[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Dictionary of Pali Proper Names](https://indike.org/pramana/ins.reference.malalasekera-1937) › v1.c16 # Dictionary of Pali Proper Names v1.c16: C Dictionary of Pāli Proper Names v1.c16 - **Language:** English ### C ### [v1.c16.1](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.1) Cakka Peyyāla.—The seventh chapter of the Sacca Samyutta.¹ When the Buddha’s teaching disappears, the Samyutta Nikāya, from the Cakka Peyyāla down to the Oghatarana, will be among the earliest portions to disappear.² ### [v1.c16.2](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.2) ¹ S. v. 456-8. ### [v1.c16.3](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.3) ² VibhA. 432 ### [v1.c16.4](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.4) Cakka Vagga.—The fourth chapter of the Catukka Nipāta of the Anguttara Nikāya.¹ ### [v1.c16.5](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.5) ¹ A. ii. 32-44. ### [v1.c16.6](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.6) Cakkadaha.—The home of the Cakkaratana (q.v.) of a Cakkavatti.¹ ### [v1.c16.7](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.7) ¹ J. iv. 232. ### [v1.c16.8](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.8) Cakkana.—An upāsaka of Ceylon. While he was a boy, his mother once fell grievously ill and the doctors ordered her hare’s flesh. Cakkana was sent by his brother into the field, where he caught a hare which, however, out of compassion he set free. His brother blamed him, but Cakkana cured his mother by a saccakiriya, saying that, inasmuch as he had never deprived anything of life, by the power of that truth his mother should recover.¹ Cakkana’s abstinence is one that was maintained “in spite of opportunity” (sampattivirati) and when he had not undertaken to observe any precept.² ### [v1.c16.9](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.9) ¹ SA. ii. 112; the story is slightly different in MA. i. 165. ### [v1.c16.10](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.10) ² DhsA., p. 103. ### [v1.c16.11](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.11) Cakkaratana.—One of the seven treasures of a Cakkavatti (q.v.). When a Cakkavatti is born into the world, the Cakkaratana appears before him from the Cakkadaha, travelling through the air.¹ The Cakkaratana is the Cakkavatti’s chief symbol of office; on its appearance before him, he sprinkles it with water and asks it to travel to the various quarters of the world, winning them for him. This the Cakkaratana does, carrying with it through the air the Cakkavatti with his fourfold army. Wherever the Cakkaratana halts, all the chiefs of that quarter acclaim the Cakkavatti as their overlord and declare their allegiance to him. Having thus traversed the four quarters of the earth, it returns to the Cakkavatti’s capital, and remains fixed as an ornament on the open terrace in front of his inner apartments.² ### [v1.c16.12](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.12) ¹ J. iv. 232, but see Vepulla. ### [v1.c16.13](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.13) ² D. ii. 173 f.; M. iii. 173 ff. ### [v1.c16.14](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.14) The Commentaries³ contain lengthy descriptions of the Cakkaratana: it is shaped like a wheel, its nave is of sapphire, the centre of which shines like the orb of the moon, and round it is a band of silver. It has one thousand spokes, each ornamented with various decorations; its tyre is of bright coral; within every tenth spoke is a coral staff, hollow inside, which produces the sounds of the fivefold musical instruments when blown upon by the wind. On the staff is a white parasol, on either side of which are festoons of flowers. When the wheel moves, it appears like three wheels moving one within the other. ### [v1.c16.15](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.15) ³ E.g., DA. ii. 617 ff.; MA. ii. 942 ff. ### [v1.c16.16](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.16) When a Cakkavatti dies or leaves the world, the Cakkaratana disappears from the sight of men for seven days; it gives warning of a Cakkavatti’s impending death by slipping from its place some time before the event.⁴ When his successor has lived righteously for seven days, it reappears.⁵ ### [v1.c16.17](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.17) ⁴ D. iii. 59 f.; MA. ii. 885. ### [v1.c16.18](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.18) ⁵ D. iii. 64. ### [v1.c16.19](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.19) It is the most precious and the most honoured thing in the world.⁶ ### [v1.c16.20](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.20) ⁶ UdA. 356. ### [v1.c16.21](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.21) \*\*Cakkavatti.\*\*—See article in the Appendix. ### [v1.c16.22](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.22) \*\*Cakkavatti Vagga.\*\*—The fifth chapter of the \*Bojjhaṅga Saṃyutta\*.¹ ### [v1.c16.23](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.23) ¹ S. v. 98-102. ### [v1.c16.24](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.24) 1. \*\*Cakkavatti Sutta\*\* (also called \*\*Pacetana Sutta\*\*). There was once a king called \*\*Pacetana\*\* who asked his wheelwright to make a pair of wheels for a battle which was to take place six months later. When but six days remained of this period, only one wheel had been made, but the other was finished within the stipulated time. Pacetana thought that both wheels were alike, but the wheelwright proved to him that the one he had made hurriedly was faulty in various ways, owing to the crookedness of its parts. The Buddha identified himself with the wheelwright and declared that one must be free from all crookedness in order not to fall away from the Dhamma and the Vinaya.