-JĀTAKA
(Atthakathā Kalinga-chādaka — commentary on the Kalinga Jātaka)
When the Teacher was staying at the great monastery of Jetavana, he thought of the worship of the Mahā-Bodhi (mahā-bodhi — great Bodhi tree). Because Venerable Ānanda (Ānanda — Ānanda; the Buddha’s attendant) had performed such observances, the Blessed One taught this Dhamma discourse. The opening verse begins: “The king Kalinga (rāja Kalinga — King Kalinga) …” as follows.
The particularity is this:
The Tathāgata (Tathāgata — thus-gone, epithet of the Buddha) went traveling through the countryside for the purpose of benefitting and caring for noble beings (veṇaiyya-satta — venerable beings). The townspeople of Sāvatthi (Sāvatthi — Savatthi) held fragrant things and flowers and went to Jetavana. They did not place other worship-objects at the gate of the Buddha’s dwelling (kaṇṭhaguḍī — the Buddha’s couch-hut). Because of that, they rejoiced greatly.
The wealthy householder Anāthapiṇḍika (Anāthapiṇḍika — Anathapindika, great patron) learned of that matter and went to the residence of Venerable Ānanda. At the time the Tathāgata had come to Jetavana, he said:
“O venerable sir, when the Tathāgata goes away traveling, this vihāra (vihāra — monastery) lacks requisites; people have no place to worship with fragrant things and flowers. I beg leave, O sir: please inform the Tathāgata of this matter, and know a place fitting for worship.”
Venerable Ānanda replied, “Good.” Then he asked the Tathāgata:
“O Blessed One, how many kinds of stūpa (cetiya — reliquary / stūpa) are there?”
The Blessed One answered, “Three, Ānanda.”
Venerable Ānanda asked, “Which three, O King?” The Blessed One said:
- dhātu-cetiya (dhātu-cetiya — relic-stūpa)
- paribhoga / paribhoga-cetiya (paribhoga-cetiya — utilitarian/consumable stūpa) — (here called paribhoga or paribhoga-cetiya)
- uttarika / utthesika-cetiya (utthesika-cetiya — memorial/commemorative stūpa)
Venerable Ānanda asked, “O Blessed One, when you go traveling, may I make a stūpa?”
The Blessed One said, “Ānanda, you cannot make a dhātu-cetiya (dhātu-cetiya — relic-stūpa), for relic-stūpas exist at the time after a Buddha’s parinibbāna (parinibbāna — final passing away). As for the utthesika-cetiya (utthesika-cetiya — memorial stūpa), there is no object present; it is only in relation to the Tathāgata himself. The great Bodhi tree (mahā-bodhi — great Bodhi tree) under which the Buddha attained awakening — the Pāli calls it Kalinga-Bodhi in the Jātaka (Kalinga-podhi-chādaka? Kalinga-podhi-chadaka noted) — whether the Buddha is still alive or has passed away, it is capable of being a stūpa as well.”
Venerable Ānanda said, “O Blessed One, when you go away traveling, Jetavana Monastery is left without a refuge; people have no place for worship. I will take shoots from the great Bodhi tree and plant them at the gate of Jetavana, O King.”
The Blessed One said, “Good, Ānanda; you should plant them. Thus, Jetavana will be like the Tathāgata always present.”
Venerable Ānanda told King Kosala (Kośala-rāja — King Kosala), Anāthapiṇḍika the rich householder, and the great female lay devotee Visākhā (Visākhā — Visakha) and others, to dig pits where the Bodhi shoot should be planted at the gate of Jetavana. Then he said to the great monk Mahāmoggallāna (Mahāmoggallāna — Mahamoggallana):
“O Venerable, I will plant the Bodhi tree at the gate of Jetavana; please bring me ripe Bodhi fruitlets from the great Bodhi tree.”
Mahāmoggallāna replied, “Good.” Then he flew to the Bodhi precinct, received with his robe the Bodhi fruitlets that had fallen from the crown but not yet reached the ground, and brought them to Venerable Ānanda.
Venerable Ānanda told King Kosala and others: “We will plant the Bodhi tree here.” King Kosala had his royal officers carry all necessary implements and come with a large retinue in the evening. Anāthapiṇḍika the wealthy householder, the great laywoman Visākhā, and other faithful did likewise.
Venerable Ānanda set a large golden basin in the planting place of the Bodhi. He made a hole in the bottom of the basin, and gave the ripe Bodhi fruitlet to King Kosala saying, “Great king, you plant this ripe Bodhi.” The king thought, “Royalty does not endure forever; it is fitting that we have Anāthapiṇḍika the wealthy householder plant this Bodhi.” He decided thus and placed the ripe Bodhi fruitlet in the hand of the great householder.
