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Dictionary of Pali Proper Names v1.c13: Kh

Dictionary of Pāli Proper Names v1.c13

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English

Kh

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**Khaggavisāna Sutta.**—The third sutta of the Uraga Vagga of the *Sutta Nipāta*,¹ consisting of forty-one stanzas, each of which ends with the refrain: “*eko care khaggavisānakappo*.” The Commentary² divides the sutta into four vaggas and gives each a separate name (except the first), the name being generally derived from the first word of the stanza. It is said that the Buddha preached the Khaggavisāna Sutta in response to a question asked of him by Ānanda regarding the attainment of Enlightenment by Pacceka Buddhas; the Buddha gave details of their *abhinīhāra* and *patthanā*, and illustrated them by reciting to Ānanda stanzas which had been uttered by Pacceka Buddhas of old on various occasions and at different periods as their pæans of joy (*udāna*).

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¹ SN. vv. 35-75.

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² SNA. i. 46 ff.

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Buddhaghosa³ gives the life-story of each of the Pacceka Buddhas whose stanzas are included in this sutta. It is, however, only in the case of a few Pacceka Buddhas that the actual names are given—*e.g.*, Brahmadatta (v. 33), Anitthigandha (36), Mahāpaduma (39), Ekavajjika-Brahmadatta (40), Ekaputtika-Brahmadatta (41), Cātumāsika-Brahmadatta (44, 64), Sītāluka-Brahmadatta (52), Suta-Brahmadatta (58), Vibhūsaka-Brahmadatta (59), Pādalola-Brahmadatta (61), Anivatta-Brahmadatta (62), Cakkhulola-Brahmadatta (63), and Mātaṅga (74).

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³ *Ibid.*

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The rest are described as "the king of Benares," or "the son of the king," etc.

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The sutta is commented on in the *Culla-Niddesa*,⁴ in addition to those of the *Parāyanavagga*, an evidence of the fact that, when the *Culla-Niddesa* was composed, this was probably regarded as an independent sutta, not belonging to any particular group such as the *Uragavagga*, and that the comments on it were written at a time prior to the composition of the *Sutta Nipāta* as an anthology in its present form. This view is further strengthened by the fact that its mixed Sanskrit version in the *Mahāvastu*⁵ is not placed in any definite group. According to the *Mahāvastu*, the Pratyeka Buddhas, five hundred in number, were living in Ṛṣipatana near Benares, and when they heard from the Suddhāvāsa devas of the approach of the Buddha in twelve years, they disappeared from Ṛṣipatana, each repeating one of the verses of the sutta.

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⁴ pp. 56 ff.

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⁵ i. 357 f.

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The *Apadāna*⁶ includes the stanzas of the Khaggavisāna Sutta in its chapter called the *Paccekabuddhāpadāna* and prefaces them with several introductory stanzas. A few stanzas are also added at the end by way of conclusion. In its exegesis the *Apadāna Commentary*⁷ gives the names of several Pacceka Buddhas. They are, however, different from those given by Buddhaghosa, and correspond more nearly to those mentioned in the *Isigili Sutta*.

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⁶ i. 7 ff.

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⁷ ApA. i. 106 f.

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**Khajjakadāyaka Thera.**—An arahant. Ninety-two kappas ago he gave a ripe *panasa*-fruit, with a coconut, to the Buddha Tissa; and thirteen kappas ago he was a king named Indasoma.¹ He is probably identical with Setuccha Thera.²

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¹ Ap. i. 182.

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² ThagA. i. 206 f.

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**Khajjanīya Vagga.**—The eighth chapter of the *Khandha Saṃyutta* of the *Saṃyutta Nikāya*.¹

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¹ S. iii. 81-105.

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**Khajjanīya Sutta.**—The well-taught Ariyan disciple, remembering his past lives, realises how, in the past, he has been a prey to the body, feelings, perception, activities and consciousness; how he is still their prey, and will be so in the future, too, if he be enamoured of them. Thus realising, he conceives disgust for the body, etc., is repelled by them, and obtains release from them. He thereby attains freedom and becomes aware that he is free.¹

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¹ S. iii. 86-91; this sutta is wrongly titled Siha. in the *Saṃyutta* text; see KS. iii. 72, n. 3.

