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Dictionary of Pali Proper Names v1.c12: K

Dictionary of Pāli Proper Names v1.c12

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K

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1. Kamsa.—Another name, according to the scholiast,¹ for Brahmadatta, king of Benares and father of Samuddajā.

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¹ J. vi. 198 (25).

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2. Kamsa.—King of Benares, and called Bārānasiggaha because he was ruler of Benares. According to the Seyya Jātaka,¹ he was the king who was seized by the monarch of Kosala, owing to the treachery of a disloyal courtier, and who was later set free on account of his great piety. In the Ekarāja Jātaka, which purports to relate the same story, and again in the Mahāsilava Jātaka, the king is referred to by other names. We probably have here a confusion of legends due to an effort to make three similar stories into one and the same.

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¹ J. ii. 403.

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It is probably this same Kamsa Bārānasiggaha who is referred to in the Tesakuna Jātaka, by the owl Vessantara.² There the scholiast explains Bārānasiggaha as catūhi saṅgahavatthūhi Bārānasim gahetvā vattanto.

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² J. v. 112.

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3. Kamsa.—Son of Mahākamsa and brother of Upakamsa and Devagabbhā. Later he became king of Asitañjana in Kamsabhoga in the Uttarāpatha. He was killed by Vasudeva, one of the Andhakavenhudāsaputtā.¹

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¹ J. iv. 79 f.

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Kamsabhoga.—A division of Uttarāpatha, its capital being Asitañjana, where Mahākamsa and his successors ruled.¹

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¹ J. iv. 79; PvA. 111.

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**Kamsavamsa.**—The race of Mahākamsa; this race was destroyed by the sons of Devagabbhā.¹

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¹ J. iv. 79.

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**Kakacūpama Sutta.**—The twenty-first sutta of the Majjhima Nikāya, preached to Moliya-Phagguna, who was reported to the Buddha for frequenting the society of nuns and losing his temper when reproached therefor. A monk should not give way to anger even though he be sawn limb from limb with a two-handed saw (*ubhatodaṇḍakena kakacena*). The name of the sutta was given by the Buddha himself.¹

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¹ M. i. 122 ff.

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The sutta contains the story of the lady of Sāvatthi, called Videhikā, who had a reputation for gentleness until tested by her servant girl and found wanting. The saw is only one of numerous similes which occur in the discourse. It is quoted in the Mahāhatthipadopama Sutta,² and is elsewhere³ given as an example of a sutta preached on account of someone’s lack of patience.

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² Ibid., 189.

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³ E.g., DA. i. 123.

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**Kakaṇṭaka Jātaka.**—The same as the Kakaṇṭaka-Pañha (*q.v.*).

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**Kakaṇṭaka Pañha.**—The story, mentioned in the Mahāummaga Jātaka,¹ of the chameleon to whom the king gave one halfpenny’s worth of meat a day for having shown him deference. One fast-day there was no meat to be had, and the man who supplied it tied the money round the chameleon’s neck. The next time the animal saw the king it refused to salute him, because it felt itself to be his equal on account of the wealth round its neck.

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¹ J. vi. 346 f.

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**Kakaṇṭaka Vagga.**—The fifteenth chapter of the Ekanipāta of the Jātakatthakathā.¹

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¹ J. i. 487-511.

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**Kakuṭṭhā (Kakutthā, Kukuṭṭhā).** A river near Kusinārā in which the Buddha bathed and from which he drank water before entering Kusinārā for his parinibbāna. On its bank was a mango-grove where the Buddha rested awhile on a robe spread for him by Cundaka; there he reassured Cunda, telling him that no blame attached to him for having provided the Buddha with the meal which was to be his last.¹ It is said² that when the Buddha bathed in the river, its banks and all the fishes it contained became golden.

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¹ D. ii. 129, 134 f.; Ud. viii. 5; UdA. 402 f.

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² DA. ii. 571.

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1. **Kakudha** (*v.l.* **Kakkaṭa**).—A lay disciple of the Buddha who dwelt at **Nādikā**. When the Buddha arrived at Nādikā on his last journey, **Ānanda** asked him what had happened to Kakudha, who was already dead. The Buddha replied that Kakudha had found birth in the highest heavens, there to pass away entirely.¹

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¹ D. ii. 92.