¹ ### [v1.c16.25](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.25) ¹ A. i. 109 f. ### [v1.c16.26](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.26) 2. \*\*Cakkavatti Sutta.\*\*—With the appearance of a Cakkavatti there appear seven treasures in the world; similarly, with the appearance of a Tathāgata there appear the seven treasures of wisdom—mindfulness, searching of the Dhamma, energy, zest, tranquillity, concentration, equanimity.¹ ### [v1.c16.27](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.27) ¹ S. v. 99. ### [v1.c16.28](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.28) \*\*Cakkavattisīhanāda Sutta.\*\*—Preached to the monks at \*\*Mātulā\*\*. It is a sermon on the necessity of living in accordance with the Dhamma, with the Dhamma as one's refuge. The Sutta contains the story of the Cakkavatti \*\*Daḷhanemi\*\* and his eldest son, and the manner in which a Cakkavatti administers the law, ruling by righteousness, over a people made virtuous by his instruction. But, later, there is a gradual corruption of morals, followed by the decay and destruction of human life with all its attendant comforts. This is followed by a gradual restoration of virtuousness, accompanied by the return of prosperity and longevity. The Sutta also records the prophecy of the coming of the Buddha \*\*Metteyya\*\*.¹ It is said² that at the end of this discourse twenty thousand monks became arahants and eighty-four thousand others realised the Truth. ### [v1.c16.29](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.29) ¹ D. iii. 58 ff. ### [v1.c16.30](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.30) ² DA. iii. 858. ### [v1.c16.31](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.31) 1. Cakkavāka Jātaka (No. 434).—A greedy crow, dissatisfied with the fish from the Ganges, flew to the Himālaya and there, seeing two golden-coloured geese (cakkavāka), asked what they fed on that they should be so beautiful. The geese replied that not food but character made people comely; the crow was too greedy ever to be beautiful. ### [v1.c16.32](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.32) The story was told in reference to a greedy monk who went from house to house in search of dainty food, frequenting the dwellings of the rich. The monk is identified with the crow.¹ ### [v1.c16.33](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.33) ¹ J. iii. 520-4; cf. Kāka Jātaka. ### [v1.c16.34](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.34) 2. Cakkavāka Jātaka (No. 451).—Similar to the above. The reason given for the colour of the crow was that his heart was full of fear and sin and that he had done evil in past lives. The greedy monk always went about looking for invitations.¹ ### [v1.c16.35](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.35) ¹ J. iv. 70-2. ### [v1.c16.36](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.36) Cakkavāḷa.—The name given to a whole world-system, there being countless such systems. Each Cakkavāḷa is twelve hundred and three thousand, four hundred and fifty yojanas in extent and consists of the earth, two hundred and four thousand nahutas of yojanas in volume, surrounded by a region of water four hundred and eight thousand nahutas of yojanas in volume. This rests on air, the thickness of which is nine hundred and sixty thousand nahutas of yojanas. In the centre of the Cakkavāḷa is Mount Sineru, one hundred and sixty-eight yojanas in height, half of which is immersed in the ocean. Around Sineru are seven mountain ranges, Yugandhara, Īsadhara, Karavīka, Sudassana, Nemindhara, Vinataka and Assakaṇṇa. The mountains are inhabited by the Regent Gods (Mahārājas) and their followers, the Yakkhas. Within the Cakkavāḷa is the Himavā mountain, one hundred leagues high, with eighty-four thousand peaks. Surrounding the whole Cakkavāḷa is the Cakkavāḷasilā. Belonging to each Cakkavāḷa is a moon, forty-nine leagues in diameter, a sun of fifty leagues, the Tāvatiṃsabhavana, the Asurabhavana, the Avīcimahāniraya and the four mahādīpas—Jambudīpa, Aparagoyāna, Pabbavideha and Uttarakuru, each mahādīpa surrounded by five hundred minor dīpas. Between the Cakkavāḷas exist the Lokantarikaniraya.¹ In each Cakkavāḷa are four Regent Gods (Cattāro Mahārājā).² A sun can illuminate only one Cakkavāḷa; the rays of light from the Buddha’s body can illuminate all the Cakkavāḷas.³ 1. Cakkhu Sutta.—Preached to Rāhula at Jetavana. The Buddha shows him how the eye and all the other senses are fleeting and lead to unhappiness. The well-taught disciple should, therefore, be repelled by the senses.¹ ### [v1.c16.37](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.37) ¹ SA. ii. 442 f.; DhsA. 297 f. ### [v1.c16.38](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.38) ² AA. i. 439. ### [v1.c16.39](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.39) ³ Ibid., 440. ### [v1.c16.40](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.40) ¹ S. ii. 244, also 249. ### [v1.c16.41](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.41) 2. Cakkhu Sutta.—The eye and all the other senses are impermanent. He who has faith in these doctrines, or has seen them moderately with his insight, is assured of perfection; he who has realised them is a stream-winner, bound for enlightenment.¹ ### [v1.c16.42](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.42) ¹ S. ii. 225. ### [v1.c16.43](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.43) 3. Cakkhu Sutta.