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Dictionary of Pali Proper Names v1.c17: Ch

Dictionary of Pāli Proper Names v1.c17

Language
English

Ch

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Chakesadhātuvamsa.—See Appendix.

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Chakkhattiyakhaṇḍa.—A section of the Vessantara Jātaka dealing with the journey undertaken by Sañjaya and his army to bring back Vessantara and his queen. The six khattiyas referred to are Sañjaya and his queen, Vessantara and Maddī and Jāli and Kaṇhā.¹

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¹ J. vi. 582-7.

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Chagāma, Chaggāma.—A stronghold on the sea-coast, probably in eastern Rohaṇa.¹

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¹ Cv. lviii. 45; lxxv. 3.

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Cha-Chakkha Sutta.—Preached at Jetavana. The Buddha explains to the assembled monks the six “sixes”—e.g., the six internal senses (hearing etc.), the six external sense-objects (form etc.), the six groups of perceptions (sight and forms, hearing and sounds, etc.), and the six groups of cravings.¹

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¹ M. iii. 280 ff.

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The Commentary² says that, apart from the sixty monks who became arahants when the Buddha first preached the sutta, on each occasion of its preaching, by the Chief Disciples and by the eighty chief disciples, a like number attained arahantship. In Ceylon, Maliyadeva Thera preached it at sixty different places, and each time sixty monks became arahants. Once, when Tipiṭaka-Cūlanāga preached it at the Ambilahālavihāra, one thousand monks attained to arahantship.³

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² MA. ii. 1024 f.

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³ Ibid., 1025.

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1. Chatta.—A youth, son of the brahmin of the Nānacchanda Jātaka. He received from the king a chariot drawn by lilywhite thoroughbreds.¹

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¹ J. ii. 428 f.

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2. Chatta.—Son of the king of Kosala. His story is given in the Brahāchatta Jātaka (q.v.).

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3. Chatta.—A brahmin youth of Setavyā. He studied under Pokkharasāti at Ukkaṭṭhā and, having finished his course, returned home for money wherewith to pay his teacher. On the way back to Setavyā he was met by the Buddha, who taught him three stanzas, on the virtues of the Buddha, the Dhamma and the Saṅgha, and made him take the five precepts. As he proceeded along his road, Chatta was attacked by robbers and killed. He was reborn in Tāvatiṃsa, and when all his relations, his teacher and others were assembled for his funeral ceremony, he came into their midst, conveyed by his thirty-league vimāna, and made obeisance to the Buddha who was present, and declared to him his great indebtedness for his compassion. The Buddha preached to the assembled multitude, and Chatta and his parents became Sotāpannas.¹

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¹ Vv. v. 3; VvA. 229 ff.; the story is often quoted—e.g., Sp. i. 172; MA. i. 256; and the stanzas taught by the Buddha, as mentioned above, have become famous—e.g., DA. i. 230; MA. i. 107; AA. i. 303.

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4. Chatta.—A Tamil general of Elāra in charge of the fort at Mahiyaṅgana. He was killed by Duṭṭhagāmaṇi.¹

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¹ Mhv. xxv. 7.

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Chattaguhinda.—The Pāli name of Kyansitthā, son of Anorata, king of Pagan.¹

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¹ Sās. 75; Bode, op. cit. 15, n. 5.

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Chattagāhaka-vāpi.—A tank built by a parasol-bearer (chattagāhaka), the husband of Saṅghā.¹

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¹ Cv. xxxviii. 3.

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Chattadāyaka Thera.—An arahant. Ninety-four kappas ago he was a king and his son became a Pacceka Buddha. One day, while seeking his son, he came across his funeral pyre; he worshipped it and placed over it his parasol as a mark of respect. Twenty-five kappas ago he was king seven times under the name of Mahāraha.¹

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¹ Ap. i. 244 f.

