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Dictionary of Pali Proper Names v1.c23: D

Dictionary of Pāli Proper Names v1.c23

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English

D

v1.c23.1

Dakapāsāṇa-vihāra.—A monastery in West Ceylon built by Mahallaka-Nāga.¹

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¹ Mhv. xxxv. 124.

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Dakarakkhasa Jātaka (No. 517).—No story is related, but the reader is referred to the Mahāummagga Jātaka for details.¹ The reference is evidently to the Dakarakkhasapañha (q.v.).

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¹ J. v. 75.

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Dakarakkhasapañha.—At the suggestion of Mahosadha the ascetic Bherī asks King Cūlanī what he would do if he were voyaging on the ocean with his mother, wife, brother, friend, chaplain, and Mahosadha, and a water-demon, seeking human sacrifice, were to seize the ship. The king answered that he would sacrifice all but the last, in the order given, and then himself, but that Mahosadha should not be sacrificed. Bherī persuaded the king to make this declaration in public, so that Mahosadha’s glory might be spread far and wide.¹

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¹ J. vi. 469 ff., 477, 478.

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Dakkhiṇagiri.—See Dakkhiṇāgiri.

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Dakkhiṇajanapada.—See Dakkhiṇāpatha.

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Dakkhiṇadesa.—A province of Ceylon, the territory west of the mountains and reaching up to the sea. It was so called from the relation of its position to that of Anurādhapura. At one time it was united with the Malayaraṭṭha and formed part of the territory governed by the king’s second son.¹ Later,² it seems to have become the special province of the heir-apparent. It is also referred to as Dakkhiṇapassa³ and Dakkhiṇabhāga.⁴ Among the strongholds of Dakkhiṇadesa are mentioned Muhunnaru, Badalatthala, Vāpiṇagara, Buddhagāma, Tilagulla, Mahāgalla and Maṇḍagalla,⁵ and among its villages, Puṅkhagāma⁶ and Bodhisenapabbata.⁷

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¹ E.g., Cv. xli. 35; but see Cv. Trs. i. 54, n. 4.

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² E.g., Cv. xliii. 8; xliv. 84; lxv. 23; lxviii. 33; li. 12, etc.

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³ E.g., ibid., lviii. 41.

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⁴ Ibid., passim.

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⁵ Ibid., lviii. 42.

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⁶ Ibid., lxi. 26.

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⁷ Ibid., 33.

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Dakkhiṇamalayajanapada.—The mountainous country in South Ceylon, difficult of access and providing only a hard living.¹

v1.c23.18

¹ AA. i. 52.

v1.c23.19

Dakkhiṇamūla.—A monastery, perhaps identical with the Dakkhiṇa-vihāra. There Vohārika-Tissa erected a parasol over the thūpa.¹ The Mahāvaṃsa Ṭīkā² calls it the Dakkhiṇamūlavāsa.

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¹ Mhv. xxxvi. 33.

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² p. 662.

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Dakkhiṇamūlavāsa.—See Dakkhiṇamūla.

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Dakkhiṇa-vihāra.—A monastery built by Uttiya, a general of Vaṭṭagāmaṇi-Abhaya, to the south of Anurādhapura.¹ It was originally inhabited by monks from the Abhayagiri-vihāra, but later there was a schism by the Dakkhiṇavihārakā, as the monks of the Dakkhiṇa-vihāra were called.² Amaṇḍagāmaṇi-Abhaya built for the monastery the Mahāgāmeṇḍi-tank,³ while Kaṇiṭṭhatissaka added a mantling to the thūpa and built a refectory on some land on the boundary of the Mahāmeghavana; he also constructed a road to the vihāra, and moved on to one side the wall of the Mahāvihāra in order to do this.⁴ Vohāraka-Tissa erected a wall round the monastery⁵ and Goṭhābhaya restored the uposatha hall.⁶ The thera Tissa, for whom Mahāsena built the Jetavana-vihāra, was an incumbent of Dakkhiṇa-vihāra, in this context called Dakkhiṇārāma.⁷ Aggabodhi I. erected a splendid pāsāda in the vihāra.⁸

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¹ Mhv. xxxiii. 88; Dpv. xix. 19.