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The sutta was also preached by Mahinda in the Nandana grove on the fifth day of his visit to Ceylon.²

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² Mhv. xv. 195.

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In the *Vibhaṅga Commentary*³ the sutta is referred to as the Khajjanīyapariyāya.

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³ VibhA. 32.

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Khajjanīya-pariyāya.—See Khajjanīya Sutta.

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Khajjūrakavaḍḍhamāna.—A tank in Ceylon.¹

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¹ Cv. lxvii. 39.

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Khajjotanadī.—A river in Ceylon, tributary of the Mahāvāḷuka-nadī. Over it Devappatirāja built a bridge of thirty cubits.¹

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¹ Cv. lxxxvi. 22; see also Cv. Trs. ii. 173, n. 3.

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Khajjopanaka Jātaka (No. 364).—See Khajjopanaka-Pañha.

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Khajjopanaka-Pañha.—When, as a result of the conspiracy of Senaka and the other ministers of Vedeha, Mahosadha was compelled to flee from the Court and live as a potter outside the city gates, the devatā of the king's parasol, wishing to see him reinstated, appeared to the king and put to him several questions. The king consulted Senaka and his colleagues, but they could find no solution. The deity appeared again to him and said he was like a man who, wanting a fire, blows a firefly, crumbling over it cow-dung and grass, or, wanting milk, milks the cow's horn. She then threatened the king with death if her questions were not answered. In despair, the king sent for Mahosadha.¹

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¹ J. vi. 371 f.

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It is evidently this story which is mentioned elsewhere² as a separate Jātaka, but no details are given, and the reader is referred to the Khajjopanaka-Pañha.

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² J. iii. 197.

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Khañjadeva.—One of the ten chief warriors of Duṭṭhagāmaṇi. He was the youngest son of Abhaya, a householder of Mahisadoṇika in the Nakulanaga district. His name was Deva, but because of a slight limp he came to be known as Khañjadeva. When out hunting with the villagers, he would chase and catch buffaloes, grasp their leg with his hand, whirl them round his head and dash them on the ground, breaking their bones. Kāka-vaṇṇatissa, hearing of this, caused him to be brought to the court. Later, Khañjadeva took part in Duṭṭhagāmaṇi's campaigns.¹

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¹ Mhv. xxiii. 3, 78 ff.

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**Khaṇṭikakhipa.**—See Nāgita (2).

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**Khaṇḍa.**—The chief disciple of Vipassī Buddha,¹ whose step-brother he was. The Buddha preached his first sermon to Khaṇḍa and his friend Tissa, the chaplain’s son, in the Deer Park at Khema. Later, Khaṇḍa became the Buddha’s chief disciple² Ekasaññaka, in a previous birth, once gave alms to Khaṇḍa.³

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¹ D. ii. 11, 40; Bu. xx. 28; J. i. 41.

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² BuA. 196; AA. i. 80; DA. ii. 416; see also 457.

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³ Ap. i. 121.

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**Khaṇḍakaviṭṭhika.**—A village in Ceylon. The birthplace of Sūraminila.¹

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¹ Mhv. xxiii. 19.

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**Khaṇḍacela.**—A monastery (probably in Ceylon), the residence of Padhāniya Thera. While the Elder was once listening to the Ariyavamsa in the Kaṇikārapadhānaghara in the monastery, he was bitten by a snake, but bearing the pain in silence, concentrated his mind on the sermon. The poison sank to earth and he became an arahant.¹

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¹ MA. i. 65.

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**Khaṇḍadeva.**—A monk. He had been a disciple of the Buddha and was born in the Aviha Brahma-world, where he attained to arahantship at the moment of his birth. He is mentioned with six others, all in like circumstances, by Ghaṭīkāra, on the occasion of a visit he paid to the Buddha.¹

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¹ S. i. 35, 60; ThigA. 222.