Anāthapiṇḍika gathered scented mud shells (pebkorn?) — he collected fragrant mud-shell coverings — and buried the ripe Bodhi fruitlet in that fragrant mud. When the Bodhi plant came forth from Anāthapiṇḍika’s hand, while all people watched, a trunk appeared about as large as an ox-yoke (ngaṇo?), rising fifty cubits, branching into five large branches each fifty cubits — to the four quarters and above. That Bodhi was larger than the largest tree in the forest and arose instantly in such a manner.
The king commanded that eight hundred vessels of gold and silver be filled with perfumed water and decorated with green lotuses raised about one cubit and placed in rows around the great Bodhi tree. He ordered a dais completed of the seven jewels, sprinkled with gold, constructed a surrounding wall, and built a gate-arch completed with seven jewels. Many offerings were present. Venerable Ānanda went to see the Tathāgata and said:
“O Blessed One, please sit at the base of the Bodhi tree that I have planted; enter the absorption (jhāna/samāpatti — samādhi state) which I entered at the base of the great Bodhi tree, for the benefit of the masses.”
The Blessed One said, “Why say this, Ānanda? If I sit in the samāpatti I had entered at the Bodhi precinct, kings of other lands cannot abide.” Venerable Ānanda said, “O Blessed One, for the benefit of the masses please use the base of that Bodhi tree so that happiness arises from the samāpatti, and mark it as near this region.” The Blessed One used the base of that Bodhi tree with happiness arising from samādhi for a whole night.
Venerable Ānanda gave blessing to King Kosala and others to celebrate the Bodhi tree. And that Bodhi tree became known as Ānanda-Bodhi because Ānanda had planted it. At that time the monks conversed in the assembly-hall saying: “Venerable Ānanda, when the Tathāgata was still living he planted the Bodhi tree and it was greatly venerated; the elder has great and wondrous virtue indeed.”
The Blessed One came and asked, “Monks, now what are you conversing about?” When the monks told him, he said: “Monks, not only now but in former times Ānanda brought the humans of the four great continents and the attendant continents to bring abundant fragrant things and flowers to celebrate the Bodhi precinct at the great Bodhi domain.” Having said this, he narrated the former tale as follows.
In past times, King Kalinga (Kalinga-rāja) ruled in Tanta-pura city in the Kalinga region. He had sons: one named Mahākalinga (Mahākalinga — elder), one named Culla-Kalinga (Culla-kalinga — younger). The astrologers predicted that the elder would succeed to the throne when the king died, but the astrologers predicted that the younger would renounce and become a hermit-beggar while the younger’s son would become an emperor.
Later, when the king passed away, the elder son became king and the younger became crown-prince (uparamesvara / uparāja). The crown-prince became proud because he heard that his son would be the emperor. The king could not endure (such rumor) and ordered a minister: “You seize young Culla-Kalinga.” The minister told the prince: “O princeling, the king wants to seize you; preserve your life.” The crown-prince gave three items of his:
- royal signet (raja-lañchana — signet)
- fine silk garment (gamphal? gampala — fine cloth)
- the sword (khanda — sword)
to the minister and said: “You shall give the royal sovereignty to our son by this token.” Then he went into the forest, built a hermitage in a pleasant region, and ordained as a hermit living on the riverbank.
Meanwhile, in the Matura kingdom, the chief queen of King Mattra in Sāketa city gave birth to a daughter. Astrologers predicted that the daughter would wander as a mendicant, but that the queen’s son would become emperor. The king of the Champa continent, having heard this, surrounded the city (as hostility). King Mattra thought, “If I give this daughter to some king, the remaining kings will be angry; I will protect my daughter.” So he disguised his chief queen and fled into the forest, building a hermitage north of the hermitage of the Kalinga prince, subsisting on gathered foods there.
When the princess’s parents went for food, the princess made a wreath of flowers and placed it at the bank of the Ganges like a step-ladder. There was a beautiful mango tree. The princess climbed it and threw the wreath.
One day the wreath landed on the head of young Culla-Kalinga prince who was bathing in the Ganges. The prince saw and thought, “This wreath was made by a woman, not an old woman but a young woman; I will examine.” He rose above the water by the power of desire and heard the princess on the mango tree singing with sweet voice. He came to the tree, saw the princess, and asked: “Fair lady, who are you?”
The princess answered, “I am a human.” The prince said, “If so, come down.” The princess said, “Sir, I am of royal birth and cannot come down.” The prince said, “My dear, I am a king too; come.” The princess replied, “Sir, kingship is not attained by mere word; if you are a king, please recite the king’s sign-token.” They each recited royal tokens to one another. The two lived in mutual love; the princess conceived and after ten months bore a prince perfect in auspicious qualities. The mother named him Kalinga. Young Kalinga prince grew and learned all arts under his father and grandfather.
