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Dictionary of Pali Proper Names v1.c24: Dh

Dictionary of Pāli Proper Names v1.c24

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Dh

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Dhaja.—One of the eight brahmins who recognised the signs at the Buddha’s birth.¹ The Milindapañha² speaks of him as one of the Buddha’s first teachers.

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¹ J. i. 56.

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² p. 236.

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Dhajagga Sutta.—Relates the story of how, when Sakka led his forces into battle, he told them that should any panic arise in their heart, they should look at the crest of his banner and their fears would immediately vanish. Or they should look at the banners of Pajāpati or Varuṇa or Isāna. Similarly should any fear arise in the mind of a monk he should recall to mind the excellences of the Buddha, or the Dhamma, or the Saṅgha, and peace would come to him.¹

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¹ S. i. 218 f.

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This sutta is also included among the Parittas and is called the Dhajagga Paritta.²

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² E.g., Mil. 150.

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1. Dhajadāyaka Thera.—An arahant. He set up a standard at the foot of Padumuttara’s Bodhi-tree and swept the ground around it. He was once a king named Uggata, and again a king named Megha.¹

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¹ Ap. i. 108 f.

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2 Dhajadāyaka Thera.—An arahant. Ninety-two kappas ago he saw Tissa Buddha and set up a flag in his honour.¹

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¹ Ap. i. 277 f.

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Dhajaviheṭha Jātaka (No. 391).—A wizard was wont to come at midnight in order to corrupt the queen of Benares. She complained to the king and, at his request, she set the mark on her hand with vermillion on his back. By day the man was an ascetic, and when he found that he was discovered he fled through the air. The king thereupon suspected all ascetics and ordered them all to leave the kingdom. The king became a heretic. The Bodhisatta who was born as Sakka, seeing all this, came to Benares with an old Pacceka Buddha and stood close to the palace, showing him great reverence. When the king came out Sakka revealed his identity, telling him that even the ruler of the gods honoured pious men. The king saw his error and mended his ways.

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The origin of the story is given in the Mahākaṇha Jātaka. The king is identified with Ānanda.¹

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¹ J. iii. 303-7. More or less the same story is given at greater length and with several variations in detail in both the Cullahamsa and the Mahāhamsa Jātakas.

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Dhañña Sutta.—Few are they who refrain from accepting uncooked grain, many those who do not.¹

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¹ S. v. 471.

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1. Dhaññavatī.—The city of birth of Nārada Buddha.¹ 2. **Dhaññavatī.**—A city in the time of Paduma Buddha. It was the residence of Sudhaññaseṭṭhi, whose daughter, also called Dhaññavatī, offered a meal of milk rice to Paduma, just before his Enlightenment.¹

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¹ Bu. x. 20.

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¹ BuA, 147.

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3. **Dhaññavatī.**—A city in the time of Vipassī Buddha.¹

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¹ Ap. i. 160; ThagA. i. 164.

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1. **Dhataraṭṭha.**—One of the Cātummahārājikā, the ruler of the Eastern Quarter. His followers are the Gandhabbas. He has numerous sons called Indra.¹ He was present at the preaching of the Mahāsamaya Sutta and the Āṭānāṭiya Sutta. The name of his daughter is Sirī.²

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¹ D. ii. 207, 220, 257 f.; iii. 197.

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² J. iii. 257.

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2. **Dhataraṭṭha.**—A mythical king, mentioned in a list of kings—with Vessāmitta, Aṭṭhaka, Yāmataggi, Usinnara and Sivi—as having entered Sakka's heaven by virtue of his righteousness and his waiting on pious men.¹

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¹ J. vi. 251.

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3. **Dhataraṭṭha.**—There were two kings of this name, contemporaries and vassals of Reṇu. One of these two was king of Aṅgā with his capital in Campā, and the other of the Kāsīs with his capital in Benares.¹

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¹ D. ii. 235 f.

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4. **Dhataraṭṭha.**—A Nāga king. Thanks to the scheming of the tortoise Cittacūḷa, he married Samuddajā, daughter of the king of Benares. They had four sons: Sudassana, Bhūridatta, Subhaga and Kāṇāriṭṭha. His kingdom was beneath the Yamunā. Dhataraṭṭha is identified with Suddhodana.¹

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¹ J. vi. 162 ff., 171. 186, 200, 219. For details see the Bhūridatta Jātaka.