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² Mhv. xxxiii. 98.

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³ Ibid., xxxv. 5.

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⁴ Mhv. xxxvi. 12 f.

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⁵ Ibid., vs. 35.

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⁶ Ibid., vs. 107.

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⁷ Ibid., xxxvii. 32.

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⁸ Cv. xlii. 14.

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The vihāra is generally identified with what is now known as Eḷāra’s tomb.⁹

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⁹ But see Cv. Trs. i. 66, n. 3.

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Dakkhiṇā Sutta.—The four purities in gifts (dakkhiṇā-visuddhi), depending on whether giver and receiver are both virtuous, or whether only one of them.¹ It was probably also called the Dakkhiṇā Visuddhi Sutta.²

v1.c23.35

¹ A. ii. 80 f.; cp. M. iii. 256 f.

v1.c23.36

² KhpA. 222.

v1.c23.37

Dakkhiṇāgiri (v.l. Dakkhiṇagiri).—A janapada (district) in India, the capital of which was Ujjeni, and over which Asoka ruled as Viceroy. It also contained the city of Vedisā.¹

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¹ Sp. i. 70; Mhv. xiii. 5.

v1.c23.39

Dakkhiṇāgiri lay to the south of Rājagaha, beyond the hills that surrounded the city—hence its name.² In the district was the brahmin village of Ekanālā.³ The road from Sāvatthi to Rājagaha lay through Dakkhiṇāgiri, and the Buddha traversed it in the course of his periodical tours through Magadha, residing in the Dakkhiṇāgiri-vihāra in Ekanālā.⁴ It was during one of these tours that he converted Kasī-Bhāradvāja and Dhammasava (q.v.) and his father. On another of these occasions the Buddha saw the Magadhakhetta, which gave him the idea of designing the robe of a monk to resemble a field.⁵ Ānanda is also said to have travelled through Dakkhiṇāgiri, gathering a large number of young men into the Order, who, however, do not appear to have been very serious in their intentions, as their behaviour earned for Ānanda the censure of Mahā Kassapa.⁶ Later, we find Puṇṇa with a large following in Dakkhiṇāgiri refusing to join in the findings of the Rājagaha Council, and preferring to follow the Dhamma according to his own lights.⁷

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² SNA. i. 136; MA. ii. 795; SA. i. 188.

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³ SN., p. 13.

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⁴ S. i. 172; SA. ii. 133; Vin. i. 80.

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⁵ Vin. i. 287.

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⁶ S. ii. 217 f.

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⁷ Vin. ii. 289.

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Dakkhiṇāgiri was the residence of Nandamātā of Veḷukaṇṭaka and she was visited both by Sāriputta and by Moggallāna during a tour in the district.⁸ In Dakkhiṇāgiri, Sāriputta heard the lack of zeal of Dhānañjāni.⁹ The Ārāmadūsa Jātaka (q.v.) was preached in Dakkhiṇāgiri.

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⁸ A. iv. 64.

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⁹ M. ii. 185; see J. i. 224 for another incident connected with Sāriputta's tour.

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The Dakkhiṇāgiri-vihāra was, for a long time, a great monastic centre, and at the foundation of the Mahā Thūpa there were present from there forty thousand monks led by Mahā Saṅgharakkhita.¹⁰

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¹⁰ Mhv. xxix. 35.

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1. Dakkhiṇāgiri-vihāra.—See Dakkhiṇāgiri.

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2. Dakkhiṇāgiri-vihāra.—A monastery built by Saddhātissa in Ceylon.¹ It was restored by Dhātusena,² and Kassapa V. granted a village for its maintenance.³ It is probably identical with the Dakkhiṇāgiridaḷha-vihāra, in which Aggabodhi I. erected an assembly-hall.⁴ It has sometimes been identified with the present Mulkirigala-vihāra.⁵

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¹ Mhv. xxxiii. 7.

