Dictionary of Pali Proper Names v2.c33: R

Dictionary of Pāli Proper Names v2.c33

Language: English

R

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1. Ramsisaññaka Thera.—An arahant. He was an ascetic in Himavā, and seeing Vipassī Buddha radiating light, he paid him homage.¹

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2. Ramsisaññaka.—An arahant Thera. Ninety-two kappas ago he was an ascetic, and seeing Phussa Buddha in trance, was overjoyed at the sight.¹

3. Ramsisaññaka.—An arahant Thera. Thirty thousand kappas ago he saw a Buddha seated on a rock suffusing all the place with his aura, and was gladdened by the sight. Fifty-seven kappas ago he was a king named Sujāta.¹

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¹ Ap. i. 210.

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1. Rakkha.—A general of Parakkamabāhu I. He was originally the Daṇḍādhināyaka (? general) of Gajabāhu, but Parakkamabāhu won him over and put him in charge of the conquest of the Malaya country. He accomplished this with the help of his younger brother, after fighting many battles and subduing the chiefs of the various districts.¹ The king thereupon conferred on him the rank of Kesadhātu. Later, he subdued the district of Merukandara and was sent against the Mahālekha Mahinda, whom he defeated at Sarogāmatittha. He was associated with Nagaragiri Nātha in the fight against Mānābharaṇa near Badaravalli. After this he is referred to as Adhikārī Rakkha, and the war against Mānābharaṇa seems to have been chiefly in his charge. He was in command of the army at Maṅgalabegāma and Mihiraṇabibbila, and decisively defeated Mānābharaṇa's general, Buddhanāyaka at Rajatakedāra. Later, when Queen Sugalā raised a revolt in Rohaṇa, it was Rakkha who was sent to crush it. He was by now commander-in-chief, and was helped in the subjugation of Rohaṇa by the general Bhūta. They fought a battle at Lokagalla and advanced to Majjhimagāma and occupied Uddhanadvāra, where Rakkha was helped by the two Kittis, the Adhikāri and the Jīvapotthaki. From there they marched to Mahārīvara, and at Badaguṇa crushed Sugalā’s forces, thus gaining possession of the Sacred Bowl and the Sacred Tooth which these forces were carrying. In a last onslaught at Demaṭavala, Rakkha put the enemy to flight and marched on to Sappanārukokilla, where he died of an attack of dysentery.²

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¹ For details see Cv. lxx. 5 ff.

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² Cv. lxx. 5, 15, 19, 282, 295; lxxii. 2 ff., 107, 160, 207, 232, 265 ff.; lxxiv. 41 ff. 55, 72 ff., 111 ff., 136 ff.

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2. Rakkha, called Laṅkādhinātha.—A general of Parakkamabāhu I. He helped Lokajitvāna to defeat Hukitti, and was later sent to Janapada to fight against Gajabāhu’s forces. He was successful, and occupied Yagālla and Taḷatthala. Gajabāhu tried to win him over with bribes, but Rakkha mutilated the envoys and sent the presents to Parakkamabāhu. He fought at Āḷigāma against Gajabāhu’s general, Sika, and, proving victorious, held a great celebration. Later he was in charge of the successful attack on Pulatthipura, when the city was captured and Gajabāhu taken prisoner. He was then sent to Maṅgalabegāma against Mānābharaṇa, and fought so fiercely that the latter was forced to flee to Rohaṇa. Rakkha was placed in charge of the ford at Niguṇḍivālukā. He was, however, greatly offended by the favour shown by Parakkamabāhu to his rival, the Senāpati Deva, and no longer showed himself zealous in war. An officer of Gajabāhu who was with Rakkha, noticing this, sent word to Mānābharaṇa to come at once and take advantage of Rakkha’s lethargy. Mānābharaṇa followed this advice and advanced against Rakkha, whom he killed in the course of a fierce battle.¹

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¹ Cv. lxx. 24, 98 ff., 115 ff., 174, 232, 283, 297, 306; lxxii. 37, 75 ff.

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3. Rakkha, called Mahālekha.—He was an officer of Parakkamabāhu I, and took part in the campaigns against Mānābharaṇa, being stationed at Maṅgalabegāma, at Pillaviṭṭhi. At this place he fought a battle, which lasted for eight days, against Buddhanāyaka and Mahāmāladeva, and brought the district of Kālavāpi under his power.¹

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¹ Cv. lxxii. 161, 170 ff., 182, 206.