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2. **Kakudha**.—A deva. He visited the Buddha at the **Añjanavana** in **Sāketa**, and asked him whether he experienced feelings of pleasure and sorrow. The Buddha replied that he had overcome such feelings and was utterly free, whereupon Kakudha uttered his praises.¹ The *Commentary*² says that this Kakudha was a Brahmā and that he was an attendant of **Moggallāna**, thus identifying him with Kakudha (3 below). He lived with the thera in his youth, died in a Jhāna-trance and was reborn in the Brahma-world.

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¹ S. i. 54 f.

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² SA. i. 89.

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3. **Kakudha**.—Probably identical with **Kakudha** (2). He was an inhabitant of **Koḷiya** and was an attendant of **Moggallāna**. Having died, he was reborn among the mind-born (*Manomaya*) devas and his form was so great that it was as extensive as "two of three common rice-fields in a Magadha village, and yet so constituted that he was in the way neither of himself nor of others." Becoming aware of **Devadatta’s** plans for obtaining possession of the Saṅgha, Kakudha reported the news to Moggallāna, who passed it on to the Buddha. The Buddha asked Moggallāna to keep the matter secret. Moggallāna informed the Buddha that he knew from experience that Kakudha’s predictions proved true.¹

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¹ Vin. ii. 185 f.

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4. **Kakudha**.—A Pacceka Buddha of thirty-one kappas ago, to whom **Uddāladāyaka** Thera, in a previous birth, gave a flower.¹

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¹ Ap. i. 225.

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5. **Kakudha**.—A bird in the time of **Padumuttara** Buddha and a previous birth of **Malitavambha** Thera. The bird gave the Buddha a lotus¹. *v.l.* **Kukkuṭṭha**.

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¹ ThagA. i. 211; Ap. i. 180.

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6. **Kakudha Kaccāna**.—See **Pakudha Kacćāna**.

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7. Kakudha.—A little pond in Mahāmeghavana between the site of the Mahā-Thūpa and the Thūpārāma. The Mahā-Thūpa was at the upper end of the pond, and the spot had been consecrated by the visit of the four Buddhas of the present kappa.¹ Lañjatissa appears to have filled up the pond at great expense, the land around having become water-logged.² The bund (pāli) of the pond formed part of the Sīmā at Anurādhapura.³

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¹ Mhv. xv. 53 ff.

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² Ibid., xxxiii. 23 f; MT. 611.

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³ Mbv. 135 f.

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Kakudha Vagga.—The tenth chapter of the Pañcaka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. iii. 118-26.

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1. Kakudha Sutta.—Records the visit of the deva Kakudha Koliyaputta to Moggallāna, bringing him news of Devadatta’s intention to destroy the Order. The sutta also contains a description of the five kinds of teachers who are impure in their conduct, their mode of livelihood, their preaching of the Dhamma, their system of exposition and their insight, and who yet are protected by their disciples because of love of gain.¹

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¹ A. iii. 122 ff.

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2. Kakudha Sutta.—Records the visit of the devaputta Kakudha to the Buddha at the Añjanavana in Sāketa. See Kakudha (2).

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Kakusandha.—The twenty-second of the twenty-four Buddhas and the first of the five Buddhas of the present Bhaddakappa. He was the son of the brahmin Aggidatta, chaplain of Khemaṅkara, king of Khemavatī, and Visākhā. He was born in the Khema pleasaunce, and lived for four thousand years in the household in three palaces—Ruci, Suruci and Vaḍḍhana (or Rativaḍḍhana). His wife was Virocamānā (or Rocaṇī), and he had a son, Uttara. He left the world riding in a chariot, and practised austerities for only eight months. Before his Enlightenment, he was given a meal of milk-rice by the daughter of the brahmin Vajirindha of the village Sueirindha, and grass for his seat by the yavapālaka Subhadda. His bodhi was a Sirīsa-tree, and his first sermon was preached to eighty-four thousand monks in the park near the city of Makila. He performed the Twin-Miracle under a Sāla-tree at the gates of Kaṇṇakujja. Among his converts was a fierce yakkha named Naradeva. He held only one assembly of his monks. Kakusandha’s body was forty cubits in height, and he died at the age of forty thousand years in the Khema pleasaunce. The thūpa erected over his relics was one league high.

