"King Kāliṅga," etc.—This story the Master told while dwelling at Jetavana about worship of the
bo-tree performed by Elder Ānanda.
When the Tathāgata had set forth on pilgrimage, for the purpose of gathering in those who were ripe for conversion,
the citizens of Sāvatthi proceeded to Jetavana, their hands full of garlands and fragrant wreaths, and finding no other
place to show their reverence, laid them by the gateway of the perfumed chamber and went off. This caused great rejoicings.
But Anāthapiṇḍika got to hear of it; and on the return of the Tathāgata visited Elder Ānanda and
said to him,—"This monastery, Sir, is left unprovided while the Tathāgata goes on pilgrimage, and there is no place
for the people to do reverence by offering fragrant wreaths and garlands. Will you be so kind, Sir, as to tell the Tathāgata
of this matter, and learn from him whether or no it is possible to find a place for this purpose." The other, nothing loth,
did so, asking, "How many shrines are there?"—"Three, Ānanda."—"Which are they?"—"Shrines for a relic
of the body, a relic of use or wear, a relic of memorial 2"—"Can a shrine be made, Sir, during your life?"—"No, Ānanda, not a body-shrine; that kind is made when a
Buddha enters Nirvāna. A shrine of memorial is improper because the connection depends on the imagination only. But the
great bo-tree used by the Buddhas is fit for a shrine, be they alive or be they dead."—"Sir, while you are away on pilgrimage
the great monastery of Jetavana
is unprotected, and the people have no place where they can show their reverence. Shall I plant a seed of the great bo-tree
before the gateway of Jetavana?"—"By all means so do, Ānanda, and that shall be as it were an abiding place for
The Elder told this to Anāthapiṇḍika, and Visākhā, and the king. Then at the gateway of Jetavana
he cleared out a pit for the bo to stand in, and said to the chief Elder, Moggallāna, "I want to plant a bo-tree in front
of Jetavana. Will you get me a fruit of the great bo-tree?" The Elder, well willing, passed through the air to the platform
under the bo-tree.  He placed in his robe a fruit that was dropping 1 from its stalk but had not reached the ground, brought it back, and delivered it to Ānanda. The Elder informed the King
of Kosala that he was to plant the bo-tree that day. So in the evening time came the King with a great concourse, bringing
all things necessary; then came also Anāthapiṇḍika and Visākhā and a crowd of the faithful besides.
In the place where the bo-tree was to be planted the Elder had placed a golden jar, and in the bottom of it was a hole;
all was filled with earth moistened with fragrant water. He said, "O king, plant this seed of the bo-tree," giving it to the
king. But the king, thinking that his kingdom was not to be in his hands for ever, and that Anāthapiṇḍika
ought to plant it, passed the seed to Anāthapiṇḍika, the great merchant. Then Anāthapiṇḍika
stirred up the fragrant soil and dropt it in. The instant it dropt from his hand, before the very eyes of all, up sprang as
broad as a plough-head a bo-sapling, fifty cubits tall; on the four sides and upwards shot forth five great branches of fifty
cubits in length, like the trunk. So stood the tree, a very lord of the forest already; a mighty miracle! The
king poured round the tree jars of gold and of silver, in number eight hundred, filled with scented water, beauteous with
a great quantity of blue water-lilies. Ay, and caused to be set there a long line of vessels all full, and a seat he had made
of the seven precious things, golden dust he had sprinkled about it, a wall was built round the precincts, he erected a gate
chamber of the seven precious things. Great was the honour paid to it.
The Elder approaching the Tathāgata, said to him, "Sir, for the people's good, accomplish under the bo-tree which
I have planted that height of Attainment to which you attained under the great bo-tree." "What is this you say, Ānanda?"
replied he. "There is no other place can support me, if I sit there and attain to that which I attained in the enclosure of
the great bo-tree." "Sir," said Ānanda, "I pray you for the good of the people, to use this tree for the rapture of Attainment,
in so far as this spot of ground can support the weight." The Master used it during one night for the rapture of Attainment.
The Elder informed the king, and all the rest, and called it by the name of the Bo Festival. And this tree, having been
planted by Ānanda, was known by the name of Ānanda's Bo-Tree.
At that time they began to talk of it in the Hall of Truth. "Brother, while yet the Tathāgata lived, the venerable
Ānanda caused a bo-tree to be planted, (230) and great reverence to be paid to it. Oh, how great is the Elder's power!"
The Master entering asked what they were talking of. They told him. He said, "This is not the first time, Brethren, that Ānanda
led captive mankind in the four great continents, with all the surrounding throngs, and caused a vast quantity of scented
wreaths to be brought, and made a bo-festival in the precinct of the great bo-tree." So saying, he told a story of the past.
Once upon a time, in the kingdom of Kāliṅga, and in the city of Dantapura, reigned a king named Kāliṅga.
He had two sons, named
[paragraph continues] Mahā-Kāliṅga and Culla-Kāliṅga,
Kāliṅga the Greater and the Less. Now fortune-tellers had foretold that the eldest son would reign after his father's
death; but that the youngest would live as an ascetic, and live by alms, yet his son would be an universal monarch.