—In the arising and the rebirth of the eye lies the origin of suffering, disease, decay and death; so also with the other senses. The cessation of these states is brought about by the cessation in the birth of the senses.¹ ### [v1.c16.44](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.44) ¹ S. iii. 228. ### [v1.c16.45](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.45) 4. Cakkhu Sutta.—The desire and lust arising in the eye and in the other senses mean corruption of the heart. By putting away such corruption can the truth be realised.¹ ### [v1.c16.46](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.46) ¹ S. iii. 232. ### [v1.c16.47](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.47) Cakkhupāla Thera.—An arahant. He was the son of a landowner, Mahā Suvanna of Sāvatthi, and was called Mahā-Pāla (major Pāla), his brother being Culla-Pāla. The boys were called Pāla on account of being born through the favour of a tree deity. Mahā-Pāla heard the Buddha preach at Jetavana and entered the Order. After five years of novitiate he went with sixty others to a woodland spot to meditate. There he fell a victim to ophthalmia and was prescribed for by a doctor; but he neglected his eyes, devoting his whole time to the duties of recluseship. He became an arahant but lost the sight of his eyes, hence his name. Later, Cakkhupāla’s colleagues returned to Sāvatthi and, at his own request, Cakkhupāla’s brother sent his nephew Pālita, ordained as a monk, to fetch him. On the way through the forest, Pālita was attracted by the song of a woodcutter’s wife and, bidding his uncle wait, went and sinned with her. When Cakkhupāla, by questioning the novice, learnt of this, he refused to be accompanied by him, even though he should die on the way. Sakka’s throne was heated, and he led the Elder safely to Sāvatthi, where he was looked after by his brother to the end of his days.¹ It is said² that in a previous birth he had been a physician, and because a woman, whose disease of the eye he had cured, tried to cheat him out of his promised reward, he gave her a drug which completely ruined her eyes. ### [v1.c16.48](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.48) ¹ Thag. 95; ThagA. i. 195 f. ### [v1.c16.49](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.49) ² DhA. i. 15 ff., where several details are given regarding Cakkhupāla which are not mentioned here. ### [v1.c16.50](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.50) \*\*Cakkhulola-Brahmadatta.\*\*—King of Benares. He was very fond of watching dancing and had three dancing halls where girls and women, of various ages, danced for his pleasure. One day he noticed a householder's wife who had come to watch the dance and longed to possess her. On realising the wickedness of his desire, he renounced the kingdom and became a Pacceka Buddha. His \*Udānagāthā\* is included in the \*Khaggavisāṇa Sutta\*.¹ ### [v1.c16.51](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.51) ¹ SN. vs. 63; SNA. i. 115 f.; Ap. i., p. 11 (vs. 37); ApA. i. 160 f. ### [v1.c16.52](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.52) \*\*Caṅkama Sutta.\*\*—The five advantages of a \*caṅkama\* (cloister): it trains one to travel, encourages striving, it is healthy, it improves digestion and promotes concentration.¹ ### [v1.c16.53](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.53) ¹ A. iii. 29. ### [v1.c16.54](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.54) \*\*Caṅkamadāyaka Thera.\*\*—An arahant. Eighteen kappas ago he made a magnificent cloistered walk for Atthadassī Buddha. For three kappas he was king of the gods and was three times Cakkavatti.¹ ### [v1.c16.55](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.55) ¹ Ap. i. 99. ### [v1.c16.56](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.56) \*\*Caṅkī.\*\*—A \*mahāsāla\* brahmin, contemporary of the Buddha, reputed for his great learning and highly esteemed in brahmin gatherings—\*e.g.\*, at \*Icchānaṅgala\*¹ and at \*Manasākata\*.² He is mentioned together with such eminent and wealthy brahmins as Tārukkha, Pokkharasādi, Jāṇussoni and Todeyya.³ Caṅkī lived in the brahmin village of Opasāda, on a royal fief granted him by Pasenadi. When the Buddha came to Opasāda, Caṅkī visited him, in spite of the protests of his friends and colleagues, and on this occasion was preached the \*Caṅkī Sutta\*.⁴ We are not told that Caṅkī ever became a follower of the Buddha, though Buddhaghosa⁵ says that he held the Buddha in great esteem. ### [v1.c16.57](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.57) ¹ SN., p. 115. ### [v1.c16.58](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.58) ² D. i. 235. ### [v1.c16.59](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.59) ³ \*E.g.\*, M. ii. 202. ### [v1.c16.60](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.60) ⁴ \*Ibid.\*, ii. 164 ff. ### [v1.c16.61](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.61) ⁵ MA. i. 394; this also appears from the introductory part of the Caṅkī Sutta. ### [v1.c16.62](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.62) \*\*Caṅkī Sutta.\*\*—Caṅkī, with a large company of brahmins, visits the Buddha at Opasāda and finds him conversing with some eminent and aged brahmins. A young brahmin, called Kāpaṭhika, frequently interrupts the conversation and is rebuked by the Buddha. Caṅkī tells the Buddha that the youth is a very clever scholar and obtains for him a chance of questioning the Buddha. The Buddha declares that the brahmin pretensions to possess the sole truth are vain, and goes on to explain how a man can come to have faith in truth, then gain enlightenment with regard to it, and finally attain the truth itself by means of practice and development. At the end of the discourse Kāpaṭhika declares himself a follower of the Buddha.