People

He faced many difficulties and frustrations. The roads were very bad, there was a constant danger of malaria, robbery came everywhere, and in many places where Cunningham came the population was not helpful or they lied to him about the hows and whats about the ruins of that area. Worst of all was that Brahman priests claimed that any long-neglected ruin or statue was 'sacred' once Cunningham showed his interest, then demanded money before they showed him allowed to draw or measure the object.

But despite all these difficulties, Cunningham learned a great many to decipher ancient texts. He located or visited a large number of places, delivered much of it, and he developed a remarkable knowledge of ancient Indian geography, its numismatic and comparative styles of Indian sculpture. In 1861 it was decided to open an archaeological center and Alexander Cunningham, who had just left the army, was the natural choice to be the first General Manager. From then until his return to England in 1885, Cunningham devoted his live uncovering India's past.

From the Buddhist point of view, the importance of Cunningham . is due to his personal interest in locating of the places associated with the life of the Buddha. as a young man, like many Victorians, he was an evangelical Christian who believed that the sooner his own faith replaced Indian indigenous religions, the better. His poor knowledge of Hinduism and Islam never shines changed, but as he got to know Buddhism better, there is a steady deep respect in him for her outlook on life and her contribution to Indian development.

He seemed to have a special interest in the Maha Bodhi Temple and his first act when he was at the head of the Archaeological Center was that he visited the great temple to see what steps could be undertaken to excavate in its vicinity and to preserve her sculptures and inscriptions.

A few days later, on January 22, Dharmapala and his friend arrived, the Japanese monk Kozan, in Bodh Gaya. The Maha Bodhi Temple had been restored a few years before, but no one was there to managed or cared for, and her environment was overgrown and filthy. When Anagarika at the Diamond Seat (Vajirasana) paid his respects, a sudden, out of deep devotion arose born inspiration in him. He describes in his diary what happened: "After driving six miles (from Gaya), we arrived at the holy site. A mile around you could see and see the broken images, etc., of our Lord. At the entrance of the Mahant's Temple on both sides of the portal were statues of our Lord in the meditative attitude and of expounding the Law. How lofty! Saint Vihara - with the Lord sitting on his throne and the great solemnity that pervades the whole environment makes the heart of the pious follower weeping. How lofty! Right when I met my forehead touched the Vajirasana, suddenly an impulse arose in my mind. It prompted me to stop here in this holy place - so sacred that nothing in the world is like this place where Prince Sakya Sinha attained Enlightenment under the Bodhi tree. When the sudden impulse came to me, I asked the monk Kozan if he wanted to join me, and he joyfully agreed, but more than that, he even thought the same! We both pledged that we would stay here until some buddhist monks come to take charge of the place." He traveled the entire around the world and received a lot of support, especially in the Buddhist countries.

Anagarika Dharmapala died in 1933 in Sarnath and just before his death said he: "I would like to be born twenty-five more times to get the To spread the Dhamma of the Lord."

Note from Peter van Loosbroek: A few days before I first going to Sri Lanka in 1994, I walked through the forest. Although I still never heard of Anagarika Dharmapala came up with the name 'Anagarika' again and again in my mind, very clearly. Once I was in Sri Lanka and in a monastery was staying at Ratmalana, my attention was drawn to a closet. I looked inside and there was a book in it. The writer was Anagarika Dharmapala.

Cousin of the Buddha and his most beloved disciple. Son of Amitodana. Speeches beginning with the words "Thus have I heard" (evam me sutam) are usually narrated by the Venerable Ananda. When the Buddha 55 years old, Ananda became his assistant monk and has remained so until the moment that the Buddha breathed his last. He is seen as 'the guardian' of the Dhamma'. In Pali it is said that he has 82000 suttas of the Buddha abstained, and 2000 of the monks. Together that is 84000. However, one must don't take this literally; in Pali, 84000 simply means 'very much'!

The Buddha saw him as the foremost among his disciples because of these five grounds: 1) by his learning, 2) his particularly good memory, 3) his good behavior, 4) his steadfastness, 5) his extraordinary helpfulness. Ananda is seen as the guardian of the Dhamma, because he is mainly was the person in charge who gave very many speeches of the Buddha remembered, as well as a large number of speeches from the monks. Ananda acquired Arahatship shortly after the Buddha's death and just before the commencement of the first council where he was the denominator of the Digha Nikaya and the authority of the Sutta Nipata. Ananda turned 120.