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**Khaṇḍadeviyāputta.**—A monk, one of the associates of Devadatta, mentioned with Kokālika, Kaṭamoraka Tissa and Samuddadatta. They helped Devadatta in his attempt to cause a rift in the Sangha.¹ Khaṇḍadeviyāputta defended Devadatta when others blamed him² and was held in great esteem by Thullanandā.³ The Khuddakapāṭha Commentary⁴ mentions him in a list of wicked persons, together with those mentioned above, Ciñcamāṇavikā, and the brother of Dīghavidassa.

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¹ Vin. ii. 196; iii. 171.

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² Ibid., iii. 174.

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³ Ibid., iii. 66; iv. 335.

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⁴ KhpA. 126.

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**Khaṇḍaphulliya Thera.**—An arahant. Ninety-two kappas ago he saw the thūpa of Phussa Buddha destroyed by elephants and overgrown with trees. He cleared it and restored it. Seventy-seven kappas ago he became king sixteen times under the name of Jitasena.¹

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¹ Ap. i. 198.

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Khaṇḍarāja.—A monastery in Ceylon, built by Upatissa II.¹

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¹ Cv. xxxvii. 186.

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Khaṇḍavagga.—A district in Rohaṇa. The forces of the enemies of Parakkamabāhu I. once encamped there.¹

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¹ Cv. lxxv. 119-23.

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Khaṇḍasīmā.—A sacred space in Pulatthipura included in the sīmā marked out for the Saṅgha by Parakkamabāhu I.¹

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¹ Cv. lxxviii. 68; see also Cv. T’rs. ii. 110, n. 5.

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Khaṇḍasumana Thera.—An arahant. He was born in Pāvā in the family of a Malla chieftain, and was called Khaṇḍasumana because, on his birthday, molasses and jasmine appeared in his house. Having heard the Buddha preach in Cunda’s mango-grove at Pāvā, he entered the Order and became an arahant.

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In the past he had built a railing of sandalwood round the thūpa of Padumuttara Buddha. In the time of Kassapa Buddha he was unable to get any flowers, the king having bought them all for his offerings; he therefore bought a khaṇḍasumana-flower at a great price and offered it at the thūpa of the Buddha.¹

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¹ Thag. 96; ThagA. i. 198.

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He is probably identical with Saparivāriya Thera of the Apadāna.² His Apadāna-verses are almost the same as those attributed to Nandiya Thera.³

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² Ap. i. 172.

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³ See ThagA. i. 82.

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Khaṇḍahāla.—A brahmin; a former birth of Devadatta. See the Khaṇḍahāla Jātaka.

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Khaṇḍahāla Jātaka (No. 542).—Khaṇḍahāla was the chaplain of King Ekarājā of Pupphavatī. The chaplain took bribes, and the king’s son, Candakumāra, having been told of this, once righted a wrong decision, thereby winning the applause of the people. The king appointed him judge, and Khaṇḍahāla vowed vengeance. Later the king, having dreamed of heaven, asked Khaṇḍahāla the way thither; the chaplain replied that the way lay through a sacrifice in which all the king’s sons, his queens, his merchant princes, and his most treasured possessions should be offered. Khaṇḍahāla hoped thereby to bring about the death of Candakumāra. Ekarājā accepted the suggestion and made all preparations for the sacrifice. Several times the king wavered in his resolve, being interceded with by his parents, Canda and his wives, and the people. Khaṇḍahāla goaded him on, but at the moment when the sword was about to descend on the neck of Candakumāra, the latter's wife, Candā, daughter of the Pañcāla king, made an "act of truth," and Sakka appeared, brandishing a thunderbolt. Candā was saved, the crowd killed Khaṇḍahāla, and would have killed the king too but for the intervention of Sakka. The king was made an outcast and banished from the city, and Candakumāra, now the crowned king, supplied all his wants.¹

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¹ J. vi, 129-57; the story is also found in the Cariyāpiṭaka as the Candakumāra-cariyā.

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Khaṇḍahāla is identified with Devadatta, Candā with Rāhulamātā, and Candakumāra with the Bodhisatta.