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The Bodhisatta was at that time a king named Khema. The Buddha’s chief disciples were Vidhura and Sañjīva among monks, and Sāmā and Campā among nuns. His personal attendant was Buddhija. Accuta and Samana, Nandā and Sunandā were his most eminent lay-supporters.¹ Kakusandha kept the fast-day (uposatha) every year.² In Kakusandha’s time a Māra, named Dūsī (a previous birth of Moggallāna), gave a great deal of trouble to the Buddha and his followers, trying greatly the Buddha’s patience.³ The Saṃyutta Nikāya⁴ mentions that during the time of Kakusandha, the Mount Vepulla of Rājagaha was named Pācīnavamsa and the inhabitants were called Tivarā.

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¹ D. ii. 7; Bu. xxiii.; J. i. 42; BuA. 209 ff.

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² DhA. iii. 236.

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³ M. i. 333 ff.; Thag. 1187.

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⁴ ii. 190 f.

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The monastery built by Accuta on the site where, in the present age, Anāthapiṇḍika erected the Jetavanārāma, was half a league in extent, and the ground was bought by golden kacchapas sufficient in number to cover it.⁵

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⁵ J. i. 94.

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According to the Ceylonese chronicles,⁶ Kakusandha paid a visit to Ceylon. The island was then known as Ojadīpa and its capital was Abhayanagara, where reigned King Abhaya. The Mahāmeghavana was called Mahātittha. The Buddha came, with forty thousand disciples, to rid the island of a pestilence caused by yakkhas and stood on the Devakūṭa mountain from where, by virtue of his own desire, all inhabitants of the country could see him. The Buddha and his disciples were invited to a meal by the king, and after the meal the Mahātittha garden was presented to the Order; there the Buddha sat, in meditation, in order to consecrate various spots connected with the religion. At the Buddha’s wish, the nun Rucānandā brought to the island a branch of the sacred bodhi-tree. The Buddha gave to the people his own drinking-vessel as an object of worship, and returned to Jambudīpa, leaving behind his disciples Mahādeva and Rucānandā to look after the spiritual welfare of the new converts to the faith.

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⁶ Dpv. ii. 66; xv. 25, 34; xvii. 9, 16, etc.; Mhv. xv. 57-90

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In Buddhist Sanskrit texts the name of the Buddha is given as Krakucchanda.⁷

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⁷ See especially Divy. 254, 418 f.; Mtu. iii. 247, 330.

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2. Kakusandha Thera.—Author of the Sinhalese Dhātuvamsa, probably a translation from the Pāli. He is generally assigned to the fifteenth century.¹

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¹ P.L.C. 255.

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**Kakusandha Sutta.**—To Kakusandha, as to the Buddha before he was enlightened, came thoughts of the suffering in the world and of how it could be stopped.¹

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¹ S. ii. 9.

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1. **Kakkaṭa.**—An eminent monk mentioned, with Cāla, Upacāla, Kalimbha, Nikaṭa and Kaṭissaha, as staying with the Buddha at the Kūṭāgārasālā in Vesālī. When the Licchavis started coming there to pay their respects to the Buddha, the monks, desiring solitude, went into the woodlands near by, such as the Gosiṅgasālavana.¹

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¹ A. v. 133 f.

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2. **Kakkaṭa.**—A lay disciple of Nādikā (Ñātikā) mentioned with several others.¹ He is evidently identical with Kakudha (1).

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¹ S. v. 138.

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**Kakkaṭa Jātaka** (No. 267).—Once a golden crab as large as a threshing-floor lived in Kuliradaha in the Himālaya, catching and eating the elephants who went into the lake to drink. In terror they left the district. The Bodhisatta, being born among the elephants, took leave of his father, and went back into the lake with his friends. The Bodhisatta, being the last to leave the water, was caught by the crab's claws; hearing his cries of pain, all the other elephants ran away except his mate, whom he entreated not to leave him.

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Realising her duty, the she-elephant spoke to the crab words of coaxing and of flattery; the crab, fascinated by the sound of a female voice, let go his hold. Whereupon the Bodhisatta trampled him to death. From the two claws of the crab were later made the Ānaka and the Ālambara drums (*q.v.*).

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The story was related in reference to the wife of a landowner of Sāvatthi. Husband and wife were on their way to collect some debts when they were waylaid by robbers. The robber chief, wishing to possess the wife for her beauty, planned to kill the husband. The wife expressed her determination to commit suicide if her husband were killed, and they were both released. The she-elephant of the Jātaka was the landowner's wife.¹

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¹ J. ii. 341-5.

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This Jātaka is illustrated in the Barhut Stupa.²

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² Cunningham; Bharhut plate xxv. 2.