¹ ### [v1.c16.63](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.63) ¹ M. ii. 164 ff. ### [v1.c16.64](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.64) Caṅkolapupphiya Thera.—An arahant. In the time of Vipassī Buddha he was known as Nārada-Kassapa and offered the Buddha a caṅkola-flower. Seventy-four kappas ago he was a king named Romasa.¹ ### [v1.c16.65](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.65) ¹ Ap. i. 215. ### [v1.c16.66](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.66) Caṅgoṭakiya Thera.—An arahant. Ninety-four kappas ago he lived near the sea, and seeing Siddhattha Buddha, gave him a bouquet of flowers.¹ ### [v1.c16.67](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.67) ¹ Ap. i. 235. ### [v1.c16.68](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.68) 1. Caṇḍa.—A headman (gāmaṇi) of Sāvatthi. He came to see the Buddha at Jetavana and asked him why some people earned the reputation of being wrathful and others of being kindly. The Buddha explained that the one man gives way to passion, resentment and illusion; therefore, others harass him; he shows vexation and comes to be called wrathful. The other shows opposite qualities and is called kindly (sūrata).¹ The Commentary says² that the name Caṇḍa was given to the gāmaṇi by the Elders who compiled the texts. ### [v1.c16.69](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.69) ¹ S. iv. 305. ² SA. iii. 99. ### [v1.c16.70](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.70) 2. Caṇḍa.—See Pañcālacaṇḍa. ### [v1.c16.71](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.71) Caṇḍa Sutta.—Describes the visits of the gāmaṇi Caṇḍa to the Buddha. See Caṇḍa (1). ### [v1.c16.72](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.72) Caṇḍakālī.—A nun, well known for her quarrelsome propensities. She was a friend of Thullanandā, during whose absence the other nuns once expelled Caṇḍakālī from their midst. This act was greatly resented by Thullanandā and Caṇḍakālī was readmitted.¹ She is several times mentioned as starting quarrels with other nuns, and when they disagreed with her she threatened to denounce the Buddha and the nuns and to join some other Order, declaring that there were other Orders which were, in every way, as good as the Buddha’s. Once, when some of her colleagues asked her if she had seen something lost by them, she cursed them roundly and started to weep and create a scene.² She was charged with frequenting gatherings of laymen,³ and it is said⁴ that she joined Thullanandā in various vicious practices. She once applied for permission to ordain nuns (vutthāpanasammuti) but was refused, and on discovering that other nuns had obtained this permission she became violently abusive.⁵ ### [v1.c16.73](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.73) ¹ Vin. iv. 230. ### [v1.c16.74](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.74) ² Vin. iv. 276, 277. ### [v1.c16.75](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.75) ³ Ibid., 293, 309. ### [v1.c16.76](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.76) ⁴ Ibid., 333. ### [v1.c16.77](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.77) ⁵ Ibid., 331. ### [v1.c16.78](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.78) Caṇḍagāmaṇi.—See Gāmaṇicaṇḍa. ### [v1.c16.79](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.79) Caṇḍa-pajjota.—King of Avanti in the time of the Buddha. His name was Pajjota, the sobriquet being added on account of his violent temper. Once, when ill with jaundice, he asked Bimbisāra to lend him the services of Jīvaka, as no other doctor could cure him. The cure for the malady was ghee, for which Pajjota had a strong aversion. Jīvaka, therefore, decided to administer it disguised in an astringent decoction, and obtained the king’s permission to use any of the royal animals or to leave the city at any time he wished, on the plea that he must go in search of various medicines. When all preparations were complete, Jīvaka gave the king the medicine and escaped on Bhaddavatikā,¹ the king’s she-elephant, before the truth was discovered. The king sent Kāka in pursuit, but Jīvaka gave Kāka a purgative and so delayed his return until the medicine had taken effect on the king. Later, when Pajjota was cured, he sent Jīvaka many costly presents, including a garment of Siveyyaka cloth.² ### [v1.c16.80](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.80) ¹ The elephant could travel fifty yojanas in one day, and Kāka, sixty. ### [v1.c16.81](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.81) ² Vin. i. 276 ff.; AA. i. 216. ### [v1.c16.82](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.82) King Udena was Pajjota’s rival in splendour, and Pajjota decided to take him captive by taking advantage of his fondness for elephants. The plan succeeded and Udena was taken prisoner, but in the end Udena eloped with Pajjota’s daughter, Vāsuladattā, and made her his queen consort.³ Besides the she-elephant and the slave Kāka, already mentioned, Pajjota had three other fleet-footed conveyances: two mares, Celakaṇṭhī and Muñjakesī, both capable of travelling one hundred leagues a day, and an elephant, Nālāgiri, able to go one hundred and twenty leagues a day. In a past birth Pajjota had been the servitor of a certain chief. One day, when the chief was returning from the bath, he saw a Pacceka Buddha leaving the city, where he had begged for alms without receiving anything. The chief hurried home and, finding that his meal was ready, sent it to the Pacceka Buddha by the hand of his fleet-footed servant. The servant travelled with all possible haste and, having given the meal to the Pacceka Buddha, expressed certain wishes, as the result of which in this birth he gained possession of the five conveyances. He had authority equal to the power of the sun's rays.