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4. Rakkha, called Damiḷādhikāri.—He was an officer of Parakkamabāhu I, and was one of those chiefly responsible for the subjugation of Rohaṇa. He fought battles at Doṇivagga, Guralatthakalañcha, Pūgadaṇḍakāvāṭa, Bodhiāvāṭa, Bhinnālavanāgāma and several other places, and inflicted severe defeats on the rebel forces, dealing them a severe blow at Mahāsenagāma, where Laṅkāpura Rakkha was killed. This enabled him to take possession of Mahānāgahula. In order to bring the province completely under his control he had to fight further at Bakagalla-Uddhavāpi, Saṅghabhedakagāma, Kuravakagalla and Mahāpabbata, and he thus won full possession of Dvādasasahassaka, where he seems to have spent the rest of his days.¹

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¹ Cv. lxxv. 20, 69 ff., 74 ff., 87-159.

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5. Rakkha Kañcukināyaka.—An officer of Parakkamabāhu I., associated with Damiḷādhikārī Rakkha. He fought victorious battles at Mahāvālukagāma, Devanagara, Kammāragāma, Mahāpanālagāma, Mānakapitthi, Nīlavalā Ford and Kadalipatta, and marching then through Mārāvaratthali, he assisted Damiḷādhikārī Rakkha in the capture of Mahānāgahula.¹

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¹ Cv. lxxv. 20 ff., 35 ff., 52 ff., 116.

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6. Rakkha Laṅkāpura.—One of the leaders of the rebels in Rohaṇa in the time of Parakkamabāhu I. He was later made their commander-in-chief. He advanced with his forces to Naḍibhaṇḍagāma, and was killed in the battle at Mahāsenagāma, fighting against Damiḷādhikārī Rakkha. His place in the army was taken by his elder brother.¹

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¹ Cv. lxxv. 70, 103, 112, 134.

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1. Rakkhaka.—A general of Vikkamabāhu II., he was captured by Vīradeva.¹

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¹ Cv. lxi. 42.

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2. Rakkhaka Ilaṅga.—A general of Dappula IV. He built a dwelling-house near the Thūpārāma, which was named after the king.¹

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¹ Cv. liii. 11.

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3. Rakkhaka Saṅkhanāyaka.—An officer of Parakkamabāhu I., who stationed him at Hillapattakakhaṇḍa.¹

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¹ Cv. lxxii. 41.

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Rakkhaṅga.—A country (modern Arakan) from which Vimaladhammasūriya I. obtained a number of monks, headed by Nandicakka, in order to re-establish the upasampadā in Ceylon.¹ Vimaladhammasūriya II. did likewise²; so did Vijayarājasīha.³ The last two were helped in their enterprise by the Dutch. Kittisirirājasīha⁴ is mentioned as having paid special honour to the monks from Rakkhaṅga.

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¹ Cv. xciv. 15.

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² Ibid., xcvii. 10; see also Cv. Trs. ii. 239, n. 1.

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³ Cv. xcviii. 89; see also Cv. Trs. ii. 253, n. 2.

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⁴ Cv. xcix. 25.

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**Rakkhacetiyapabbata.**—A vihāra in Ceylon, restored by Vijayabāhu I.¹ It is probably identical with **Rakkha-vihāra** (*q.v.*).

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¹ Cv. lx. 58.

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**Rakkhadīvāna.**—A general of Parakkamabāhu I. who defeated Nagaragiri Gokaṇṇa at Goṇagāmuka.¹

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¹ Cv. lxx. 70.

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**Rakkhapāsāṇakaṇṭha.**—A place in Rājarattha. It was the limit of the Coḷa territory in Ceylon in the time of Mahinda V.¹ It was evidently a frontier post.²

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¹ Cv. lv. 22.

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² *Ibid.*, lvii. 67.

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**Rakkhamāna.**—A tank, repaired by Parakkamabāhu I.¹

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¹ Cv. lxviii. 46.

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**Rakkha-vihāra.**—A monastery in Ceylon in which Moggallāna III. built a cetiya.¹ It was probably identical with **Rakkhacetiyapabbata**.