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5. **Dhataraṭṭha.**—The Bodhisatta born as king of the hamsas. He lived in Cittakūṭa, at the head of ninety thousand hamsas. One day he was caught in a snare on the lake Khemā, set by the orders of King Bahuputtaka. Dhataraṭṭha's friend, Sumukha, refused to leave him while he was caught. The two friends melted the heart of the hunter when he came to take Dhataraṭṭha, and later they were brought before the king. Dhataraṭṭha preached the Doctrine to the king and to his queen, Khemā, who longed to hear a hamsa preach.¹ Dhataraṭṭha is often referred to² as a king surrounded by a splendid following.

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¹ J. iv. 425 ff.; for details see the Hamsa Jātaka.

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² E.g., DA. i. 40; MA. ii. 576; UdA. 57, 412; PvA. 171.

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6. Dhataraṭṭha.—The family of hamsas to which belonged Dhataraṭṭha, king of the hamsas. The members of this family are called Dhataraṭṭhā. They were golden-coloured and lived in Cittakūṭa. The Mahā-Sutasoma Jātaka¹ contains a story of the complete destruction of these hamsas. They lived in Kañcanaguhā, and during the four months of the rainy season would not leave their cave, in case their wings should be drenched with water and they fell into the sea. A spider, as big as a cartwheel, used to weave a thick web at the entrance to the cave, but the Dhataraṭṭha geese sent one of their young ones, who had received two portions of food, to cut through the web. One season, however, the rains lasted for four months, and the hamsas became cannibals and thus lost their strength. When, at the end of the rains, they tried to break through the web, they failed, and the spider cut off their heads one by one and drank their blood. This was the end of the Dhataraṭṭha hamsas.

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¹ J. v. 345, 355, 357.

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² Ibid., 469 f.

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¹ D. ii. 259.

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7. Dhataraṭṭha.—A class of Nāgas, descendants of the Nāga king Dhataraṭṭha and of Samuddajā,² and possessed great power. They dwell in the Sattasīdantara-samuda.³

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² J. vi. 219.

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³ SA. ii. 254.

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1. Dhana.—A banker of Rājagaha, grandfather of Mahā- and Cūlapanthaka.¹

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¹ ThagA. i. 491, 515.

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2. Dhana.—A banker of Benares, a previous birth of Anuruddha. His original name was Annabhāra, but one day he entertained the Pacceka Buddha, Uparittha, and, as a result, won the favour of the king, who conferred on him the rank of seṭṭhi.¹

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¹ ThagA. ii. 66.

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3. Dhana.—See Mahādhana.

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Dhana Vagga.—The first chapter of the Sattaka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. iv. 1 ff.

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1. Dhana Sutta.—On the five treasures—faith, virtue, learning, charity, and insight.¹ 2. Dhana Sutta.—On the seven treasures—the five given above, and fear and shame.¹

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¹ A. iii. 53.

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¹ A. iv. 4 f.

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3. Dhana Sutta.—The same as No. 2, but the "treasures" are explained in detail.¹

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¹ A. iv. 5 f.

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1. Dhanañjaya.—King of Benares. For his story see the Kālābāhu Jātaka.¹

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¹ J. iii. 97 f.

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2. Dhanañjaya.—King of Indapatta in the Kuru country.¹ He was the father of Dhanañjaya 3.

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¹ J. ii. 366.

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3. Dhanañjaya Koravya.—King of the Kurus. He was the Bodhisatta and preached the five Kurudhammā. For his story see the Kurudhamma Jātaka.¹ His state elephant was Añjanavasabha. Dhanañjaya was one of the births in which the Bodhisatta practised dānapāramitā.²

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¹ J. ii. 368 ff.

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² J. i. 45.

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4. Dhanañjaya.—King of the Kurus, called Koravya-rājā. He reigned in Indapatta and belonged to the Yudhiṭṭhila-gotta. For his story see the Sambhava Jātaka.¹ He is identified with Ānanda.

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¹ J. v. 57 ff.

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5. Dhanañjaya.—Also called Koravya, king of the Kurus, with his capital at Indapatta. His minister was Vidhurapaṇḍita. He was fond of games of dice and was defeated by Puṇṇaka. For his story see the Vidhurapaṇḍita Jātaka.¹ He is identified with Ānanda. He is probably also the king mentioned in the Dhūmakāri Jātaka (q.v.).²

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¹ J. vi. 255 ff.; SNA. i. 223.