⁴ His last wish was that he should partake of the Truth realised by the Pacceka Buddha.⁵ ### [v1.c16.83](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.83) ³ For details see s.v. Vāsuladattā. ### [v1.c16.84](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.84) ⁴ This may be another explanation of the nickname Caṇḍa. ### [v1.c16.85](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.85) ⁵ DhA. i. 196 ff. ### [v1.c16.86](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.86) Mahā Kaccāna was the son of Pajjota's chaplain and later succeeded to his father's post. When the king heard of the Buddha's appearance in the world, he sent Kaccāna with seven others to the Buddha, to bring him to Ujjeni. But the Buddha sent Kaccāna and his companions, now become arahants, to preach to the king and establish the Sāsana in Avanti. The mission was successful. The \*Theragāthā\* contains stanzas uttered by the Thera in admonition to the king. It is said that the king had faith in the brahmins and held sacrifices involving the slaughter of animals; he was wicked in his deeds. One night he had a dream which frightened him and went to the Thera to have it explained. The Thera told him of the necessity for leading a virtuous life. We are told that from that day the king abandoned his evil ways and lived righteously.⁶ ### [v1.c16.87](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.87) ⁶ Thag. vs. 496-501; ThagA. i. 483 ff.; AA. i. 116 f. ### [v1.c16.88](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.88) According to the Dulva,⁷ Pajjota was the son of Anantanemi and was born on the same day as the Buddha. He was called Pajjota (Pradyota), because at the time of his birth the world was illumined as if by a lamp. He became king of Ujjeni at the time of the Buddha's Enlightenment.⁸ He had a minister called Bharata, a clever mechanic.⁹ ### [v1.c16.89](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.89) ⁷ Rockhill, \*op. cit.\*, 17. ### [v1.c16.90](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.90) ⁸ \*Ibid.\*, 32, n. 1. ### [v1.c16.91](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.91) ⁹ \*Ibid.\*, 70, n. 1. ### [v1.c16.92](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.92) It would appear from the \*Samantapāsādikā\*¹⁰ that Pajjota was born as the result of an ascetic, or some other holy person, having touched the navel of his mother. ### [v1.c16.93](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.93) ¹⁰ Sp. i. 214. ### [v1.c16.94](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.94) Pajjota was the friend of Bimbisāra, and when the latter was put to death by Ajātasattu, Pajjota seems to have made preparations to wage war on Ajātasattu. The defences of Rājagaha were strengthened to meet the threatened attack, but nothing further happened.¹¹ ### [v1.c16.95](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.95) ¹¹ M. iii. 7. ### [v1.c16.96](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.96) The \*Sarabhaṅga Jātaka\*¹² mentions a king Caṇḍapajjota, in whose dominion was Lambacūlaka, where lived the ascetic Sālissara. This either refers to another king of the same name or, more probably, it is an attempt to identify Lambacūlaka with some place in the country over which Pajjota ruled in the time of the Buddha. ### [v1.c16.97](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.97) ¹² J. v. 133. ### [v1.c16.98](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.98) Caṇḍalakappa.—A locality in Kosala; it was the residence of Dhānañjāni and of Saṅgārava. The Buddha once paid a visit there and stayed in the Todeyya-ambavana. Saṅgārava went to see him, and on that occasion was preached the Saṅgārava Sutta.¹ ### [v1.c16.99](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.99) ¹ M. ii. 209 f. ### [v1.c16.100](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.100) Caṇḍavajji.—The son of a minister of Pāṭaliputta and friend of Siggava. The friends entered the Order under Soṇaka and became very accomplished. Later, Caṇḍavajji taught Moggaliputta-Tissa the Sutta- and the Abhidhamma-Piṭakas.¹ ### [v1.c16.101](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.101) ¹ Mhv. v. 99, 121, 129, 150; Dpv. iv. 46; v. 58, 70, 86; Sp. i. 36, 40, 235. ### [v1.c16.102](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.102) Caṇḍāla Sutta.—He who is without faith, without morals, is a diviner by curious ceremonies, believes in luck and not deeds, who seeks outside the Order for persons worthy of gifts—such a man is a caṇḍāla among laymen. The person possessing the opposite qualities is like a lotus.¹ ### [v1.c16.103](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.103) ¹ A. iii. 206. ### [v1.c16.104](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.104) Caṇḍālatissa-mahābhaya.—According to the Aṅguttara Commentary,¹ there was once a period of great disaster in Ceylon, known as the Caṇḍāla-tissabhaya. There was no food to be had, and Sakka provided the monks with a raft on which to cross the sea. Sixty monks, however, remained in Ceylon, guarding the scriptures. Twelve years later, when the danger was past, the monks who had left the land returned and dwelt in the Maṇḍalārāma in Kallagāma (Kālakagāma ?). There the two parties of monks met and, on comparing their records of the scriptures, these were found not to differ by so much as a syllable or even a single letter. ### [v1.c16.105](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.105) ¹ AA. i. 52. ### [v1.c16.106](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.106) Comparison of this story with the account given elsewhere² of the Brāhmaṇatissarabhaya strongly suggests that both refer to the same account. For details see s.v. Brāhmaṇatissa. ### [v1.c16.107](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.107) ² E.g., VibhA. 