While on a business trip in Rajagaha Anathapindika visited his brother-in-law whom he absent-mindedness with arranging a feast, that he neglected to welcome Anathapindika in his usual manner. "What is the grand occasion?", asked Anathapindika, "a wedding day? A visit from a king?" His father-in-law told me that he was preparing a meal for the Buddha and his monks. By simply hearing the word 'Buddha', Anathapindika was filled with joy, that he immediately announced this 'Buddha' right there want to meet. When he was told that it is not the right one now time to meet the Buddha, he decided the next morning the first work to see and meet the Buddha. Anathapindika was so overflowing with joy at the rare opportunity of meeting with a fully enlightened human being, and he was so hopeful, that he woke up three times during the night and thought it was morning already used to be. Finally he left before sunrise, but when he left the city and went into the forest, he realized it would be some time yet before it was light, and he was afraid. He hesitated and considered to go back when suddenly a demon (yakkha) appeared, illuminating the whole area and urging him to continue to go. Anathapindika and the Buddha met in the early morning light, and later Anathapindika invited the Buddha to the following rainy seasons in Savatthi. The Buddha agreed, and made it clear that he accepted that Anathapindika provided him and his monks with a quiet place to to live when he was near there. "Housekeeper, the Tathagata likes empty seats." -- "I understand, Lord. I understand it, Happy."

When Anathapindika was back in Savatthi, he started looking for a place to house the Buddha and their monks. The most suitable place turned out to be a beautiful park, just outside Savatthi and belonging to prince Jeta. Anathapindika went to Prince Jeta and asked him what price he wanted for the park, but the prince indicated that he was not interested was in the sale of the park. But Anathapindika insisted that the prince had to name a price, and finally, out of bitterness and for his sake the prince asked an unrealistically high price of one hundred thousand gold pieces. And much to his surprise, Anathapindika agreed! Already soon servants arrived with carts full of gold coins and started spread out on the ground. At this point, Prince Jeta became less strict and realized how determined Anathapindika was to enter the park to get possession. The rest of the money was used to fund a large monastic complex to build. Out of respect for the two men responsible before the complex came into existence, the place was called Jetavana Anathapindikarama (The Forest of Jeta, Anathapindika's Monastery). In the following several similar monasteries were built around Savatthi over the years. It Pubbarama monastery (the Eastern Monastery) -- now represented by the village Khanbari -- and the Rajakarama, are the most famous. It was in these monasteries and other locations around Savatthi, where the Buddha delivered most of the speeches.

Of all the events that took place in the life of the Buddha in Savatthi, the most famous was that of the conversion of Angulimala. This robber and murderer had already killed so many people that the people who lived outside the city, packed their trade and for security reasons went to live in the city. He cut a finger from each of his victims and hung it by a cord around his neck, hence his name 'Angulimála', (Finger Necklace). When the Buddha heard about it, he left for the area where Angulimala operated, with the specific intention of meeting him. On a vast and lonely road, Angulimala saw the Buddha approaching and he gave chase. But though he ran as fast as he could, he proved unable to overtake the Buddha, who was only one kept calm. And in his frustration and bewilderment, Angulimala exclaimed to the Buddha: "Stop, monk!" And the Buddha replied: "I I quit, Angulimala. You must stop." Angulimala asked the Buddha what he meant by that, and the Buddha replied that he stopped was with the killing and torment of living beings and that Angulimala was the same should do. The murderer threw his sword to the ground, and bowed the feet of the Buddha and requested to be initiated as a monk. The Buddha said, "Come, monk", and with that the murderer was Angulimala converted. He became an Arahat, but not before enduring violence and insults from the people who were reminded of his terrible past.

His conversion was, according to some accounts, at Rajagaha.

In one of his inscriptions, King Asoka says that he used the usual custom of a king, which usually consisted of pleasure trips, abandoned and that instead he had now embarked on pilgrimages, or as he himself called it: 'Dhamma travel'. In 260 BC. he went on pilgrimage to Uruvela, and ten years later to Lumbini.

All over the Middle Country (Majjhimadesa), he erected pillars to mark the places where important events had taken place. Today the pilgrim can still have his influence in the Middle Country, because Asoka has in many places in India pillars are erected. Some pillars, sometimes fifty feet high, are now broken but show a remarkable high art in polishing. Each of the pillars was crowned with a capital, sometimes a noble bull or a energetic lion. From afar, the buildings could be seen as masterpieces of recognize Indian art. All pillars were made in the quarries from south Varanasi (Kasi) and from there sometimes dragged hundreds of kilometers to where they were propped up.