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² J. iii. 400 ff.

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6. Dhanañjaya.—A seṭṭhi of Bhaddiyanagara; he was the son of Meṇḍaka and Candapadumasirī. His wife was Sumanadevī, and their children were Visākhā and Sujātā. He was lent by Bimbisāra to Pasenadi, for the latter's kingdom held no person of great merit. Dhanañjaya and his family built the city called Sāketa, seven leagues from Sāvatthi, and settled down there. Dhanañjaya is included among the five persons of great merit (Mahāpuññā), contemporary with the Buddha, and he was a sotāpanna.¹ 7. Dhanañjaya.—One of the chief lay supporters of Phussa Buddha.¹

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¹ DhA. i. 384 ff.; iii. 363; J. ii. 347; Vsm. 383, etc.

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¹ Bu. xix. 21.

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8. Dhanañjaya.—A pleasaunce near Dhaññavatī where Paduma Buddha first preached.¹ Nārada Buddha was born there.²

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¹ Bu. ix. 20; BuA. 147.

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² Ibid., 151.

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9. Dhanañjaya.—A city in the time of Sikhī Buddha. There the Buddha converted the householder Dhanapālaka.¹

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¹ BuA. 202.

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Dhanañjaya Jātaka (No. 413).—Dhanañjaya, king of Indapattana, was wont to neglect his old warriors and to show favour only to newcomers. The result was that he once suffered defeat in a rebellion. On his return from the battle he consulted his chaplain Vidhurapaṇḍita (the Bodhisatta), who told him of a goatherd of yore, called Dhūmakārī. Once, when Dhumakārī was tending his goats, a herd of golden deer came from the Himālaya, and he looked after them and neglected his own goats. In the autumn the deer went back to the mountains and he found that his goats had died of starvation.

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The story was told to Pasenadi who, like Dhanañjaya, suffered a defeat, and for the same reasons. Pasenadi sought the consolation of the Buddha, who told him this ancient tale. See Appendix.

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Dhanañjaya is identified with Ānanda and Dhumakārī with Pasenadi.¹

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¹ J. iii. 400 ff.

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Dhanañjānī.—See Dhānañjānī.

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Dhanada.—See Kuvera.

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Dhanananda.—The youngest of the nine Nandas, sons of Kālāsoka. He was killed by Cāṇakka, who raised Candagutta to the throne.¹ He incurred Cāṇakka’s wrath by insulting him in the alms-hall. Cāṇakka stole his son Pabbata, put him to death, adopted Candagutta as his protégé, and stole Dhanananda’s treasures which he had discovered. With the money thus obtained he raised an army for Candagutta and defeated Dhanananda.²

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¹ Mhv. v. 17.

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² MT. 181 ff.

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Dhanantevāsī.—An attendant of Calaṅgakumāra (q.v.). Kuruṅgavī misconducted herself with Dhanantevāsī.¹ 1. Dhanapāla (Dhanapālaka).—Another name for Nālāgiri¹ (q.v.).

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¹ J. v. 225, 231.

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¹ J. i. 66; iii. 293, etc.

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2. Dhanapāla.—A seṭṭhi of Erakaccha in Dasaṇṇa. He was a miser and, after death, was born as a peta. Some merchants, travelling to Uttarāpatha, saw his sufferings and, at his request, gave alms to the Buddha on his behalf.¹

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¹ Pv. ii. 7; PvA. 99 ff.

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Dhanapālaka.—A householder of Dhañañjaya, who was converted by Sikhī Buddha.¹

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¹ BuA. 202.

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Dhanapāla-Gajjita.—Mentioned¹ in reference to the subjugation of the elephant Dhanapāla by the Buddha. Gajjita is probably the name given to the stanzas spoken by the Buddha to the elephant on that occasion (Mā kuñjara, nāgam āsado, etc.).²

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¹ E.g., J. iii. 293.

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² See J. v. 336.

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Dhanapālī.—A slave-girl who, in spite of her name, was ill-treated by her master and mistress. The incident is mentioned as illustrating the small importance of a name.¹

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¹ J. i. 402.