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The Kakkaṭa Jātaka is mentioned³ among those preached by the Buddha giving instances where Ānanda offered his life for that of the Bodhisatta. The reference is evidently to the Suvaṇṇakakkaṭa Jātaka (*q.v.*).

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³ DhA. i, 119.

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The story is also found in the *Saṃyutta Commentary*,⁴ but there the Bodhisatta’s life is saved not by his mate but by his mother.

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⁴ SA. ii. 167.

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**Kakkatarasadāyaka-vimāna Vatthu.**—The story of a farmer in **Magadhakhetta**, who gave a meal consisting of broth made of crab to a monk suffering from earache, and cured him. The farmer was born after death in a palace in **Tāvatiṃsa**. At the entrance to the palace was the figure of a ten-clawed crab, finished in gold.¹

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¹ Vv. 54; VvA. 243 ff.

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**Kakkara Jātaka** (No. 209).—The story of a wise bird who, seeing a farmer trying to catch him, avoided him till the farmer was quite exasperated. In the end the farmer camouflaged himself like a tree, but the bird laughed in his face.

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The story was related in reference to a monk, a fellow-celibate of **Sāriputta**. This monk was very careful about his body, and earned the reputation of a dandy. The bird is identified with the monk.¹ This story bears some resemblance to the second *Sakuntaka Jātaka* in the *Mahāvastu*, particularly to the latter part of it.² *v.l.* **Kukkura.**

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¹ J. ii. 161 f

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² Mtu. ii. 250.

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**Kakkarapatta.**—A township of the **Koḷiyans**. It was while the Buddha was staying there that the Koliyan **Dīghajānu** came to see him.¹

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¹ A. iv. 281.

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**Kakkāru Jātaka** (No. 326).—Once a great festival was held in Benares, attended by both humans and non-humans. Among the latter were four gods from **Tāvatiṃsa**, wearing wreaths of *kakkāru*-flowers, the fragrance of which filled the town. When men wondered at the fragrance, the gods shewed themselves and their wreaths. Men asked for these flowers, but the gods explained that they could only be worn by those possessed of certain virtues. The king’s chaplain, hoping to deceive the gods, claimed possession of these virtues. The wreath was put on his head and the gods disappeared. The chaplain was seized with great pain in his head, but on trying to remove the wreath he found it impossible to do so. When he had suffered for seven days, the king, hoping to save his life, held another similar festival at which the gods were again present. The chaplain confessed his guilt and obtained relief. The story was told in reference to the vomiting of blood by **Devadatta** when his disciples left him.¹ *v.l.* **Kakkaru, Takkaru.**

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¹ J. iii. 86-90.

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Kakkārupupphiya Thera.—An arahant. Ninety-two kappas ago he was a deva in the Yāma-world and, approaching the Pacceka Buddha Gotama, offered him a kakkāru-flower.¹ *v.l.* Kekkāru°.

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Kakkārupūjaka Thera.—An arahant. Thirty-one kappas ago he was a deva and offered a kakkāru-flower to the Buddha Sikhī. Nine kappas ago he was a king named Sattuttama.¹ He is evidently identical with Jenta Thera.²

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¹ Ap. i. 177. ² ThagA. i. 219.

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Kakkola.—A district in South India which supplied soldiers to Kulasekhara.¹

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¹ Cv. lxxvii. 2.

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Kakkhalaviṭṭhi.—A village given by Jeṭṭhatissa III. for the maintenance of the Veḷuvana-vihāra (near Anurādhapura).¹

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¹ Cv. xliv. 99.

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Kakkhaḷa.—A nickname given to Jeṭṭhatissa I. When certain of his ministers shewed reluctance to accompany his father’s funeral procession, he finally persuaded them; but when they were assembled he had the gates shut on them, put them to death, and had their bodies empaled on stakes round his father’s pyre. Hence his name.¹

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¹ Mhv. xxxvi. 118-22.

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Kaṅkhā-Revata Thera.—He belonged to a very wealthy family in Sāvatthi. One day, after his midday meal, he went with others to hear the Buddha preach and, accepting the word of the Buddha, he entered the Order.¹ He attained arahantship by way of practising jhāna, and so proficient in jhāna did he become that the Buddha declared him chief of the monks who practised it.² Before he became an arahant he was greatly troubled in mind as to what was permissible for him to use and what was not (akappiyā muggā, na kappanti muggā paribhuñjitum, etc.). This characteristic of his became well known, hence his name.³

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¹ According to the Apadāna (ii. 491), he heard the Buddha preach at Kapilavatthu. ² A. i. 24; Ud. v. 7; AA. i. 129 f.; Thag. 3; ThagA. 33 f. ³ UdA. 314.