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² Cv. xxxviii. 46.

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³ Ibid., lii. 60.

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⁴ Ibid., xlii. 27.

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⁵ Cv. Trs. i. 33, n. 3.

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It was once the residence of Appihā-Sāmaṇera⁶ and of Kāḷa Buddharakkhita.⁷

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⁶ MT. 552.

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⁷ MA. i. 469.

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Dakkhiṇāpatha (Dakkhiṇāpatha).—In the old Pāli literature the name Dakkhiṇāpatha would seem to indicate only a remote settlement or colony on the banks of the Godāvarī. Thus, we are told that Bāvarī had his hermitage in Dakkhiṇāpatha territory, midway between the kingdoms of Assaka and Aḷaka.¹ Elsewhere² the name is coupled with Avanti as Avantidakkhiṇāpatha and seems to refer, but more vaguely, to the same limited district.

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¹ SN., vs. 976.

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² Vin. i. 195, 196; ii. 298. In J. v. 133, however, Avanti is spoken of as a part of Dakkhiṇāpatha (Dakkhiṇāpathe Avanti-rattha), but see J. iii. 463, where Avantidakkhiṇāpatha is spoken of.

v1.c23.64

The Sutta Nipāta Commentary³ seems to explain Dakkhiṇāpatha as the road leading to the Dakkhiṇajanapada, while the Sumaṅgala-Vilāsinī⁴ takes Dakkhiṇāpatha to be synonymous with Dakkhiṇajanapada and says that it was the district (janapada) south of the Ganges (Gaṅgāya dakkhiṇato pākaṭajanapadam).

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³ ii. 580.

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⁴ DA. i. 265.

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It is clear that, in the earlier literature at any rate, the word did not mean the whole country comprised in the modern word Dekkhan. It is possible that Dakkhiṇāpatha was originally the name of the road which led southwards—the Aryan settlement at the end of the road, on the banks of the Godāvarī being also called by the same name—and that later the road lent its name to the whole region through which it passed.⁵ In the Petavatthu Commentary⁶ the Damiḷa country (Damiḷavisaya) is included in the Dakkhiṇāpatha. The Dakkhiṇāpatha is famous in literature as the birthplace of strong bullocks.⁷ It held also a large number of ascetics,⁸ and in the “southern districts” (Dakkhiṇesu janapadesu) people celebrated a feast called Dharaṇa.⁹ See Dharaṇa Sutta.

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⁵ For a detailed description see Law: Geog. of Early Buddhism, pp. 60 ff.

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⁶ PvA., p. 133.

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⁷ DhSA. 141; NidA. 16; DhA. iii. 248, etc.

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⁸ DA. i. 265.

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⁹ A. v. 216.

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Dakkhiṇārāma.—See Dakkhiṇa-vihāra.

v1.c23.74

Dakkhiṇāvibhaṅga Sutta.—Once, when the Buddha was staying at the Nigrodhārāma in Kapilavatthu, Pajāpati Gotamī offered him two lengths of cloth woven by herself on her own loom. The Buddha asked her to present her gift to the Confraternity of monks rather than to him, for she would thereby gain greater merit. He then proceeded to describe the different kinds of recipients of gifts, the different kinds of givers and the degrees of purity in gifts.¹

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¹ M. iii. 253 ff.

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The sutta is found word for word in the Sūtrālaṅkāra² and is often quoted.³

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² Sylvan Levi: JA. 1908, xx. 99.

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³ E.g., Mil. 258; MA. i. 152; also included in anthologies—e.g., the Sutta-Saṅgaha.

v1.c23.79

Dakkhiṇāvisuddhi Sutta.—See Dakkhiṇa Sutta.

v1.c23.80

Daṭṭhabba Sutta.—The five powers—of faith, energy, mindfulness, concentration, and insight—and where they are to be seen.¹

v1.c23.81

¹ A. iii. 12; S. v. 196.

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“Daṭṭhabbena” Sutta.—He who regards pleasant feelings as ill, painful feelings as a barb, and neutral feelings as impermanence, such a one is called “rightly seeing.”¹

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¹ S. iv. 207.