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Dhanapiṭṭhi.—A locality in Ceylon. In the time of Aggabodhi IV. its chief was Datta. He erected there a vihāra called by his name.¹

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¹ Cv. xlvi. 41, 43.

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Dhanavatī.—A brahmin lady, mother of Kassapa Buddha. Her husband was Brahmadatta.¹

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¹ D. ii. 7; J. i. 43; Bu. xxv. 34; SNA. i. 280.

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Dhanavāpī.—One of the three tanks constructed by Moggallāna II. through damming up the Kadambanadī.¹

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¹ Cv. xli. 62.

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Dhanika.—See Dhaniya.

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Dhaniṭṭha.—A king of thirteen kappas ago, a previous birth of Saṇṭhita.¹

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¹ Ap. i. 210.

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Dhaniṭṭhaka.—An example of a low family name.¹ 1. Dhaniya.—Dhanika. A herdsman living on the bank of the river Mahī. He was a seṭṭhiputta of Dhammakoṇḍa in Pabbatarattha, which belonged to the kingdom of Videha. He had thirty thousand oxen and twenty thousand cows. He had seven sons and seven daughters and numerous retainers. In the dry season he lived on an island formed by the two forks of the river Mahī, and in the rainy season in a house on the upland. One day, while he was in this house, having finished his preparations for the approach of the rains, he sat meditating on his comfortable circumstances and broke forth into song in token of his happiness. The Buddha heard the song at Sāvatthi, seven hundred leagues away, and having travelled through the air, stood over Dhaniya’s dwelling. As Dhaniya proceeded with his song, the Buddha added a verse to each one of Dhaniya’s. At the end of this song Dhaniya, his wife, and two of his daughters, became sotāpannas. The Buddha then revealed himself and Dhaniya and his wife entered the Order. Later they became arahants and the cowherds erected for their use a monastery, which came to be called the Gokulaṅka-vihāra.¹

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¹ Vin. iv. 6, 13.

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¹ SN. vv. 18 ff.; SNA. i. 26 ff.

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2. Dhaniya.—A potter of Rājagaha. In his house the Buddha taught Pukkusāti the Cha-dhātu-vibhaṅga Sutta. Dhaniya, hearing that Pukkasāti had died an arahant the same night, was so impressed by the power of the Dhamma, that he entered the Order.¹ He once made a grass hut on the slopes of Isigili and lived there with several others during the rains. He continued to live there after the others had left. While he was away begging for alms, his hut was pulled down by women searching for straw and firewood, but he rebuilt it. Three times this happened, until, in exasperation, Dhaniya very skilfully made bricks and tiles and built a hut both strong and splendid, with tiles of shining crimson which gave out a bell-like sound when tapped. The Buddha, seeing this, chided Dhaniya and ordered the hut to be pulled down. Dhaniya then built a hut of wood which he obtained from a guild of timber merchants, suppliers of wood to the king, giving them to understand that he had the king’s permission. Vassakāra, hearing of this, reported the matter to Bimbisāra, who sent for Dhaniya. Dhaniya maintained that the king, by royal proclamation, had permitted the monks to use the royal supplies of wood and other materials. Bimbisāra admitted the proclamation, but said it referred only to supplies straight from the forest, and he sent Dhaniya away with a warning. The matter created a great uproar and the Buddha blamed Dhaniya.²

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¹ Thag. v. 228-30; ThagA. i. 347 f.

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² Vin. iii. 41-5; Sp. ii. 286.

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Dhaniya later changed his ways and became an arahant. In the time of Sikhī Buddha he was a householder and gave the Buddha a reed-chain (? *naḷamālā*). He is probably identical with Naḷamāliya of the Apadāna.³

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³ Ap. ii. 412.

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Dhaniya (Dhaniyagopāla) Sutta.—Records the conversation between the herdsman Dhaniya (*q.v.*) and the Buddha.¹

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¹ SN. vv. 18 ff.

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Dhanuggaha.—See Culla-Dhanuggaha.

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Dhanuggaha Sutta.—A man, who can simultaneously sieze the arrows shot by four expert bowmen from the four quarters, is possessed of great speed. Far speedier than he are the sun and the moon, but the change taking place in all things surpasses all these in speed.¹

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¹ S. i. 265.