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The story was told in reference to Devadatta's attempts to kill the Buddha by engaging the services of archers to shoot him.

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The story is referred to as an example of a husband being saved by the virtue of his wife,² and also of one instance of Devadatta having greater power than the Bodhisatta.³

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² J. iv. 47.

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³ Mil. 203.

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The Jātaka is sometimes called the Candakumāra Jātaka.

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Khaṇḍigāma.—A village in Ceylon. It contained a narrow pass where a battle took place between Gajabāhu and Laṅkāpura, in which the former was defeated. Later, the Adhikārin Nātha suffered defeat in the same place.¹

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¹ Cv. lxx. 216-81, 298; see also Cv. T'rs. i. 305, n. 6.

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1. Khata Sutta.—A man who praises and blames without scrutiny, who shows appreciation or displeasure without testing the object thereof—such a one carries with him an uprooted, lifeless self. Not so the man who has the opposite qualities.¹

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¹ A. ii 2 f.

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2. Khata Sutta.—A man guilty of wrong conduct towards mother, father, the Tathāgata or a Tathāgata's followers is possessed of an uprooted, lifeless self.¹

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¹ A. ii. 4 f.

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1. Khattiya Sutta.—A conversation between a devatā and the Buddha regarding the four best things of the world—best of bipeds, quadrupeds, of wives, and of sons.¹ 2. Khattiya Sutta.—A conversation between Jāṇussoṇi and the Buddha on the ends of their efforts as envisaged by khattiyas, brahmaṇas, householders, women, thieves and recluses.¹

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¹ S. i. 6.

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¹ A. iii. 362 f.

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Khattiyānī or Velāmikā.—Chief of the eighty-four thousand women who waited on the Bodhisatta when he was once a mighty king of Kusāvatī¹ (named Mahāsudassana).

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¹ S. iii. 146; but see D. ii. 188.

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Khadira Sutta.—It is just as impossible to destroy dukkha without realising the Four Noble Truths as it is to make a leaf-basket of acacia leaves, etc., or to fetch water in such a basket, or to use the leaves for a fan.¹

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¹ S. v. 438.

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Khadirangaṇi.—A village in Ceylon. Kitti (afterwards Vijayabāhu I.) once occupied a stronghold in the village and fought a successful battle near by.¹

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¹ Cv. lvii. 72; lviii. 36.

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Khadirangāra Jātaka (No. 40).—Once the Bodhisatta was Treasurer of Benares, and a Pacceka Buddha, rising from a seven days’ samāpatti, came to him at meal time. The Bodhisatta sent him some food, but Māra created a pit of glowing khadira-embers between the Pacceka Buddha and the Treasurer’s house. When the Treasurer heard of this, he took the bowl of food himself and stepped into the pit, ready to die rather than to have his alms-giving thwarted. A lotus sprang up to receive his foot, the pit vanished, and Māra, discomfited, vanished

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The story was related to Anāthapiṇḍika.

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A devatā, who lived in the upper storey of his palace, had to come with her children down to the ground floor whenever the Buddha visited Anāthapiṇḍika. She tried to check the merchant’s munificence by talking to his manager and his eldest son, but all in vain. At last, when as a result of his extreme piety Anāthapiṇḍika’s wealth was exhausted, the devatā ventured to approach him and warn him of his impending ruin if he did not take heed. He ordered her out of the house, and she had, perforce, to obey. In despair she sought the aid of Sakka, who suggested that she should recover for the merchant all his debts, and reveal to him his hidden treasure which had been lost sight of. She did so, but Anāthapiṇḍika, before consenting to pardon her, took her to the Buddha, who then related this Jātaka. The Velāmaka Sutta was also preached on this occasion.¹ For a continuation of the story see the Siri Jātaka.

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¹ J. i. 226-34; see also the Visayha Jātaka.

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According to the Dhammapada Commentary² the Khadiraṅgāra Jātaka was preached in reference to the two friends Sirigutta and Gharadinna. It is said³ that at the preaching of the Jātaka eighty-four thousand beings realised the Truth.

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² DhA. i. 447.

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³ AA. i. 57.