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In the time of Padumuttara he was a brahmin of Haṃsavati, well versed in the Vedas. One day, while listening to the Buddha’s preaching, he heard him declare a monk in the assembly as chief among those who practised jhāna, and himself wished for the same honour under a future Buddha.⁴ He is often mentioned in company with other very eminent disciples—e.g., Anuruddha, Nandiya, Kimbila, Kuṇḍadhāna and Ānanda—at the preaching of the Naḷakapāna Sutta.⁵ The Mahāgosiṅga Sutta⁶ records a discussion between Moggallāna, Mahā Kassapa, Anuruddha, Revata and Ānanda, and there we find Revata praising, as the highest type of monk, one who delights in meditation and has his habitation in the abodes of solitude.

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⁴ Ap. ii. 419 f.

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⁵ M. i. 462.

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⁶ Ibid., 212 ff.

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Kaṅkhā-Revata appears to have survived the Buddha.

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In the Uttaramātu-peta Vatthu,⁷ Uttara’s mother having been born as a peta, and having wandered about for fifty-five years without water, came upon Revata enjoying the siesta on the banks of the Ganges and begged him for succour. Having learnt her story, Revata gave various gifts to the Saṅgha in her name, and so brought her happiness.

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⁷ PvA. 141 ff.

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Kaṅkhāvitaraṇī. A commentary, also called Mātikatthakathā, by Buddhaghosa on the Pātimokkha of the Vinaya Piṭaka. The colophon also contains a summary, a kind of uddāna, of the contents. It is stated that the work was written at the request of a thera named Soṇa, and Buddhaghosa declares most emphatically that there is not even a single word in the book which is not in conformity with the Canon or the Commentaries of the Mahāvihāra.¹ The Gandhavaṃsa² mentions a ṭīkā on the Kaṅkhāvitaraṇī named Vinayatthamañjūsā, written by Buddhanāga at the request of Sumedha.

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¹ p. 204 (ed. Hewavitarane Bequest Series); Gv. 59, 69.

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² 61 f., 71; also Svd. 1212.

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Kaṅkheyya Sutta.—The Sākyan Mahānāma visits Lomasavaṅgisa at the Nigrodhārāma in Kapilavatthu and asks him if the learner’s way of life is the same as that of a Tathāgata. No, says the Elder; a learner strives to abandon the five hindrances (nīvaraṇa); the arahants have already completely destroyed them.¹

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¹ S. v. 327 f.

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Kaṅkakoṇḍakalappa.—A Damiḷa chief, ally of Kulasekhara.¹

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¹ Cv. lxxvii. 75.

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Kaṅkakoṇdapperayara.—A Damiḷa chief, subdued by Parakkama-bāhu I.¹

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¹ Cv. lxxvi. 179.

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**Kaṅgakoṇḍāna.**—A fortress in South India.¹

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¹ Cv. lxxvi. 183.

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**Kaṅgayara.**—A Damiḷa chief, ally of Kulasekhara; he was vanquished by Laṅkāpura, general of Parakkamabāhu I.¹

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¹ Cv. lxxvi. 140, 260, 316; lxxvii. 15.

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**Kacaṅgala.**—See **Kajaṅgala.**

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**Kaccāna.**—See **Mahā-Kaccāna, Pakudha-Kaccāna, Pubba-Kaccāna, Sambula-Kaccāna, Sabhiya-Kaccāna,** etc. See also **Kaccāyana.**

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**Kaccāna** or **Kaccāyana** is the name of a family, the Kaccānagotta.¹—A monk named Kaccānagotta is mentioned in the *Saṃyutta Nikāya*² as visiting the Buddha at Sāvatthi and questioning him on right view. The Buddha’s discourse on this occasion is referred to by Ānanda in a conversation with Channa.³ See also **Kātiyāni.** **Kañcana-māṇava** belonged to the Kaccānagotta.⁴ The Kaccānagotta is mentioned among the higher castes, together with Moggallāna and Vāsiṭṭha.⁵

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¹ AA. i. 116, 410.

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² S. ii. 16 ff.

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³ S. iii. 134.

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⁴ AA. i. 116, 410.

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⁵ Vin. iv. 6.