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This seems also to have been called the Daḷhadhamma Sutta.²

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² *E.g.*, at J. iv. 211.

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Dhanuggaha-Tissa.—An Elder. One night, while staying with his friend Utta (Datta ?) in a monastery in Kosala, he awoke and, lighting a fire, started talking to him. Their conversation turned on the war which Pasenadi was waging against Ajātasattu. Tissa, maintaining that Pasenadi was ignorant of the arts of war, proceeded to describe in detail what Pasenadi should do if he wished for victory. Some courtiers, overhearing the conversation, reported it to Pasenadi, who, profiting by it, re-entered the battle and captured Ajātasattu alive. When the matter was reported to the Buddha, he related the Vaḍḍhaki-sūkara Jātaka (*q.v.*) to show that in the past, too, Tissa had been skilled in the art of warfare.¹ The Taccha-sūkara Jātaka² was also related in this connection.

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¹ J. ii. 403 f.

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² J. iv. 343, 354.

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Dhanumaṇḍala.—A locality in the hill-district of Ceylon. In the time of Gajabāhu its chief was Otturāmallaka.¹ It was subdued for Parakkamabāhu I. by the Adhikārin Mañju.²

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¹ Cv. lxx. 17.

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² *Ibid.*, lxxiv. 166.

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Dhanuvillaka.—A locality in the Malaya district of Ceylon.¹

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¹ Cv. lxx. 15.

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Dhanusekha (Dhanusekhavā).—Son of the cook of Queen Talaṭā. He was born on the same day as Cūḷani (*q.v.*), who was sent to the cook's house as a refuge from Chambhi. The two boys became playmates. When Cūḷani became king, Dhanusekhavā remained his constant companion, even visiting him unbidden, thus becoming a nuisance, as Cūḷani confessed to Bherī.¹

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¹ J. v. 469, 471, 475.

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1. **Dhamma.**—The Bodhisatta, born as a devaputta in the Kāmāvacara-world. See the Dhamma Jātaka. In the Milandapañha¹ he is called a yakkha.

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¹ p. 212.

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2. **Dhamma.**—The palace built by Vissakamma for Mahāsudassana, by order of Sakka.¹

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¹ D. ii. 180 ff.

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3. **Dhamma.**—The lake in front of the palace mentioned above.¹

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¹ D. ii. 184.

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Dhamma Jātaka (No. 457).—The Bodhisatta once became a Kāmāvacara-god, named Dhamma, and Devadatta became Adhamma. On uposatha-days Dhamma would appear among men and urge them to lead virtuous lives, while Adhamma encouraged them in wickedness. One day, their two chariots meeting in mid-air, they each claimed the right of way. But at the end of the argument Adhamma’s chariot fell headlong to earth, where he was swallowed up into hell. The story was related in reference to Devadatta’s being swallowed up in Avīci.¹

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¹ J. iv. 100-4.

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Dhamma Vagga.—The ninth chapter of the Duka Nipāta of the Aṅguttara Nikāya.¹

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¹ A. i. 83 f.

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1. **Dhamma Sutta.**—On the four kinds of preachers : those who speak little and cannot persuade the audience and those who can; those who speak much and cannot persuade the audience and those who can.¹

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¹ A. ii. 138.

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2. **Dhamma Sutta.**—On ten matters to be continually considered by an ascetic.¹

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¹ A. v. 87 f.

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3. **Dhamma Sutta.**—Devadatta brought schism into the Order because, in him, the conditions of good karma came to be extirpated.¹ 4. Dhamma Sutta (or Sajjhāya Sutta).—Once a certain monk retired to a forest track in Kosala. His life had been one of great diligence, but later he lived at ease, resigned and given to silence. A deva asked him the reason for this change, and he replied that he had realised the Pure and the Holy.¹

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¹ S. ii. 240.

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¹ S. i. 202.

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5. Dhamma Sutta.—See Nāvā Sutta.

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1. Dhammaka.—A king, one of the chief supporters of Anomadassī Buddha.¹

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¹ BuA. 145.

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2. Dhammaka.—A mountain in the neighbourhood of Himavā, where Sumedha had his hermitage.¹

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¹ J. i. 6; Bu. ii. 29.

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Dhammakathika Vagga.—The twelfth chapter of the Khandha Samyutta.¹

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¹ S. iii. 162-70.