Time passed by, and on his father's death the eldest son became king, the youngest viceroy. The youngest, ever thinking
that a son born of him was to be an universal monarch, grew arrogant on that account. This the king could not brook, so sent
a messenger to arrest Kāliṅga the Less. The man came and said, "Prince, the king wishes to have you arrested, so
save your life." The prince showed the courtier charged with this mission his own signet ring, a fine rug, and his sword:
these three. Then he said, "By these tokens 1 you shall know my son, and make him king." With these words, he sped away into the forest. There he built him a hut in a
pleasant place, and lived as an ascetic upon the bank of a river.
Now in the kingdom of Madda, and in the city of Sāgala, a daughter was born to the King of Madda. Of the girl, as
of the prince, fortunetellers foretold that she should live as an ascetic, but her son was to be an universal monarch. The
Kings of India, hearing this rumour, came together with one accord, and surrounded the city. The king thought to himself,
"Now, if I give my daughter to one, all the other kings will be enraged. I will try to save her." So with wife and daughter
he fled disguised away into the forest; and after building him a hut some distance up the river, above the hut of Prince Kāliṅga,
 he lived there as an ascetic, eating what he could pick up.
The parents, wishing to save their daughter, left her behind in the hut, and went out to gather wild fruits. While they
were gone she gathered flowers of all kinds, and made them into a flower-wreath. Now on the bank of the Ganges there is a
mango tree with beautiful flowers, which forms a kind of natural ladder. Upon this she climbed, and playing managed to drop
the wreath of flowers into the water 2.
One day, as Prince Kāliṅga was coming out of the river after a bath, this flower-wreath caught in his hair.
He looked at it, and said, "Some woman made this, and no full-grown woman but a tender young girl. I must make search for
her." So deeply in love he journeyed up the Ganges, until he heard her singing in a sweet voice, as she sat in the mango tree.
He approached the foot of the tree,
and seeing her, said, "What are you, fair lady?" "I am human, Sir," she replied. "Come down, then," quoth he. "Sir, I cannot;
I am of the warrior caste 1." "So am I also, lady: come down!" "No, no, Sir, that I cannot do. Saying will not make a warrior; if you are so, tell me
the secrets of that mystery." Then they repeated to each other these guild secrets. And the princess came down, and they had
connexion one with the other.
When her parents returned she told them about this son of the King of Kālinga, and how he came into the forest, in
all detail. They consented to give her to him. While they lived together in happy union, the princess conceived, and after
ten months brought forth a son with the signs of good luck and virtue; and they named him Kāliṅga. He grew up,
and learnt all arts and accomplishments from his father and grandfather.
At length his father knew from conjunctions of the stars that his brother was dead. So he called his son, and said, "My
son, you must not spend your life in the forest. Your father's brother, Kāliṅga the Greater, is dead; you must
go to Dantapura, and receive your hereditary kingdom."  Then he gave him the things he had brought away with him, signet,
rug, and sword, saying, "My son, in the city of Dantapura, in such a street, lives a courtier who is my very good servant.
Descend into his house and enter his bedchamber, and show him these three things and tell him you are my son. He will place
you upon the throne."
The lad bade farewell to his parents and grandparents; and by power of his own virtue he passed through the air, and descending
into the house of that courtier entered his bedchamber. "Who are you?" asked the other. "The son of Kāliṅga the
Less," said he, disclosing the three tokens. The courtier told it to the palace, and all those of the court decorated the
city and spread the umbrella of royalty over his head. Then the chaplain, who was named Kāliṅga-bhāradvāja,
taught him the ten ceremonies which an universal monarch has to perform, and he fulfilled those duties. Then on the fifteenth
day, the fast-day, came to him from Cakkadaha the precious Wheel of Empire, from the Uposatha stock the precious Elephant,
from the royal Valāha breed the precious Horse, from Vepulla the precious Jewel; and the precious wife, retinue, and
prince made their appearance 2. Then he achieved sovereignty in the whole terrestrial sphere.
One day, surrounded by a company which covered six-and-thirty leagues, and mounted upon an elephant all white, tall as
a peak of Mount
[paragraph continues] Kelāsa, in great pomp and splendour
he went to visit his parents. But beyond the circuit 1 around the great bo-tree, the throne of victory of all the Buddhas, which has become the very navel of the earth, beyond
this the elephant was unable to pass: again and again the king urged him on, but pass he could not.
Explaining this, the Master recited the first stanza:
"King Kāliṅga, lord supreme,
Ruled the earth by law and
To the bo-tree once he came
On an elephant of might."