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Daṇḍa Vagga.—The tenth chapter of the Dhammapada.

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**Daṇḍa Sutta.**—Incalculable is the beginning of *saṃsāra*, not revealed; just as none knows how a stick thrown up into the air will fall, whether on its side, its tip, its butt-end, etc.¹

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¹ S. ii. 184.

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**Daṇḍaka Sutta.**—A stick thrown into the air may fall in different ways; even so, beings fettered by craving pass from this world to the next and return again, because they fail to see the Four Noble Truths.¹

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¹ S. v. 469.

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**Daṇḍakappaka.**—A township of the Kosalans near the **Aciravatī**; it was visited by the Buddha during a tour in Kosala. There he preached the **Udāna Sutta** in answer to a question by **Ānanda**, as to how the Buddha knew of the unregenerate wickedness of **Devadatta**.¹

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¹ A. iii. 402.

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**Daṇḍakahiraññapabbata.**—A golden mountain in the **Himālaya**. The Bodhisatta was once born there as a golden peacock.¹ For details see the **Mora Jātaka**.

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¹ J. ii. 33, 36, 38.

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**Daṇḍakārañña.** The forest which overgrew **Kaliṅga** when it was laid waste through the wickedness of King **Daṇḍakī** (*q.v.*).¹ It was on the banks of the **Godāvarī** and, with the **Viñjhāṭavi**, separated the **Majjhima-desa** from the **Dakkhiṇāpatha**. It probably comprised all the forests from Bundelkhand to the river **Kṛṣṇā**.

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¹ M. i. 378; Mil. 130.

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**Daṇḍakī.**—King of **Kumbhavatī** in **Kaliṅga**.¹ **Kisavaccha** (*q.v.*), pupil of **Sarabhaṅga**, desiring solitude, lived in the royal park near the city, and was ill-treated by **Daṇḍakī** and his army while on their way to quell a rebellion, they being under the impression that insult inflicted on **Kisavaccha** would bring them luck. As a result the gods were greatly incensed and destroyed the king and his country, only three people escaping death: **Kisavaccha**, the commander-in-chief, who was a pious follower of **Kisavaccha**, and a man named **Rāma**, who had come from Benares to **Kumbhavatī**. The last named was saved from destruction owing to his care for his parents. The forest which grew on the desolate land came to be called **Daṇḍakārañña**.¹

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¹ M. i. 378; MA. ii. 599 ff.; J. iii. 463; v. 133 ff.; 267; Mtu. iii. 363 ff.

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Daṇḍadāyaka Thera.—An arahant. Ninety-four kappas ago he presented to the Order a walking-stick (ālambana) made from a forest bamboo-tree.¹ He is probably identical with Kumāputtasahāya.²

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¹ Ap. i. 283; repeated at ii. 456.

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² ThagA. i. 103.

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Daṇḍanāyakabhātaro.—Two brothers, Kitti and Saṅkhadhātu, generals of Parakkamabāhu I. Kitti was made chief of the Kesadhātus and Saṅkhadhātu was made a Nagaragalla. These honours won from them their allegiance to the king. They took an active part in Parakkamabāhu's campaign against Gajabāhu¹ and also in his wars waged for the unification of the country.²

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¹ Cv. lxx. 279, 284, 293, 301.

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² Ibid., lxxii. 36, 162, 222, 272; lxxv. 181.

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Daṇḍapāṇi.—A Sakyan of Kapilavatthu, son of Añjana and Yasodharā. His brother was Suppabuddha and his sisters Māyā and Pajāpatī. He was the Buddha's maternal uncle.¹ He was born in Devadaha.² According to northern sources³ Prince Siddhattha's wife was Daṇḍapāṇi's daughter. It is recorded⁴ that Daṇḍapāṇi once met the Buddha in Kapilavatthu and questioned him on his teachings. The Buddha explained them to him, but he was not satisfied, and went away "shaking his head, wagging his tongue, with his brow puckered into three wrinkles."