445 ff. ### [v1.c16.108](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.108) Caṇḍāsoka. The name given to Asoka, because he so cruelly killed his brothers. The name was later changed into Dhammāsoka.¹ ### [v1.c16.109](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.109) ¹ Mhv. v. 189. ### [v1.c16.110](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.110) 1. Caṇḍī.—One of the chief women supporters of Nārada Buddha.¹ ### [v1.c16.111](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.111) ¹ Bu. x. 25. ### [v1.c16.112](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.112) 2. Caṇḍī.—A name given to the goddess Kāḷakaṇṇī, daughter of Virpakkha. She was so called because of her temper.¹ 3. Caṇḍī.—See Pañcālacaṇḍī. ### [v1.c16.113](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.113) ¹ J. iii. 259. ### [v1.c16.114](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.114) Caṇḍīdvāra.—One of the gates erected in Pulatthipura by Parakkamabāhu I. It was brightly painted.¹ Caṇḍī is one of the names of Durgā, Siva’s wife. ### [v1.c16.115](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.115) ¹ Cv. lxxiii. 161; lxxix. 45. ### [v1.c16.116](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.116) Caṇḍoraṇa.—A mountain in the Himālaya region. The Bodhisatta, as an elephant, once lived there looking after his mother.¹ ### [v1.c16.117](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.117) ¹ J. iv. 90, 93. ### [v1.c16.118](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.118) Catassa Sutta.—There are four elements—earth, water, heat, air.¹ ### [v1.c16.119](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.119) ¹ S. ii. 169. ### [v1.c16.120](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.120) Catukuṇḍika-niraya.—A description of the sufferings undergone by a child while in its mother’s womb. The fœtus has to lie bent in four (catukuṇḍena), hence the name.¹ ### [v1.c16.121](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.121) ¹ J. iii. 243 f. ### [v1.c16.122](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.122) Catucakka Sutta.—A deva asks how there can be escape from the body. By the destruction of craving, answers the Buddha.¹ The body is here spoken of as a “four-wheeled thing.” The Commentary² explains that it refers to the four types of deportment—standing, sitting, lying, going. ### [v1.c16.123](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.123) ¹ S. i. 16. ### [v1.c16.124](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.124) ² SA. i. 42. ### [v1.c16.125](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.125) Catudvāra Jātaka (No. 439).—Contains the story of Mittavindaka (q.v.). The Jātaka probably derives its name from the fact that the Ussada-niraya, where Mittavindaka was destined to suffer, looked like a city with four gates, surrounded by a wall. For the introductory story see the Gijjha Jātaka. The story is sometimes called the Mahā Mittavindaka Jātaka.¹ ### [v1.c16.126](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.126) ¹ E.g., J. i. 363; iii. 206. ### [v1.c16.127](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.127) Catunikāyika-Tissa.—A monk of Ceylon. He lived in the Kolitavihāra, while his elder brother, Dattābhaya, lived in the Potaliyavihāra. Once Tissa fell ill and, sending for his brother, asked for a brief formula for meditation. Dattābhaya recommended meditation on kabaliṅkāhāra and Tissa soon became an arahant.¹ His teacher was Mahātipiṭakatthera.² ### [v1.c16.128](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.128) ¹ AA. i. 243. ### [v1.c16.129](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.129) ² Sp. iii. 695. ### [v1.c16.130](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.130) Catunikāyika-Bhaṇḍika Thera.—Evidently a well-known commentator. He is quoted as an authority in the Saṃyutta Commentary.¹ 1. Catuparivaṭṭa.—Another name for the Bahudhātuka Sutta.¹ ¹ M. iii. 67. ### [v1.c16.131](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.131) ¹ SA. i. 17. ### [v1.c16.132](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.132) 2. Catuparivaṭṭa.—One of the suttas not included in the Three Recensions.¹ ¹ Sp. iv. 742. ### [v1.c16.133](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.133) Catuposathika Jātaka.—This is given as the title of the four hundred and forty-first Jātaka and it is there stated that it will be described in the Puṇṇaka Jātaka.¹ ### [v1.c16.134](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.134) No such separate Jātaka exists and it is, probably, another name for the Vidhurapaṇḍita Jātaka, which, in its present form, seems to be a conglomeration of various legends which were once separate stories, each with its own title. The Catuposathika Jātaka was evidently one such story, which was later included in the Vidhura Jātaka, as its first section, and came to be known as the Catuposathikakhaṇḍa (see below) of that Jātaka. The first stanza of the Catuposathika Jātaka is quoted in the Catuposathika-khaṇḍa.² ¹ J. iv. 14. ² J. vi. 257. ### [v1.c16.135](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.135) Catuposathika-khaṇḍa.—The first section of the Vidhurapaṇḍita Jātaka. It relates how Sakka, the Nāga king, the Garuḷa king, and Dhanañjaya Koravya, practised various virtues and asked Vidhura to judge as to their respective goodness.