Hereupon the king's chaplain, who was travelling with the king, thought to himself, "In the air is no hindrance; why cannot
the king make his elephant go on?  I will go, and see." Then descending from the air, he beheld the throne of victory
of all Buddhas, the navel of the earth, that circuit around the great bo-tree. At that time, it is said, for the space of
a royal karÝsa 2 was never a blade of grass, not so big as a hare's whisker; it seemed as it were a smooth-spread sand bright like a silver
plate; but on all sides were grass, creepers, mighty trees like the lords of the forest, as though standing in reverent wise
all about with their faces turned towards the throne of the bo-tree. When the brahmin beheld this spot of earth, "This," thought
he, "is the place where all the Buddhas have crushed all the desires of the flesh; and beyond this none can pass, no not if
he were Sakka himself." Then approaching the king, he told him the quality of the bo-tree circuit, and bade him descend.
By way of explaining this the Master recited these stanzas following:
"This Kāliṅga-bhāradvāja told his king, the ascetic's son,
As he rolled
the wheel of empire, guiding him, obeisance done:
"This the place the poets sing of; here, O mighty king, alight!
Here attained to perfect wisdom
perfect Buddhas, shining bright.
"In the world, tradition has it, this one spot is hallowed ground,
Where in attitude of reverence
herbs and creepers stand around 3.
"Come, descend and do obeisance; since as far as the ocean bound
In the fertile earth all-fostering
this one spot is hallowed ground.
"All the elephants thou ownest thorobred by dam and sire,
Hither drive them, they will surely
come thus far, but come no nigher.
"He is thorobred you ride on; drive the creature as you will,
He can go not one step further: here the elephant stands
"Spake the soothsayer, heard Kāliṅga; then the King to him, quoth he,
Driving deep the goad into him—"Be
this truth, we soon shall see."
"Pierced, the creature trumpets loudly, shrill as any heron cries,
Moved, then fell upon his haunches neath the weight,
and could not rise."
 Pierced and pierced again by the king, this elephant could not endure the pain, and so died; but the king knew not
he was dead, and sat there still on his back. Then Kāliṅgabhāradvāja said, "O great king! your elephant
is dead; pass on to another."
To explain this matter, the Master recited the tenth stanza:
"When Kāliṅga-bhāradvāja saw the elephant was dead,
He in fear and
trepidation then to king Kāliṅga said:
"Seek another, mighty monarch: this thy elephant is dead."
 By the virtue and magical power of the king, another beast of the Uposatha breed appeared and offered his back. The
king sat on his back. At that moment the dead elephant fell upon the earth.
To explain this matter, the Master repeated another stanza:
"This heard, Kāliṅga in dismay
Mounted another, and straightway
Upon the earth
the corpse sank down,
And the soothsayer's word for very truth was shown."
Thereupon the king came down from the air, and beholding the precinct of the bo-tree, and the miracle that was done, he
praised Bhāradvāja, saying—
"To Kāliṅga-bhāradvāja king Kāliṅga thus did say:
know’st and understandest, and thou seest all alway."
Now the brahmin would not accept this praise; but standing in his own humble place, he extolled the Buddhas, and praised
To explain this, the Master repeated these stanzas:
"But the brahmin straight denied it, and thus spake unto the king:
"I know sooth of marks
and tokens: but the Buddhas, every thing.
"Though all-knowing and all-seeing, yet in marks they have no skill:
They know all, but know by insight: I a man of
books am still."
The king, hearing the virtues of the Buddhas, was delighted in heart; and he caused all the dwellers
in the world to bring fragrant wreaths in plenty, and for seven days he made them do worship at the circuit of the Great Bo-tree.
 By way of explanation, the Master recited a couple of stanzas:
"Thus worshipt he the great bo-tree 1
with much melodious sound
Of music, and with fragrant wreaths: a wall he set around,
"and after that the king went on his way—
"Brought flowers in sixty thousand carts an offering to be;
Thus king Kāliṅga worshipped the Circuit of the
Having in this manner done worship to the Great Bo-tree, he visited his parents, and took them back with him again to Dantapura;
where he gave alms and did good deeds, until he was born again in the Heaven of the Thirty-Three.
The Master, having finished this discourse, said: "It is not now the first time, Brethren, that Ānanda did worship
the bo-tree, but aforetime also;" and then he identified the Birth:—"At that time Ānanda was Kāliṅga,
and I myself was Kāliṅga-bhāradvāja."
142:1 See Hardy, Eastern Monachism, pp. 213-4.
142:2 See Hardy, Eastern Monachism, 216 f. The last class is said to be images of the Buddha.
143:1 Reading parigalantam.
144:1 The tokens are a familiar feature of folk-tales. We may compare the story of Theseus, with his father's sword and sandals:
Pausanias, i. 27. 8.
144:2 Another familiar episode in folk tales, but of Protean form. It is commonly a hair of the lady's head that falls. See Clouston,
Popular Tales and Fictions, i. 241 (India), 251, (Egypt); North Indian Notes and Queries, ii. 704; Lal Behari
Day, Folk Tales of Bengal, No, 4.
145:2 For an account of the Cakkavatti, and the miracles at his appearing, consult Hardy's Manual, 126 ff. See also
Rhys Davids on the Questions of Milinda, vol. i. p. 57 (he renders the last two treasurer and adviser),
and Buddhist Suttas, p. 257.
146:1 The word is used both of the seat under the tree and of the raised terrace built around it.