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**Kaccāna Peyyāla.**—Mentioned in the *Aṅguttara Commentary*¹ together with the **Madhupiṇḍika Sutta** and the **Pārāyaṇa Sutta** as an exposition of Mahā Kaccāna, in consequence of which the Buddha declared the Elder to be chief among those who could explain in detail what had been stated briefly. The reference is probably to the **Kaccāna Sutta.**

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¹ AA. i. 118.

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**Kaccāna Sutta.**—A discourse to the monks by Mahā Kaccāna on the six topics of recollection—the Buddha, Dhamma and Saṅgha, one’s own virtues, generosity and the devas.¹ It is quoted in the *Visuddhimagga*,² where it is stated that to speak of casual happenings as a mere arising is to contradict both the **Padesavihāra Sutta** and the **Kaccāna Sutta.** See also **Kaccāna Peyyāla.**

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¹ A. iii. 314 ff.

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² p. 519.

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**1. Kaccānā.**—A Sākyan princess, daughter of Devadahasakka of Devadaha and sister of Añjanasakka. She married Sīhahanu and had five sons and two daughters: Suddhodana, Dhododana, Sakkodana, Sukkodana, Amitodana, Amitā and Pamitā.¹

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¹ Mhv. ii. 17-20.

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2. Kaccānā.—See Bhaddakaccānā.

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Kaccāni Jātaka (No. 417).—A young man devoted himself, after his father's death, entirely to his mother, till the latter, much against his will, brought him a wife. The wife plotted to estrange mother and son, and the old woman had to leave the house. The wife, having given birth to a son, went about saying that if the mother-in-law had been with her such a blessing would have been impossible. When the old woman heard of this, she felt that such things could only be said because Right (*Dhamma*) was dead and, going into the cemetery, she started to perform a sacrifice in memory of the dead Right. Sakka's throne becoming heated, he came down and, hearing her story, reconciled the old woman with her son and daughter-in-law by means of his great power. In the stanza spoken by Sakka, the old woman is addressed as Kaccāni and Kātiyāni. The scholiast explains that she belonged to the Kaccānagotta.

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The story was related to a young man of Sāvatthi who looked after his aged mother till his wife came; then the wife undertook to tend her and for some time did her duties well. Later, she grew jealous of her husband's love for his mother, and contrived by various means to make the son angry with the old woman. Finally, she asked her husband to choose between herself and his mother. The young man, without hesitation, stood up for his mother, and the wife, realising her folly, mended her ways.¹

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¹ J. iii. 422-8.

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Kaccāni Vagga.—The first section of the Aṭṭhaka Nipāta of the Jātakaṭṭhakathā.¹

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¹ J. iii. 422-28.

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1. Kaccāni.—The old woman whose story is related in the story of the past in the Kaccāni Jātaka.

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2. Kaccāni.—See also Kātiyāni.

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Kaccāyana Thera.—Author of the Kaccāyanavyākaraṇa (q.v.), the oldest of the Pāli grammars extant. Orthodox tradition identifies him with Mahā Kaccāna. He was probably a South Indian and belonged to the Avanti school founded by Mahā Kaccāna.¹ He was, perhaps, also the author of the Nettippakaraṇa (q.v.). Kaccāyana probably belongs to the fifth or sixth century A.D.

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¹ P.L.C. 179 ff.; Gv. 66; Svd. 1233 f.

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The Gandhavaṃsa² ascribes to Kaccāyana the authorship of the Kaccāyanagandha, Mahāniruttigandha, Cūḷaniruttigandha, Peṭakopadesagandha, Nettigandha and Vaṇṇanītigandha.

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² p. 59.

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2. Kaccāyana Thera.—An arahant. He was a disciple of Padumuttara Buddha, and was declared by him to be chief among those who could expound in detail what the Buddha stated in brief. It was this declaration made in the presence of Mahā Kaccāna, which made the latter, in that birth an ascetic in Himavā, wish for a like proficiency for himself under a future Buddha.¹

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¹ Ap. ii. 464; ThagA. i. 484.

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3. Kaccāyana.—In the Vidhurapaṇḍita Jātaka, the yakkha Puṇṇaka calls himself and is addressed as Kaccāyana,¹ Kaccāna² and Kātiyāna.³ The scholiast seems to offer no explanation.

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¹ J. vi. 273.

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² Ibid., 283, 286, 301, 327.

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³ Ibid., 299, 306, 308.

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4. Kaccāyana.—See also s.v. Kaccāna.

