1. The Brahmins and Householders of Khāṇumata
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the country of Magadha with a large Saṅgha of five hundred bhikkhus, and eventually he arrived at a Magadhan brahmin village named Khāṇumata. There the Blessed One stayed at Ambalaṭṭhikā.
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.
Now at that time, the brahmin Kūṭadanta was ruling over Khāṇumata, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha. And at that time the brahmin Kūṭadanta had prepared a great sacrifice. Seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams were tied to posts for the sacrifice.
Assosuṁ kho khāṇumatakā brāhmaṇagahapatikā:
The brahmin householders of Khāṇumata heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘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. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“It seems the ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Magadhan country with a large Saṅgha of five hundred bhikkhus, has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Now a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”
Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.
Then the brahmin householders of Khāṇumata left Khāṇumata in groups, gathered together, and headed toward Ambalaṭṭhikā.
Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?
Now on that occasion, the brahmin Kūṭadanta was resting in the upper story of his mansion, taking his midday rest. Then Kūṭadanta saw the brahmin householders of Khāṇumata leaving Khāṇumata in groups, gathered together, and heading toward Ambalaṭṭhikā. When he saw them, he asked his steward: “Good steward, why are the brahmin householders of Khāṇumata leaving Khāṇumata in groups, gathered together, and heading toward Ambalaṭṭhikā?”
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
“Sir, there is the ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, who while wandering in the Magadhan country with a large Saṅgha of five hundred bhikkhus, has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Now a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ They are going to see sir Gotama.”
Atha kho kūṭadantassa brāhmaṇassa etadahosi: “sutaṁ kho pana metaṁ: ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.
Then it occurred to the brahmin Kūṭadanta: “I have heard: ‘The ascetic Gotama knows the threefold sacrifice with its sixteen accessories.’ Now I do not know the threefold sacrifice with its sixteen accessories. But I want to perform a great sacrifice. Why don’t I approach the ascetic Gotama and ask him about the threefold sacrifice with its sixteen accessories?”
Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: “tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi: ‘kūṭadanto, bho, brāhmaṇo evamāha— āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
Then the brahmin Kūṭadanta addressed his steward: “In that case, dear steward, go to the brahmin householders of Khāṇumata. Having drawn near, tell them: ‘Sirs, the brahmin Kūṭadanta says this: “Please wait, sirs. The brahmin Kūṭadanta will also go to see the ascetic Gotama.”’”
“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.
“Yes, sir,” the steward replied to the brahmin Kūṭadanta. Having agreed, he approached the brahmin householders of Khāṇumata. Having drawn near, he said: “Sirs, the brahmin Kūṭadanta says this: ‘Please wait, sirs. The brahmin Kūṭadanta will also go to see the ascetic Gotama.’”
2. The Praises of Kūṭadanta
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: “kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti. Assosuṁ kho te brāhmaṇā: “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
Now at that time, several hundred brahmins were residing in Khāṇumata, thinking: “We will participate in the brahmin Kūṭadanta’s great sacrifice.” Those brahmins heard: “It is said that the brahmin Kūṭadanta is going to see the ascetic Gotama.” Then those brahmins approached the brahmin Kūṭadanta and said to him:
“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Sir Kūṭadanta, is it true that you are going to see the ascetic Gotama?”
“Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Yes, sirs. I am going to see the ascetic Gotama.”
“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
“Sir Kūṭadanta, do not go to see the ascetic Gotama. It is not proper, sir Kūṭadanta, for you to go to see the ascetic Gotama. If sir Kūṭadanta goes to see the ascetic Gotama, sir Kūṭadanta’s reputation will decline, and the ascetic Gotama’s reputation will increase. And because sir Kūṭadanta’s reputation will decline and the ascetic Gotama’s reputation will increase—on account of this reason, sir Kūṭadanta, it is not proper for you to go to see the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to see sir Kūṭadanta.