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1. Chattapāṇi.—An upāsaka of Sāvatthi.¹ Once, when listening to the Buddha’s teaching, he failed to notice and do reverence to the king, Pasenadi, who arrived during the discourse. Later, when summoned to the king’s palace, he went with every sign of respect and paid obeisance to the king. When asked why he had not so behaved on the previous occasion, Chattapāṇi replied that such an action would have been discourteous to the Buddha. Thereupon Pasenadi asked him to act as instructor in the Dhamma to the women of the palace, but he refused the invitation, deeming that such a course would be unseemly and unwise. The task was therefore given to Ānanda.² 2. **Chattapāṇi.**—The barber of King Yasapāṇi. His story is related in the **Dhammaddhaja Jātaka** (*q.v.*). He had four virtues—he was free from envy, drank no intoxicants, had no strong desires and no wrath. In one of his previous lives he was a king whose queen carried on intrigues with sixty-four of the slaves. Having failed to tempt the Bodhisatta, she spoke calumny against him and had him put in prison. But he explained the matter to the king and was released. From that time the king gave up envy. In another birth he was a king of Benares, strongly addicted to drinking and meat-eating; one day the meat prepared for him was eaten by the palace dogs. It was fast-day, and as there was no meat in the town the cook sought the queen's advice. When the king sat down to eat, his small son, whom he much loved, was brought to him in the hope that he might forget to ask for meat. But the plan failed, and in his drunkenness he twisted his son's neck and had his flesh cooked for him to eat. Thenceforth he refrained from strong drink and meat-eating.

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¹ He was an Anāgāmi according to the Jātaka account (J. i. 381 f.) and a Sakadāgāmi according to the DhA. (i. 380 f.).

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² DhA. i. 380 f.; cp. Vin. iv. 157. The story is also found in J. i. 381 f., with several variations in detail. There we are told that the Buddha, seeing that the king was displeased, made special mention to him of Chattapāṇi’s attainments.

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Two other births of Chattapāṇi are mentioned, once as **Kitavāsa** and once as **Araka** (*q.v.*). He is identified with **Sāriputta**.¹

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¹ J. ii. 186-96.

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**Chattapāsāda.**—A building in **Anurādhapura**, probably attached to the king's palace. There King **Bhātika** distributed gifts to the monks.¹ **Sirināga** repaired the building.²

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¹ Mhv. xxxiv. 65; MT. 663.

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² Mhv. xxxvi. 26.

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**Chattavaḍḍhi.**—The spot in **Mahāmeghavana** where **Moggallāna I.** presented his parasol to the monks as a mark of homage. A pariveṇa called by the same name was built there.¹

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¹ Mhv. xxxix. 32.

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**Chattādhichattiya.**—See **Adhichattiya**.

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**Chattunatavāpi.**—A tank in Ceylon, repaired by **Parakkamabāhu I.**¹

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¹ Cv. lxviii. 43.

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1. **Chaddanta.**—A forest in **Himavā**. In the forest was the **Mandākinī** Lake, on the banks of which **Aññā-Koṇḍañña** lived in retirement for twelve years, waited upon by eight thousand elephants who had once ministered to Pacceka Buddhas.¹ 2. **Chaddanta.**—A lake, one of the seven great lakes of the Himālaya region.¹ It was fifty leagues long and fifty broad. In the middle of the lake, for a space of twelve leagues, the water was like a jewel and no weeds grew there. Around this space were seven girdles of lilies, each girdle of a different hue and each a league in extent. Round the lake were seven ranges of mountains—**Cullakāla**, **Mahākāla**, **Udaka**, **Candapassa**, **Suriyapassa**, **Maṇipassa** and **Suvaṇṇapassa**, the last range being seven leagues in height and of a golden hue on the side overlooking the lake. On the west side of the lake was the **Kañcanaguhā**, twelve leagues in extent, where the elephant-king lived.²

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¹ SA. i. 217; ThagA. ii. 3, 7; AA. i. 84.

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¹ A. iv. 101; AA. ii. 759.

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² J. v. 37.