146:2 Or should it be a karisa round the king?
146:3 The scholiast says of this maṇḍo: "As the age continues, at first it continues the same, then with the
waning of the age wanes again and grows less."
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 6. Kāliṅgabodhijātakavaṇṇanā
Rājā kāliṅgo cakkavattīti idaṃ satthā jetavane
viharanto ānandattherena kataṃ mahābodhipūjaṃ ārabbha kathesi. Veneyyasaṅgahatthāya
hi tathāgate janapadacārikaṃ pakkante sāvatthivāsino gandhamālādihatthā jetavanaṃ
gantvā a˝˝aṃ pūjanīyaṭṭhānaṃ alabhitvā gandhakuṭidvāre pātetvā
gacchanti, te uḷārapāmojjā na honti. Taṃ kāraṇaṃ ˝atvā anāthapiṇḍiko
tathāgatassa jetavanaṃ āgatakāle ānandattherassa santikaṃ gantvā ‘‘bhante,
ayaṃ vihāro tathāgate cārikaṃ pakkante nipaccayo hoti, manussānaṃ gandhamālādīhi
pūjanīyaṭṭhānaṃ na hoti, sādhu, bhante, tathāgatassa imamatthaṃ ārocetvā
ekassa pūjanīyaṭṭhānassa sakkuṇeyyabhāvaṃ jānāthā’’ti
āha. So ‘‘sādhū’’ti sampaṭicchitvā tathāgataṃ pucchi ‘‘kati
nu kho, bhante, cetiyānī’’ti? ‘‘Tīṇi ānandā’’ti. ‘‘Katamāni,
bhante, tīṇī’’ti? ‘‘Sārīrikaṃ pāribhogikaṃ uddissaka’’nti.
‘‘Sakkā pana, bhante, tumhesu dharantesuyeva cetiyaṃ kātu’’nti. ‘‘Ānanda,
sārīrikaṃ na sakkā kātuṃ. Ta˝hi buddhānaṃ parinibbānakāle hoti, uddissakaṃ
avatthukaṃ mamāyanamattameva hoti, buddhehi paribhutto mahābodhirukkho buddhesu dharantesupi cetiyamevā’’ti.
‘‘Bhante, tumhesu pakkantesu jetavanavihāro appaṭisaraṇo hoti, mahājano pūjanīyaṭṭhānaṃ
na labhati, mahābodhito bījaṃ āharitvā jetavanadvāre ropessāmi, bhante’’ti.
‘‘Sādhu, ānanda, ropehi, evaṃ sante jetavane mama nibaddhavāso viya bhavissatī’’ti.
Thero kosalanarindassa anāthapiṇḍikassa visākhādīna˝ca ārocetvā
jetavanadvāre bodhiropanaṭṭhāne āvāṭaṃ khaṇāpetvā mahāmoggallānattheraṃ
āha – ‘‘bhante, ahaṃ jetavanadvāre bodhiṃ ropessāmi, mahābodhito me bodhipakkaṃ
āharathā’’ti. Thero ‘‘sādhū’’ti sampaṭicchitvā ākāsena
bodhimaṇḍaṃ gantvā vaṇṭā parigalantaṃ pakkaṃ bhūmiṃ asampattameva cīvarena sampaṭicchitvā gahetvā ānandattherassa adāsi.
Ānandatthero ‘‘ajja bodhiṃ ropessāmī’’ti kosalarājādīnaṃ
ārocesi. Rājā sāyanhasamaye mahantena parivārena sabbūpakaraṇāni gāhāpetvā
āgami, tathā anāthapiṇḍiko visākhā ca a˝˝o ca saddho jano. Thero mahābodhiropanaṭṭhāne
mahantaṃ suvaṇṇakaṭāhaṃ ṭhapetvā heṭṭhā chiddaṃ kāretvā
gandhakalalassa pūretvā ‘‘idaṃ bodhipakkaṃ ropehi, mahārājā’’ti
ra˝˝o adāsi. So cintesi ‘‘rajjaṃ nāma na sabbakālaṃ amhākaṃ hatthe tiṭṭhati,
idaṃ mayā anāthapiṇḍikena ropāpetuṃ vaṭṭatī’’ti . So taṃ bodhipakkaṃ mahāseṭṭhissa hatthe ṭhapesi. Anāthapiṇḍiko gandhakalalaṃ
viyūhitvā tattha pātesi. Tasmiṃ tassa hatthato muttamatteyeva sabbesaṃ passantāna˝˝eva naṅgalasīsappamāṇo
bodhikhandho paṇṇāsahatthubbedho uṭṭhahi, catūsu disāsu uddha˝cāti pa˝ca mahāsākhā
paṇṇāsahatthāva nikkhamiṃsu. Iti so taṅkhaṇa˝˝eva vanappatijeṭṭhako hutvā
aṭṭhāsi. Rājā aṭṭhārasamatte suvaṇṇarajataghaṭe gandhodakena
pūretvā nīluppalahatthakādipaṭimaṇḍite mahābodhiṃ parikkhipitvā puṇṇaghaṭe
paṭipāṭiyā ṭhapesi, sattaratanamayaṃ vedikaṃ kāresi, suvaṇṇamissakaṃ
vālukaṃ okiri, pākāraparikkhepaṃ kāresi, sattaratanamayaṃ dvārakoṭṭhakaṃ
kāresi, sakkāro mahā ahosi.