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¹ Cv. xliv. 51.

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**Rakkhasa.**—A minister of Sena I. He built a dwelling-house, called after him, in the **Abhayuttara-vihāra**.¹

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¹ Cv. l. 84.

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**Rakkhasadvāra.**—One of the gates of Pulatthipura.¹

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¹ Cv. lxxiii. 161.

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**Rakkhasā.**—A class of demons, chiefly nocturnal and harmful. They usually have their haunt in the water and devour men when bathing there. Some of them live in the sea.¹

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¹ *E.g.*, Thag. v. 931; SN. vs. 310; J. i. 127; vi. 469; DhA. i. 367; iii. 74; Mhv. xii. 45, etc.

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1. **Rakkhita Thera.**—He was born in a noble Sākyan family of Vedeha-nigama (? Devadaha) and was one of the five hundred youths given by the Sākyan and Koliyan chiefs to provide an escort to the Buddha, as an acknowledgement of his having prevented war between them. When the Buddha preached the Kuṇāla Jātaka, Rakkhita, realising the dangers of sensuality, developed insight, and later became an arahant.

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In the time of Padumuttara Buddha he heard the Buddha preach and praised his erudition.¹ He is evidently identical with Sobhita Thera of the Apadāna.²

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¹ Thag. vs. 79; ThagA. i. 173.

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² Ap. i. 163 f.

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2. Rakkhita Thera.—He was sent to the Vanavāsa country to convert it at the end of the Third Council. Floating in the air amid the people, he preached the Anamatagga Saṃyutta. Sixty thousand people embraced the new religion and thirty-seven thousand joined the Order, five hundred vihāras being founded.¹

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¹ Mhv. xii. 31 ff.; Dpv. viii. 7; Sp. i. 63, 66.

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3. Rakkhita.—See Mahārakkhita in the Somanassa Jātaka.

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4. Rakkhita.—The Bodhisatta born as an ascetic. See Mahāmaṅgala Jātaka.

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5. Rakkhita.—Son of Lokitā and Moggallāna and brother of Kitti (afterwards Vijayabāhu I.).¹

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¹ Cv. lvii. 42.

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6. Rakkhita Thera.—See Buddharakkhita.

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Rakkhitatala.—A locality in the Himālaya. It was there that the arahants met and discussed as to what they should do to solve the questions put by Milinda.¹

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¹ Mil. p. 6.

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Rakkhita-vanasaṇḍa.—A forest tract near the village of Pārileyya. There the Buddha retired and lived at the foot of the Bhaddasāla, when unable to settle the dispute among the Kosambī monks. The elephant Pārileyya lived there and waited upon the Buddha.¹ It is said² that the place derived its name from the fact that Pārileyya looked after the Buddha, guarding him throughout the night, wandering about the forest till dawn, a stick in his trunk, in order to ward off danger.

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¹ Vin. i. 352 f.; Ud. iv. 5; DhA. i. 47; iv. 26; UdA. 250.

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² DhA. i. 49.

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Ragā.—One of Māra’s three daughters, who sought to tempt the Buddha.¹

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¹ SN. vs. 835; S. i. 124 ff.; J. i. 78; DhA. i. 201; iii. 196, 199, etc.

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Rajakatthala.—A village dedicated by Kittisirirājasīha to celebrations in honour of the Tooth Relic.¹

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¹ Cv. c. 43.

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Rajakamatasambadha.—A place near Pulatthipura where Laṅkādhinātha Rakkha and Jivitapotthakī Sukha fought a battle against the forces of Gajabāhu.¹

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¹ Cv. lxx. 175.

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Rajata Sutta.—Few are they who abstain from taking silver, many they who do not.¹

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¹ S. v. 471.

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Rajatakedāra.—A locality in Ceylon, mentioned in the account of the battle between the forces of Parakkamabāhu I. and those of Mānābharaṇa.¹

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¹ Cv. lxxii. 257, 269.

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Rajataguhā.—A cave in the Himālaya.¹

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¹ J. ii. 67.

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Rajatapabbata.—A mountain range in the Himālaya.¹

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¹ J. i. 50; ii. 6, 7, 92.