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Dhammakathika Sutta.—A monk questions the Buddha as to who is a real teacher of the Dhamma and the Buddha replies.¹

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¹ S. ii. 18.

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Dhammakathī.—See Mahādhammakathī.

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1. Dhammakitti.—One of the Sinhalese envoys of Parakkamabāhu I. to the king of Rāmañña. The king insulted him and sent him, together with Vāgissara, back to Ceylon in a leaky ship.¹

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¹ Cv. lxxvi. 32 ff.

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2. Dhammakitti.—A monk of Tambaraṭṭha. Parakkamabāhu II., hearing of his great virtues and holiness, sent him offerings of piety, inviting him to Ceylon. The Elder came and was much honoured by the king.¹ It is commonly believed² that this was the monk who wrote the continuation of the Mahāvamsa (the Cūlavamsa) dealing with the period from the reign of Mahāsena to that of Parakkamabāhu II.

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¹ Cv. lxxxiv. 11.

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² E.g., J.R.A.S., 1896, pp. 202 ff.

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3. Dhammakitti.—A thera in the time of Vīravikkama (circa 1542). The king appointed him head of the Order and held the ceremony of ordination under him.¹ 4. Dhammakitti.—Author of the Dāṭhāvamsa. He wrote this book in the reign of Līlāvatī, at the request of her minister Parakkama, who was his patron. Dhammakitti speaks of himself as a pupil of Sāriputta (of Pulatthipura).¹ He is perhaps, identical with Dhammakitti 1.²

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¹ Cv. xcii. 21.

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¹ P.L.C. 207 f.; Gv. 62, 67.

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² P.L.C. 215.

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5. Dhammakitti.—A thera of Ceylon, author of the Sinhalese prose work, the Saddharmālaṅkāra, in the fourteenth century, which is an enlarged translation of the Rasavāhinī. He was Saṅgharāja in the time of Bhuvanekabāhu V. His teacher was also called Dhammakitti and was a member of the Puṭabhattasela fraternity. This teacher was probably the author of the Pāli poem the Pārāmīmahāsataka. In addition to the Saddharmālaṅkāra, his pupil wrote several other works, the Saṅkhepa, the Jinabodhāvalī and the Bālāvātāra; also the Sinhalese chronicle, the Nikāyasaṅgraha.¹

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¹ P.L.C. 226, 240, 243.

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6. Dhammakitti.—Called Dhammakitti Mahāsāmi, author of the Saddhamasaṅgaha. His teacher was also called Dhammakitti, well-known in Ceylon. Dhammakitti Mahāsāmi came to Ceylon from Yodhapura (Ayojjha ?) and, having acquired much merit, returned there, where he lived in the Laṅkārāma, built by Paramarāja.¹

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¹ J.P.T.S., 1890, p. 90.

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Dhammakoṇḍa.—A city in Pabbatarattha in Videha. There the herdsman Dhaniya was born as a seṭṭhiputta.¹

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¹ SNA. i. 26.

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Dhammagaṇārāma.—A monastery built by King Uggata in Mekhalā for the use of Sobhita Buddha.¹

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¹ BuA. 139.

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Dhammagutta Thera.—An arahant. He lived in the Kalyāṇika-vihāra and was known as the “earth-shaker” (pathavicālaka). He was among those who received a share of the meal given by Duṭṭhagāmaṇi when the latter fled from Cūḷaṅganiyapiṭṭhi. He shared his portion with five hundred others.¹ According to the Jātaka Commentary,² he was among those who joined in the assemblies (samāgama) known as Kuddalasamāgama, Mūgapakkhasamāgama, Ayogharasamāgama and Hatthipalasamāgama. The Mahāvamsa Ṭīkā³ mentions him as being one of those who accepted the meal of pork given by Sāliya and his wife, when they were blacksmiths, in their birth immediately preceding the last.

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¹ Mhv. xxxii. 50; xxiv. 24 ff.

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² J. iv. 490.

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³ p. 606.

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1. Dhammaguttā, Dhammaguttikā.—A secondary division of the Mahimsāsakas,¹ probably an offshoot of the Sabbatthivādins. They had a special Vinaya of their own. According to Tibetan sources,² they were called after their leader, Dharmagupta. Their fundamental doctrines were these: that the Buddha is not comprised in the Saṅgha; that while there is great reward for offerings made to the Buddha, there is none for offerings to the Saṅgha; that a life of brahmacariya exists also among the devas; and that there are worldly laws as opposed to spiritual.