Another Assaji was one of the first five monks. See e.g. S56-011; S22-059. This Assaji converted Sariputta.

Atula (Incomparable) is also a name attributed to the Buddha.

Since childhood he was the rival of Siddhatta. When Siddhatta and Channa came home from a horseback ride, Siddhatta saw a group of people in the distance. excited young Sakya princes. As they got closer he saw why they were so excited were: Devadatta had with one hand a hermit by his hair and in his other hand he held his sword. The hermit was on his knees for a prostitute and had to worship her. If he didn't, then Devadatta would slit his throat. Siddhatta could not do this injustice and he quickly jumped from his horse Kanthaka, walked over to Devadatta and dealt him a hard blow right to the face. It went so fast that hours later he told Yasodhara that his fist was still hurting. Yasodhara warned Siddhatta for her brother and told him that he would surely take revenge. Devadatta has addressed the Buddha about this often, whereupon the Buddha said: "I hit not you, but the demon in your mind."

Another time, Devadatta had shot a goose while hunting. The goose was not fatally affected; only her wing was damaged. Siddhatta hastened to the place where the goose had fallen to avoid that Devadatta would claim the goose and no doubt kill him. Siddhatta intended to rescue and care for the goose. The council of wise men decided that Siddhatta could have the goose because he is good for it used to be. This event also went down the wrong way for Devadatta.

Devadatta entered the Sangha at the very beginning of the Buddha's Teachings preached, along with Ananda and some other Sakya princes. He could not attain any of the stages of holiness (see ariya puggala/ariya), but was distinguished for his worldly psychic powers (pothujjanika iddhi). One of his main sponsors was King Ajatasattu who had a monastery built for him.

Devadatta caused a rift in the Sangha Dhp163; Ud5-08; and he tried to kill the Buddha three times, see Dhp162; Dhp163 (and after).

Out of annoyance and frustration that his request to take over the Sangha, was rejected (see Dhp163), Devadatta prepared to kill the Buddha. When he walked up and down in the shadow of the Gijjhakuta, a large stone rolled down. However, before the stone the Master reached, it split apart, but a shard of the rock wounded the foot of the Buddha.

When this plan failed, Devadatta put a large wild elephant, Nalagiri called, on the trail of the Buddha. When he one morning during his begging round the streets of Rajagaha, the Buddha was confronted by this bloodthirsty beast. The monks those who were with him urged him to run away, but he kept walking calmly. People climbed on the roofs of the houses to see what was going to happen. And those who had no faith and little understanding said: "This monk has a beautiful appearance, but this male elephant will hurt him. " And those who believed, who had wisdom and understanding, said: "This great being is about to become another truly great orphans." The Buddha appeased Nalagiri with his loving kindness (metta), and calmed him down so much that he quietly stood next to the Buddha. And the Master stroked the animal's head.

When this plan of Devadatta also failed, he turned on a bunch of people to commit the murder of the Buddha. In order not to let the matter leak out, he kept sending murderers after the murderers to kill them and thus silence them. But also saw through these people the Buddha and warned the first set of murderers of the murder that planned to kill them. His Buddha imbued his alleged killers with his loving kindness and boundless compassion. Although he was threatened with death several times, nothing ever happened an evil word passed his lips, for this was a man who tamed everything with love.

See also J313. J003 relates how he harbored hatred for the first time against the Bodhisatta. The Buddha called him a 'saliva swallower' (khelasika), see Dhp163.

After completing his studies on Buddhism, he brought in 1861 his famous poem Light of Asia which sympathetically describes the life and teachings of the Buddha displays. Buddhism was often regarded by Christian missionaries as a 'gloomy and pessimistic idolatry', but now it came to light that Buddhism was a refined and ethical philosophy with its own beauty and attraction. Buddhists in the West who for a long time grueling criticism of their religion from the Europeans heard, were delighted with the poem and it made Arnold a kind of hero.

Sir Arnold had long wished to go to Bodh Gaya and Sarnath, and when he received many invitations to Sri Lanka, Thailand, Burma and visiting Japan, he decided to travel east and at the same time to fulfill his long cherished wish. When he came he was deep struck as he stood in the gallery of the Maha Bodhi Temple realizing that here the Buddha realizes the Sublime Enlightenment but at the same time he was also saddened by the general neglect of the great temple. He walked to the back of the temple and went standing silently under the Bodhi tree. When he asked one of the Hindu priests if he leaves of the Bodhi tree, this one said: "Pick so many if you will, sahib, it does not belong to us."

