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Long Discourses 5 – Dīgha Nikāya 5
DN 5 With Kūṭadanta – Kūṭadantasutta
[Summary]
1. The Brahmins and Householders of Khāṇumata
1. Khāṇumatakabrāhmaṇagahapatikā
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of around five hundred bhikkhū when he arrived at a village of the Magadhan brahmins named Khāṇumata.
ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari.
There he stayed nearby at Ambalaṭṭhikā.
Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.
Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time Kūṭadanta had prepared a great sacrifice.
Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.
Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.
Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
The brahmins and householders of Khāṇumataka heard:
Assosuṁ kho khāṇumatakā brāhmaṇagahapatikā:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumataka and is staying in a forest nearby.
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.
He has this good reputation:
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
It’s good to see such perfected ones.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Then, having departed Khāṇumataka, they formed into companies and headed to Ambalaṭṭhikā.
Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.
Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap.
Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti.
He saw the brahmins and householders heading for Ambalaṭṭhikā,
Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante.
and addressed his steward,
Disvā khattaṁ āmantesi:
“My steward, why are the brahmins and householders headed for Ambalaṭṭhikā?”
“kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?
“The ascetic Gotama has arrived at Khāṇumataka and is staying at Ambalaṭṭhikā.
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ.
He has this good reputation:
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
They’re going to see that Master Gotama.”
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
Then Kūṭadanta thought,
Atha kho kūṭadantassa brāhmaṇassa etadahosi:
“I’ve heard that
“sutaṁ kho pana metaṁ:
the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.
I don’t know about that,
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.
but I wish to perform a great sacrifice.
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”
Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.
Then Kūṭadanta addressed his steward,
Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi:
“Well then, go to the brahmins and householders and say to them:
“tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi:
‘Sirs, the brahmin Kūṭadanta asks
‘kūṭadanto, bho, brāhmaṇo evamāha—
you to wait, as he will also go to see the ascetic Gotama.’”
āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, sir,” replied the steward, and did as he was asked.
“Evaṁ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca:
“kūṭadanto, bho, brāhmaṇo evamāha:
‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
2. The Qualities of Kūṭadanta
2. Kūṭadantaguṇakathā
Now at that time several hundred brahmins were residing in Khāṇumata
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti:
thinking to participate in Kūṭadanta’s sacrifice.
“kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti.
They heard that
Assosuṁ kho te brāhmaṇā:
Kūṭadanta was going to see the ascetic Gotama.
“kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.
They approached Kūṭadanta and said to him:
Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
“Is it really true that you are going to see the ascetic Gotama?”
“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Yes, gentlemen, it is true.”
“Evaṁ kho me, bho, hoti:
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Please don’t!
“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami.
It’s not appropriate for you to go to see the ascetic Gotama.
Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
For if you do so, your reputation will diminish and his will increase.
Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe…
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. …
Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
You are ethical, mature in ethical conduct. …
Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…
You’re old, elderly and senior, advanced in years, and have reached the final stage of life.
Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto.
The ascetic Gotama is young, and has newly gone forth. …
Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti. …
Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
You live in Khāṇumata, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Yampi bhavaṁ kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.”
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.
3. The Qualities of the Buddha
3. Buddhaguṇakathā
When they had spoken, Kūṭadanta said to those brahmins:
Evaṁ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca:
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ,
and it’s not appropriate for him to come to see me.
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
He went forth from a rich, affluent, and wealthy family. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
People come from distant lands and distant countries to question him. …
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
Many thousands of deities have gone for refuge for life to him. …
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
He has this good reputation:
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
Many gods and humans are devoted to him. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
While he is residing in a village or town, non-human entities do not harass them. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati, yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato.
Rather, he came by his fame due to his supreme knowledge and conduct. …
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti.
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.
Any ascetic or brahmin who comes to stay in our village district is our guest,
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti.
and should be honored and respected as such.
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā.
Yampi, bho, samaṇo gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ, atithimhākaṁ samaṇo gotamo.
Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo.