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¹ Mhv. ii. 19.

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² MṬ. 137.

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³ E.g., Rockhill: p. 20.

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⁴ M. i. 108.

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Buddhaghosa says⁵ he received his name from the fact of his always being seen with a golden walking-stick and that he was a follower of Devadatta.

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⁵ MA. i. 298.

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Daṇḍasena.—A king of seventy-four kappas ago, a previous birth of Asanabodhiya.¹

v1.c23.111

¹ Ap. i. 111.

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Daṇḍissara.—A special grant given by kings to mendicant artists. It is first heard of in the time of Kassapa IV.,¹ and seems to have been kept up by Sena III.² and Vijayabāhu I.³

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¹ Cv. lii. 3.

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² Ibid., liii. 30.

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³ Ibid., lx. 22.

v1.c23.116

1. Datta.—A chieftain of Dhanapiṭṭhi, placed on the throne of Ceylon by Potthakuṭṭha. He reigned for only two years (674–76). Among his works of piety was a vihāra at Dhanapiṭṭhi.¹ 2. **Datta.**—A gate-keeper, father of King Subha.¹

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¹ Cv. xlvi. 41 ff.

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¹ Mhv. xxxv. 51.

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3. **Datta.**—See **Bhūridatta**, **Mantidatta**, and **Gaṅgātiriya**. Datta is given as an example of a very common name.¹

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¹ *E.g.*, DA. i. 289; AA. i. 410, etc.

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**Dattā.**—A granddaughter of **Visākhā**, being her son’s daughter. She died young, and her mother, full of grief, was comforted by the Buddha.¹

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¹ DhA. iii. 278.

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**Dattābhaya.**—A monk, elder brother of the Catunikāyika Thera of **Kolita-vihāra**. Abhaya lived in **Potaliya-vihāra** and once, when ill, sent for his brother and asked for a formula of meditation easy to practise. The latter suggested meditation on food, and Dattābhaya became an arahant.¹ He is described as strong in appetites and dislikes, but intelligent and keen in understanding.²

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¹ AA. i. 343.

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² MA. ii. 527; DhSA. 268.

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**Daddabha Jātaka** (No. 322).—Once a timid hare lying at the foot of a *vilva* tree heard a *vilva* fruit fall on a palm-leaf and, imagining that the world was collapsing, started to run. Other animals, alarmed by the sight, ran also until all the beasts of the forest were in headlong flight. The Bodhisatta, born as a lion, heard their story and calmed their fears. The story was related in reference to a question asked of the Buddha by some monks, as to various austerities practised by ascetics.¹

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¹ J. iii. 74 ff. The Jātaka is quoted at MA. i. 313 f.

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1. **Daddara** (**Daddarapabbata**).—A mountain in **Himavā**¹; it is the same as the **Rajatapabbata** (*q.v.*), which was called Daddara on account of the thunder playing round it.

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¹ J. ii. 8, 67; iii. 16; Ap. ii. 536.

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2. **Daddara** (**Daddaranāgabhavana**).—An abode of the Nāgas at the foot of the **Daddara** mountain.¹

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¹ J. iii. 16.

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3. **Daddara** (**Daddarapura**).—A city founded by the fifth son of King **Upacara** on a spot where two mountains rubbing together made the sound *daddara*.¹ 4. Daddara.—See Mahādaddara.

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¹ J. iii. 461.

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1. Daddara Jātaka (No. 172).—Once the Bodhisatta was a lion and dwelt with his retinue in Rajataguhā, while in a neighbouring cave lived a jackal. One day, when the lions were roaring and playing about, the jackal tried to imitate them and the lions became silent for very shame.

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The story was told in reference to Kokālika who, trying to imitate the eloquence of the learned monks of Manosilā, failed miserably. The jackal is identified with Kokālika.¹

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¹ J. ii. 65 ff.