At that time, Kalinga’s father (the hermit-king) observed the stars and found that the elder brother had died; he told his son: “Do not remain in the forest. My elder brother the great Mahākalinga has died. Go to Tanta-pura city and inherit the kingdom in the line of Santi. Take the signet, fine cloth, and sword which I brought and show them to the minister. He will assist you to obtain sovereignty.” The prince, Kalinga, took leave of his parents and flew by virtue of merit to the minister’s bed-chamber. Asked who he was, he replied that he was the son of Culla-Kalinga and showed the three jewels. The minister announced to the royal assembly. The minister and royal assembly adorned the city and enthroned Kalinga.
Then the priest (puṇyabhāta? purohita) named Bhāradvāja (Bhāradvāja — Parathavā? here called Bharatvacha? named Pharatavā in Thai?) — the royal priest — declared to Emperor Kalinga. King Kalinga completed the royal rounds (raja-vrata). On the full-moon Uposatha (uposatha — observance) the jeweled wheel, jeweled elephant, jeweled horse, and precious gems appeared from the mountain Vepulla. The jeweled damsel, treasurer, and general appeared to King Kalinga.
The Emperor Kalinga reigned over the whole cosmic chamber for many eons. One day he went in full retinue some thirty-six yojanas (yojana — ancient distance) with an entourage, mounted the white elephant and, analogous to Mount Kailasa, proceeded to his parents’ hermitage in great splendor. But the royal mount could not fly over the great Bodhi-domain (Bodhi-maṇḍala) that arose from the navel of the earth, which is the auspicious spot of all Buddhas. The royal mount could not progress despite urging.
When the Teacher was to declare that affair, he chanted the first verse:
“The emperor Kalinga (rāja Kalinga — King Kalinga),
named Kalinga — taught humans throughout the land by Dhamma,
and went to the Bodhi’s precinct with a powerful mount.”
Then the royal priest, following the procession, thought, “There is no obstruction in the air — why cannot the king push the elephant forward? I will examine.” He descended and inspected the region, finding the precinct which is the navel-maṇḍala — the victory-seat of all Buddhas. He heard that in that era not even blades of grass as thin as a hare’s whisker grew in an area of eight kris? (eight gāvī? — a measurement). There was only sand like silver plates; vines, creepers, and great trees circled that place, with a round precinct surrounding the Bodhi-maṇḍala immediately before it.
The priest inspected the region and thought, “Truly this is the spot where all Buddhas remove all defilements; even celestial chiefs like Sakka cannot fly across this spot.” He went to King Kalinga, described the merits of the Bodhi precinct, and said, “Descend, O Great King; the Buddhas are glorified here.”
When the Teacher was to declare that matter he chanted these verses:
“Priest Pharatavacha (?) having inspected the district,
joined hands and bowed to the emperor, son of a hermit, named Kalinga,
saying: ‘O Great King, come down;
this region praised by the Buddhas is brilliant with incomparable virtue.
The grasses and vines turn in circling around this precinct;
this area is an immovable ground — come down and pay homage.’ ”
(Explanation notes: the terms in these verses indicate: samaṇagolaññaṃ — son of a hermit; jagavattayato — one proud that he is emperor; parikakkhetvā — examined the district; samaṇukīto — praised by the Buddhas; andhivara — incomparable merit; virojanti — shining forth like dawn; tiṇalatā — grasses and vines; maṇḍo — a great maṇḍala; iti no sutaṃ — I have heard thus; oroahitvā — descend from the air and bow; ye te — these elephants etc; ettavata — thus the noble elephants will not enter such a precinct.)
The stanza says that the excellent war-elephant born in the uuposatha line (uposatha — observance-born / auspicious lineage) does not approach that region because it has this measure.
The truly excellent war-elephants born in the uposatha line cannot approach a region of this measure. If you still hesitate, then drive your royal mount forward.
King Kalinga heard that speech and considered the words of the priest Pharatavā (pharaoh? — Pharatavā / Pharatavā-purohita — the priest) who was skillful in prophecy: “Shall I know whether this priest’s words are true or false?” Then he urged the royal mount forward.
The royal mount, once urged, trumpeted like a crane, retreated, and collapsed — as if unable to endure the burden.
The verses say: samaṇa-golaññaṃ — “son of a recluse (samaṇa-golaññaṃ — son of an ascetic/hermit).”
jagggavattayato — “one proud that I am emperor (jaggavattayato — proud of imperial rule).”
parikkekhatvā — “having examined the region (parikakkhetvā — having surveyed the district).”
samaṇukīto — “praised by the Buddhas (samaṇukīto — famed by ascetics/Buddhas).”
andhivara — “of incomparable merit (andhivara — immeasurable merit).”
virojanti — “they shine forth (virojanti — they illumine).”
tiṇalatā — “grasses and creepers (tiṇalatā — grass and vines).”
maṇḍo — “a great precinct (maṇḍa/maṇḍala — circle/precinct).”
iti no sutaṃ — “thus I have heard (iti no sutaṃ — thus have I heard).”
oroahitvā — “descend from the air (oroahitvā — having come down).”
Thus the priest having examined the region and reporting, invited the king to descend and pay homage.