For this reason, too, it’s not appropriate for Master Gotama to come to see me,
Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.
for the praise of Master Gotama is limitless.”
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
When he had spoken, those brahmins said to him,
Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
“According to Kūṭadanta’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a shoulder bag.”
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
4. The Story of King Mahāvijita’s Sacrifice
4. Mahāvijitarājayaññakathā
Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him.
Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi.
When the greetings and polite conversation were over, he sat down to one side.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Before sitting down to one side, some of the brahmins and householders of Khāṇumataka bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Kūṭadanta said to the Buddha,
Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca:
“Master Gotama, I’ve heard that
“sutaṁ metaṁ, bho gotama:
you know how to accomplish the sacrifice with three modes and sixteen accessories.
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.
I don’t know about that,
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.
but I wish to perform a great sacrifice.
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”
Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.
“Well then, brahmin, listen and pay close attention, I will speak.”
“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Yes sir,” Kūṭadanta replied.
“Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi.
The Buddha said this:
Bhagavā etadavoca:
Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
“bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.
Then as King Mahāvijita was in private retreat this thought came to his mind:
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
Then he summoned the brahmin high priest and said to him:
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:
‘Just now, brahmin, as I was in private retreat this thought came to mind,
‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
Brahmin, I wish to perform a great sacrifice.
Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ.
Please instruct me. It will be for my lasting welfare and happiness.’
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
When he had spoken, the brahmin high priest said to him:
Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca:
‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways.
‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti.
But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.
Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.
Now the king might think,
Siyā kho pana bhoto rañño evamassa:
“I’ll eradicate this outlaw threat by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this barbarian obstacle.
“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti.
Those who remain after the killing will return to harass the king’s realm.
Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.
Rather, here is a plan, relying on which the outlaw threat will be properly uprooted.
Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti.
So let the king provide seed and fodder for those in the realm who work in farming and raising cattle.
Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu.
Let the king provide funding for those who work in trade.
Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu.
Let the king guarantee food and wages for those in government service.
Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu.
Then the people, occupied with their own work, will not harass the realm.
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti;
The king’s revenues will be great.
mahā ca rañño rāsiko bhavissati.
When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.
The king agreed with the high priest’s advice and followed his recommendation.
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi.
Ye ca rañño janapade ussahiṁsu vāṇijjāya, tesaṁ rājā mahāvijito pābhataṁ anuppadāsi.
Ye ca rañño janapade ussahiṁsu rājaporise, tesaṁ rājā mahāvijito bhattavetanaṁ pakappesi.
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṁsu.
Then the king summoned the brahmin high priest and said to him:
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:
‘I have eradicated the outlaw threat. And relying on your plan my revenue is now great.
‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko.
Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti.
Brahmin, I wish to perform a great sacrifice.
Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ.
Please instruct me. It will be for my lasting welfare and happiness.’
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
4.1. The Four Accessories
4.1. Catuparikkhāra
‘In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country:
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ:
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
The king agreed with the high priest’s advice and followed his recommendation.
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
And all of the people who were thus informed responded by saying:
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
‘May the king perform a sacrifice! It is time for a sacrifice, great king.’
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti.
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti.
And so these four consenting factions became accessories to the sacrifice.
Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.
4.2. The Eight Accessories
4.2. Aṭṭhaparikkhāra
King Mahāvijita possessed eight factors.
Rājā mahāvijito aṭṭhahaṅgehi samannāgato—
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent, splendid, remarkable to behold.
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro;
He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation.
balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā;
He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti;
He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:
bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti:
‘This is what that statement means; that is what this statement means.’
‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti;
He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṁ.
These are the eight factors that King Mahāvijita possessed.
Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato.
And so these eight factors also became accessories to the sacrifice.
Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.
4.3. Four More Accessories
4.3. Catuparikkhāra
And the brahmin high priest had four factors.
