1. The Brahmins and Householders of Khāṇumata So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā.
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 park endowed to a brahmin. Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.
PL
Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
EN
The brahmins and householders of Khāṇumata heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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.
PL
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
EN
It’s good to see such perfected ones.” Then, exiting Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā. Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā,
and addressed his butler, “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?” “The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.” Then Kūṭadanta thought,
“I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice.
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” Then Kūṭadanta addressed his butler, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks
They heard that Kūṭadanta was going to see the ascetic Gotama. They approached Kūṭadanta and said to him: “Is it really true that you are going to see the ascetic Gotama?”
PL
Assosuṁ kho te brāhmaṇā: “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
EN
“Yes, worthy sir, it is true.” “Please don’t! It’s not appropriate for you to go to see the ascetic Gotama.
it’s appropriate that he comes to see you. You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for you to go to see the ascetic Gotama;
PL
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ. Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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.
EN
it’s appropriate that he comes to see you. You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …
You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …
You’re the tutor of tutors for many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. …
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … and the brahmin Pokkharasāti. … 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 park endowed to a brahmin.
3. The Qualities of the Buddha When they had spoken, Kūṭadanta said to those brahmins: “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, and it’s not appropriate for him to come to see me.
He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for the ascetic Gotama to come to see me;
PL
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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.
EN
rather, it’s appropriate for me to go to see him. When he went forth he abandoned a large family circle. … When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. … He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
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. … He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …
He is ethical, possessing ethical conduct that is noble and skillful. … He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … He’s a tutor of tutors. … He has ended sensual desire, and is rid of caprice. …
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … He went forth from an eminent family of unbroken aristocratic lineage. … He went forth from a rich, affluent, and wealthy family. … People come from distant lands and distant countries to question him. …
Many thousands of deities have gone for refuge for life to him. … He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …
He has the thirty-two marks of a great man. … He is welcoming, congenial, polite, smiling, open, the first to speak. … He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … Many gods and humans are devoted to him. …
While he is residing in a village or town, non-human entities do not harass them. … He leads an order and a community, and tutors 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.
Rather, he came by his fame due to his supreme knowledge and conduct. … King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … King Pasenadi of Kosala …
and the brahmin Pokkharasāti. The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such.
This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless.” When he had spoken, those brahmins said to him, “According to Kūṭadanta’s praises, if the worthy 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 knapsack.”
PL
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
EN
“Well then, gentlemen, let’s all go to see the ascetic Gotama.” 4. The Story of King Mahāvijita’s Sacrifice Then Kūṭadanta together with a large group of brahmins went to Ambalaṭṭhikā, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.
Kūṭadanta said to the Buddha, “Worthy Gotama, I’ve heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that,
but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Kūṭadanta replied.
The Buddha said this: “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. Then as King Mahāvijita was in private retreat this thought came to his mind:
‘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.’ Then he summoned the brahmin high priest and said to him: ‘Just now, brahmin, as I was in private retreat this thought came to mind,
“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.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’ When he had spoken, the brahmin high priest said to him:
‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. Now the king might think,
“I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages. Those who remain after the killing will return to harass the king’s realm. Rather, here is a plan, relying on which the plague of savages will be properly uprooted.
PL
“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti.
EN
So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service.
PL
Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu.
EN
Then the people, occupied with their own work, will not harass the realm. The king’s revenues will be great. 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.’ The king agreed with the high priest’s advice and followed his recommendation.
PL
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. ‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi.
PL
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.
EN
Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. 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. Brahmin, I wish to perform a great sacrifice.
Please instruct me. It will be for my lasting welfare and happiness.’ 4.1. The Four Accessories ‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillors of both town and country; the well-to-do brahmins of both town and country; and the well-off householders of both town and country.
PL
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. 4.1. Catuparikkhāra 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:
EN
“I wish to perform a great sacrifice. Please grant your approval, worthy sirs; it will be for my lasting welfare and happiness.”’ The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying:
PL
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
EN
‘May the king perform a sacrifice! It is time for a sacrifice, Great King.’