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3. **Chaddanta.**—A tribe of elephants, of which tribe the Bodhisatta was once born as king (see No. 4). The Chaddantas and the **Uposathas** are the two highest classes of elephant.¹ The Chaddantakula sometimes provides the *hatthiratana* for a Cakkavatti, in which case it is the youngest of the tribe who so functions.² Of the ten tribes of elephants enumerated in the books³ the Chaddanta is classed as the highest, and the Buddha possesses the strength of ten Chaddanta-elephants, each elephant having the strength of ten thousand million men.⁴ These elephants have the power of travelling through the air and are white in hue.⁵

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¹ DhA. iii. 248.

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² KhpA. 172.

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³ E.g., UdA. 403; VibhA. 397.

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⁴ BuA. 37.

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⁵ J. v. 37; Vsm. 650.

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4. **Chaddanta.**—The Bodhisatta, born as king of the elephants of the Chaddanta tribe, eight thousand in number. His body was pure white, with red face and feet, and seven parts of his body touched the ground. He lived in the **Kañcanaguhā** on the banks of the Chaddanta Lake, his chief queens being **Cūlasubhaddā** and **Mahāsubhaddā**. Owing to the preference shown to Mahāsubhaddā by Chaddanta, Cūlasubhaddā conceived a grudge against him, and one day, when Chaddanta was entertaining five hundred Pacceka Buddhas, she offered them wild fruits and made a certain wish. As a result she was reborn in the Madda king's family and was named **Subhaddā**. Later she became chief consort of the king of Benares. Remembering her ancient grudge, she schemed to have Chaddanta's tusks cut off. All the hunters were summoned by the king, and **Sonuttara** was chosen for the task. It took him seven years, seven months and seven days to reach Chaddanta's dwelling-place. He dug a pit and covered it, and as the elephant passed over it shot at him a poisoned arrow. When Chaddanta realised what had happened, he charged Sonuttara, but, seeing that he was clad in a yellow robe, he restrained himself. Having learnt Sonuttara’s story, he showed him how his tusks could be cut off, but Sonuttara’s strength was not sufficient to saw them through. Chaddanta thereupon took the saw with his own trunk and, wounded as he was and suffering excruciating pain from the incisions already made in his jaws, he sawed through the tusks, handed them over to the hunter and died. In seven days, through the magic power of the elephant’s tusks, Sonuttara returned to Benares; but when Subhaddā heard that her conspiracy had resulted in the death of her former lover and husband, she died of a broken heart.¹

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¹ J. v. 36 ff.

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Chaddanta is mentioned as one of the births in which the Bodhisatta practised sīla-pāramitā.² Chaddanta could find delight only in the lakes and forests of the Himālaya, not in the crowded city.³ See also Chaddanta Jātaka.

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² J. i. 45.

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³ Vsm. 650.

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Chaddanta Jātaka (No. 514).—The story of the Bodhisatta, born as Chaddanta, king of elephants. It was related in reference to a nun of Sāvatthi who, while listening one day to a sermon by the Buddha, admired his extreme beauty of form and wondered if she had ever been his wife. Immediately the memory of her life as Cullasubhaddā, Chaddanta’s consort, came to her mind and she laughed for joy; but on further recollecting that she had been the instrument of his death, she wept aloud. The Buddha related this story in explanation of her conduct.¹

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¹ J. v. 36; Speyer (ZDMG. lxxv. 2, 305 ff.) suggests an allegorical explanation of the Chaddanta Jātaka. Feer (JA. 1895 v.) gives a careful study of the story based on a comparison of five different versions—two Pāli, two Chinese and one Sanskrit. This Jātaka forms the theme of many illustrations—e.g., in Barhut (Cunningham, pl. xxxvi. 6), also Ajanta Caves x. and xvii.

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Chanda, Chandaka, Chandāgārika.—See Chann°.

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“Chandena” Sutta.—A group of eighteen suttas on abandoning lust and desire for that which is impermanent, ill and without self.¹

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¹ S. iv. 148-51.