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. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
For you, sir, are well-born on both sides, on your mother’s side and your father’s side, of pure lineage, tracing your lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. And because sir Kūṭadanta is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, sir Kūṭadanta, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe…
Sir Kūṭadanta is wealthy, possessing great riches, with many possessions, having abundant gold and silver, and plentiful wealth and property…
Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…
Sir Kūṭadanta is one who has mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth. He is a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in natural philosophy and the auspicious marks of a great man…
Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
Sir Kūṭadanta is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence…
Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
Sir Kūṭadanta is virtuous, cultivated in ethics, possessing well-developed virtue…
Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
Sir Kūṭadanta is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning…
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…
Sir Kūṭadanta teaches the teachers of many, and instructs three hundred young brahmins in the recitation of the sacred hymns. Furthermore, many young brahmins come from various directions and various lands to sir Kūṭadanta, seeking the hymns and wishing to study the hymns under him…
Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
Sir Kūṭadanta is aged, grown old, elderly, advanced in years, having reached the last stage of life, while the ascetic Gotama is youthful, a youth who has newly gone forth…
Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
Sir Kūṭadanta is honored, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha…
Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
Sir Kūṭadanta is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti…
Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. 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. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.
For sir Kūṭadanta rules over Khāṇumata, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha. And because sir Kūṭadanta rules over Khāṇumata, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha—on account of this distinction, sir Kūṭadanta, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.”
3. The Praises of the Buddha
Evaṁ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca:
When this was said, the brahmin Kūṭadanta told those brahmins:
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. 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. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
“Now, sirs, listen to me as well as to why it is proper for us alone to visit sir Gotama, and not proper for sir Gotama to come to visit us. Sirs, the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth. And because the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of completely pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama.
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
Sirs, the ascetic Gotama went forth, leaving behind a great community of relatives…
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
Sirs, the ascetic Gotama went forth giving up much gold and treasure stored in the earth and in lofts…
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
Sirs, the ascetic Gotama went forth from the household life into homelessness while still young, with black hair, endowed with the blessing of youth, and in the prime of life…
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Sirs, the ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness though his mother and father wished otherwise and wept with tearful faces…
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
Sirs, the ascetic Gotama is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence…
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
Sirs, the ascetic Gotama is virtuous, possessing noble ethics, skilled in ethical conduct, and possessing wholesome ethical conduct…
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
Sirs, the ascetic Gotama is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning…
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
Sirs, the ascetic Gotama is a teacher of many teachers…
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
Sirs, the ascetic Gotama has removed the passion for sensual pleasures and is without fickleness…
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
Sirs, the ascetic Gotama holds the doctrine of the moral efficacy of actions, holds that actions bear consequences; he does not seek any harm for the brahmin people…
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
Sirs, the ascetic Gotama went forth from a noble family, from one of the unbroken families of noblemen…
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
Sirs, the ascetic Gotama went forth from a rich family, from a family of great wealth and great possessions…
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
Sirs, people come from other kingdoms, from across the country to question the ascetic Gotama…
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Sirs, many thousands of deities have gone for refuge for life to the ascetic Gotama…
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
Sirs, a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One’…
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
Sirs, the ascetic Gotama possesses thirty-two auspicious marks of a great man…
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
Sirs, the ascetic Gotama welcomes visitors, is friendly, congenial, cheerful, open-faced, and the first to speak…
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by the four assemblies…
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Sirs, many gods and humans are deeply devoted to the ascetic Gotama…
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
Sirs, in whatever village or town the ascetic Gotama stays, non-human beings do not harass the humans in that village or town…
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. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
Sirs, the ascetic Gotama has a community, a following, is a teacher of a group, and is acknowledged as the foremost of the various religious leaders. And while the reputation of some ascetics and brahmins is acquired haphazardly, the ascetic Gotama’s reputation was not acquired like that; rather, the ascetic Gotama’s reputation was acquired through his unsurpassed accomplishment in true knowledge and conduct…
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, King Seniya Bimbisāra of Magadha, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama…
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, King Pasenadi of Kosala, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama…
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, the brahmin Pokkharasāti, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama…
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha…
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala…
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti…
Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti. 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. Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
Sirs, the ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Now, whatever ascetics or brahmins come to our territory are our guests. And guests should be honored, respected, revered, venerated, and esteemed by us. Since the ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā, the ascetic Gotama is our guest. And a guest should be honored, respected, revered, venerated, and esteemed by us. On account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama. This much, sirs, is the praise of sir Gotama that I have learned, but the praise of sir Gotama is not limited to this; indeed, honorable Gotama has immeasurable qualities.”