Purohito brāhmaṇo catūhaṅgehi samannāgato,
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
He was ethical, mature in ethical conduct.
sīlavā vuddhasīlī vuddhasīlena samannāgato;
He was astute and clever, being the first or second to hold the sacrificial ladle.
paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
These are the four factors that the brahmin high priest possessed.
Purohito brāhmaṇo imehi catūhaṅgehi samannāgato.
And so these four factors also became accessories to the sacrifice.
Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.
4.4. The Three Modes
4.4. Tissovidhā
Next, before the sacrifice, the brahmin high priest taught the three modes to the king.
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.
‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking:
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro:
“I shall lose a great fortune,” or
‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro:
“I am losing a great fortune,” or
“mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro:
“I have lost a great fortune.” But the king should not harbor such regrets.’
“mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.
These are the three modes that the brahmin high priest taught to the king before the sacrifice.
Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.
4.5. The Ten Respects
4.5. Dasaākāra
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.
‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi.
As to those who kill living creatures, the outcome of that is theirs alone.
Ye tattha pāṇātipātino, tesaññeva tena.
But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.
Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
There will come to the sacrifice those who steal …
Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe…
commit sexual misconduct …
kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi …
lie …
musāvādinopi musāvādā paṭiviratāpi …
use divisive speech …
pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi …
use harsh speech …
pharusavācinopi pharusāya vācāya paṭiviratāpi …
talk nonsense …
samphappalāpinopi samphappalāpā paṭiviratāpi …
are covetous …
abhijjhālunopi anabhijjhālunopi …
have ill will …
byāpannacittāpi abyāpannacittāpi …
have wrong view and those who have right view.
micchādiṭṭhikāpi sammādiṭṭhikāpi ….
As to those who have wrong view, the outcome of that is theirs alone.
Ye tattha micchādiṭṭhikā, tesaññeva tena.
But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
4.6. The Sixteen Respects
4.6. Soḷasākāra
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi
‘Now, while the king is performing the great sacrifice, someone might say,
siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca;
That’s the kind of great sacrifice that this king performs.”
atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.
For the king did indeed announce it to the aristocrat vassals of town and country.
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca.
Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
While the king is performing the great sacrifice, someone might say,
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.”
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.
For the king did indeed announce it to all these people.
Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca.
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
While the king is performing the great sacrifice, someone might say
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
that he does not possess the eight factors.
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Evampi bhoto rañño vattā dhammato natthi.
Bhavaṁ kho pana rājā ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro …pe…
no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā …pe…
no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti …pe…
no ca kho bahussuto tassa tassa sutajātassa …pe…
no ca kho tassa tasseva kho pana bhāsitassa atthaṁ jānāti:
“ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti …pe…
no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.
For the king does indeed possess the eight factors.
Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ.
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
While the king is performing the great sacrifice, someone might say
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
that the high priest does not possess the four factors.
‘rājā kho mahāvijito mahāyaññaṁ yajati.
No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Evampi bhoto rañño vattā dhammato natthi.
Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
‘rājā kho mahāvijito mahāyaññaṁ yajati.
No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…
no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
Those who speak against the king in this way have no legitimacy.
Evampi bhoto rañño vattā dhammato natthi.
For the high priest does indeed possess the four factors.
Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.
And brahmin, in that sacrifice no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Tasmiṁ kho, brāhmaṇa, yaññe neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya.
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.
Those who wished to work did so, while those who did not wish to did not.
Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu;
They did the work they wanted to, and did not do what they didn’t want to.
yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said,
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu:
‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’
‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ;
tañca vo hotu, ito ca bhiyyo harathā’ti.
When the king turned them down, they withdrew to one side to think up a plan,
Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ:
‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’
Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The ministers and counselors of town and country set up gifts to the south of the sacrificial pit.
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit.
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The well-off householders of town and country set up gifts to the north of the sacrificial pit.
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya.
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.
Those who wished to work did so, while those who did not wish to did not.
Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu;
They did the work they wanted to, and did not do what they didn’t want to.
yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest,
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato;
and three modes.
tisso ca vidhā.
Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”
Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.