The royal mount, unable to bear the royal will, trumpeted and retreated, raising its trunk and bending its neck as if unable to carry the burden. Placed under repeated urging by the king, the mount could not endure and expired.
The king, unaware that the royal mount had died, remained in place. The priest Pharatavā told the king, “O Great King, your royal mount has died; mount another royal elephant, O Lord of men.”
When the Teacher was to declare this, he chanted the tenth stanza:
“Priest Pharatavā of Kalinga-administration,
knowing that the royal mount has expired,
hastened and informed King Kalinga:
‘O Great King, come and mount another royal elephant,
this royal mount has passed its life, O King.’ ”
The verses explain: nāko (nāko — “elephant [honorific?]”), khalu ayugo — “the royal mount has ended its life” — meaning: the king’s excellent mount had reached death; he could not sit upon it for royal tasks. “Therefore mount another royal elephant to proceed beyond the Bodhi precinct.”
By King Kalinga’s supernatural power, another excellent royal mount of the uposatha line arrived and bent its back to carry the king. King Kalinga mounted that elephant. At that time the dead mount fell to the ground.
When the Teacher was to relate that fact he sang again:
“King Kalinga, hearing that, quickly mounted another royal elephant; as the king mounted and passed by, the dead royal mount fell to the ground. Thus the words of the experienced priest proved: just as he said, so was the royal mount.”
Thereafter King Kalinga descended from the air, beheld the Bodhi-maṇḍala, and saw miraculous signs. When he wished to praise priest Pharatavā the priest replied:
“O Great King, I am skilled in prediction; I have knowledge of all causes. I am an adept in prognostication, indeed one who knows causes.”
The priest was not praised for that; he remained modest and stood in a lowly posture and approached only to praise the excellent qualities of the Buddhas.
Then the Teacher declared these verses:
“O Kalinga priest, since you do not accept praise, you said to the Great King: ‘O Great King, I am skilled in prognostication and called Buddha (Pūjā? — pūjaka?) — indeed one who knows all causes.’ ”
(Notes on the stanza: veyyajjanikā — “O Great King, I have perceived the signs and that I can prophesy” — meaning: I am called sukta-puṭṭha? The exposition clarifies that the Buddhas know all causes by their omniscient insight (sappañññā-jñāna), whereas the priest knows by craft and occult art alone and by single-case technique; the Buddhas know all causes.)
King Kalinga heard the Buddha’s excellences and rejoiced. He commanded inhabitants of the universal world to bring many fragrant things and garlands and to venerate the great Bodhi-maṇḍala for seven days.
When the Blessed One was to declare that, he chanted two stanzas:
“King Kalinga brought garlands and anointed items with diverse instruments and attended with various musical sounds to venerate the great Bodhi-tree and commanded that an enclosure be made. He ordered about sixty thousand bundles of flowers to be gathered by cartfuls to worship the peerless Bodhi-maṇḍala and then returned.”
(The stanza notes: pāyasi — “your majesty went to the residence of the mother”; sthāpayitvā — “ordered the golden pillars to be raised about 18 cubits in the great Bodhi precinct, constructed a stage, and offered seven kinds of jewels to the great Bodhi; scattered sand mixed with gems; build enclosures and arches; collect about sixty thousand bundles of flowers by cart each day and worship the Bodhi precinct thus.” The Pāli merely records saṭṭhivāhasa-hassāni pupphāni — “sixty thousand cartfuls of flowers.”)
After King Kalinga had made such veneration of the great Bodhi, he went to his mother’s hermitage, then returned to Tanta-pura, performed all meritorious actions (giving alms, etc.), and after death was reborn in the Deva realm of Tāvatimsa (Tāvatiṃsa — Tavatimsa heaven).
When the Teacher had finished this Dhamma discourse he said: “Ānanda did not only venerate the Bodhi-maṇḍala now; even in former times Ānanda had venerated the Bodhi-maṇḍala.” He declared the collected Jātaka (past-life story) summary:
“In that former time, King Kalinga became Venerable Ānanda; and the priest Pharatavā of Kalinga was I, the Tathāgata.”
Thus ends the Atthakathā Kalingaka-Jātaka (commentary-story of Kalingaka-Jātaka).
Having instructed the king to mount another royal elephant, Priest Bhāradvāja (Bhāradvāja — royal purohita) saw clearly that the first elephant had died. King Kalinga (Kalinga-rāja — King Kalinga) mounted the new elephant, and the dead elephant collapsed to the ground at once.
The Teacher then uttered another stanza explaining the event:
“King Kalinga,
having heard the priest’s speech,
quickly mounted a new royal elephant.
Once the King had passed onward,
the dead royal elephant collapsed upon the ground,
thus proving the priest’s prophecy.”
King Kalinga descended from the air, beheld the Bodhi-maṇḍala (bodhi-maṇḍala — Bodhi sanctum), and saw the marvels arising there. Wishing to praise Bhāradvāja, he spoke:
“Good sir, you are truly sambuddha (sambuddha — fully awakened),
you know all causes in their true nature.”