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.
When this was said, those brahmins said to the brahmin Kūṭadanta: “As sir Kūṭadanta describes the praises of the ascetic Gotama, even if sir Gotama were living a hundred leagues away, it would be worthwhile for a faithful son of a good family to go to see him, even carrying provisions in a knapsack.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“In that case, sirs, let us all go to see the ascetic Gotama.”
4. The Story of King Mahāvijita’s Sacrifice
Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 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.
Then the brahmin Kūṭadanta, together with a large group of brahmins, approached Ambalaṭṭhikā where the Blessed One was staying. Having approached, he exchanged friendly greetings with the Blessed One. After exchanging courteous and polite conversation, he sat down to one side. And some of the brahmin householders of Khāṇumata, having paid homage to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined hands in reverent salutation toward the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; and some sat down to one side in silence.
Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.
Seated to one side, the brahmin Kūṭadanta said to the Blessed One: “Sir Gotama, I have heard: ‘The ascetic Gotama knows the threefold sacrifice with its sixteen accessories.’ Now I do not know the threefold sacrifice with its sixteen accessories, but I wish to perform a great sacrifice. It would be good if sir Gotama would teach me the threefold sacrifice with its sixteen accessories.”
“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
“In that case, brahmin, listen to this and pay close attention; I will speak.”
“Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca: “bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
“Yes, sir,” the brahmin Kūṭadanta replied to the Blessed One. The Blessed One said this: “In the past, brahmin, there was a king named Mahāvijita. He was rich, with great wealth and great possessions, having abundant gold and silver, plentiful wealth and property, ample money and grain, with full treasuries and storehouses. Then, brahmin, while King Mahāvijita was alone in seclusion, the following chain of thought arose in his mind: ‘I have acquired abundant human wealth; I have conquered and govern a vast territory on the earth. Why don’t I perform a great sacrifice that will lead to my welfare and happiness for a long time?’
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
Then, brahmin, King Mahāvijita summoned his high priest, a brahmin, and said to him: ‘Here, brahmin, while I was alone in seclusion, the following chain of thought arose in my mind: “I have acquired abundant human wealth; I have conquered and govern a vast territory on the earth. Why don’t I perform a great sacrifice that will lead to my welfare and happiness for a long time?” I wish, brahmin, to perform a great sacrifice. Instruct me, sir, in what will be for my welfare and happiness for a long time.’
Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca: ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.
When this was said, brahmin, the high priest said to King Mahāvijita: ‘Your Majesty’s realm is troubled by bandits and oppressed: raids on villages are seen, raids on towns are seen, raids on cities are seen, and ambushes along highways are seen. If Your Majesty were to levy taxes in a realm so troubled and oppressed, you would be acting wrongly.
Siyā kho pana bhoto rañño evamassa: “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.
Perhaps Your Majesty might think: “I will eradicate this plague of bandits by execution, imprisonment, confiscation, censure, or banishment.” But that is not how this plague of bandits can be properly eliminated. For those who survive will later ravage Your Majesty’s realm.
Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. 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. 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.