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Khadiravaniya.—The name of the Bodhisatta when he was once born as a bird in a khadira-wood. See the Kandagalaka Jātaka.¹

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¹ J. ii. 162 f.

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Khadiravaniya-Revata.—See Revata.

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Khadirāvaḷi Vihāra.—A monastery in Rohaṇa. Dappula I. built it and offered it to the presiding deity of the place (probably Skanda).¹

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¹ Cv. xlv. 55; see also Cv. Trs. i. 94, n. 3.

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Khantivaṇṇa Jātaka (No. 225)—A courtier of Brahmadatta, king of Benares, started an intrigue in the king's harem, and a servant of the courtier did likewise in his master's house. When the courtier brought the servant to the king, the king advised the master to be patient, as good servants were rare, and, said the king, he knew of a courtier who had acted in the same way, but his king did not wish to lose him.

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The story was related to the king of Kosala, who had been made a cuckold by one of his young and zealous courtiers.¹

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¹ J. ii. 206 f.

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Khanti Sutta.—See Vepacitti Sutta.

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Khantivādī.—The title of the ascetic of the Khantivādī Jātaka (q.v.).

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Khantivādī Jātaka (No. 313).—The Bodhisatta, under the name of Kuṇḍaka, was once born in a very rich family of Kāsī. After the death of his parents he gave away his immense wealth in charity and became an ascetic in the Himālaya. Returning later to Kāsī, he dwelt in the royal park, being tended by the commander-in-chief. One day Kalābu, king of Benares, visited the park with his harem and, falling into a drunken sleep, left the women to their own devices; they, wandering about and meeting the ascetic, asked him to preach to them. When the king woke he sought his women, and seeing the ascetic and being told that he had been preaching on patience (*khanti*), he gave orders that the ascetic's own patience be tested. The ascetic was subjected to various forms of ill-treatment until, becoming more and more angry at his composure, the king gave orders for him to be tortured by the cutting off of his limbs. As the king left the park the earth opened and he was swallowed in Avīci. The commander-in-chief, hearing what had happened, hurried off to the ascetic to ask forgiveness. The ascetic declared that he bore no malice, and died of his injuries with a blessing to the king on his lips. It is told by some that he went back to the Himālaya.

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The story was related at Jetavana in reference to a wrathful monk.¹ Kalābu was Devadatta and the commander-in-chief, Sāriputta.

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¹ J. iii. 39-43.

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The Jātaka is frequently mentioned as an example of supreme forgiveness, the ascetic being referred to as Khantivādī.² The Jātaka further illustrates how a man's anger can grow towards an unoffending victim,³ and how an angry man loses all his prosperity.⁴

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² E.g., DhA. i. 126; KhpA. 149; J. i. 46; iii. 178; vi. 257; BuA. 51.

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³ J. iv. 11.

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⁴ J. v. 113, 119.

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Khanda.—Name of a god, the Pāli equivalent of the Sanskrit Skanda, mentioned with Siva in the Udāna Commentary.¹

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¹ UdA. 351.

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1. Khandha Sutta.—The four *satipaṭṭhānas* must be developed in order to destroy the five *upādānakkhandhas*.¹

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¹ A. iv. 458 f.

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2. Khandha Sutta.—The four kinds of recluses—*Samaṇa-m-acala*, *Samaṇapuṇḍarīka*, *Samaṇapaduma*, and *Samaṇasukhumāla*—in reference to the contemplation of the five *upādānakkhandhas*.¹

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¹ A. ii. 90 f.

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3. Khandha Sutta.—Preached to Rāhula. The *khandhas* are fleeting, unhappy, and have, therefore, no *attā*.¹

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¹ S. ii. 249, 252.

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4. Khandha Sutta.—The Four Noble Truths in respect to the five *upādānakkhandhas*.¹

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¹ S. v. 425.