But Priest Bhāradvāja did not receive that praise. He humbled himself and stood in a modest posture, wishing only to extol the qualities of the Buddhas.
The Teacher then proclaimed verses:
“Kalinga-Brāhmaṇa,
not accepting that praise,
said:
‘O Great King,
I am one who sees the signs,
skilled in prognostication.
One named buddha (buddha — knower / enlightened by knowledge of causes) through interpretive skill.
But the Buddhas, O King,
are those who truly know all causes.’ ”
Word analysis of these verses:
- veyyajjanikā — (veyyajjānika — “interpreter of signs / prognosticator”),
meaning: “I know by signs; I am able to prophesy.” - sugata-buddha — (sugata — “well-gone”, buddha — “awakened”),
meaning: “the Buddha is one who perfectly knows all causes.” - The commentary explains:
The Buddhas know all causes (hetu — cause) and all phenomena (dhamma — phenomenon) through the omniscient knowledge (sabbaññuta-ñāṇa — omniscience).
But prognosticators like Bhāradvāja know only through scriptures (āgama — received sacred text) and crafts (sippa — technique), and only in limited cases.
Hearing the qualities of the Buddha, King Kalinga was filled with joy. He commanded the people throughout the entire world-system:
“Bring abundant fragrance, flowers, and garlands.
We shall worship the great Bodhi-maṇḍala for seven days!”
The Teacher recited the next two verses:
“King Kalinga
carried garlands, ointments,
and all varieties of music,
to worship the great Bodhi-tree.
He ordered the building of an enclosure.
He commanded that sixty thousand cartloads of flowers
be gathered each day
to worship the unsurpassable Bodhi-maṇḍala.
Then the King returned.”
Word analysis:
- pāyāsi — “the King went to the residence of his parents.”
- thambhā — “golden pillars,” about 18 cubits high, were erected.
- vedi — “a platform” made from the seven precious materials.
- rajata-sandhāraṇa — “mixed sand with jewels,”
meaning the King spread jewel-tinted sand around the precinct. - saṭṭhi-vāhasa-sahassāni pupphāni — “sixty thousand cartloads of flowers.”
King Kalinga, after worshipping the great Bodhi thus, went to his parents’ hermitage and then to Tanta-pura City. There he performed many meritorious deeds — giving alms and so forth. At the end of his life he was reborn in the Tāvatimsa heaven (Tāvatiṃsa — heaven of the Thirty-three).
The Teacher then concluded:
“Ānanda did not worship the Bodhi-maṇḍala only now;
even in the past, Ānanda had worshipped the Bodhi-maṇḍala.”
And the Teacher closed the Jātaka connection:
“In that past time,
King Kalinga was Venerable Ānanda,
and the priest Bhāradvāja was I, the Tathāgata.”
Thus ends the Atthakathā Kalingaka-Jātaka.
The phrase: Nāgo khaṇāyuko
— meaning: “The elephant (nāga — elephant/royal elephant) had reached its life-end (khaṇa-āyuko — moment of lifespan).”
That is, the king’s superb royal elephant had come to the end of life;
when the king wished to perform any royal duty he could no longer sit upon it.
Therefore the priest said:
“May the King mount another excellent elephant,
in order to proceed to the far end of the Bodhi-maṇḍala.”
By the supernatural power (iddhi — supernatural ability) of King Kalinga,
another excellent elephant from the uposatha lineage (uposatha — auspicious royal-lineage)
came forward, bent its back, and allowed the king to mount.
King Kalinga mounted this other elephant.
At that moment, the elephant that had died fell to the ground.
The Blessed One, when announcing this fact, spoke another verse:
“King Kalinga,
having heard the priest’s words,
quickly mounted the new royal elephant.
When the King had moved on,
the dead royal mount fell to the earth.
So exactly did the words of the priest —
the skilled prognosticator — come true.”
Then King Kalinga descended from the air
and surveyed the Bodhi-maṇḍala,
observing its miraculous qualities.
Desiring to praise the priest Bhāradvāja, he spoke:
“O Bhāradvāja Brāhmaṇa of Kalinga!
You are a sambuddha (sambuddha — fully awakened),
who knows all causes indeed!”
But the priest did not receive that praise.
He humbled himself,
established himself in a lowly posture,
and approached solely in order to extol
the qualities of the Buddha.
The Blessed One, in announcing this, spoke the verses:
“Kalinga Brāhmaṇa,
not accepting such praise, said:
‘O Great King,
I am one skilled in veyyākaraṇa (veyyākaraṇa — interpretation / prognostication),
one who knows signs.
I am called ‘buddha’ (buddha — knower) only in this sense:
I know causes only by signs.