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Chandosāratthavikāsinī (or Vuttodayapañcikā).—A Commentary on the Vuttodaya, written by Saddhammañāna in the fourteenth century.¹ 1. Channa.—A Wanderer, classed among those who wore clothes (*paṭicchannaparibbājaka*). He is only mentioned once, in the Aṅguttara Nikāya,¹ where we are told that he visited Ānanda at Sāvatthi and asked him questions about the Buddha’s teaching (see Channa Sutta below). Both the Sutta and the Commentary² add that he was pleased with Ānanda’s explanation, and admitted that the Buddha’s teachings were worthy of being followed, though it is not explicitly stated that he accepted them.

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¹ Bode, op. cit., 26.

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¹ A. iii. 215.

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² AA. i. 432.

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2. Channa.—A Thera. No particulars of his early life are available. He once stayed at Gijjhakūṭa, dangerously ill and suffering much pain. He was visited by Sāriputta and Mahā Cunda, and when they discovered that he contemplated suicide, they tried to deter him, promising to provide him with all necessaries and to wait on him themselves. Finding him quite determined, Sāriputta discussed with him the Buddha’s teachings and then left him. Soon afterwards Channa committed suicide by cutting his throat. When this was reported to the Buddha, he explained that no blame was attached to Channa, for he was an arahant at the moment of death.¹

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¹ M. iii. 263 ff.; S. iv. 55 ff.

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Buddhaghosa explains² that after cutting his throat, Channa, feeling the fear of death, suddenly realised that he was yet a puthujjana. This thought so filled him with anguish that he put forth special effort, and by developing insight became an arahant.

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² MA. ii. 1012 f.; SA. iii. 12 f.

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Channa had friends and relations in the Vajjian village of Pubbavijjhana (*v.l.* Pubbavajira), and came himself from there. *v.l.* Chandaka.

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3. Channa.—Gotama’s charioteer and companion, born on the same day as Gotama.¹ When Gotama left household life, Channa rode with him on the horse Kanthaka as far as the river Anomā. There Gotama gave him his ornaments and bade him take Kanthaka back to his father’s palace.² When, however, Kanthaka died of a broken heart, Channa’s grief was great, for he had suffered a double loss. It is said that he begged for leave to join Gotama as a recluse, but this leave was refused.³ He therefore returned to Kapilavatthu, but when the Buddha visited his Sakyan kinsfolk, Channa joined the Order. Because of his great affection for the Buddha, however, egotistical pride in “ our Buddha, our Doctrine ” arose in him and he could not conquer this fondness nor fulfil his duties as a bhikkhu.⁴

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¹ J. i. 54; Mtu. ii. 156, 164, 189, 233; iii. 91, 262; BuA. 233; SA. ii. 231; DhsA. 34. ThagA. (i. 155) says he was the son of a servant woman of Suddhodana.

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² A thūpa was later erected on the spot where Channa turned back; Dvy. 391.

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³ J. i. 64 f.

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⁴ ThagA. i. 155; his verse (No. 69) quoted in Thag. does not, however, refer to any such remissness on his part.

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Once, when in the Ghositārāma in Kosambī, Channa committed a fault but was not willing to acknowledge it. When the matter was reported to the Buddha, he decreed that the ukkhepaniya-kamma be carried out against him, forbidding him to eat or dwell with the Saṅgha. He therefore changed his residence, but was everywhere “boycotted,” and returned to Kosambī subdued and asking for reprieve, which was granted to him.⁵ Later, in a dispute between the monks and the nuns, he deliberately sided with the latter; this was considered so perverse and so lacking in proper *esprit de corps*, that the Buddha decreed on him the carrying out of the Brahma-daṇḍa whereby all monks were forbidden to have anything whatsoever to do with him. This was the last disciplinary act of the Buddha, and the carrying out thereof was entrusted to Ānanda.⁶ When Ānanda visited Channa at the Ghositārāma and pronounced on him the penalty, even his proud and independent spirit was tamed; he became humble, his eyes were opened, and dwelling apart, earnest and zealous, he became one of the arahants, upon which the penalty automatically lapsed.⁷ In the past, Channa met Siddhattha Buddha going towards a tree, and being pleased with him, spread for him a soft carpet of leaves round which he spread flowers. Five kappas ago he became king seven times, under the name of Tiṇasanthāraka.⁸

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⁵ Vin. ii. 23 ff. His obstinacy and perverseness are again mentioned elsewhere—e.g., Vin. iv. 35, 113, 141. A patron of his once erected a vihāra for him, but he so thatched and decked it that it fell down. In trying to repair it he damaged a brahmin's barley field (Vin. iii. 47). See also Vin. iii. 155 f., 177.

