An elder who possessed the knack of saying the wrong thing. He would go to a place where people were enjoying a holiday and recite stanzas suitable to a funeral and vice versa (DhA.iii.123 ﬀ). When the Buddha heard of this he related the Somadatta Jātaka, showing that in past births, too, Lāḷudayī had possessed the same propensity. He is identified with the foolish father (Agnidatta) of the story (J.ii.167; DhA.iii.125). We also read of his jealousy of the praises bestowed on Sāriputta and Mahā-
On another occasion, he had a dispute with Dabba Mallaputta regarding the allotment of the rice tickets, and the monks, in order to teach him a lesson, handed him the tickets to distribute. However, he created such confusion that there was a great uproar, and Ānanda was sent by the Buddha to find out what was happening. When Ānanda returned with this story, the Buddha related the Taṇḍulanāḷi Jātaka to show that in the past Lāludāyī had been a foolish appraiser (J.i.123 ﬀ). The Naṅgalīsa Jātaka gives another example of his folly and ineptitude (J.i.446 ﬀ); so does also the Pādañjali Jātaka (J.ii.263 f), where he is identified with Pādañjali, an idle, lazy loafer. In the Umaṅga Jātaka (J.vi.478) he is identified with the somewhat foolish king, Vedeha.
Lāḷudāyī once had a discussion with Pasūra, who, at first, thought him to be clever and wise, and accepted him as teacher, being ordained by him. However, later, Pasūra easily defeated him in discussion (SNA.ii.540). Others, too, visiting Jetavana, and seeing him in the teacher’s seat, mistook him for an eminent elder, but soon discovered their mistake (e.g., DhA.ii.31).
On one occasion (A.iii.192 f; AA.ii.628) Lāḷudāyī even dared to contradict Sāriputta regarding birth among the mind-
Elsewhere (A.iv.414 f; AA.ii.810), however, we find Lāḷudāyī listening in all humility to a discourse by Sāriputta on nibbāna, as the happiness which is not sensed (avedayitasukha). Though Udāyī’s knowledge of the Dhamma was not profound, he did not hesitate to take part in a discussion, even with the Buddha himself, when occasion arose. We find him twice censured by the Buddha for this exhibition of his ignorance, once in the Mahākammavibhaṅga Sutta (M.iii.208) and once again in a discussion on recollection (anussati) (A.iii.322 f). In both instances Ānanda is present, and, in the discussion on recollection, he earns the Buddha’s praise for his knowledge compared with Udāyī’s ignorance. This annoyed Udāyī, for we find him confronting Ānanda with the fact that though he had been in the constant society of the Buddha he had not profited by it, a remark which earned the censure of the Buddha and his assurance that Ānanda would certainly reach perfection in that very life (A.i.228; AA.i.441).
Buddhaghosa (ThagA.ii.7; some of the MSS. read nātakācariyaputta) calls Lāḷudāyī Kovariyaputta. It is not clear whether this means that his father was called Kovariya.
The Vinaya (Vin.iii.110) mentions a monk called Udāyī who was a colleague of Seyyasaka. He persuaded Seyyasaka to commit the first Saṅghādisesa offence, saying that he himself acted likewise. For this the rehabilitation (mānatta) penalty was imposed on him.
According to the Commentaries, (Sp.iii.517; DhA.iii.5) this Udāyī is to be identified with Lāḷudāyī, and if this be correct, it was perhaps the same monk who was guilty of several Vinaya offences attributed to Udāyi — see Udāyi (2) — though the Vinaya Commentary does not elsewhere (e.g., Sp.iii.541, 549, 552, where he is simply called Udāyi) definitely so identify him, except once (Sp.iv.804), where he is mentioned as having made an embroidered robe for a nun, which he persuaded her to wear in the assembly of the nuns! Was this because the Commentator regarded the two Udāyis as distinct persons? (e.g., MA.i.348).
Lāḷudāyī is given as an example of a person who did no good either to himself or to others (neva attahitāya patipanno no parahitāya). Buddhaghosa elsewhere (Sp.iii.517) describes him as “bhantamigasappatibhāgo niddārāmatādiṃ anuyuttānaṃ aññataro lolabhikkhu.”
1. Lāḷudāyīthera Vatthu.– The story of Lāḷudāyī’s past life as Aggidatta (DhA.iii.123 ﬀ). Cp. the Somadatta Jātaka.