¹ ¹ J. vi. 262. ### [v1.c16.136](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.136) Catubhāṇavāra.—A compilation of twenty-seven extracts from the five Nikāyas, chiefly from the Khuddaka Pāṭha. It also includes several suttas and all the well-known Parittas (q.v.). The date of compilation and the author are not known. There is a commentary to the book called the Sārattha-Samuccaya, written by a pupil of Ānanda Vanaratana Thera, and a Sinhalese paraphrase of the eighteenth century, written by Saraṇaṅkara Saṅgharāja.¹ ¹ See Introd. to Sārattha-Samuccaya (H.B.S.); also Gv. 65, 75. ### [v1.c16.137](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.137) Catumaṭṭa Jātaka (No. 187).—Two geese from Citta-kūṭa once used a certain tree as a perch, whenever they approached it, and became friendly with the spirit of the tree, who was the Bodhisatta. They talked together about religion until a jackal came and interrupted them. Then the geese flew away and did not return. ### [v1.c16.138](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.138) The story was told of an old monk who interrupted a conversation between Sāriputta and Moggallāna. The monk was the jackal.¹ ¹ J. ii. 106 f. ### [v1.c16.139](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.139) Caturakkha.—One of the dogs whom the goat Meḷamātā proposed to take with her on her visit to the jackal Pūtimamsa.¹ For details see the Pūtimamsa Jātaka. In the Ṛgveda, Caturakṣa is mentioned as one of Yama’s dogs.² ### [v1.c16.140](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.140) ¹ J. iii. 535. ### [v1.c16.141](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.141) ² Jātaka transl. iii. 318, n. 1. ### [v1.c16.142](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.142) Caturārakkhā.—The \*Gandhavamsa\*¹ mentions a commentary written on this work. ### [v1.c16.143](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.143) ¹ pp. 65, 75. ### [v1.c16.144](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.144) Catusāmaṇera-vatthu.—A compilation by Ñāṇabhivamsa Saṅgharāja.¹ ### [v1.c16.145](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.145) ¹ Bode, op. cit., 78. For the story see DhA. iv. 176 f. ### [v1.c16.146](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.146) Catussālā.—A quadrangular hall, forming a part of the Mahāvihāra and serving as a refectory for the monks. It was erected on one of the spots where the earth trembled when sprinkled with flowers by Mahinda. Mahinda declared that in the time of the three previous Buddhas gifts, brought from all parts of the Island, were collected there and offered to the Buddhas and their followers.¹ It is not known who built the hall, but it was restored by Vasabha.² The \*Mahāvamsa-Ṭīkā\* says³ that earth from under the lintel of the Catussālā was used to make the vessels in which were placed the utensils employed in the coronation ceremony of the kings of Ceylon. ### [v1.c16.147](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.147) ¹ Mhv. xv. 47 ff. ### [v1.c16.148](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.148) ² Ibid., xxxv. 88. ### [v1.c16.149](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.149) ³ p. 307. ### [v1.c16.150](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.150) Cattāro Mahārājāno.—See Cātummahārājikā. ### [v1.c16.151](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.151) 1. Canda.—A king, one of the chief lay supporters of Koṇḍañña Buddha.¹ ### [v1.c16.152](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.152) ¹ BuA. 114. ### [v1.c16.153](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.153) 2. Canda.—Chief lay supporter of Sikhī Buddha.¹ ### [v1.c16.154](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.154) ¹ Bu. xxi. 122; but BuA. (204) calls him Nanda. ### [v1.c16.155](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.155) 3. Canda.—One of the palaces occupied by Sumaṅgala Buddha in his last lay life.¹ ### [v1.c16.156](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.156) ¹ Bu. v. 22. ### [v1.c16.157](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.157) 4. Canda.—A māṇava, son of a rich brahmin, Sueindara. Canda and his friend, Subhadda, became arahants at the first assembly of Koṇḍañña Buddha.¹ 5. Canda.—The moon; generally spoken of as a deva. See Candimā. ### [v1.c16.158](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.158) ¹ BuA. 110 f. ### [v1.c16.159](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.159) 6. Canda.—The Bodhisatta, born as a kinnara. For details see the Canda-kinnara Jātaka. ### [v1.c16.160](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.160) 7. Canda.—A mountain in Himavā, where lived the kinnara, Canda, with his wife.¹ It is also called Candaka² and Candapassa.³ ### [v1.c16.161](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.161) ¹ J. iv. 283, 288. ### [v1.c16.162](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.162) ² J. v. 162. ### [v1.c16.163](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.163) ³ Ibid., 38. ### [v1.c16.164](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.164) 8. Canda.—A brahmin, father of Vidhurapaṇḍita.¹ ### [v1.c16.165](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.165) ¹ J. vi. 262. ### [v1.c16.166](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.166) 9. Canda.—One of the palaces occupied by Sumana Buddha in his last lay life.¹ ### [v1.c16.167](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.167) ¹ Bu. xxiv. 22. ### [v1.c16.168](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.168) 10. Canda.—Younger brother of Sāriputta and a member of the Order.¹ ### [v1.c16.169](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.169) ¹ DhA. ii. 188. ### [v1.c16.170](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.170) 11. Canda.