But the Buddhas —
who know all causes by omniscience (sabbaññutā — all-knowing wisdom) —
they alone are truly Buddhas.’ ”
Vocabulary exposition
- veyyajjanikā — (veyyajjānika — “knower of signs, prognosticator”)
meaning: “O Great King, I see by signs; I can predict accordingly.” - sugata-buddha — (sugata — “well-gone,” buddha — “awakened”)
meaning:
“A Buddha is one who knows all causes.” - hetu — “cause”;
sabbe-hetu — “all causes.” - Commentary’s clarification:
The Buddhas know all causes
(past causes, present causes, future causes)
by the omniscient knowledge (sabbaññuta-ñāṇa — omniscient cognition).
But priests like Bhāradvāja
know only by scriptures (āgama — sacred text)
and crafts (sippa — technique),
and only partially.
Hearing the qualities of the Buddha,
King Kalinga felt uplifted (somanassa — joy).
He ordered all beings in the entire world-system:
“Bring fragrant substances, flowers, garlands —
we shall worship the Great Bodhi-maṇḍala for seven days!”
The Blessed One then spoke two more verses:
“King Kalinga
brought garlands, ointments,
together with various instruments,
and worshipped the Great Bodhi-tree.
He commanded the building of an encircling wall.
He ordered
sixty thousand cartloads of flowers
to be gathered
to worship the unsurpassed Bodhi-maṇḍala.
Then the King returned.”
Vocabulary explanation
- pāyāsi — “the king went to the hermitage of his parents.”
- thambha — “pillars,” especially the golden pillars eighteen cubits tall.
- vedi — “platform” made with the seven precious substances.
- ratana-sañchanna — “adorned with jewels,”
describing the altar and surroundings. - saṭṭhi-vāhasa-sahassāni pupphāni —
“sixty thousand cartloads of flowers.”
King Kalinga, having carried out such worship,
went to his parents’ hermitage,
returned to Tanta-pura city,
performed abundant merit such as almsgiving,
and at life’s end was reborn in Tāvatimsa (Tāvatiṃsa — heaven of the Thirty-three gods).
The Blessed One closed the instruction:
“Ānanda did not worship the Bodhi-maṇḍala only now.
Even in the past, Ānanda worshipped the Bodhi-maṇḍala.”
Finally the Teacher identified the characters:
“In that time,
King Kalinga was Venerable Ānanda,
and the priest Bhāradvāja was I, the Tathāgata.”
Thus ends the Atthakathā Kalingaka-Jātaka.
The Commentary now explains the individual Pāli terms that appeared earlier in the verses.
1. Samaṇa-golaññaṃ
(samaṇa-golaññaṃ — son of a hermit/ascetic)
Meaning:
“He (the king) is the son of the hermit (the father who renounced).”
2. Cakkavattayato
(cakkavatti-yato — having the pride of being a Wheel-turning Emperor)
Meaning:
“One who has the conceit,
‘I am a cakkavatti (cakkavatti — wheel-turning emperor)’.”
3. Parikkakhetvā
(parik-kakkhetvā — having surveyed, having examined the region)
Meaning:
“He surveyed the region thoroughly.”
4. Samaṇukīto
(samaṇu-kīto — praised/commended by ascetics or by Buddhas)
Meaning:
“This region is praised by the Buddhas.”
5. Andhivara
(andhivara — of immeasurable excellence, incomparable virtue)
Meaning:
“They (the Buddhas) who possess immeasurable qualities.”
6. Virojanti
(virojanti — shine forth, blaze, illuminate)
Meaning:
“They shine forth,
dispelling the darkness of all defilements
just like the dawn sunlight.”
7. Tiṇalatā
(tiṇa-latā — grass and creeper-vines)
Meaning:
“Grasses and creepers around the Bodhi-maṇḍala.”
8. Maṇḍo / Maṇḍala
(maṇḍala — circular precinct, consecrated sphere)
Meaning:
“The immovable maṇḍala of earth —
240,000 yojanas thick —
not shaken even when the world-cycle is destroyed.”
9. Iti no sutaṃ
(iti no sutaṃ — thus have I heard)
Meaning:
“We have heard thus by the lineage of teachings.”
10. Orohitvā
(oroahitvā — having descended from the air)
Meaning:
“Please descend from the air
and pay homage to this sanctified place
where all Buddhas have destroyed their defilements.”
11. Ye te
(ye te — those elephants)
Meaning:
“The noble royal elephants
born in the uposatha-lineage
(i.e., miraculous or auspicious birth).”
12. Ettāvatā
(ettāvatā — to this extent; up to this boundary)
Meaning:
“To this extent the excellent elephants
cannot enter the region of the Bodhi-maṇḍala —
even when urged, they do not proceed.”
13. Abhijāto
(abhijāta — noble-born, high-bred)
Meaning:
“This elephant is truly high-bred in the uposatha lineage,
surpassing the eight classes of elephants.”
14. Kuñjaraṃ
(kuñjara — the highest kind of elephant)
Meaning:
“An elephant of supreme quality.”