However, by adopting this plan, that plague of bandits will be properly eliminated. To those in Your Majesty’s realm who are dedicated to farming and cattle breeding, let Your Majesty provide seed and fodder. To those in Your Majesty’s realm who are dedicated to commerce, let Your Majesty provide capital. To those in Your Majesty’s realm who are dedicated to government service, let Your Majesty provide rations and wages. Then those people, occupied with their own work, will not harass the realm; Your Majesty’s revenue will be great; the country will be safe, peaceful, and unmolested; and people, happy and rejoicing, dancing with their children in their arms, will live with open doors, I imagine.’
‘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.
‘Very well, sir,’ said King Mahāvijita, consenting to the high priest. To those in his realm who were dedicated to farming and cattle breeding, King Mahāvijita provided seed and fodder. To those dedicated to commerce, King Mahāvijita provided capital. To those dedicated to government service, King Mahāvijita provided rations and wages. And those people, occupied with their own work, did not harass the realm; the king’s revenue became great; the country became safe, peaceful, and unmolested; and people, happy and rejoicing, dancing with their children in their arms, lived with open doors, as it were.
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
Then, brahmin, King Mahāvijita summoned his high priest and said to him: ‘The plague of bandits has been eliminated; thanks to your plan, my revenue is great; the country is safe, peaceful, and unmolested; and people, happy and rejoicing, dancing with their children in their arms, live with open doors, as it were. I wish, brahmin, to perform a great sacrifice. Instruct me, sir, in what will be for my welfare and happiness for a long time.’
4.1. The Four Accessories
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: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
‘In that case, let Your Majesty invite the noble vassals in your realm, both of town and countryside, saying: “I wish, sirs, to perform a great sacrifice; may you grant your approval, so that it may lead to my welfare and happiness for a long time.” Let Your Majesty invite the royal counselors and ministers, both of town and countryside… the influential brahmins, both of town and countryside… the wealthy householders, both of town and countryside, saying: “I wish, sirs, to perform a great sacrifice; may you grant your approval, so that it may lead to my welfare and happiness for a long time.”’
‘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. ‘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. Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.
‘Very well, sir,’ said King Mahāvijita, consenting to the high priest. He invited the noble vassals in his realm, both of town and countryside, saying: ‘I wish, sirs, to perform a great sacrifice; may you grant your approval, so that it may lead to my welfare and happiness for a long time.’ They replied: ‘Let Your Majesty perform the sacrifice! It is time for the sacrifice, Great King!’ He invited the counselors and ministers, both of town and countryside… the influential brahmins, both of town and countryside… the wealthy householders, both of town and countryside, saying: ‘I wish, sirs, to perform a great sacrifice; may you grant your approval, so that it may lead to my welfare and happiness for a long time.’ They replied: ‘Let Your Majesty perform the sacrifice! It is time for the sacrifice, Great King!’ These four parties who gave their consent became accessories to that sacrifice.
4.2. The Eight Accessories
Rājā mahāvijito aṭṭhahaṅgehi samannāgato—
King Mahāvijita was endowed with eight qualities—
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
he was well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth;
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;
he was handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence;
aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro;
he was rich, with great wealth and great possessions, having abundant gold and silver, plentiful wealth and property, ample money and grain, with full treasuries and storehouses;
balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā;
he was powerful, commanding a fourfold army that was loyal and obedient, so that he seemed to crush his enemies with his splendor;
saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti;
he was faithful, a generous giver, a benefactor, keeping an open door, a public fountain for ascetics, brahmins, the needy, travelers, mendicants, and beggars, performing deeds of merit;
bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti;
he was learned in various traditions, understanding the meaning of various sayings: ‘This is the meaning of that statement; this is the meaning of that statement’; and
paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṁ.
he was wise, competent, intelligent, able to think through matters of the past, future, and present.
Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.
King Mahāvijita was endowed with these eight qualities. These eight qualities also became accessories to that sacrifice.