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Rajatamayalena.—A cave in Ambilajanapada in which lived five hundred arahants. One day one of these was suffering from stomach trouble and ten thousand of his colleagues came by air to minister to him. They all found room in the cave because of their *iddhi*-power.¹

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¹ MT. 552.

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Rajata-Rajatalena-(Rajatamaya)-vihāra.—A monastery in Ceylon, built by Amaṇḍagāmaṇī Abhaya.¹ It was in Ambaṭṭhakolalena, where silver was discovered for use in the construction of the Mahā Thūpa.² Kittisirirājasīha³ visited the vihāra and paid it great honour and gave it to a *sāmaṇera* called Siddhattha.⁴ The vihāra is now called Riḍī-vihāra and is near the modern Kurunegala.

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¹ Mhv. xxxv. 4; but see Cv. c. 238, where Duṭṭhagāmaṇī is stated to have built it.

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² Mhv. Trs. 188, n. 1.

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³ Cv. xcix. 41.

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⁴ Ibid., c. 238.

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Rajaniya Sutta.—A monk who is enticed by the enticing, corrupted by the corrupting, infatuated by the infatuating, angered by the angry and maddened by the maddening—such a one is not respected by his fellows.¹

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¹ A. iii. 110.

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**Rajanīyasaṇṭhita Sutta.**—The *khandhas* have lust inherent in them. Desire for them must be put away.¹

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¹ S. iii. 79.

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**Rajja Sutta.**—Once the Buddha was thinking compassionately of those suffering from the cruelty of rulers and wondering if it were possible to rule without causing suffering. Māra approaches and tries to make him absorbed in the fascination of exercising power, suggesting that if the Buddha wished he could change even the Himālaya into a mass of gold. But, says the Buddha, he has seen suffering and its source and will not, therefore, incline to sense-desires.¹

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¹ S. i. 116.

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**Rajju Sutta.**—Gains, favours and flattery are like a cord cutting through a man's skin right to his marrow.¹

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¹ S. ii. 238.

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**Rajjumālā.**—A slave in the village of Gayā. Her mistress disliked her and ill-treated her in every way. One day, in order to escape being pulled by her hair, she had her head shaved; but her mistress then had a rope tied round her head, with which she pulled her about; hence her name. Unable to bear her life any longer, the slave went into the village near by, intending to commit suicide, but there she found the Buddha waiting for her, and he preached to her. Rajjumālā became a *sotāpanna*, and then returned to her mistress, who, having heard her story, visited the Buddha and became his follower. The Buddha explained that the two women had had their positions reversed in a previous birth, and that the then slave, who was the mistress in the present birth, had vowed vengeance for the cruelty inflicted upon her. Rajjumālā was freed and was born after death in Tāvatimsa.¹

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¹ Vv. iv. 12; VvA. 206 ff.

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1. **Raṭṭhapāla Thera.**—Chief of those who had left the world through faith (*saddhāpabbajitānam*).¹ He was born at Thullakoṭṭhita in the Kuru country as the son of a very wealthy councillor and was called by his family name of Raṭṭhapāla.² He lived in great luxury, and, in due course, married a suitable wife. When the Buddha visited Thullakoṭṭhita, Raṭṭhapāla went to hear him preach and decided to leave the world. His parents would not, however, give their consent till he threatened to starve himself to death. Realizing then that he was in earnest, they agreed to let him go on condition that he would visit them after his ordination. Raṭṭhapāla accompanied the Buddha to Sāvatthi, and there, dwelling alone, he attained arahantship within a short time.³ Then, with the Buddha's permission, he returned to Thullakoṭṭhita and dwelt in the deer-park of the Kuru king. The day after his arrival, while begging for alms, he came to his father's house. His father was in the entrance hall having his hair combed, but, failing to recognize his son, he started to abuse him, taking him for an ordinary monk, one of those who had robbed him of his son. Just at that moment the slave-girl of the house was about to throw away some stale rice, which Raṭṭhapāla begged of her. The girl recognized his voice, gave him the rice and told his parents who he was. When his father came to look for his son, he found him eating stale rice as though it were ambrosia.⁴ Having already finished eating, when invited to enter the house, he would not do so, but on the next day he went again, and his father tried to tempt him by making a display of the immense wealth which would be his should he return to the lay life, while his former wives, beautifully clothed, asked him about the nymphs, for whose sake he led the homeless life. “For the sake of no nymphs, Sisters,” he said, and they fell fainting under the shock of being addressed as “Sisters.” Growing impatient at the conduct of his family, he asked for his meal, ate it, preached to them⁵ on the impermanence of all things, the futility of wealth, the snare of beauty, etc., and returned to Migācīra.⁶ There the Kuru king, who was feasting there, and had often heard of Raṭṭhapāla's fame, visited him. Their conversation is recorded in the Raṭṭhapāla Sutta. Raṭṭhapāla then returned to the Buddha.⁷

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¹ A. i. 24.