PL
‘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.
EN
And so these four consenting factions became accessories to the sacrifice. 4.2. The Eight Accessories King Mahāvijita possessed eight factors.
He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He was attractive, good-looking, lovely, of surpassing beauty. He had divine looks and lustre, remarkable to behold. 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.
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. 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, supplicants, and beggars. He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:
‘This is what that statement means; that is what this statement means.’ He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.
4.3. Four More Accessories And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.
He was ethical, mature in ethical conduct. He was astute, competent, and intelligent, being the first or second to hold the sacrificial ladle. These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice.
4.4. The Three Modes Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or
“I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’
PL
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.
EN
These are the three modes that the brahmin high priest taught to the king before the sacrifice. 4.5. The Ten Respects Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: ‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.
As to those who kill living creatures, the outcome of that is theirs alone. 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. There will come to the sacrifice those who steal … commit sexual misconduct …
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.’ These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice. 4.6. The Sixteen Respects 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:
‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy.
For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals; the ministers and councillors; the well-to-do brahmins; and the well-off householders. That’s the kind of great sacrifice that this king performs.”
PL
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. 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 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.
EN
Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say
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…
PL
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.
EN
Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ 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. And brahmin, in that sacrifice no cattle were killed, no goats or sheep 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.
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
PL
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.
EN
Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, ‘Your Majesty, this abundant wealth is specially for you alone; may Your Majesty accept it!’
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
PL
‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ; tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.
EN
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’ Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure.
The well-off householders of town and country set up gifts to the north of the sacrificial enclosure. 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.
PL
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. 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.
EN
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
PL
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.
EN
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.” When he said this, those brahmins made an uproar,
PL
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā. Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti. Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ:
EN
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” But the brahmin Kūṭadanta sat in silence. So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?”
“It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode! But, gentlemen, it occurs to me that the ascetic Gotama does not say:
PL
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṁ hoti— samaṇo gotamo na evamāha:
EN
‘So I have heard’ or ‘It ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’ It occurs to me that
PL
‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; api ca samaṇo gotamo: ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati. Tassa mayhaṁ bho evaṁ hoti:
EN
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. Does the worthy 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?” “I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”
5. A Regular Gift as a Propitious Sacrifice. “But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.”
PL
5. Niccadānaanukulayañña “Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“But what is it?” “The regular gifts as propitious sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.”
PL
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“What is the cause, Worthy Gotama, what is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” “Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice.
Why is that? Because beatings and throttlings are seen there. But the regular gifts as propitious sacrifice given specially to ethical renunciates; perfected ones and those who are on the path to perfection will attend such a sacrifice.
Why is that? Because no beatings and throttlings are seen there. This is the cause, brahmin, this is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as propitious sacrifice, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.”
PL
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“But what is it?” “When someone gives a dwelling specially for the Saṅgha of the four quarters.”
PL
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “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.
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”
PL
“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.
EN
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
PL
“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? “Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati;
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”
PL
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. “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?
PL
“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?
EN
“When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.”
PL
“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati— 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.
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.
PL
“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? “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.
EN
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
PL
“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? “Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…
EN
That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They enter and remain in the second absorption …
PL
Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… Dutiyaṁ jhānaṁ …
EN
third absorption … fourth absorption. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They project and extend the mind toward knowledge and vision …
PL
tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe… Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
EN
This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. They understand: ‘… there is nothing further for this place.’ This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”
PL
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… nāparaṁ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.
EN
6. Kūṭadanta Declares Himself a Lay Follower When he had spoken, Kūṭadanta said to the Buddha, “Excellent, worthy Gotama! Excellent! 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 clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. 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!”
PL
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. 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.
EN
7. The Realization of the Fruit of Stream-Entry Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that is liable to arise is liable to cease.”
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, “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
Then, knowing that the Buddha had consented, Kūṭadanta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the sacrificial enclosure of Kūṭadanta together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
1. The Brahmins and Householders of Khāṇumata So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā.
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 park endowed to a brahmin. Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.