Thero tathāgataṃ upasaṅkamitvā ‘‘bhante, tumhehi mahābodhimūle
samāpannasamāpattiṃ mayā ropitabodhimūle nisīditvā mahājanassa hitatthāya samāpajjathā’’ti
āha. ‘‘Ānanda, kiṃ kathesi, mayi mahābodhimūle samāpannasamāpattiṃ samāpajjitvā
nisinne a˝˝o padeso dhāretuṃ na sakkotī’’ti. ‘‘Bhante, mahājanassa hitatthāya
imassa bhūmippadesassa dhuvaniyāmena samāpattisukhena taṃ bodhimūlaṃ paribhu˝jathā’’ti.
Satthā ekarattiṃ samāpattisukhena paribhu˝ji. Thero kosalarājādīnaṃ kathetvā bodhimahaṃ
nāma kāresi. Sopi kho bodhirukkho ānandattherena ropitattā ānandabodhiyevāti
pa˝˝āyittha. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso
āyasmā ānando dharanteyeva tathāgate bodhiṃ ropetvā mahāpūjaṃ kāresi , aho mahāguṇo thero’’ti . Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti
pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi
ānando saparivāresu catūsu mahādīpesu manusse gahetvā bahugandhamālādīni āharitvā
mahābodhimaṇḍe bodhimahaṃ kāresiyevā’’ti vatvā atītaṃ āhari.
Atīte kaliṅgaraṭṭhe dantapuranagare kāliṅgo nāma rājā rajjaṃ
kāresi. Tassa mahākāliṅgo, cūḷakāliṅgoti dve puttā ahesuṃ. Nemittakā
‘‘jeṭṭhaputto pitu accayena rajjaṃ kāressati, kaniṭṭho pana isipabbajjaṃ
pabbajitvā bhikkhāya carissati, putto panassa cakkavattī bhavissatī’’ti byākariṃsu.
Aparabhāge jeṭṭhaputto pitu accayena rājā ahosi, kaniṭṭho pana uparājā. So
‘‘putto kira me cakkavattī bhavissatī’’ti puttaṃ nissāya mānaṃ akāsi.
Rājā asahanto ‘‘cūḷakāliṅgaṃ gaṇhā’’ti ekaṃ
atthacarakaṃ āṇāpesi. So gantvā ‘‘kumāra, rājā taṃ gaṇhāpetukāmo,
tava jīvitaṃ rakkhāhī’’ti āha. So attano la˝janamuddika˝ca sukhumakambala˝ca khagga˝cāti
imāni tīṇi atthacarakāmaccassa dassetvā ‘‘imāya sa˝˝āya mama puttassa rajjaṃ
dadeyyāthā’’ti vatvā ara˝˝aṃ pavisitvā ramaṇīye bhūmibhāge assamaṃ
katvā isipabbajjaṃ pabbajitvā nadītīre vāsaṃ kappesi.
Maddaraṭṭhepi sāgalanagare maddara˝˝o aggamahesī dhītaraṃ vijāyi.
Taṃ nemittakā ‘‘ayaṃ bhikkhaṃ caritvā jīvikaṃ kappessati, putto panassā
cakkavattī bhavissatī’’ti byākariṃsu. Sakalajambudīpe rājāno taṃ pavattiṃ
sutvā ekappahāreneva āgantvā sāgalanagaraṃ rundhiṃsu. Maddarājā cintesi ‘‘sacāhaṃ
imaṃ ekassa dassāmi, sesarājāno kujjhissanti, mama dhītaraṃ rakkhissāmī’’ti
dhītara˝ca bhariya˝ca gahetvā a˝˝ātakavesena palāyitvā ara˝˝aṃ pavisitvā cūḷakāliṅgakumārassa
assamapadato uparibhāge assamaṃ katvā pabbajitvā u˝chācariyāya jīvikaṃ kappento tattha paṭivasati. Mātāpitaro
‘‘dhītaraṃ rakkhissāmā’’ti taṃ assamapade katvā phalāphalatthāya
gacchanti. Sā tesaṃ gatakāle nānāpupphāni gahetvā pupphacumbaṭakaṃ katvā
gaṅgātīre ṭhapitasopānapanti viya jāto eko supupphito ambarukkho atthi, taṃ abhiruhitvā
kīḷitvā pupphacumbaṭakaṃ udake khipi. Taṃ ekadivasaṃ gaṅgāyaṃ nhāyantassa
cūḷakāliṅgakumārassa sīse laggi. So taṃ oloketvā ‘‘idaṃ ekāya
itthiyā kataṃ, no ca kho mahallikāya, taruṇakumārikāya katakammaṃ, vīmaṃsissāmi
tāva na’’nti kilesavasena uparigaṅgaṃ gantvā tassā ambarukkhe nisīditvā madhurena
sarena gāyantiyā saddaṃ sutvā rukkhamūlaṃ gantvā taṃ disvā ‘‘bhadde,
kā nāma tva’’nti āha. ‘‘Manussitthīhamasmi sāmī’’ti . ‘‘Tena hi otarāhī’’ti. ‘‘Na sakkā sāmi, ahaṃ khattiyā’’ti.