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2. Daddara Jātaka (No. 304).—Once the Bodhisatta was born among the Nāgas in Daddarapabbata. He was called Mahādaddara, his father being Sūradaddara and his brother Culladaddara. Culladaddara was passionate and cruel and teased the Nāga maidens; the king wished to expel him, but he was saved by Mahādaddara. But at last the king was very angry and sent them both for three years to Benares. There the boys ill-treated them, but when Culladaddara tried to kill them his brother urged him to practise patience.

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The story was related in reference to a choleric monk who is identified with Culladaddara.¹

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¹ J. iii. 15 ff.

v1.c23.140

Dadhimāla (Dadhimāli).—A sea, so called because it gleams like milk or curds. One of the seas mentioned in the Suppāraka Jātaka.¹

v1.c23.141

¹ J. iv. 140.

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Dadhimukha.—A Yakkha chieftain who should be invoked by disciples of the Buddha in times of need.¹

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¹ D. iii. 205.

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Dadhivāhana.—King of Benares. See the Dadhivāhana Jātaka.

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Dadhivāhana Jātaka (No. 186).—Once four brothers of Kāsī became ascetics in the Himālayas. The eldest died and was born as Sakka; he visited the others, and gave them, respectively, a magic razor-axe, which could be used as razor or axe; a drum, one side of which drove away elephants, while the other made friends of them; and a bowl from which a stream of curd flowed at its possessor's will. In a beautiful island far away lived a wild boar who owned a gem which enabled its possessor to travel through the air. A shipwrecked sailor from Kāsi stole this while the boar slept, and, with it, travelled to the Himālaya. There he saw the ascetics, and, in exchange for the gem, obtained from them their magic possessions, afterwards returning and killing them, so that he regained the gem. He then went to Benares and took possession of the throne, becoming known as King Dadhivāhana, because he destroyed his enemies by drowning them in a river of curds. In his garden grew a mango tree, sprung from a mango which had floated down from Lake Kaṇṇamuṇḍa. He sent fruits from this tree as presents to the neighbouring kings, but always pricked the mango stone with a thorn so that it should not bear fruit. Once, an offended king sent to Dadhivāhana a gardener whom he had bribed to destroy the flavour of the mangoes. The king gave him employment, but the gardener, by growing bitter creepers round the mango tree, destroyed the flavour of the fruit. The Bodhisatta, who was the king's councillor, discovered the plot and had the creepers uprooted.

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The story was related to illustrate the effects of evil association.¹

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¹ J. ii. 101-6.

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Danu.—Mother of the Asuras, who are, therefore, called Dānava.¹

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¹ Abhidhānappadīpikā, p. 14.

v1.c23.150

Dantakumāra.—Son of the king of Ujjeni. He came to Dantapura to worship the Tooth Relic and, while there, married Hemamālā, Guhasīva's daughter. He brought the Tooth Relic to Ceylon in the reign of Siri Meghavaṇṇa.¹

v1.c23.151

¹ Dāṭhāvamsa iv. 7 ff.

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Dantageha (*v.l.* Dantaroha).—A nunnery founded by Kuṭakaṇṇa-tissa for his mother. She entered the Order, after having just cleaned her teeth—hence the name.¹

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¹ Mhv. xxxiv. 36; MT. 628.

v1.c23.154

Dantadhātuppakaraṇa.—See Dantadhātubodhivamsa.

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Dantadhātubodhivamsa.—A work ascribed to Buddhadatta, author of the Jinālaṅkāra.¹ The Gandhavamsa² mentions a Dantadhātuppakaraṇa as the work of Dhammakitti. The reference is evidently to the Dāṭhāvamsa by that author.

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¹ Buddhaghosuppati, pp. 49-51.

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² pp. 62, 65, 72, 75.

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**Dantapura.**—Capital of the Kalinga country, reigned over by King Sattabhu, contemporary with Reṇu.¹ Other kings mentioned are Nālikīra² and Karaṇḍu.³ The city is mentioned also in the Kurudhamma Jātaka,⁴ the Cullakāliṅga Jātaka, and the Kāliṅgabodhi Jātaka (*q.v.*). The left eye-tooth of the Buddha was in Dantapura until taken to Ceylon by Dantakumāra. It had been handed over by Khema Thera⁵ to Brahmadatta, king of Dantapura.

