīvaka gave to the Buddha. Vin.i.280]]> #icon-503-DB4436 Sītavana Vin.ii.155f. When the Buddha was staying there, Māra asked him to die. DN.ii.116

In the Sītavana was the Sappasoṇḍikapabbhāra, SN.i.210f.Vin.ii.76Vin.iv.159 where Upasena was killed by a snake bite SN.iv.40 and Soṇa Koḷivisa tried, without success, to practise asceticism. AN.iii.374

Sambhūta Thera so loved the Sītavana that he came to be called “Sitavaniya.

Ekavihāriya is also mentioned its delighting in the solitude of Sītavana. Thag.540]]> #icon-503-DB4436 near Rājagaha Sīhapapātā AN.iv.107]]> #icon-503-DB4436 Himalaya Sutanu SN.v.297]]> #icon-503-DB4436 Sāvatthī Suddhāvāsā DN.iii.237

There anāgāmīs are born, and there they attain arahantship.

The Buddha is mentioned as having visited the Suddhāvāsā. DN.ii.50]]> #icon-503-DB4436 Sudhamma DN.ii.268MN.ii.79SN.i.221Thag.1198]]> #icon-503-DB4436 Sunāparanta MN.iii.268SN.iv.61f.]]> #icon-503-DB4436 22.836946,71.61621 Suppatiṭṭha Cetiya / Supatiṭṭhacetiya Vin.i.35]]> #icon-503-DB4436 near the Latthivanuyyāna Subhagavana DN.ii.50 and, again, from there he visited Baka Brahmā, to whom he preached the Brahmanimantanika Sutta MN.i.326SN.i.142 It was under a sāla tree in Subhagavana that the Mūlapariyāya Sutta was preached. MN.i.1]]> #icon-503-DB4436 Ukkaṭṭha Sumāgadhā / Sumāgavā SN.v.447f.

Near the pond was the Moranivāpa, and within walking distance was the Paribbājakārāma in Queen Udumbarika’s park. The Buddha was walking about in the open air near Sumāgadhā, just before he preached the Udumbarikasīhanāda Sutta. DN.iii.40]]> #icon-503-DB4436 near Rājagaha Susumāragiri / Suṁsumāragiri

During his visits there he preached the Anumāna Sutta MN.i.95f. and the Bodhirāja Sutta. MN.ii.91f. The city was the residence of Nakulapitā and his wife, with whom the Buddha had several interviews. AN.ii.61AN.iii.295f.AN.iv.268SN.iii.1SN.iv.116

It is said that once, when the Buddha was at Suṁsumāragiri, he saw with his divine eye Moggallāna at Kallavālamutta half asleep, and appeared before him and admonished him. AN.iv.85

On another occasion, he saw Anuruddha in the Veḷuvana in the Ceti country, pondering over the seven Mahāpurisavitakkas, and appeared before him to encourage him. AN.iv.228f. Both incidents show that the Buddha visited Suṁsumāragiri quite early in his career, in the first year after the Enlightenment. Moggallāna also stayed in Suṁsumāragiri, and there Māra is said to have entered his stomach and to have given him trouble. MN.i.332f.Thag.1208

Several Vinaya rules were passed during the Buddha’s stay at Suṁsumāragiri. Vin.ii.127Vin.iv.115f.Vin.iv.198f.]]> #icon-503-DB4436 Bhaggā Sūrasena #icon-503-DB4436 27.4925, 77.673611 Suvidehā MN.i.225

It is that part of Videha which is opposite Māgadha, on the other side of the Ganges.]]> #icon-503-DB4436 that part of Videha which is opposite Māgadha, on the other side of the Ganges. Sūkarakha / Sūkarakhata / Sūkarakhatala MN.i.497MN.i.501

A conversation which the Buddha had there with Sāriputta is recorded in the Saṁyutta Nikāya. SN.v.233f.]]> #icon-503-DB4436 ??? Setakaṇṇika / Setakannika Vin.i.197]]> #icon-503-DB4436 the southern boundary of Majjhimadesa Setabyā / Setavyā DN.ii.316 near which was Ukkaṭṭha.

The Aṅguttara Nikāya AN.ii.37 records a conversation between the Buddha and the brahmin Doṇa, whom the Buddha met on the road from Ukkaṭṭha to Setavyā. The city was on the road, taken by Bāvarī’s disciples, Snp.1012 from Sāvatthī to Rājagaha, and was the first halting place outside Sāvatthī. Beyond it were Kapilavatthu, Kusinārā, Pāvā, etc.

To the north of Setavyā was the Siṁsapāvana, where Kumāra Kassapa lived, and where he preached the Pāyāsi Sutta to the brahmin Pāyāsi, who held a royal fief there. DN.ii.316]]> #icon-503-DB4436 27.668934,82.548065 Senānigama / Senānīnigama SN.i.106Vin.i.21MN.i.166MN.i.240]]> #icon-503-DB4436 near Uruvelā Sogandhika SN.i.102Snp.126]]> #icon-503-DB4436 Soreyya Vin.ii.299 There was a direct route from Verañja to Payāgatiṭṭha, passing through Soreyya, Saṅkassa and Kaṇṇakuja. Vin.iii.11]]> #icon-503-DB4436 from Verañja to Payāgatiṭṭha, passing through Soreyya, Saṅkassa and Kaṇṇakuja Sovīra DN.ii.235

In the time of King Reṇu, Bharata was king of Sovīra, and Roruka was its capital.]]> #icon-503-DB4436 Eder, Gujarat? Hatthigāmaka

The Buddha stayed there and was visited by Ugga. AN.iv.212SN.iv.109

On his last journey he again rested in the village. DN.ii.123]]> #icon-503-DB4436 26.373416,84.795227 Haliddavasana MN.i.387 Another Buddha is also mentioned as having preached a sermon there. SN.v.115f.]]> #icon-503-DB4436 Koliya Himavā / Himācala / Himavanta / Himālaya AN.iv.101 The mountain is often used in similes; it is then referred to as pabbatarājā. SN.ii.137SN.v.464AN.iii.311MN.iii.166]]> #icon-503-DB4436 Himalaya Hiraññavatī DN.ii.137]]> #icon-503-DB4436 Hirakinari normal #icon-503-DB4436-normal highlight #icon-503-DB4436-highlight