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¹ Dpv. v. 47; Mhv. v. 8; Mbv., p. 96.

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² Rockhill, pp. 185, 192.

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2. Dhammaguttā.—A Vemanika-peta, mentioned as having the power of travelling through the air.¹

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¹ Vsm. 382.

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Dhammacakka-kathā.—The seventh chapter of the Yuganaddhavagga of the Paṭisambhidāmagga.¹

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¹ Ps. ii. 159-66.

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Dhammacakka-geha.—A building in Anurādhapura, erected by Devānampiyatissa.—It was attached to the royal palace, and when the Tooth Relic was brought to Ceylon it was deposited in this building.¹

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¹ Cv. xxxvii. 95.

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Dhammacakkappavattana Vagga.—Second chapter of the Sacca Saṃyutta.¹ The first sutta is known as the Dhammacakkappavattana, q.v.

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¹ S. v. 420-31.

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Dhammacakkappavattana Sutta.—Name of the first sermon, preached by the Buddha, to the Pañcavaggiyas at the Miga-dāya in Isipatana, on the full-moon day of Āsāḷha. The sutta contains the fundamental principles of the Buddha's teaching—the avoidance of the two extremes of asceticism and luxury and the four Ariyan truths including the Ariyan Eightfold Way.

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There was great rejoicing throughout the Cakkavāḷa at the preaching of the sermon, and at its conclusion Kondañña attained to realisation of the Truth—hence his name, Aññā-Kondañña.¹

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¹ Vin. i. 10 f.; the sutta is also given in S. v. 420 ff.; in neither context is the name of the sutta given as such; the name occurs only in the Commentaries—e.g., J. i. 82; DA. i. 2; AA. i. 69, etc.; the Sanskrit version is found in Lal. 540 (416) f., and in Mtu. iii. 330 f.

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The sermon was later preached by the thera Majjhima in the Himālaya country, when eighty thousand crores of beings understood the Doctrine.² It was also preached by Mahinda in Ceylon in the Nandanavana, when one thousand persons were converted.³

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² Mhv. xii. 41; Dpv. viii. 11.

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³ Mhv. xv. 200; Dpv. xiv. 46, etc.

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Dhammacakkika (v.l. Dhammacakkadāyaka) Thera.—An arahant. Ninety-four kappas ago he placed a Dhammacakka in front of the seat of Siddhattha Buddha. Eleven kappas ago he became king eight times under the name of Sahassarāja.¹

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¹ Ap. i. 90.

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Dhammacariya Sutta.—See Kapila Sutta.

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Dhammacārī.—A Burmese monk of the twelfth century; he was a pupil of Chapaṭa, who wrote the Suttaniddesa at his request.¹

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¹ Gv. 74; Bode: op. cit., 18.

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Dhammaceti.—King of Pegu (A.C. 1460-91); a very enlightened monarch. He was first a monk; he then gave up his robes and became first the minister and later the son-in-law and successor of Queen Shin-san-bu. He sent a mission to Ceylon, where a body of Rāmañña monks were ordained at the Kalyāṇi-sīmā. These returned to Rāmañña and were known as the Sihalasaṅgha.¹

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¹ For details see Bode: op. cit., 38 f.

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Dhammacetiya Sutta.—Pasenadi and Dīgha-Kārāyaṇa were staying once at Naṅgaraka and, hearing that the Buddha was residing at Medatalumpa, three leagues away, the king went to visit him. He was deeply impressed by the silence surrounding the Buddha and, falling at his feet, he kissed them and showed great reverence. On being asked by the Buddha why he did so, the king replied that he perceived the marvellous effects of the Buddha’s teaching on his disciples. They were well controlled, yet joyful, buoyant, with hearts as free as those of wild creatures; and he added that he knew of no such discipline outside the Buddha’s teaching. He then proceeded to tell the Buddha of his own servants, Isidatta and Purāṇa, and of their great devotion to the Buddha, reminding the Buddha that they were both Kosalan nobles of about the same age. On the king’s departure, the Buddha commended the king’s words to the monks, asking them to remember them, for they formed a monument (cetiya) to the results of the Dhamma.¹

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