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¹ D. ii. 235 f.

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² J. v. 144.

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³ J. iii. 376 ff.

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⁴ Also DhA. iv. 89; see also Mtu. iii 361, 364.

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⁵ Dāṭhavaṃsa ii. 52, 57; for its identification see CAGI. 593.

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**Dantabhumi Sutta.**—Jayasena visits the novice Aciravata at the Forest Hut in Veḷuvana and asks him to explain how a monk whose life is strenuous and purged of self can find peace in his heart. At the end of Aciravata’s discourse, Jayasena leaves him, complaining that the matter is not at all clear to him. Aciravata mentions the matter to the Buddha, who says that Jayasena cannot understand such matters, being too fond of pleasure and undisciplined. He illustrates his meaning by various examples, one being a description of the catching and taming of a wild elephant.¹

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¹ M. iii. 128 ff.

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**Dantika.**—A district in South India where Laṅkāpura burnt twenty-seven villages.¹

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¹ Cv. lxxvi. 172.

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**Dantikā.**—An arahant Therī. She was daughter of the King of Kosala’s chaplain and was born in Sāvatthi. She joined the Order under Pajāpati Gotamī. One day, during her siesta on Gijjhakūṭa, she saw how a well-tamed elephant obeyed its master’s commands, and developing insight on this theme, she became an arahant.

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In the past she had been a kinnarī on the banks of the Candabhāgā, and having seen a Pacceka Buddha at the foot of a tree, she honoured him by offering flowers.¹

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¹ Thig. 48-50; ThigA. 51 f.

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**1. Dappula.**—Second son of Mahātissa and Saṅghasivā, his brothers being Aggabodhi and Maṇiakkhika. Among his sons was Mānavamma, and it was with his help that he became King Dappula I. on the death of Kassapa II. But he reigned in Anurādhapura for only seven days, after which Haṭṭhadāṭha (Dāṭhopatissa II.) captured the throne. Dappula thereupon retired to Rohaṇa and ruled as king there for three years (650-3 A.C.). His wife was the daughter of Silādātha (Silāmeghavaṇṇa).¹ Dappula was a very pious follower of the Buddha and erected many vihāras, repaired others, and made an image of Metteyya, fifteen cubits high.² He died from grief at the death of his son Mānavamma, who was killed by Hatthadātha.

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¹ Cv. xlv, 16-22, 36 ff., 51 ff.

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² For details of his doings see Cv. xli. 53 ff.

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2. Dappula.—Nephew of Aggabodhi VI. When Mahinda II. succeeded Aggabodhi VII. Dappula rose against him, but, in spite of several attempts, failed to overcome him. He thereupon retired to Rohaṇa where he ruled, having formed a treaty with Mahinda. Some time later, he made another attempt to win the throne and fough ta fierce battle at Mahāummāra, where he was defeated and forced to flee.¹

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¹ Cv. xlviii. 90, 98, 109, 122, 125, 131, 155 f.

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3. Dappula.—Younger brother of Aggabodhi VIII., whom he succeeded to the throne as Dappula II. (812-28 A.C.). He had a senāpati called Vajira and a daughter named Devā. His sister was married to Mahinda, ruler of Rohaṇa, and Dappula adopted Mahinda’s sons when they were driven away by their father. Dappula rebuilt the Hatthikucchi°, Vāhadīpa° and Lāvarāvapabbata-vihāras, and enlarged the Mahāpāli Hall, in addition to various other acts of piety.¹

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¹ Cv. xlix. 65.

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4. Dappula.—A nephew of King Dappula II. and brother of Kittagabodhi.¹

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¹ Cv. xlix. 72.

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5. Dappula.—Yuvarāja of Kassapa V., and afterwards his successor as Dappula III. He reigned for only seven months (in 923 A.C.).¹

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¹ Cv. lii. 42; liii. 1.