‘‘Bhadde, ahampi khattiyoyeva, otarāhī’’ti. Sāmi, na vacanamatteneva khattiyo hoti,
yadisi khattiyo, khattiyamāyaṃ kathehī’’ti. Te ubhopi a˝˝ama˝˝aṃ khattiyamāyaṃ kathayiṃsu. Rājadhītā
Te a˝˝ama˝˝aṃ ajjhācāraṃ cariṃsu. Sā mātāpitūsu āgatesu
tassa kāliṅgarājaputtabhāva˝ceva ara˝˝aṃ paviṭṭhakāraṇa˝ca vitthārena
tesaṃ kathesi. Te ‘‘sādhū’’ti sampaṭicchitvā taṃ tassa adaṃsu.
Tesaṃ piyasaṃvāsena vasantānaṃ rājadhītā gabbhaṃ labhitvā dasamāsaccayena
dha˝˝apu˝˝alakkhaṇasampannaṃ puttaṃ vijāyi, ‘‘kāliṅgo’’tissa nāmaṃ
akaṃsu. So vayappatto pitu ceva ayyakassa ca santike sabbasippānaṃ nipphattiṃ pāpuṇi. Athassa
pitā nakkhattayogavasena bhātu matabhāvaṃ ˝atvā ‘‘tāta, mā tvaṃ ara˝˝e
vasa, petteyyo te mahākāliṅgo kālakato, tvaṃ dantapuranagaraṃ gantvā kulasantakaṃ
sakalarajjaṃ gaṇhāhī’’ti vatvā attanā ānītaṃ muddika˝ca kambala˝ca khagga˝ca datvā ‘‘tāta, dantapuranagare asukavīthiyaṃ
amhākaṃ atthacarako amacco atthi, tassa gehe sayanamajjhe otaritvā imāni tīṇi ratanāni
tassa dassetvā mama puttabhāvaṃ ācikkha, so taṃ rajje patiṭṭhāpessatī’’ti
uyyojesi. So mātāpitaro ca ayyakāyyike ca vanditvā pu˝˝amahiddhiyā ākāsena gantvā
amaccassa sayanapiṭṭheyeva otaritvā ‘‘kosi tva’’nti puṭṭho ‘‘cūḷakāliṅgassa
puttomhī’’ti ācikkhitvā tāni ratanāni dassesi. Amacco rājaparisāya ārocesi.
Amaccā nagaraṃ alaṅkārāpetvā tassa setacchattaṃ ussāpayiṃsu.
Athassa kāliṅgabhāradvājo nāma purohito tassa dasa cakkavattivattāni ācikkhi.
So taṃ vattaṃ pūresi. Athassa pannarasauposathadivase cakkadahato cakkaratanaṃ, uposathakulato hatthiratanaṃ,
valāhakakulato assaratanaṃ, vepullapabbatato maṇiratanaṃ āgami, itthiratanagahapatiratanapariṇāyakaratanāni
pātubhavanti. So sakalacakkavāḷagabbhe rajjaṃ gaṇhitvā ekadivasa˝ca chattiṃsayojanāya
parisāya parivuto sabbasetaṃ kelāsakūṭapaṭibhāgaṃ hatthiṃ āruyha mahantena
sirivilāsena mātāpitūnaṃ santikaṃ pāyāsi. Athassa sabbabuddhānaṃ jayapallaṅkassa
pathavīnābhibhūtassa mahābodhimaṇḍassa uparibhāge nāgo gantuṃ nāsakkhi.
Rājā punappunaṃ codesi, so nāsakkhiyeva. Tamatthaṃ pakāsento satthā paṭhamaṃ
‘‘Rājā kāliṅgo cakkavatti, dhammena pathavimanusāsaṃ;
Agamā bodhisamīpaṃ, nāgena mahānubhāvenā’’ti.