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Khandhakā.—The name given to a portion of the Vinaya Piṭaka. This is generally further divided into two parts, the Mahāvagga and the Cullavagga. It contains an attempt to give a coherent picture of the whole legal life of the Saṅgha, with detailed and connected accounts of the admission thereto, the ceremony of the uposatha, the annually recurring observances connected with the rainy season, etc. An account is given, in the case of each regulation, of the occasion on which it was formulated by the Buddha. The separate chapters are arranged in chronological order, and are intended to present a connected account of ecclesiastical history from the time of the Enlightenment of the Buddha down to that of the Second Council, convened one hundred years after the death of the Buddha.¹ In many ways the Khandhakā resemble the Sutta Vibhaṅga of the Vinaya, but while in the case of the Vibhaṅga the stories were added later to an original basis of regulations, the Pātimokkha, in that of the Khandhakā the regulations and the stories were contemporary.

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¹ See Oldenberg, Vinaya Piṭaka I., Introd., xxii. f.; Law, Pāli Lit., i. 14 f.

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The Khandhakas consist of eighty bhāṇavāras,² and are divided into twenty-two chapters, ten in the Mahāvagga and twelve in the Cullavagga. Each chapter is called a khandhaka. Thus, the first chapter is the Mahākhandhaka; the second, the Uposathakhandhaka, and so on.

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² DA. i. 13.

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Khandha Paritta.—One of the Parittas included in the collection of Parittas.¹ The text of this Paritta is given in the Aṅguttara Nikāya² as Ahinda Sutta.

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¹ Mil. 150.

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² ii. 72 f.; it is also found at Vin. ii. 109f .; see also Khandhavatta Jātaka.

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Khandha Vagga.—The third book of the Saṃyutta Nikāya. It consists of thirteen chapters (Saṃyuttas). In Burma a special ṭīkā was written on this section.¹

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¹ Bode, op. cit., 103.

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Khandha Saṃyutta.—The twenty-second chapter of the Saṃyutta Nikāya and the first chapter of the Khandha Vagga. It consists of one hundred and fifty suttas, divided into three sections. The chapter deals mainly with the five khandhas or constituent elements.¹

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¹ S. iii. 1-188.

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Khandhaka Thūpa.—A cetiya (probably in the Cetiyapabbata). King Lañjaka Tissa caused a mantling of stone to be made for it.¹ v.l. Kaṭṭhaka, Katthaka, Kanthaka Thūpa, Kaṇṭaka Thūpa. See also Katthaka.

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¹ Mhv. xxxiii. 25.

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Khandhapura.—The Pāli name for Myein Zaing in Burma.¹

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¹ Bode, *op. cit.*, 40.

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Khandhavatta Jātaka (No. 203).—The Bodhisatta was once born in Kāsī, and later became an ascetic. On it being reported to him that many ascetics died of snake-bite, he gathered them together and taught them how, by cultivating love for the four royal races of snakes—the Virūpakkhas, the Erāpattas, the Chabbyāputtas, and the Kaṇhagotamas—they could prevent themselves from ever being bitten by any creature. The story was told in reference to a monk who died of snake-bite.¹

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¹ J. ii. 144 ff.; *cf.* Vin. ii. 109 f. The story is evidently an expansion of the Khanda Paritta.

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1. Khandhā Sutta.—The five khandhas and the five upādānakkhandhas.¹

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¹ S. iii. 47.

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2. Khandhā Sutta.—It is for the full comprehension of the five upādānakkhandhas that the Noble Eightfold Path should be followed.¹

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¹ S. v. 60.

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Khandhāvara.—The family name of Āyasmanta.¹ They were worshippers of the god Skanda, and were an offshoot of the Moriyavamsa.²

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¹ Cv. lxxx. 37.

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² According to the colophon of the Sinhalese poem, *Sālalihinisandesa*.

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1. “Khandhena” Sutta.—All the khandhas are impermanent. He who has faith in the doctrine is a saddhānusāri; he who has understood it moderately is a dhammānusāri; he who knows and sees the doctrine is a sotāpanna.¹

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¹ S. iii. 227 f.

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2. “Khandhena” Sutta.—The arising of suffering is due to the arising of the body, etc.; its cessation is brought about by their cessation.¹

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¹ S. iii. 231.