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² Given to the family because it retrieved the fortunes of a disrupted kingdom, says the Commentary.

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³ But MA. (ii. 725) says he took twelve years, during which time he never slept on a bed (DA. iii. 236).

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⁴ This eating of stale rice made of him an aggaariyavaṃsika (Sp. i. 208; MA. ii. 726).

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⁵ Buddhaghosa says that according to the Commentators of India (para-samuddavāsītherānaṃ) he preached standing. The stanzas so preached are given in M. i. 64 f. and again in Thag. (769-75).

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⁶ Through the air, says the Commentary (ThagA. ii. 34; MA. ii. 730), because his father put bolts on the house and tried to keep him there. He also sent men to remove his yellow robes and clothe him in white.

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⁷ Raṭṭhapāla's story is given in M. ii. 54 ff.; MA. ii. 722; ThagA. ii. 30 ff.; AA. i. 144 ff.; cp. Avadaś. ii. 118 ff.; Mtu. iii. 41, n. 1.

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In a previous birth, before the appearance of Padumuttara Buddha, Raṭṭhapāla was one of two rich householders of Haṃsavati, both of whom spent their wealth in good deeds. They once waited on two companies of ascetics from Himavā; the ascetics left, but their leaders remained, and the two householders looked after them till they died. After death, one of them (Raṭṭhapāla) was reborn as Sakka, while the other was born as the Nāga-king Pālita (v.l. Paṭhavindhara), who, in this Buddha-age, became Rāhula. At Sakka’s request, Pālita gave alms to Padumuttara and wished to be like the Buddha’s son, Uparevata. Sakka himself entertained the Buddha and his monks for seven days and wished to resemble the monk Raṭṭhapāla, whom Padumuttara Buddha had declared to be foremost among those who had joined the Order through faith. Padumuttara declared that the wish of both would be fulfilled in the time of Gotama Buddha.⁸

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⁸ MA. ii. 722; ThagA. (ii. 30) differs in many details; it makes no mention of Pālita, and says that in Padumuttara’s time, too, the householder’s name was Raṭṭhapāla. The name of the monk, disciple of Padumuttara, whose example incited the householder to wish for similar honour, is not given. This account adds (see also AA. i. 143 f.) that in the time of Phussa Buddha (q.v.) he was one of those in charge of the alms-giving held in the Buddha’s honour by his three step-brothers. Bimbisāra and Visākha were his colleagues (AA. i. 165). The Ap. (i. 63 f.) is again different. It says that in Padumuttara’s time the householder gave the Buddha an elephant with all its trappings, and then, buying it back, built with the money a saṅghārāma containing fifty-four thousand rooms. As a result he was king of the gods fifty times and Cakkavatti fifty-eight times. AA. i. 141 gives the story at greater length, some of the minor details varying.

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Raṭṭhapāla is mentioned⁹ with Soṇa-seṭṭhiputta as one who enjoyed great luxury as a householder. He is an example¹⁰ of one who attained to the higher knowledge through resolution (*chandam dhuram katvā*). The Vinayapiṭaka¹¹ contains a stanza quoted by the Buddha, in which Raṭṭhapāla’s father enquires of his son why the latter never asked him for anything. “Because begging is a degrading thing,” says Raṭṭhapāla.

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⁹ E.g., SNA. i. 232; at AA. ii. 596 Yasa’s name is added.

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¹⁰ DA. ii. 642; SA. iii. 201; VibhA. 306; DhA. iv 195.

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¹¹ Vin iii. 148; Raṭṭhapāla is here called a kulaputta. The incident probably refers to his lay-life.

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2. Raṭṭhapāla.—A monk in the time of Padumuttara Buddha. He was declared foremost among those who left the world through faith.¹

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¹ But see Raṭṭhapāla (1), n. 8.