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6. Dappula.—Yuvarāja of Dappula III. and afterwards king, Dappula IV. (923-34 A.C.). During his reign the Paṇḍu king came to Ceylon to seek his help against the Coḷas. Dappula was willing to help him but was opposed by his mother. Dappula’s commander was Rakkhaka Ilaṅga, who built a dwelling called after the king.¹

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¹ Cv. liii. 4-12.

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Dappulapabbata.—A dwelling erected by Udaya I. (also probably called Dappula) in the Ambuyyāna-vihāra.¹ There is also mentioned a Dappula-pabbata-vihāra begun by one Mahādeva in the time of King Dappula (perhaps Dappula II.), and completed by Sena I.² There may have been two buildings of the same name.³

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¹ Cv. xlix. 30.

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² Ibid., l. 80.

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³ See Cv. Trs. i. 126, n. 1.

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Dabbapuppha Jātaka (No. 400).—There was once a jackal called Māyāvī. His wife had a longing to eat fresh fish, and while he was searching for it he saw two otters, Anutiracārī and Gambhīracārī, disputing as to the division of a rohita fish which they had caught between them. They appealed to Māyāvī to arbitrate, and he gave one the head, the other the tail, while he kept the middle portion for himself!

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The story was related in reference to Upananda, who is identified with the jackal. Two old monks had received as a gift two coarse cloaks and one fine blanket, and they appealed to him to divide the gifts. He gave them each a cloak and kept the blanket for himself.¹

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¹ J. iii. 332 ff.; the story is quoted at DhA. iii. 139 ff.

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Dabba-Mallaputta Thera.—An arahant. He was born at Anupiya in a family of the Mallas.¹ As a child of seven he saw the Buddha who was visiting in the Malla country, and he asked his grandmother (his mother having died at his birth) if he might join the Order under the Buddha. She brought him to the Buddha and the boy became an arahant in the Tonsure-hall. He returned with the Buddha to Rājagaha where, with the Buddha’s sanction, and wishing to be of service to the Order, he took upon himself the task of appointing night’s-lodgings to travelling monks and of directing them to meals. He performed his duties most diligently and with great intelligence, and his fame spread far and wide. Monks coming from afar, wishing to witness his skill, would deliberately arrive late and ask for lodgings in some place remote from Rājagaha; Dabba would “burst into flame” and walk ahead of them, with his finger burning to light them on the way. It was the sight of Dabba on one of these journeys which led to a slave-woman, Puṇṇā, being visited by the Buddha, resulting in her becoming a Sotāpanna.²

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¹ Kusināra, says the Apadāna.

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² DhA. iii. 321 ff.

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It once happened that meals were allotted by Dabba to the Mettiya-Bhummajakā at the house of a rich man, who, discovering their identity, gave orders that they were to be fed anyhow. The Mettiya-Bhummajakā were greatly offended, and believing that Dabba had intended to slight them, induced one of their partisans, Mettiyā, to accuse Dabba of having seduced her. The charge was investigated, Mettiyā was expelled, and Dabba’s fame increased.³ The Mettiya-Bhummajakā persuaded the Licchavi, Vaḍḍha, to make a similar charge against Dabba regarding his wife.⁴ The Taṇḍulanāli Jātaka⁵ mentions another dispute, where Lāludāyī charges Dabba with not performing his duties conscientiously. Thereupon Lāludāyī was appointed to the task, but proved a failure.

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³ Thag. v. 5; Vin. ii. 74 ff.; iii. 158 f. 166 f., iv. 37 f.; Sp. iii. 598 f.

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⁴ Vin. ii. 124 f.

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⁵ J. i. 123 f.

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Dabba was given the rank of chief of those who appointed lodgings (senāsanapaññāpakānaṃ)⁶ and was given the upasampadā ordination when only seven years old. He was called Dabba because he was said to be born of his mother while she was being burnt in the funeral pyre; when the flames were extinguished, the child was found lying on one of the posts of the pyre (dabbatthambhe).⁷

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⁶ A. i. 24.

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⁷ ThagA. i. 41; AA. i. 152 f.

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