—Son of the brahmin Paṇḍula. He later became the chaplain of Paṇḍukābhaya.¹ ### [v1.c16.171](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.171) ¹ Mhv. x. 25, 79. ### [v1.c16.172](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.172) 12. Canda.—See Candakumāra. ### [v1.c16.173](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.173) Canda or Candima Sutta.—Just as the moon is brighter far than the stars, so is earnestness the best of profitable conditions.¹ ### [v1.c16.174](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.174) ¹ S. v. 44. ### [v1.c16.175](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.175) 1. Candaka.—Another name for Canda (Candakumāra). ### [v1.c16.176](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.176) 2. Candaka.—The palace of King Sivi.¹ ### [v1.c16.177](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.177) ¹ J. iv. 411. ### [v1.c16.178](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.178) 3. Candaka.—The palace of Aṅgati, king of Videha.¹ v.l. Canda.² ### [v1.c16.179](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.179) ¹ J. vi. 229, 230, 231. ### [v1.c16.180](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.180) ² Ibid., 242. ### [v1.c16.181](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.181) 4. Candaka.—One of the palaces to be occupied by the future Buddha Metteyya.¹ ### [v1.c16.182](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.182) ¹ Anāgatavaṃsa, vs. 46. ### [v1.c16.183](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.183) Candakinnara Jātaka (No. 485).—Once the Bodhisatta, born as a kinnara named Canda, lived with his mate Candā in the Canda mountain in Himavā. One day, while they were disporting themselves near a little stream, singing and dancing, the king of Benares, who had gone hunting, saw Candā and fell in love with her. So he shot Canda with an arrow, and when Candā lamented aloud at the sight of her dead husband, the king revealed himself and offered her his love and his kingdom. Candā scorned the offer and protested to the gods that they should have allowed harm to befall her husband. Sakka's throne was heated by her such great loyalty and, coming in the guise of a brahmin, he restored to Canda his life. ### [v1.c16.184](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.184) The king was Anuruddha and Candā was Rāhulamātā. The story was related by the Buddha when he visited his father's palace at Kapilavatthu and heard from Suddhodana how devotedly Rāhulamātā had continued to love the Buddha. He said it was not the first time that she had shown her undying affection.¹ ### [v1.c16.185](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.185) ¹ J. iv. 282 ff.; DhA. i. 97. ### [v1.c16.186](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.186) 1. Candakumāra.—The son and viceroy of Ekarāja, king of Pupphavatī (Benares). He was the Bodhisatta. For his story see the Khaṇḍahāla Jātaka.¹ It is also given in the Cariyā Piṭaka² as the Candakumāra-cariyā. Canda is sometimes referred to as Candaka and sometimes as Candiya.⁴ ### [v1.c16.187](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.187) ¹ J. vi. 131 ff. ### [v1.c16.188](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.188) ² p. 77. ### [v1.c16.189](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.189) ³ Cyp., p. 144. ### [v1.c16.190](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.190) ⁴ Ibid., 137, 152, 154 ### [v1.c16.191](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.191) 2. Candakumāra.—Son of Brahmadatta, king of Benares, and brother of Mahimsaka and Suriyakumāra. He is identified with Sāriputta. For details see the Devadhamma Jātaka.¹ ### [v1.c16.192](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.192) ¹ J. i. 127 ff.; DhA. iii. 73 ff. ### [v1.c16.193](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.193) Candakumāra Cariyā.—See Candakumāra (1). ### [v1.c16.194](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.194) Candakumāra Jātaka.—Another name for the Khaṇḍahāla Jātaka. ### [v1.c16.195](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.195) Candagabbha.—One of the seven mountain ranges which must be crossed on the way to Gandhamādana.¹ ### [v1.c16.196](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.196) ¹ SNA. i. 66. ### [v1.c16.197](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.197) Candagiri.—A vihāra in Ceylon built by Vijayabāhu I.¹ Geiger² identifies it with the Sandagiri Thūpa in the Tissamahārāma. ### [v1.c16.198](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.198) ¹ Cv. lx. 61. ### [v1.c16.199](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.199) ² Cv. Trs. i. 220, n. 2. ### [v1.c16.200](https://indike.org/pramana/ins.reference.malalasekera-1937.v1.c16.200) 1. Candagutta.—King of Jambudīpa. He belonged to the Moriya dynasty and gained the throne through the scheming of Cāṇakka, who slew the rightful king Dhanananda and his heir Pabbata.¹ Candagutta reigned twenty-four years and succeeded by his son Bindusāra. His grandson was Asoka.² Candagutta’s senior contemporary in Ceylon was Paṇḍukābhaya, who died in the fourteenth year of Candagutta’s reign.³ The Milinda⁴ mentions a soldier Bhaddasāla, in the service of the Nanda royal family, who waged war against Candagutta. In this war there were eighty “Corpse Dances” in which dead bodies danced. The Theragāthā Commentary⁵ states that the father of the Thera Tekic-chakārī incurred thed ispleasure of Candagutta, who, at the instigation of Cāṇakka, cast him into prison. _First 200 of 1,253 passages. 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