Atha ra˝˝o purohito ra˝˝ā saddhiṃ gacchanto ‘‘ākāse āvaraṇaṃ
nāma natthi, kiṃ nu kho rājā hatthiṃ pesetuṃ na sakkoti , vīmaṃsissāmī’’ti ākāsato oruyha sabbabuddhānaṃyeva jayapallaṅkaṃ
pathavīnābhimaṇḍalabhūtaṃ bhūmibhāgaṃ passi. Tadā kira tattha aṭṭharājakarīsamatte
ṭhāne kesamassumattampi tiṇaṃ nāma natthi, rajatapaṭṭavaṇṇavālukā
vippakiṇṇā honti, samantā tiṇalatāvanappatiyo bodhimaṇḍaṃ padakkhiṇaṃ
katvā āvaṭṭetvā bodhimaṇḍābhimukhāva aṭṭhaṃsu. Brāhmaṇo
taṃ bhūmibhāgaṃ oloketvā ‘‘ida˝hi sabbabuddhānaṃ sabbakilesaviddhaṃsanaṭṭhānaṃ,
imassa uparibhāge sakkādīhipi na sakkā gantu’’nti cintetvā kāliṅgara˝˝o santikaṃ
gantvā bodhimaṇḍassa vaṇṇaṃ kathetvā rājānaṃ ‘‘otarā’’ti
āha. Tamatthaṃ pakāsento satthā imā gāthā āha –
‘‘Kāliṅgo bhāradvājo ca, rājānaṃ kāliṅgaṃ
Cakkaṃ vattayato pariggahetvā, pa˝jalī idamavoca.
‘‘Paccoroha mahārāja, bhūmibhāgo yathā samaṇuggato;
Idha anadhivarā buddhā, abhisambuddhā virocanti.
‘‘Padakkhiṇato āvaṭṭā, tiṇalatā asmiṃ bhūmibhāgasmiṃ;
Pathaviyā nābhiyaṃ maṇḍo, iti no sutaṃ mante mahārāja.
‘‘Sāgarapariyantāya, mediniyā sabbabhūtadharaṇiyā;
Pathaviyā ayaṃ maṇḍo, orohitvā namo karohi.
‘‘Ye te bhavanti nāgā ca, abhijātā ca ku˝jarā;
Ettāvatā padesaṃ te, nāgā neva mupayanti.
‘‘Abhijāto nāgo kāmaṃ, pesehi ku˝jaraṃ dantiṃ;
Ettāvatā padeso, sakkā nāgena mupagantuṃ.
‘‘Taṃ sutvā rājā kāliṅgo, veyya˝janikavaco nisāmetvā;
Sampesesi nāgaṃ ˝assāma, mayaṃ yathimassidaṃ vacanaṃ.
‘‘Sampesito ca ra˝˝ā, nāgo ko˝cova abhinaditvāna;
Paṭisakkitvā nisīdi, garuṃva bhāraṃ asahamāno’’ti.
Tattha samaṇakola˝˝anti tāpasānaṃ puttaṃ. Cakkaṃ vattayatoti
cakkaṃ vattayamānaṃ, cakkavattinti attho. Pariggahetvāti bhūmibhāgaṃ
vīmaṃsitvā. Samaṇuggatoti sabbabuddhehi vaṇṇito. Anadhivarāti
atulyā appameyyā. Virocantīti vihatasabbakilesandhakārā taruṇasūriyā
viya idha nisinnā virocanti. Tiṇalatāti tiṇāni ca latāyo ca. Maṇḍoti catunahutādhikadviyojanasatasahassabahalāya pathaviyā maṇḍo
sāro nābhibhūto acalaṭṭhānaṃ, kappe saṇṭhahante paṭhamaṃ saṇṭhahati,
vinassante pacchā vinassati. Iti no sutanti evaṃ amhehi lakkhaṇamantavasena sutaṃ.
Orohitvāti ākāsato otaritvā imassa sabbabuddhānaṃ kilesaviddhaṃsanaṭṭhānassa
namo karohi, pūjāsakkāraṃ karohi.
Ye teti ye cakkavattira˝˝o hatthiratanasaṅkhātā uposathakule nibbattanāgā.
Ettāvatāti sabbepi te ettakaṃ padesaṃ neva upayanti, koṭṭiyamānāpi
na upagacchantiyeva. Abhijātoti gocariyādīni aṭṭha hatthikulāni abhibhavitvā
atikkamitvā uposathakule jāto. Ku˝jaranti uttamaṃ. Ettāvatāti
ettako padeso sakkā etena nāgena upagantuṃ, ito uttari na sakkā, abhikaṅkhanto vajiraṅkusena
sa˝˝aṃ datvā pesehīti. Veyya˝janikavaco nisāmetvāti bhikkhave, so rājā
tassa lakkhaṇapāṭhakassa veyya˝janikassa kāliṅgabhāradvājassa vaco nisāmetvā
upadhāretvā ‘‘˝assāma mayaṃ yathā imassa vacanaṃ yadi vā saccaṃ yadi
vā alika’’nti vīmaṃsanto nāgaṃ pesesīti attho. Ko˝cova abhinaditvānāti
bhikkhave, so nāgo tena ra˝˝ā vajiraṅkusena codetvā pesito ko˝casakuṇo viya naditvā paṭisakkitvā
soṇḍaṃ ukkhipitvā gīvaṃ unnāmetvā garuṃ bhāraṃ vahituṃ
asakkonto viya ākāseyeva nisīdi.