PL
Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
EN
The brahmins and householders of Khāṇumata heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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.
PL
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
EN
It’s good to see such perfected ones.” Then, exiting Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā. Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā,
and addressed his butler, “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?” “The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.” Then Kūṭadanta thought,
“I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice.
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” Then Kūṭadanta addressed his butler, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks
They heard that Kūṭadanta was going to see the ascetic Gotama. They approached Kūṭadanta and said to him: “Is it really true that you are going to see the ascetic Gotama?”
PL
Assosuṁ kho te brāhmaṇā: “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
EN
“Yes, worthy sir, it is true.” “Please don’t! It’s not appropriate for you to go to see the ascetic Gotama.
it’s appropriate that he comes to see you. You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for you to go to see the ascetic Gotama;
PL
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ. Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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.
EN
it’s appropriate that he comes to see you. You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …
You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …
You’re the tutor of tutors for many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. …
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … and the brahmin Pokkharasāti. … 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 park endowed to a brahmin.
3. The Qualities of the Buddha When they had spoken, Kūṭadanta said to those brahmins: “Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, and it’s not appropriate for him to come to see me.
He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for the ascetic Gotama to come to see me;
PL
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 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.
EN
rather, it’s appropriate for me to go to see him. When he went forth he abandoned a large family circle. … When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. … He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
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. … He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …
He is ethical, possessing ethical conduct that is noble and skillful. … He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … He’s a tutor of tutors. … He has ended sensual desire, and is rid of caprice. …
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … He went forth from an eminent family of unbroken aristocratic lineage. … He went forth from a rich, affluent, and wealthy family. … People come from distant lands and distant countries to question him. …
Many thousands of deities have gone for refuge for life to him. … He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …
He has the thirty-two marks of a great man. … He is welcoming, congenial, polite, smiling, open, the first to speak. … He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … Many gods and humans are devoted to him. …
While he is residing in a village or town, non-human entities do not harass them. … He leads an order and a community, and tutors 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.
Rather, he came by his fame due to his supreme knowledge and conduct. … King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … King Pasenadi of Kosala …
and the brahmin Pokkharasāti. The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such.
This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless.” When he had spoken, those brahmins said to him, “According to Kūṭadanta’s praises, if the worthy 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 knapsack.”
PL
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
EN
“Well then, gentlemen, let’s all go to see the ascetic Gotama.” 4. The Story of King Mahāvijita’s Sacrifice Then Kūṭadanta together with a large group of brahmins went to Ambalaṭṭhikā, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.
Kūṭadanta said to the Buddha, “Worthy Gotama, I’ve heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that,
but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Kūṭadanta replied.
The Buddha said this: “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. Then as King Mahāvijita was in private retreat this thought came to his mind:
‘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.’ Then he summoned the brahmin high priest and said to him: ‘Just now, brahmin, as I was in private retreat this thought came to mind,
“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.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’ When he had spoken, the brahmin high priest said to him:
‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. Now the king might think,
“I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages. Those who remain after the killing will return to harass the king’s realm. Rather, here is a plan, relying on which the plague of savages will be properly uprooted.
PL
“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti.
EN
So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service.
PL
Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu.
EN
Then the people, occupied with their own work, will not harass the realm. The king’s revenues will be great. 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.’ The king agreed with the high priest’s advice and followed his recommendation.
PL
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. ‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi.
PL
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.
EN
Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. 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. Brahmin, I wish to perform a great sacrifice.
Please instruct me. It will be for my lasting welfare and happiness.’ 4.1. The Four Accessories ‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillors of both town and country; the well-to-do brahmins of both town and country; and the well-off householders of both town and country.
PL
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. 4.1. Catuparikkhāra 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:
EN
“I wish to perform a great sacrifice. Please grant your approval, worthy sirs; it will be for my lasting welfare and happiness.”’ The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying:
PL
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
EN
‘May the king perform a sacrifice! It is time for a sacrifice, Great King.’