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Kaccāyanagandha.—One of the six books ascribed to Mahā Kaccāyana¹; it probably refers to the Kaccāyanavyākaraṇa.

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¹ Gv. 59.

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Kaccāyanabheda.—Also called Kaccāyanabhedadīpikā. A treatise on Kaccāyana’s grammar, written by Mahāyasa of Thatōn, probably about the fourteenth century. A ṭīkā on it, called the Sāratthavikāsinī, was written by Ariyālaṅkāra.¹

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¹ Svd. 1250; Bode, op. cit., 36 f., but see Gv. 74, where the author is called Dhammānanda.

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Kaccāyanayoga.—A name given to the aphorisms in Kaccāyana-vyākaraṇa (q.v.).¹

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¹ Bode, op. cit., p. 21.

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Kaccāyavaṇṇanā.—A commentary on Kaccāyana’s grammar by a thera of Ceylon, named Vijitāvī.¹ It deals with the sections on Sandhikappa.²

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¹ Svd. 1242.

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² Bode, 46.

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**Kaccāyana-vyākaraṇa.**—A treatise on Pāli-grammar by **Kaccāyana**. The treatise is in eight divisions, each division comprising *suttas* or rules, expressed with great brevity; *vutti* or supplements, to render the *suttas* intelligible; *payoga* or grammatical analyses, with examples, and *nyāsa* or scholia, explanatory notes of the principal grammatical forms in the shape of questions and answers. The *nyāsa* often exists as a separate book, called the *Mukhamattadīpanī*. Orthodox tradition ascribes the whole work to **Mahā Kaccāna**, but another tradition, recorded in the **Kaccāyanabheda**, states that the aphorisms are by **Kaccāyana**, the *vutti* by **Saṅghānandi**, the illustrations by **Brahmadatta** and the *nyāsa* by **Vimalabuddhi**—all perhaps belonging to the same school of Avanti (see above, *s.v.* **Kaccāna**).

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Kaccāyana’s work shows clearly the influence of Sanskrit grammar, chiefly the *Kātantra*. Many later works were written about the Kaccāyana (as it is called) or were based on it, the chief among them being the *Rūpasiddhi*, the *Kaccāyanabheda*, the *Kaccāyanasāra* and the *Kaccāyanavaṇṇanā* (*q.v.*).¹

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¹ For details see P.L.C. 179 ff.; Bode, 21.

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**Kaccāyanasāra.**—A resumé of the *Kaccāyanavyākaraṇa* by **Mahāyasa**,¹ probably of the fourteenth century. It contains quotations from such treatises as the *Bālavatāra*, *Rūpasiddhi*, *Cūḷanirutti* and *Sambandhacintā*. One *ṭīkā* on it was written by Mahāyasa himself, and another, called the *Sammohavināsinī*, by **Saddhammavilāsa**.²

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¹ But see Bode, 36, n. 3, and Gv. 74.

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² Bode, 37.

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**Kacchaka-(Kaccha-)tittha.**—A ford in the **Mahāvāḷuka-gaṅgā**, near the **Dhūmarakkha** mountain. It was here that **Paṇḍukābhaya** captured the **Yakkhinī Cetiyā**.¹ This was a strategic point in the wars with the Tamils, and we find **Kākavaṇṇatissa** entrusting its protection to his son **Dīghābhaya**.² It is probable that, some time afterwards, the place fell into the hands of the Tamils, for we find **Duṭṭhagāmaṇi** mentioned as having captured it from the Tamil general **Kapisīsa**.³ According to the *Mahāvaṃsa Ṭīkā*⁴ the place was nine leagues from Anurādhapura, but **Nimila** journeyed there and back in one day.

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¹ Mhv. x. 59.

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² Ibid., xxiii. 17.

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³ Ibid., xxv. 12.

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⁴ 322, 366.

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The *Aṅguttara Commentary*⁵ mentions that a man named **Mahāvācakāla** was once born there as a crocodile, a fathom in length, for having cast doubts on the efficacy of the Buddha’s religion. Once he swallowed sixty carts with the bulls attached to them, the carts being filled with stone.

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⁵ i. 367.

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The ford is now identified with Mahāgantoṭa, the spot where the Ambaṅgaṅga and the Mahaveligaṅga meet.⁶ The Ambaṅgaṅga was probably called Kacchakanadī, and at the spot where it met the Mahaveligaṅga, King Subha built the Nandigāmaka-vihāra.⁷ See also Assamandala.