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3. “Khandhena” Sutta.—Desire and lust (*chandarāga*) for body, etc., brings about corruption of the mind.¹ 1. Khamā Sutta.—The four modes of progress (paṭipadā); that which is impatient, that which is patient, that which tames, and that which calms.¹

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¹ S. iii. 234.

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¹ A. ii. 152 f.

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2. Khamā Sutta.—Similar to the above, but the practice of the paṭipadā is differently illustrated.¹

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¹ A. ii. 153 f.

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Khambhakata Vagga.—The Third Section of the Sekhiyā of the Vinaya Piṭaka.¹

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¹ Vin. iv. 188-91.

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1. Khaya Sutta.—Preached to Rādha. The body, etc., are liable to destruction. That which, by nature, is transient and perishing must be put away.¹

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¹ S. iii. 197, 199, 201.

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2. Khaya Sutta.—All things are liable to destruction.¹

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¹ S. iv. 28.

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3. Khaya Sutta.—The Buddha exhorts the monks to cultivate the seven bojjhaṅgas, which lead to the destruction of craving. In answer to a question of Udāyī he goes on to explain how the cultivation is pursued.¹

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¹ S. v. 86 f.

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Khara.—A yakkha, friend of Suciloma. He was passing through Gayā with Suciloma when the latter questioned the Buddha on his doctrine, as recorded in the Suciloma Sutta.¹ Khara had been a monk in a previous birth, and had once rubbed on his body oil belonging to the Saṅgha without asking the permission of the monks. As a result his body was ugly, and his skin coarse and rough and like a “tiled roof.” Whenever he wished to frighten anybody his skin would stand up like tiles on a roof. At the end of the recitation of the Suciloma Sutta, Khara became a sotāpanna, and his skin became beautiful and golden-hued.²

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¹ S. i. 207 f.; SN., p. 47 f.; SNA. i. 302.

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² Ibid., 305.

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Kharadāṭhika.—A yakkha. The Bodhisatta, who became Maṅgala Buddha in one of his later births, left his kingdom and lived as a recluse in the forest with his wife and children. The yakkha, having heard of the Bodhisatta’s generosity, came to him, begged for his two children, and on being given them ate them in the sight of their father. Even when the blood flowed from the yakkha’s mouth the Bodhisatta remained unmoved, and wished that in the future there should issue from his own body rays of light, in colour like to streams of blood. As a result of this wish Maṅgala’s aura always spread throughout the ten thousand world systems, while that of other Buddhas spread as a rule only one fathom from their body.¹

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¹ J. i. 31; BuA. 116 f.

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Kharaputta Jātaka (No. 386).—Once Senaka, king of Benares, saved a Nāga-king from being beaten to death by village lads, and the Nāga in gratitude gave the king many gifts, including a Nāga maiden to minister to him, and a charm by which he might trace her if ever she went out of his sight. One day the king went with her to the park, and there Senaka found her making love to a water-snake and struck her with a bamboo. She went to the Nāga-world and complained that she had been ill-treated. The Nāga-king sent four attendants to kill Senaka, but they, overhearing the king relating the story to his queen, reported the matter to the Nāga-king. The latter confessed his error to Senaka, and in order to make amends taught him a charm which gave him the knowledge of all sounds. Senaka was told that if he taught anyone else the charm he would perish in flames. Senaka’s queen discovered his possession of the charm, and did not cease to beg him to teach it to her, even though she knew that by so doing he would incur death. Unable to resist her, Senaka went with his queen to the park to teach her the charm and enter the flames. Sakka’s throne was heated, and transforming himself and his wife into goats they waited for the king, and on the approach of his chariot began to make love. The steeds in the chariot were shocked and upbraided the goats for their stupidity, but the goats replied that the steeds were stupid to let themselves be fastened to a chariot which carried so stupid a king as Senaka. The king, hearing their conversation, alighted from the chariot and, sending the queen on, asked of Sakka how he could evade his promise. Sakka suggested that the queen be told that she would receive one hundred lashes as part of her initiation. The queen agreed to this, but, when the flogging started, wished to change her mind, but the king, remembering her selfishness, caused the flogging to be carried out.