15. Veyyañjanika-vaco nisāmetvā
(veyyañjanika vaco — speech of an interpreter of signs;
nisāmetvā — having examined, considered)
Meaning:
“The king examined the words of the priest
skilled in prophetic signs
and reflected:
‘I will know whether his words are true or false.’ ”
16. Koñcova abhinanditvā
(koñca — crane; abhinanditvā — uttered a cry)
Meaning:
“The royal elephant,
urged by the king with the jeweled goad,
uttered a cry like a crane
and, bending its neck,
sat down in mid-air —
as if unable to carry the heavy burden.”
17. Nāgo khaṇāyuko
(nāga — elephant; khaṇa-āyuko — moment-lived / at lifespan’s end)
Meaning:
“The elephant,
no longer able to bear pain,
passed away.”
18. Gocariyā (the eight elephant lineages)
(gocariyā — eight classes of elephants)
Implied in the commentary:
The uposatha-lineage elephant surpasses
all eight ordinary elephant-classes.
After all these explanations,
the Commentary prepares to close the Jātaka exposition.
The royal elephant,
unable to endure the repeated prodding
with the jeweled goad (vajira-aṅkuśa — jeweled elephant hook),
could no longer bear the sharp pain (dukkha-vedanā — painful feeling)
and died on the spot.
King Kalinga,
not knowing that the royal elephant had died,
remained standing there in hesitation.
Then the priest Bhāradvāja (Bhāradvāja-purohita — royal priest)
and the people of Kalinga
said to the King:
“O Great King,
your royal elephant has passed away.
Please mount another excellent elephant,
O Master of the Land.”
The Blessed One,
to reveal this event,
proclaimed another verse:
“Priest Bhāradvāja
of the Kalinga realm,
knowing that the royal mount had died,
quickly informed King Kalinga:
‘O Great King,
please mount another elephant.
This royal elephant
has completed its lifespan.’ ”
Word explanation
- Nāgo khaṇāyuko — “the elephant’s life-span has come to its moment-end.”
- Meaning: because the king wished to ride upon it,
and it could not endure the pain of the repeated urging,
it died; thus the priest urged the King to mount another elephant
to go to the far edge of the Bodhi-maṇḍala.
Then, by the miraculous power (iddhi — supernatural potency)
of King Kalinga,
another noble elephant of the uposatha lineage
approached and lowered its back.
King Kalinga mounted this new elephant.
Then the dead elephant
collapsed onto the earth.
To declare this,
the Blessed One recited:
“King Kalinga,
hearing the priest’s words,
swiftly mounted a new elephant.
When the King had moved on,
the dead royal elephant
collapsed upon the ground.
Exactly as spoken
by the priest skilled in signs,
so it came to be.”
Then King Kalinga
descended from the air,
beheld the Bodhi-maṇḍala,
and perceived the great marvels.
Desiring to praise Bhāradvāja, he said:
“You are indeed a sambuddha
(sambuddha — fully awakened),
one who knows all causes.”
But Priest Bhāradvāja
did not accept that praise;
he lowered himself modestly,
and praised instead
the qualities of the Buddha.
The Blessed One then uttered these verses:
“The Kalinga Brāhmaṇa,
not accepting that praise,
said to the King:
‘O Great King,
I am skilled in signs (veyyajjanika — interpreter of signs).
I am called “buddha” (buddha — knower)
only in the sense of interpreting signs.
But the Buddhas,
who know all causes (sabba-hetu — all causes),
they alone are truly awakened.’ ”
The commentary explains:
- Veyyañjanikā — “O Great King, I have knowledge of signs and can predict.”
- Buddhas know all causes —
past, future, present —
by omniscience (sabbaññuta-ñāṇa — knowledge of all). - But interpreters of signs (veyyakaraṇa — prognosticators)
know only by craft and limited scripture (āgama — tradition),
not universal causes.
Hearing this praise of the Buddha,
King Kalinga’s heart rejoiced (somanassa — great joy).
He proclaimed to the whole inhabited world:
“Let the people bring
fragrant essences,
flowers,
garlands.
We shall worship
the Great Bodhi-maṇḍala
for seven complete days!”
Then the Blessed One
recited two final verses:
“King Kalinga
took garlands and fragrant oils
together with many instruments
and worshipped
the Great Bodhi-tree.
He ordered
sixty thousand cartloads of flowers
to be collected
for the unsurpassed Bodhi-maṇḍala,
and then he departed.”
Expanded explanation
- Pāyāsi — “The King went to the hermitage of his parents.”
- Thambha — “golden pillars,” eighteen cubits tall.
- Vedi — “platform of seven precious substances.”
- Rattana-puppha-sañchanna — “the precinct scattered with jewel-mixed sand.”
- Saṭṭhi-vāhasa-sahassāni pupphāni —
“sixty thousand cartloads of flowers”
offered daily.