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3. Raṭṭhapāla.—The name of the family into which Raṭṭhapāla (1) was born.¹

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¹ See Raṭṭhapāla (1), n. 2.

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4. Raṭṭhapāla Thera.—A monk of Ceylon, author of the Madhura-Rasavāhinī (q.v.).

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Raṭṭhapāla Sutta.—The eighty-second sutta of the Majjhima Nikāya. It contains an account of Raṭṭhapāla’s admission into the Order, his visits to his parents after attaining arahantship, and his conversation with the Kuru king in the latter’s Deer Park. This last conversation forms the chief theme. The king asks Raṭṭhapāla why he has left his home when he suffers neither from old age, failing health, poverty, nor death of kinsfolk. Raṭṭhapāla answers that his reason for leaving it was his conviction of the truth of the four propositions enunciated by the Buddha—that the world (1) is in a state of continual flux and change; (2) there is no protector or preserver; (3) in it, we own nothing, but must leave all behind us; (4) it lacks and hankers, being enslaved by craving.¹ He explains the meaning of these statements to the satisfaction of the king and summarizes his statements in a series of stanzas.²

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¹ These four propositions are referred to as Cattāro dhammudesā (MA. i. 361).

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² M. ii. 54-74. The stanzas included in the sutta are found in Thag. vss. 769-75 (those preached to Raṭṭhapāla’s father), and 776-93.

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The Raṭṭhapāla Sutta³ is mentioned as an example of a discourse in which the rūpakammaṭṭhāna is given first, leading on through vedanā to the arūpakammaṭṭhāna.

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³ VibhA. 267; MA. i. 225; what this means is not quite clear; this sutta makes no mention of kammaṭṭhāna; another sutta of the same name is probably meant.

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Raṭṭhapāla-gajjita.—An unorthodox Buddhist work, whose views were rejected by the Theravādins as beings contrary to the teachings of the Buddha (abuddhavacana).¹

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¹ E.g., Sp. iv. 742; SA. ii. 150.

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Raṭṭhasāra.—A monk of Ava. He wrote metrical versions of various Jātakas and recited them, for which reason he was censured by his colleagues.¹

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¹ Sās, p. 99; Bode, op. cit., 44.

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Ratana Paritta.—See Ratana Sutta (1).

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Ratana Vagga.—The ninth section of the Pācittiya of the Vinaya Piṭaka.

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1. Ratana Sutta.—One of the suttas of the Khuddakapāṭha.¹ It was preached at Vesāli, on the occasion of the Buddha’s visit there at the invitation of the Licchavis, who begged him to rid the city of the various dangers which had fallen upon it. According to the Commentaries,² the Buddha first taught the sutta to Ananda and asked him to go round the city, accompanied by the Licchavi princes, reciting the sutta and sprinkling water from the Buddha’s bowl. Immediately all the evil spirits fled from the city and the people recovered from their diseases. They then gathered at the Mote-hall with various offerings and thither they conducted the Buddha. In the assembly were present not only all the inhabitants of Vesālī, but also the devas of two deva-worlds, with Sakka at their head. The Buddha preached the Ratana Sutta to this great crowd. Another account, quoted by Buddhaghosa,³ says that in the assembly the Buddha preached only the first five stanzas, the rest having been earlier recited by Ānanda. Because this sutta was first preached to ward off the evil from Vesālī, it became the most famous of Buddhist Ward-runes (Parittā) *q.v.*

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¹ It is also included in the Sutta Nipāta (vss. 222-38); see also Gaṅgārohaṇa Sutta.

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² SNA. i. 278 ff.; DhA. iii. 436 ff.; KhpA. 164 f.

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³ DhA. iii. 165.

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The sutta consists of seventeen verses: the first two contain a request to the devas to receive the homage and offerings of men and protect them in their danger; then follow twelve verses, descriptive of the virtues of the Buddha, the Dhamma and the Saṅgha. It ends with three verses purporting⁴ to have been spoken by Sakka on behalf of all the devas, expressing their adoration of the Buddha, his Dhamma and his Saṅgha. It is also said⁵ that during this visit the Buddha stayed at Vesālī for two weeks, preaching the sutta on seven consecutive days; on each day eighty-four thousand beings realized the Truth. The Sutta seems also to have been known as the Gaṅgārohaṇa Sutta.⁶ When Ceylon was troubled by famine and plague in the reign of Upatissa II., the king had the sutta preached by monks while walking in the streets of the city. All troubles vanished, and he decreed that his successors should do likewise in times of need.⁷ Sena II. had the whole sutta inscribed on a golden plate and held a great festival in its honour.⁸

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⁴ Ibid., 195.