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⁶ D. ii. 154. It would, however, appear from DhA. ii. 110 that the Brahma-daṇḍa was inflicted on Channa for his having repeatedly reviled Sāriputta and Moggallāna in spite of the Buddha's warning. In this version other details also vary.

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⁷ Vin. ii. 292.

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⁸ ThagA. i. 155.

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He is probably identical with Senāsanadāyaka of the Apadāna.⁹

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⁹ i. 137.

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Channa is identified with the hunter in the Suvaṇṇamiga (III. 187), the Gijjha (III. 332), the Rohantamiga (IV. 423), the Cūḷahamsa (V. 354), and the Mahāhamsa (V. 382) Jātakas, with the wrestler in the Sālikedāra Jātaka (IV. 282) and with Cetaputta in the Vessantara Jātaka (VI. 593). See also Channa Sutta (1) below.

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Channa Vagga.—The Ninth chapter of the Saḷāyatana Saṃyutta.¹ 1. Channa Sutta.—Records the visit of Channa paribbājaka to Ānanda, at Sāvatthi. He asks Ānanda why the Buddha preaches the abandonment of rāga, dosa, moha; Ānanda explains and Channa goes away satisfied.¹

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¹ S. iv. 53-70.

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¹ A. i. 215 f.

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2. Channa Sutta.—Channa Thera goes from cell to cell in the monastery at Isipatana, asking the Elders to teach him the Dhamma. Finding that their teachings do not help him in getting rid of craving, he visits Ānanda at the Ghositārāma. Ānanda praises Channa for his new-found humility, and repeats to him a sermon which he (Ānanda) had heard the Buddha preach to the monk Kacchānagotta, dealing with the paṭiccasamuppāda. Channa expresses his delight with the exposition of Ānanda.¹ The Commentary² says that this account refers to Channa, the companion of the Buddha. After the infliction on him of the Brahmadanda, he was greatly affected, and wandered from place to place. In the course of these wanderings he came to Benares.

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¹ S. iii. 132 ff.

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² SA. ii. 231 f.

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3. Channa Sutta.—Records the incidents in connection with the suicide of Channa Thera (Channa 2).¹

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¹ S. iv. 55 f.; SA. iii. 12; cf. M. iii. 263 ff.

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Channapatha-pañha.—The section of the Mahāummagga Jātaka which tells of Mahosadha's first meeting with Amarādevī and the riddle in which she indicated the way to her house.¹ It is sometimes called the Amarādevī-pañha.²

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¹ J. vi. 363-5.

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² J. i. 424.

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Channā.—A nun, mentioned as being specially proficient in the Vinaya.¹ v.l. Chandā.

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¹ Dpv. xviii. 29.

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Channāgarikā.—A secondary division of the Vajjiputtakas.¹

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¹ Mhv. v. 7; Dpv. v. 46; Mbv. 97.

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Channovāda Sutta.—Records the same incidents as Channa Sutta (3).¹

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¹ M. iii. 263 ff.

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Chapaṭa.—See Saddhammajotipāla.

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**Chapāṇa Sutta.**—If a man were to catch six animals—a snake, a crocodile, a bird, a dog, a jackal and a monkey—and tether them with ropes, they would struggle to be free and to make off, each to his own range or pasture. So do a man’s six senses. If the animals are strongly tethered, they will, with time, grow weary and rest. So will the six senses if one practises attention to the body.¹

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¹ S. iv. 197; *cp.* Vsm. 484.