After King Kalinga completed
this magnificent worship
of the Great Bodhi-maṇḍala,
he went to his parents’ hermitage,
returned to Tantapura city,
performed many virtues (dāna, etc.),
and at life’s end
was reborn in the Tāvatimsa heaven.
The Blessed One then said:
“Ānanda has not worshipped
the Bodhi-maṇḍala
only now.
Even in former times,
Ānanda likewise worshipped
the Bodhi-maṇḍala.”
Finally the Conqueror
assembled the Jātaka connection:
“In that time,
King Kalinga
was Venerable Ānanda.
And the priest Bhāradvāja
was I, the Tathāgata.”
Thus ends
the Atthakathā Kalinga-Jātaka.
PĀLI GLOSSARY
1. Tathāgata
“Thus-Gone / Thus-Come One”
The Buddha; the one who realizes and teaches the Dhamma perfectly.
2. Jetavana
“Jeta’s Grove”
Monastery donated by Anāthapiṇḍika; setting of many discourses.
3. Mahābodhi
“Great Bodhi Tree”
The sacred tree at Bodhimaṇḍala under which all Buddhas realize awakening.
4. Bodhimaṇḍala
“Bodhi-circle / enlightenment precinct”
The indestructible central spot of the earth where Buddhas attain Buddhahood.
5. Cetiya
“Shrine / sacred monument”
Three types:
• Dhātu-cetiya — relic shrine
• Paribhoga-cetiya — objects used by the Buddha
• Uddesika-cetiya — representational shrine
6. Dhātu-cetiya
“Relic-shrine”
Appears only after the Buddha’s parinibbāna.
7. Paribhoga-cetiya
“Use-shrine”
Objects used by a Buddha; includes the Bodhi tree.
8. Uddesika-cetiya
“Indicative shrine”
Shrine set up as symbolic representation of the Buddha.
9. Rājā Cakkavatti
“Wheel-turning monarch”
Universal monarch who rules righteously with the Cakkaratana.
10. Cakkaratana
“Wheel-treasure”
Miraculous wheel marking the universal ruler; moves ahead of the king.
11. Nāga (in this Jātaka)
“Elephant” (lit. “serpent” but used for elephants)
Specially: the royal white elephant.
12. Uposatha-kula
“Uposatha lineage”
Lineage of purebred elephants fit for a universal monarch.
13. Bhāradvāja
Name of the royal priest; also “descendant of Bhāradvāja family.”
14. Veyyañjanika
“Interpreter of signs / expert in omens”
Technical prognosticator; knows signs, not omniscience.
15. Buddha (in priest’s usage)
“Knower / awakened” (limited sense)
Priest uses it to mean “one skilled in signs,” but distinguishes from a true Buddha.
16. Sabbhaññutā
“Omniscience”
Exclusive to Buddhas; complete knowledge of all causes.
17. Iddhi
“Supernormal power”
Used for Kalinga prince flying through the air.
18. Jātaka
“Birth-story”
Tale of the Buddha’s past lives.
19. Atthakathā
“Commentary / explanation”
Explains Pāli verses and stories in prose.
20. Deva-dūta
“Divine messenger”
Not in the story directly but appears in similar Jātaka commentaries.
21. Saṅkappa / Citta
“Intention / mind”
Used for motives of kings and priests.
22. Somanassa
“Joy / gladness”
Describes King Kalinga’s exultation after hearing Buddha-qualities.
23. Dukkha-vedanā
“Painful feeling”
Refers to the suffering of the royal elephant before death.
24. Maṇi / Rattana
“Jewel / precious gem”
Used repeatedly for gates, pillars, platforms of seven jewels.
25. Taṇhā
“Craving”
Root defilement; contrasted with the purity of the Bodhimaṇḍala.
26. Kilesa
“Defilement”
Bodhi-precinct is the spot where all Buddhas destroy all kilesas.
27. Ananta-guṇa
“Infinite qualities”
Buddhas’ qualities described as immeasurable.
28. Saṅghāṭa / Maṇḍa
“Hard crust / indestructible mass”
Refers to the Bodhi-circle: cannot be crossed even by gods.
29. Surabhi-gandha
“Fragrant scent”
Used for offerings around the Bodhi tree.
30. Maṇḍapa
“Pavilion / canopy”
Built with precious substances for Bodhi worship.
31. Dāna
“Giving”
One of the king’s meritorious deeds after returning home.
32. Sakkāra-kamma
“Act of worship / veneration”
King’s seven-day festival of offering flowers.
33. Tāvatiṃsa
“Heaven of the Thirty-three”
King Kalinga’s rebirth destination after his good deeds.
34. Bodhi-pūjā
“Worship of the Bodhi tree”
Characteristic act of merit performed by Ānanda in both lives.
35. Paṭisandhi
“Re-linking / rebirth”
Used in commentary to identify past characters in present lives.
36. Ānanda-Bodhi
“The Bodhi tree planted by Ānanda”
The tree that becomes the center of veneration at Jetavana.