PL
‘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.
EN
And so these four consenting factions became accessories to the sacrifice. 4.2. The Eight Accessories King Mahāvijita possessed eight factors.
He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He was attractive, good-looking, lovely, of surpassing beauty. He had divine looks and lustre, remarkable to behold. 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.
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. 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, supplicants, and beggars. He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:
‘This is what that statement means; that is what this statement means.’ He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.
4.3. Four More Accessories And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.
He was ethical, mature in ethical conduct. He was astute, competent, and intelligent, being the first or second to hold the sacrificial ladle. These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice.
4.4. The Three Modes Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or
“I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’
PL
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.
EN
These are the three modes that the brahmin high priest taught to the king before the sacrifice. 4.5. The Ten Respects Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: ‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.
As to those who kill living creatures, the outcome of that is theirs alone. 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. There will come to the sacrifice those who steal … commit sexual misconduct …
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.’ These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice. 4.6. The Sixteen Respects 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:
‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy.
For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals; the ministers and councillors; the well-to-do brahmins; and the well-off householders. That’s the kind of great sacrifice that this king performs.”
PL
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. 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 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.
EN
Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say
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…
PL
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.
EN
Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ 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. And brahmin, in that sacrifice no cattle were killed, no goats or sheep 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.
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
PL
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.
EN
Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, ‘Your Majesty, this abundant wealth is specially for you alone; may Your Majesty accept it!’
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
PL
‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ; tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.
EN
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’ Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure.
The well-off householders of town and country set up gifts to the north of the sacrificial enclosure. 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.
PL
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. 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.
EN
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
PL
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.
EN
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.” When he said this, those brahmins made an uproar,
PL
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā. Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti. Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ:
EN
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” But the brahmin Kūṭadanta sat in silence. So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?”
“It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode! But, gentlemen, it occurs to me that the ascetic Gotama does not say:
PL
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṁ hoti— samaṇo gotamo na evamāha:
EN
‘So I have heard’ or ‘It ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’ It occurs to me that
PL
‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; api ca samaṇo gotamo: ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati. Tassa mayhaṁ bho evaṁ hoti:
EN
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. Does the worthy 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?” “I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”
5. A Regular Gift as a Propitious Sacrifice. “But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.”
PL
5. Niccadānaanukulayañña “Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“But what is it?” “The regular gifts as propitious sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.”
PL
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“What is the cause, Worthy Gotama, what is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” “Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice.
Why is that? Because beatings and throttlings are seen there. But the regular gifts as propitious sacrifice given specially to ethical renunciates; perfected ones and those who are on the path to perfection will attend such a sacrifice.
Why is that? Because no beatings and throttlings are seen there. This is the cause, brahmin, this is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as propitious sacrifice, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.”
PL
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
EN
“But what is it?” “When someone gives a dwelling specially for the Saṅgha of the four quarters.”
PL
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? “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.
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”
PL
“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.
EN
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
PL
“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? “Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati;
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”
PL
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. “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?
PL
“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?
EN
“When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.”
PL
“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati— 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.
EN
“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.
PL
“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? “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.
EN
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
PL
“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? “Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…
EN
That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They enter and remain in the second absorption …
PL
Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… Dutiyaṁ jhānaṁ …
EN
third absorption … fourth absorption. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They project and extend the mind toward knowledge and vision …
PL
tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe… Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
EN
This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. They understand: ‘… there is nothing further for this place.’ This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”
PL
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… nāparaṁ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.
EN
6. Kūṭadanta Declares Himself a Lay Follower When he had spoken, Kūṭadanta said to the Buddha, “Excellent, worthy Gotama! Excellent! 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 clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. 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!”
PL
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. 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.
EN
7. The Realization of the Fruit of Stream-Entry Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that is liable to arise is liable to cease.”
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, “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
Then, knowing that the Buddha had consented, Kūṭadanta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the sacrificial enclosure of Kūṭadanta together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
Sutraya