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**Chappaccayadīpanī.**—A work on Pāli prosody by **Suddhammāṇāṇa.**¹

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¹ Bode, *op. cit.*, 26.

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**Chaphassāyatanika Sutta.**—A group of three suttas concerning the sixfold sphere of contact.¹

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¹ S. iv. 43 f.

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**Chabbaggiyā.**—A group of monks, contemporary with the Buddha, frequently mentioned as being guilty of various Vinaya offences.¹

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¹ Vin. i. 84 f., 104, 106, 111, 113, 114, 138, 160, 170, 185, 189, 192, 194, 203 f., 216, 285, 306, 316; ii. 73, 105 ff., 145 ff., 213 ff., 241, 262, etc.: J. i. 191, 217, 360; iii. 149; DhA. iii. 48 f., 330, 382.

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Six monks—**Assaji, Punabbasu, Paṇḍuka, Lohitaka, Mettiya** and **Bhum-maja**—were their leaders, hence their name.

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There were also nuns in their following, who likewise violated the Vinaya rules in various ways.²

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² Vin. ii. 262, 266, 269, 271, 276.

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It is said that Assaji and Punabbasu had their headquarters at **Kīṭāgiri**, Mettiya and Bhummaja(ka) at **Rājagaha** and Paṇḍuka and Lohitaka at **Jetavana.**³

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³ J. ii, 387.

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According to the Samantapāsādikā⁴ they were all of **Sāvatthi** and all originally acquainted. Finding a living hard to obtain, they entered the Order under the two Chief Disciples. They decided among themselves that it was unwise for them all to live in the same place, and they therefore divided into three groups as mentioned above. Each group had five hundred monks attached to it. Of the three groups, the followers of Paṇḍuka and Lohitaka were the most virtuous. They remained near the Buddha, accompanying him on his tours. They did not, like the others, transgress Vinaya rules.

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⁴ iii. 613 f.

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**Chabbisodhana Sutta.**—On the sixfold scrutiny by which a monk can know whether he is justified in saying that for him rebirth is no more, that his heart has been absolutely delivered from the āsavas.¹

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¹ M. iii. 29-37.

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**Chabbyāputtā.**—A royal clan of Nāgas.¹

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¹ Vin. ii. 110; J. ii. 145; A. ii. 72.

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**Chambhī.**—A brahmin, chaplain of Mahācūḷani. He conspired with queen Taḷatā and, having poisoned Mahācūḷani, became king in his place. Later, fearing for his life, he wished to kill the king's son, Cūḷani, but Taḷatā (q.v.), by means of a ruse, saved the boy's life.¹

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¹ J. vi. 470 f.

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**Challūra.**—A tank built by King Mahāsena.¹

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¹ Mhv. xxxvii. 47.

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**Chalaṅga.**—A brahmin of Haṃsavatī. He had one thousand eight hundred pupils with whose assistance he built a bridge over the Bhagīrathī for the Buddha Padumuttara and his disciples. He was a previous birth of Dhotaka Thera.¹

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¹ Ap. ii. 344.

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**Chalaṅgakumāra.**—A general sent by the king of Benares to instruct Eḷakamāra in the art of war; afterwards he became Eḷakamāra's commander-in-chief. Eḷakamāra's wife misconducted herself with Chalaṅgakumāra and also with his attendant Dhanantevāsī. Kuṇāla said it was he who was Chalaṅgakumāra and that, therefore, he was an incarnation of the Buddha.¹

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¹ J. v. 425, 430.

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**Chaḷabhijātiya Sutta.**—On the six breeds declared by Pūraṇa Kassapa—black, blue, red, yellow, white and purest white—and the six corresponding breeds declared by the Buddha.¹

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¹ A. iii. 383 f.; cp. DA. i. 162; S. iii. 210; D. iii. 250 f.

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**Chalindriya Vagga.**—The third chapter of the Indriya Saṃyutta.¹

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¹ S. v. 203 ff.