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⁷ Ibid., 195 ff.

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⁵ Ibid., 196.

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⁶ Cv. xxxvii. 191.

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⁸ Ibid., li. 79.

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The sutta is given in the Mahāvastu,⁹ where it is described as Svastyanagāthā.

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⁹ i. 290 ff.

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2. Ratana Sutta.—The Dīgha Commentary¹ refers the reader to a Ratana Sutta of the Bojjhaṅga Saṃyutta for details of the seven gems of a Cakkavatti. The reference is evidently to the Cakkavatti Sutta (*q.v.*)²

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¹ DA. i. 250.

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² S. v. 98.

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Ratanagāma.—A village in Ceylon given by Aggabodhi I. as a maintenance village to the Unnavalli-vihāra.¹

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¹ Cv. xlii. 18; it is probably identical with the modern Ratnapura; see Cv. *Trs.* i. 67, n. 4.

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Ratanagghi.—One of the three palaces occupied by Revata Buddha in his last lay life.¹

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¹ Bu. vi. 17.

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Ratanaghara-cetiya.—A shrine erected on the site of the Jewelled Hall (Ratanaghara), which was created by the gods to the north-west of the Bodhi-tree. There the Buddha sat during the fourth week after the Enlightenment, revolving in his mind the Abhidhamma Piṭaka.¹

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¹ J. i. 78; BuA. 8, 241.

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Ratanacaṅkama-cetiya or Ratna-cetiya.—A shrine erected near the Animisa-cetiya close to the Bodhi-tree, to mark the spot on which the Buddha spent the third week after the Enlightenment, walking to and fro in the Jewelled Walk (Ratanacaṅkama).¹

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¹ J. i. 78; BuA. 8, 241.

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Ratanacaṅkamana-khaṇḍa.—The Introductory Chapter of the Buddha Vamsa.

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Ratanadoṇi.—A village in Ceylon, given by Kittisirirājasīha for the maintenance of the Dutiyasela-vihāra. The village had originally belonged to the vihāra but had been taken away.¹

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¹ Cv. c. 232.

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Ratanapajjala (Ratanapattala).—A Cakkavatti of eighty kappas ago, a former birth of Sammukhāthavika (or Māṇava) Thera.¹

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¹ Ap. i. 159; ThagA. i. 164.

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Ratanapāsāda.—A building in the Abhayagiri-vihāra, erected by King Kaṇiṭṭhatissa for Mahānāga Thera.¹ Mahinda II. evidently rebuilt it at a cost of three hundred thousand kahāpaṇas, and installed in it a Buddha-image worth sixty thousand. At the dedication festival, the king offered his whole kingdom to the image.² Mahinda III. gave the revenue from the Geṭhumba Canal for the repairs of the pāsāda.³ In the reign of Sena I. the Pāṇḍiyas, who invaded Ceylon, plundered the pāsāda and removed the jewels from the eyes of the image.⁴ Sena II. found the image itself removed from its pedestal and taken to Madhurā, and, after his victory over the Pāṇḍiyas, he had it restored.⁵ When the people rose in rebellion against Udaya III., he took refuge in the Ratanapāsāda with his colleagues, but the people surrounded the building and they were forced to flee.⁶

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¹ Mhv. xxxvi. 8; for its identification see Cv. Trs. i. 123, n. 2.

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² Cv. xlviii. 135 f.

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³ Ibid., xlix. 41.

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⁴ Ibid., l. 34.

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⁵ Ibid., li. 22, 49.

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⁶ Ibid. liii. 17.

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**Ratanapura.**—The Pāli name for Ava.¹

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¹ Bode, *op. cit.*, 29.

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**Ratanamālaka.**—A platform in **Gandhamādana**, at the foot of the **Mañjūsa**-tree, where **Pacceka Buddhas** assemble on special occasions such as the *uposatha*.¹ It seems also to have been called **Sabbaratnamālā**.²

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¹ SNA. i. 52.