When he said this, those brahmins made an uproar,
Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ:
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”
“aho yañño, aho yaññasampadā”ti.
But the brahmin Kūṭadanta sat in silence.
Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti.
So those brahmins said to him,
Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
“How can you not applaud the ascetic Gotama’s fine words?”
“kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?
“It’s not that I don’t applaud what he said.
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi.
If anyone didn’t applaud such fine words, their head would explode!
Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.
But, gentlemen, it occurs to me that
Api ca me, bho, evaṁ hoti—
the ascetic Gotama does not say:
samaṇo gotamo na evamāha:
‘So I have heard’ or ‘It ought to be like this.’
‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā;
Rather, he just says:
api ca samaṇo gotamo:
‘So it was then, this is how it was then.’
‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati.
It occurs to me that
Tassa mayhaṁ bho evaṁ hoti:
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti?
“I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the sacrifice.”
“Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti.
5. A Regular Gift as an Ongoing Family Sacrifice.
5. Niccadānaanukulayañña
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“There is, brahmin.”
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“But what is it?”
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;
“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti?
“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice.
“Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
Why is that?
Taṁ kissa hetu?
Because beatings and throttlings are seen there.
Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;
perfected ones and those who are on the path to perfection will attend such a sacrifice.
evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
Why is that?
Taṁ kissa hetu?
Because no beatings and throttlings are seen there.
Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti.
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“There is, brahmin.”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“But what is it?”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
“Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati;
ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“When someone with a confident heart undertakes the training rules
“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati—
to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ.
Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“There is, brahmin.
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…
That’s how a bhikkhu is accomplished in ethics. …
Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti …pe…
They enter and remain in the first absorption …
paṭhamaṁ jhānaṁ upasampajja viharati.
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
They enter and remain in the second absorption …
Dutiyaṁ jhānaṁ …
third absorption …
tatiyaṁ jhānaṁ …
fourth absorption.
catutthaṁ jhānaṁ upasampajja viharati.
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…
They extend and project the mind toward knowledge and vision …
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
They understand: ‘… there is no return to any state of existence.’
nāparaṁ itthattāyāti pajānāti.
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca.
And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”
Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.
6. Kūṭadanta Declares Himself a Lay Follower
6. Kūṭadantaupāsakattapaṭivedanā
When he had spoken, Kūṭadanta said to the Buddha,
Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca:
“Excellent, Master Gotama! Excellent!
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti.
7. The Realization of the Fruit of Stream-Entry
7. Sotāpattiphalasacchikiriyā
Then the Buddha taught Kūṭadanta step by step, with
Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:
Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
suffering, its origin, its cessation, and the path.
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta:
evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
“Everything that has a beginning has an end.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,
Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
“Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?”
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
And when the night had passed Kūṭadanta had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying,
Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
“Itʼs time, Master Gotama, the meal is ready.”
“kālo, bho gotama; niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kūṭadanta together with the bhikkhu Saṅgha, where he sat on the seat spread out.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Kūṭadanta served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side.
Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Kūṭadanta Sutta: About Kūṭadanta (A Bloodless Sacrifice). The Brahmin Kūṭadanta wants to hold a great sacrifice with the slaughter of many hundreds of beasts. He appeals (improbably, as Rhys Davids points out!) to the Buddha for advice on how to do this. The Buddha tells him the story of an ancient king and his Brahmin chaplain, who performed a purely symbolic, bloodless sacrifice. Kūṭadanta sits in silence at the end of this narrative, having realised that the Buddha did not say: ‘I have heard this’, and the Buddha confirms that it is a story from one of his past lives, thus technically a ‘birth-story’ (Jātaka). The Buddha then tells of ‘sacrifices more profitable’, that is, the higher benefits as in Sutta 2. Kūṭadanta liberates the hundreds of animals he had destined for slaughter, saying: ‘Let them be fed with green grass and given cool water to drink, and let cool breezes play upon them’. He becomes a lay-follower, and the ‘pure and spotless Dhamma-eye’ opens in him.