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**Chavaka Jātaka** (No. 309).—The Bodhisatta was once born as a caṇḍāla. His wife, being with child, yearned to eat a mango, and he went by night to the king's garden to try and get one. But day broke before he could escape and he remained perched in the tree. While he was there, the king came with his chaplain and, sitting on a high seat at the foot of the tree, learnt the Law from the chaplain, who occupied a low seat. The Bodhisatta climbed down from the tree and pointed out to them their error. The king, being very pleased, made him ruler of the city by night and placed round his neck the garland of red flowers which he himself was wearing. Hence the custom of the lords of the city to wear a wreath of red flowers.

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The story was related in reference to the Chabbaggiya monks, who preached the Doctrine to those who sat on a higher seat than they themselves.¹

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¹ J. iii. 27 ff.

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Chavālāta Sutta.—Some people are bent neither on their own profit nor on that of others, some only on another's profit, some only on their own, and yet others on the profit of both themselves and others. He who belongs to the first class is like a firebrand from a funeral pyre, blazing at both ends, smeared with dung, useless for any purpose.¹

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¹ A. ii. 95.

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Chavasīsa.—A charm which gave the power of saying where a dead person was born, by tapping on his skull with one's finger-nail, even three years after death. Vaṅgīsa knew the charm.¹

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¹ ThagA. ii. 192; AA. i. 150, *cp.* Migasira.

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Chavi Sutta.—Dire are gains, favours and flattery; they cut the skin, the flesh, right down to the marrow.¹

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¹ S. ii. 237.

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Chātapabbata.—A mountain, slightly over two yojanas to the south-east of Anurādhapura. At the foot was a bamboo-grove in which grew three bamboo-stems, each being a waggon-pole in girth—known as latāyaṭṭhi, kusumayaṭṭhi and sukunayaṭṭhi—because of Devānaṃpiyatissa's good fortune.¹ Saddhātissa afterwards built a vihāra there, called the Chātavihāra.² The Aṅguttara Commentary³ has a reference to a novice dwelling in Chātapabbata who came to grief after hearing a woman's voice.

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¹ Mhv. xi. 10; Dpv. xi. 15, 19; Sp. i. 74. For an explanation of these yaṭṭhis see IHQ. vi. 571 ff.

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² MṬ. 300.

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³ i. 15.

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Chāva.—See Upaka Ājīvaka.

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1. Chiggala Sutta.—Once, at the Kūṭagārasālā in Vesāli, Ānanda saw Licchavi youths practising archery, shooting through even a small keyhole (chiggala) without a miss. He reported this to the Buddha, who remarked that those who penetrate the meaning of dukkha, etc., do a far more difficult thing.¹

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¹ S. v. 453 f.

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2. Chiggala Sutta.—It is more probable that a blind turtle, rising to the surface only once in a hundred years, should put his neck through a yoke (chiggala) with a single hole, floating about in the ocean, than that a fool who has gone to the Downfall should become a man again.¹

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¹ S. v. 455; *cp.* M. iii. 169; Thig. 500.

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3. Chiggala Sutta.—Similar to 2. It is more probable that a turtle, etc. . . , than that one should get birth in a human form, or that a Tathāgata should arise in the world, or that the Dhamma and Vinaya proclaimed by a Tathāgata should be shown in the world. See also Tālacchiggala Sutta.¹

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¹ S. v. 456.

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Chindi Sutta.—Devadatta brought schism into the Order because his heart was possessed by gains, flattery, etc.¹

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¹ S. ii. 239.

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Cheta Sutta.—See Kassapagotta Sutta.

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Chetvā Vagga.—The eighth chapter of the Devatā Saṃyutta.¹ *v.l.* Jhatvā.²

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¹ S. i. 41 ff.

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² On the title of the sutta see KS. i. 58, n. 1.

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Chetvā Sutta.—One must destroy anger in order to be happy.¹ *v.l.* Jhatvā. The sutta is repeated under the same name in S. i. 237. It appears again under the names of Māgha (S. i. 46) and Dhānañjānī (S. i. 160).

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¹ S. i. 41.

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