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² E.g., ibid., 66.

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**Ratanavāluka.**—Another name for the **Mahā Thūpa**. *Cp.* Ratanāvalicetiya.

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**Ratana-vihāra.**—A nunnery in Ceylon, built by the queen of **Aggabodhi II.** for the use of the **Kāliṅga** queen, who came to Ceylon with her husband and renounced the world under **Jotipāla Thera**.¹

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¹ Cv. xlii. 47.

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**Ratanasiriñāṇa Thera.**—Author of the **Saddatthacintā** (*q.v.*).¹

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¹ Svd. 1246.

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**Ratanākara.**—A district in the **Dakkhiṇadesa** of Ceylon.¹

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¹ Cv. lxix. 31; for its identification see Cv. *Trs.* i. 286, n. 3.

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**Ratanadātha.**—Nephew (sister's son) of **Dāṭhopatissa II.** He was the king's **Mahādipāda**.¹

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¹ Cv. xliv. 136.

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1. **Ratanāvali-cetiya.**—Another name for the **Mahā Thūpa** (*q.v.*).

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2. **Ratanāvali-cetiya.**—A thūpa in **Pulatthipura**. It was probably built by **Parakkamabāhu I.** and restored and crowned with a golden finial by **Kittinissaṅka**.¹

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¹ Cv. lxxx. 20; also Cv. *Trs.* ii. 128, n. 1; 107, n. 3.

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3. **Ratanāvali-cetiya.**—A thūpa erected in **Khiragāma** by **Parakkama-bāhu I.** on the site of his mother's pyre.¹

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¹ Cv. lxxix. 71; Cv. *Trs.* ii. 122, n. 7.

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**Ratanāvalī.**—One of the five daughters of **Vijayabāhu I.** and **Tiloka-sundari**.¹ Soothsayers predicted that she alone, of these daughters, would bear a son and would thus become the king's favourite child. Later she married **Mānābharaṇa**, by whom she had two daughters—

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¹ Cv. lix. 31.

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Mittā and Pabhāvatī—and a son who later became famous as Parakkamabāhu I.² After her husband's death, she lived with her children in Mahānāgahula, protected by her husband's brother, Sirivallabha.³ Later, she went and lived at the court of his elder brother, Kittisirimegha.⁴ She died at Khīragāma and was cremated there. Parakkamabāhu erected the Ratanāvali-cetiya in her memory.⁵

Linked texts (44)

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Jātaka — Pāli
Mahāvaṃsa — Pāli
Mahāvagga — Pāli
Tatiyagiñjakāvasathasutta — Pāli
Paṭhamarahogatasutta — Pāli
Phassamūlakasutta — Pāli
Majjhimanikāya — Pāli
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Mahāvastu — Sanskrit
Mahāparinibbānasutta — Pāli
Dīpavaṃsa — Pāli
Mahāgovindasutta — Pāli
Nandakovādasutta — Pāli
Nivāpasutta — Pāli
Devadūtasutta — Pāli
Vekhanasasutta — Pāli
Isigilisutta — Pāli
Vepullapabbatasutta — Pāli
Sotasutta — Pāli
Sīvakasutta — Pāli
Catumahārājasutta — Pāli
Tathāgatasutta — Pāli
Paṭhamamahānāmasutta — Pāli
Byasanasutta — Pāli
Taṇhāsutta — Pāli
Dutiyacakkānuvattanasutta — Pāli
Mahābhārata — Vyāsa, Sanskrit
Vālmīkirāmāyaṇa — Vālmīki, Sanskrit
Apadāna — Pāli
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Milindapañha — Pāli
Theragāthā — Pāli
Suttanipāta — Pāli
Vimānavatthu — Pāli
Divyāvadāna — Sanskrit
Udāna — Pāli
Sāsanavaṃsa — Paññāsāmi 1861, Pāli
Dīghanikāya — Pāli
Vinayapiṭaka — Pāli
Saṃyuttanikāya — Pāli
Hatthavanagallavihāravaṃsa — Pāli
Samantapāsādikā — Sanskrit
Anāgatavaṃsa — Kassapa (of the Coḷa country), Pāli