So tena punappunaṃ vijjhiyamāno vedanaṃ sahituṃ asakkonto kālamakāsi. Rājā panassa
matabhāvaṃ ajānanto piṭṭhe nisinnova ahosi. Kāliṅgabhāradvājo ‘‘mahārāja,
tava nāgo niruddho, a˝˝aṃ hatthiṃ saṅkamā’’ti āha. Tamatthaṃ pakāsento
satthā dasamaṃ gāthamāha –
‘‘Kāliṅgabhāradvājo , nāgaṃ khīṇāyukaṃ viditvāna;
Rājānaṃ kāliṅgaṃ, taramāno ajjhabhāsittha;
A˝˝aṃ saṅkama nāgaṃ, nāgo khīṇāyuko mahārājā’’ti.
Tattha nāgo khīṇāyukoti nāgo te jīvitakkhayaṃ patto, yaṃ ki˝ci
karontena na sakkā piṭṭhe nisinnena bodhimaṇḍamatthakena gantuṃ. A˝˝aṃ
nāgaṃ saṅkamāti ra˝˝o pu˝˝iddhibalena a˝˝o nāgo uposathakulato āgantvā piṭṭhiṃ
Rājā tassa piṭṭhiyaṃ nisīdi. Tasmiṃ khaṇe matahatthī bhūmiyaṃ
pati. Tamatthaṃ pakāsento satthā itaraṃ gāthamāha –
‘‘Taṃ sutvā kāliṅgo, taramāno saṅkamī nāgaṃ;
Saṅkanteva ra˝˝e nāgo, tattheva pati bhumyā;
Veyya˝janikavaco, yathā tathā ahu nāgo’’ti.
Atha rājā ākāsato oruyha bodhimaṇḍaṃ oloketvā pāṭihāriyaṃ
disvā bhāradvājassa thutiṃ karonto āha –
‘‘Kāliṅgo rājā kāliṅgaṃ, brāhmaṇaṃ etadavoca;
Tvameva asi sambuddho, sabba˝˝ū sabbadassāvī’’ti.
Brāhmaṇo taṃ anadhivāsento attānaṃ nīcaṭṭhāne ṭhapetvā
buddheyeva ukkhipitvā vaṇṇesi. Tamatthaṃ pakāsento satthā imā gāthā abhāsi
‘‘Taṃ anadhivāsento kāliṅga, brāhmaṇo idamavoca;
Veyya˝janikā hi mayaṃ, buddhā sabba˝˝uno mahārāja.
‘‘Sabba˝˝ū sabbavidū ca, buddhā na lakkhaṇena jānanti;
Āgamabalasā hi mayaṃ, buddhā sabbaṃ pajānantī’’ti.
Tattha veyya˝janikāti mahārāja, mayaṃ bya˝janaṃ disvā byākaraṇasamatthā
sutabuddhā nāma, buddhā pana sabba˝˝ū sabbavidū. Buddhā hi atītādibhedaṃ sabbaṃ
jānanti ceva passanti ca, sabba˝˝uta˝˝āṇena te sabbaṃ jānanti, na lakkhaṇena. Mayaṃ
pana āgamabalasā attano sippabaleneva jānāma, ta˝ca ekadesameva, buddhā pana sabbaṃ pajānantīti.
Rājā buddhaguṇe sutvā somanassappatto hutvā sakalacakkavāḷavāsikehi
bahugandhamālaṃ āharāpetvā mahābodhimaṇḍe sattāhaṃ vasitvā mahābodhipūjaṃ
kāresi. Tamatthaṃ pakāsento satthā imaṃ gāthādvayamāha –
‘‘Mahayitvā sambodhiṃ, nānāturiyehi vajjamānehi;
Mālāvilepanaṃ abhiharitvā, atha rājā manupāyāsi.
‘‘Saṭṭhi vāhasahassāni, pupphānaṃ sannipātayi;
Pūjesi rājā kāliṅgo, bodhimaṇḍamanuttara’’nti.
Tattha manupāyāsīti mātāpitūnaṃ santikaṃ
agamāsi. So mahābodhimaṇḍe aṭṭhārasahatthaṃ suvaṇṇatthambhaṃ
ussāpesi. Tassa sattaratanamayā vedikā kāresi, ratanamissakaṃ vālukaṃ okirāpetvā
pākāraparikkhittaṃ kāresi, sattaratanamayaṃ dvārakoṭṭhakaṃ kāresi,
devasikaṃ pupphānaṃ saṭṭhivāhasahassāni sannipātayi, evaṃ bodhimaṇḍaṃ
pūjesi. Pāḷiyaṃ pana ‘‘saṭṭhi vāhasahassāni pupphāna’’nti
Evaṃ mahābodhipūjaṃ katvā mātāpitaro ayyakāyyike ca ādāya
dantapurameva ānetvā dānādīni pu˝˝āni katvā tāvatiṃsabhavane nibbatti.
Satthā imaṃ dhammadesanaṃ āharitvā ‘‘na, bhikkhave, idāneva, pubbepi ānando bodhipūjaṃ
kāresiyevā’’ti vatvā jātakaṃ samodhānesi – ‘‘tadā māṇavakakāliṅgo
ānando ahosi, kāliṅgabhāradvājo pana ahameva ahosi’’nti.