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The story was related concerning a monk who was tempted by his former wife. Senaka was identified with the monk; Sāriputta was the chief steed and Sakka the Bodhisatta.¹

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¹ J. iii. 275 ff.

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One of the verses in the Jātaka occurs also in the Mahāsutasoma Jātaka.²

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² J. v. 498.

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Kharassara Jātaka (No. 79).—A minister of the king of Benares arranged in secret with a band of robbers that when he had collected the revenue of a border village he would march his men off to the jungle, leaving the robbers free to secure the booty. The plan was carried out, and half the booty was made over to him; but his treachery became known and he was disgraced.

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The story was related in reference to a minister of the Kosala king, who was guilty of similar treachery.¹

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¹ J. i. 354 f.

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Kharādiyā.—See the Kharādiyā Jātaka.

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Kharādiyā Jātaka (No. 15).—The Bodhisatta was once born as a leader of deer. His sister Kharādiyā brought him her son that he might teach him the widsom of the deer, but the young deer was disobedient and did not attend his lessons. As a result, he was caught in a gin and killed by huntsmen.

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The story was told in reference to an unruly monk. Kharādiyā is identified with Uppalavaṇṇā.¹

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¹ J. i. 159 f.

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Khalātiya Petavatthu.—The story of a courtesan. She had beautiful hair which, however, she lost, owing to the machinations of a rival. She once stole clothes from some men who lay asleep, and on another occasion gave alms to a monk. She was later born in an ocean vimāna as a naked peta with lovely hair; some merchants, while going to Suvaṇṇabhūmi, saw her, and on learning her story gave clothes on her behalf to a pious man in their company, and as a result clothes immediately appeared on her. Later the merchants gave alms to the Buddha in her name, and she was born in Tāvatiṃsa.¹

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¹ Pv. i. 10; PvA. 46 ff.

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1. Khaluṅka Sutta.—The eight defects of a horse and the corresponding eight defects of a man.¹

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¹ A. iv. 190 f.

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2. Khaluṅka Sutta.—Three groups of three classes of horses and the corresponding three classes of men.¹

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¹ A. iv. 397 f.

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Khaluggata.—See Baluggata.

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Khalupacehā Sutta.—On the five kinds of monks found among those who refuse food offered them after the normal time (“Khalupacchā-bhattikā”).¹

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Khallāṭanāga.—Son of Saddhā-Tissa and younger brother of Lañjaka-Tissa. He was king of Ceylon (50-43 B.C.). Among his religious works was the construction of the Kurundavāsoka Vihāra. He was killed by the general Mahārattaka. Khallāṭanāga’s wife was Anulā, and his son was Mahācūḷika.¹

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¹ Mhv. xxxiii. 29 ff.; Dpv. xx. 12 f.

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1. Khānu.—A Tamil general whom Duṭṭhagāmaṇi conquered in his campaign. His stronghold was at Khānugāma.¹

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¹ Mhv. xxv. 14.

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2. Khānu.—A tank, probably at Khānugāma, built by Mahāsena.¹

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¹ Mhv. xxxvii. 47.

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Khānu Koṇḍañña.—A thera. He became an arahant while living in the forest. One day, while sitting on a flat stone, he entered into a trance. A pack of thieves, mistaking him for the trunk of a tree, piled their sacks on to his head and body and slept around him. In the morning, discovering their mistake, they begged forgiveness and, having listened to his preaching, became monks. It was this incident which gained for him the name of Khānu (“stump”). The Buddha praised him on account of his achievement.¹

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Khānu Koṇḍañña’s samādhi is classified under vipphārā iddhi, inasmuch as even the uproar, caused by the thieves in piling up their sacks, did not disturb it.²

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¹ DhA. ii. 254 f. ² E.g., BuA. 24; PsA. 497.

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Khānumata.—A brahmin village of Magadha, presented to Kūṭadanta by Bimbisāra. The Buddha once stayed there at the Ambalaṭṭhika pleasance, and there he preached the Kūṭadanta Sutta.¹

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¹ D. i. 127.

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