It was Sir Edwin Arnold who came up with the idea for the restoration of the Maha Bodhi Temple and he made sure that the temple eventually Buddhist hands came. When the pilgrim pays his respects in the Maha Bodhi Temple or walking through the quiet gardens that surround it is good to remember what modern Buddhist pilgrims of the past Western Buddhists inherited. Sir Edwin died in 1904.

When he reached the western borders of China, his horse was already died and the two monks accompanying him began to show signs of expressed great doubts about the journey and began to talk about the return. When the governor of the region Huien Tsiang told about the terrain that lay before him, he became melancholy. His two companions left him and he stayed in Kwa-chow for a whole month, wondering what he would do. Then an official order reached the governor that a monk tried to leave China and when he was found he had to arrested and sent back. The Governor asked Huien Tsiang whether he was the intended person, and when he confirmed that, the governor said who was a devout religious Buddhist to the monk: "Because the Master is indeed capable of such a project, I will, for his sake destroy this document", and he scoured the document for his nose broken. "And now, lord," he said, "you must go quickly." In 635 he finally arrived in Nalanda where he stayed for five years.

• Grandmother of the Buddha, see Grandmother of the Buddha.
• A monk of the Buddha. See Maha Kaccana.

• Female Khema: wife of king Bimbisara who at some point acquired Arahatship (Arahatta) and became a nun.
• There is also male Khema, namely Khema the guild leader. He was the cousin from Anathapindika. For this Khema, see Dhp309-310.

• A merchant from Varanasi. See Dhp286.
• A son of the treasurer. See Dhp155-156.

• One of the first five monks. See e.g. S22-059.
• Mahanama de Sakya, nephew of the Buddha, brother of Anuruddha.
• A solitary living Buddha (pacceka buddha).

• Son of Maha Pajapati Gotami and half brother of Siddhatta.
• Daughter of Maha Pajapati Gotami and half sister of Siddhatta. She was also called Rupananda.
• One of the sixteen brahmins was in the fifth chapter of the Sutta Nipata, see Snp5-07.

A poor man had a very beautiful wife that King Easteradi fell in love with became. The king hired the man as one of his servants with the intent on killing him so that he could have the beautiful woman for himself. The poor man was given an impossible task and was told that if he didn't complete it, he would be executed. Afterwards, the king did not sleep when he thought of the evil he intended to commit. The brahmins of the court told him that he would be freed from his bad kamma if he performed a great sacrifice. Anyway, in the end he met the Buddha who taught him the Dhamma and quieted his mind. King Easteradi became a lay follower of the Buddha and was also a major donor.

King Easteradi was disappointed to hear that his wife had a daughter instead of a son. But the Buddha pointed out to him that a daughter is just as capable of being successful and holy as a son.

• The Buddha as the Bodhisatta in one of his past lives. The ascetic Sumedha expressed his wish to attain Buddhahood, at the feet of Buddha Dipankara, one of the previous Buddhas. Buddha Diphankara made the prophecy that Sumedha would be born as the Buddha Gotama. See the context of the Buddhavamsa.
• A nun of the Buddha.

• The father of Yasodhara, brother of Maha Maya.
• The leper.

• Was the son of Amita (this is perhaps the most prominent Tissa). See Thag01-039.
• There was a Tissa who was a pacceka buddha (M116).

For Tissa's, see a.o. Dhp041; Dhp075; Dhp096.

Note

• Somewhere there is an ambiguity in the story: on the one hand it is being told that Vidudabha is the son of King Easteradi and the son of Vasabhakhattiya (or Vasabha), one of his wives. But Vasabhakhattiya was betrothed to the son of King Easteradi... It may of course also be that both the son as the grandson of Easteradi bore the name Vidudabha. So have to try to find out exactly what it is.

• A nun of the Buddha, former prostitute, later an arahat. See her verse in the Therigatha Thig05-002.
• A monk of the Buddha, also an arahat. See his verse in the Theragatha, Thag01-050.

• Wife of Siddhatta (Buddha). She was the same age as the Buddha. She is aka Bhadda Kaccana; Bimba; Rahulamata. Yasodhara died at the age of 78. Achieved Arahatship. There are no verses from her in the Therigatha, but there are interesting ones verses of Yasodhara in the Apadana.
• Yasodhara's grandmother had the same name.