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⁶ Geiger, Mhv. Trs., 72, n. 2.

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⁷ See Mhv. xxxv. 58, and MṬ. 472; on this passage see also Geiger's Trs., p. 250, n. 2; MṬ. 472.

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**Kacchakadaha.**—A lake, evidently near the Kāḷavallimaṇḍapa. The thera Mahānāga of Kāḷavallimaṇḍapa filled his mouth with water from the lake before entering the village for alms, thus ensuring that his meditations should not be interrupted by needless conversation.¹

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¹ VibhA. 352.

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**1. Kacchapa Jātaka** (No. 178).—The story of a tortoise who would not leave the lake where he lived even though all the other tortoises, knowing there would be a drought, swam in time to the neighbouring river. When the drought came, he buried himself in a hole. There he was dug up by the Bodhisatta who was digging for clay, having been born as a potter. The tortoise's shell was cracked by the potter's spade and he died, having uttered two verses on the folly of clinging too much to things. The Bodhisatta took his body to the village and preached to the villagers.

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The story was told to a young man of Sāvatthi who, when the plague broke out in his house, listened to his parents' advice and escaped through a hole in the wall. When the danger was past he returned and rescued the treasure hoarded in the house and, one day, visited the Buddha with many gifts.

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Ānanda is identified with the tortoise of the story.¹

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¹ J. ii. 79-81.

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**2. Kacchapa Jātaka** (No. 215).—The story of a tortoise who became friendly with two geese living in the Cittaḳūṭa mountain. One day the geese invited the tortoise to their abode, and when he agreed they made him hold a stick between his teeth, and seizing the two ends flew away with him. The children of the village, seeing them, started shouting, and the tortoise, being of a talkative nature, opened his mouth to reprimand them and fell near the palace of the king of Benares, crushing himself to death. The Bodhisatta, who was the king's minister, seized the opportunity for admonishing his master, who was an inveterate talker, on the virtues of silence.

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The tortoise is identified with Kokālika, in reference to whom the story was related.¹ For details see the Mahātakkāri Jātaka.

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¹ J. ii. 175-8; repeated also in DhA. iv. 91 f.

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3. Kacchapa Jātaka (No. 273).—The story of how a monkey insulted a tortoise by introducing his private parts into the tortoise as the latter lay basking in the sun with his mouth open. The tortoise caught hold of the monkey and refused to release him. The monkey went for help, and the Bodhisatta, who was an ascetic in a hermitage near by, saw the monkey carrying the tortoise. The Bodhisatta persuaded the tortoise to release the monkey.

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The story was related in reference to the quarrelsome ministers of the king of Kosala.¹

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¹ J. ii. 359-61.

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Kacchapagiri.—Another name, according to the Mahāvaṃsa Ṭīkā¹ for the Issarasamaṇavihāra. It is perhaps a variation of Kassapagiri (q.v.).

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¹ MT. 652.

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Kacchavāla.—A monastery built for the Paṃsukalikas by Vajira, general of Dappula II.¹

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¹ Cv. xlix. 80.

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Kajaṅgala (Kajaṅgalā).—A township which formed the eastern boundary of the Majjhimadesa. Beyond it was Mahāsālā.¹ In the Buddha's time it was a prosperous place where provisions could easily be obtained (dabbasambhārasulabhā).² Once when the Buddha was staying in the Veḷuvana at Kajaṅgala, the lay followers there heard a sermon from the Buddha and went to the nun Kajaṅgalā to have it explained in detail.³ 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 Indriyabhāvanā Sutta.⁴ In the Milindapañha,⁵ Kajaṅgala is described as a brahmin village and is given as the place of Nāgasena's birth. In the Kapota Jātaka mention is made of Kajaṅgala, and the scholiast⁶ explains that it may be the same as Benares. According to the scholiast of the Bhisa Jātaka,⁷ the tree-spirit mentioned in that story was the chief resident monk in an old monastery in Kajaṅgala, which monastery he repaired with difficulty during the time of Kassapa Buddha.

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¹ Vin. i. 197; DA. i. 173; MA. i. 316, etc.; AA. i. 55, etc.; J. i. 49; Mbv. 12.

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² J. iv. 310.

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³ A. v. 54 f.

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⁴ M. iii. 298 ff.

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⁵ p. 10.

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⁶ J. iii. 226-7.

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⁷ J. iv. 311.

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