4.3. Four More Accessories
Purohito brāhmaṇo catūhaṅgehi samannāgato,
The high priest, a brahmin, was endowed with four qualities—
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
he was well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth;
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
he was one who had mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth; a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in natural philosophy and the auspicious marks of a great man;
sīlavā vuddhasīlī vuddhasīlena samannāgato;
he was virtuous, cultivated in ethics, possessing well-developed virtue; and
paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
he was wise, competent, intelligent, the first or second among those holding the sacrificial ladle.
Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.
The high priest was endowed with these four qualities. These four qualities also became accessories to that sacrifice.
4.4. The Three Modes
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro: ‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. 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.
Then, brahmin, the high priest explained the three modes to King Mahāvijita before the sacrifice: ‘Lest Your Majesty, wishing to perform the great sacrifice, should feel any regret: “A great portion of my wealth will be lost,” Your Majesty should harbor no such regret. Lest Your Majesty, while performing the great sacrifice, should feel any regret: “A great portion of my wealth is being lost,” Your Majesty should harbor no such regret. Lest Your Majesty, having performed the great sacrifice, should feel any regret: “A great portion of my wealth has been lost,” Your Majesty should harbor no such regret.’
Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.
These are the three modes, brahmin, that the high priest taught to King Mahāvijita before the sacrifice.
4.5. The Ten Respects
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
Then, brahmin, before the sacrifice, the high priest dispelled King Mahāvijita’s regrets concerning the recipients of the gifts in ten respects.
‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi. Ye tattha pāṇātipātino, tesaññeva tena. Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
‘There will come to Your Majesty’s sacrifice both those who take life and those who refrain from taking life. As for those who take life, that is their own affair. But concerning those who refrain from taking life, let Your Majesty make the offering, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.
Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … musāvādinopi musāvādā paṭiviratāpi … pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … pharusavācinopi pharusāya vācāya paṭiviratāpi … samphappalāpinopi samphappalāpā paṭiviratāpi … abhijjhālunopi anabhijjhālunopi … byāpannacittāpi abyāpannacittāpi … micchādiṭṭhikāpi sammādiṭṭhikāpi …. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.
There will come to Your Majesty’s sacrifice both those who take what is not given and those who refrain from taking what is not given… both those who engage in sexual misconduct and those who refrain from sexual misconduct… both those who speak falsely and those who refrain from speaking falsely… both those who speak divisively and those who refrain from speaking divisively… both those who speak harshly and those who refrain from speaking harshly… both those who chatter frivolously and those who refrain from chattering frivolously… both those who harbor intense craving and those who do not harbor intense craving… both those with ill will in their hearts and those without ill will in their hearts… both those of wrong view and those of right view. As for those of wrong view, that is their own affair. But concerning those of right view, let Your Majesty make the offering, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.’
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
In these ten respects, brahmin, the high priest dispelled King Mahāvijita’s regrets concerning the recipients before the sacrifice.
4.6. The Sixteen Respects
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi
Then, brahmin, as King Mahāvijita was performing the great sacrifice, the high priest instructed, encouraged, inspired, and gladdened his mind in sixteen respects.
siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. 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.
‘Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but he has not invited the noble vassals in his realm, both of town and countryside; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty has invited the noble vassals in your realm, both of town and countryside. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.
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. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but he has not invited the counselors and ministers, both of town and countryside… the influential brahmins, both of town and countryside… the wealthy householders, both of town and countryside; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty has invited the wealthy householders, both of town and countryside. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘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. Evampi bhoto rañño vattā dhammato natthi. Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but he is not well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty is well-born on both sides, on your mother’s side and your father’s side, of pure lineage, tracing your lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within. Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but he is not handsome, pleasing to look at, and graceful… he is not rich, with great wealth and great possessions… he is not powerful, commanding a fourfold army… he is not faithful, a generous giver, a benefactor… he is not learned in various traditions… he does not understand the meaning of various sayings… he is not wise, competent, intelligent, able to think through matters of the past, future, and present; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty is wise, competent, intelligent, able to think through matters of the past, future, and present. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘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. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.
Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but his high priest is not well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty’s high priest is well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within. Someone might say of Your Majesty as you perform the great sacrifice: “King Mahāvijita performs a great sacrifice, but his high priest is not one who has mastered the three Vedas… he is not virtuous, cultivated in ethics… he is not wise, competent, intelligent, the first or second among those holding the sacrificial ladle; yet the king performs such a sacrifice!” But no one could rightly say this of Your Majesty, for Your Majesty’s high priest is wise, competent, intelligent, the first or second among those holding the sacrificial ladle. Knowing this, let Your Majesty sacrifice, let Your Majesty give, let Your Majesty rejoice, and let Your Majesty gladden your mind within.’
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.
In these sixteen respects, brahmin, the high priest instructed, encouraged, inspired, and gladdened King Mahāvijita’s mind as he was performing the great 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. 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.
In that sacrifice, brahmin, no oxen were killed, no goats or sheep were killed, no chickens or pigs were killed, no diverse creatures were put to slaughter, no trees were cut down for sacrificial posts, and no kusa grass was mown to strew upon the ground. And whatever bondservants, messengers, or laborers there were, they did not carry out their duties compelled by rods, terrified by fear, weeping with tearful faces. Rather, those who wished to work worked, and those who did not wish to work did not work; they did what they wished to do, and did not do what they did not wish to do. With ghee, oil, butter, curd, honey, and molasses alone was that sacrifice brought to completion.
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: ‘idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.
Then, brahmin, the noble vassals in the realm, both of town and countryside, the counselors and ministers, both of town and countryside, the influential brahmins, both of town and countryside, and the wealthy householders, both of town and countryside, took abundant wealth and, approaching King Mahāvijita, said: ‘This abundant wealth, Your Majesty, has been brought especially for Your Majesty; may Your Majesty accept it.’
‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ; tañca vo hotu, ito ca bhiyyo harathā’ti.
‘Enough, sirs! I already have abundant wealth, acquired through righteous taxation. Let this be yours, and take even more from here!’
Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.
Refused by the king, they stepped aside to one side and reflected: ‘It is not proper for us to take this wealth back to our own homes. King Mahāvijita is performing a great sacrifice; let us join in following his sacrifice.’
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
Then, brahmin, to the east of the sacrificial enclosure, the noble vassals of town and countryside instituted their gifts. To the south of the sacrificial enclosure, the counselors and ministers of town and countryside instituted their gifts. To the west of the sacrificial enclosure, the influential brahmins of town and countryside instituted their gifts. To the north of the sacrificial enclosure, the wealthy householders of town and countryside instituted their gifts.
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. 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.
And in those sacrifices too, brahmin, no oxen were killed, no goats or sheep were killed, no chickens or pigs were killed, no diverse creatures were put to slaughter, no trees were cut down for sacrificial posts, and no kusa grass was mown to strew upon the ground. And whatever bondservants, messengers, or laborers they had, they did not carry out their duties compelled by rods, terrified by fear, weeping with tearful faces. Rather, those who wished to work worked, and those who did not wish to work did not work; they did what they wished to do, and did not do what they did not wish to do. With ghee, oil, butter, curd, honey, and molasses alone were those sacrifices brought to completion.
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā. Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.
Thus there were the four consenting parties, King Mahāvijita was endowed with eight qualities, the high priest was endowed with four qualities, and there were the three modes. This, brahmin, is called the threefold sacrifice with its sixteen accessories.”
Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: “aho yañño, aho yaññasampadā”ti.
When this was said, those brahmins raised a loud clamor and uproar: “Oh, what a sacrifice! Oh, what a splendid sacrifice!”
Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?
The brahmin Kūṭadanta, however, sat in complete silence. Then those brahmins said to the brahmin Kūṭadanta: “Why does sir Kūṭadanta not applaud what was well spoken by the ascetic Gotama as well spoken?”
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.
“I do not refrain from applauding what was well spoken by the ascetic Gotama as well spoken, sirs. The head of anyone who did not applaud what was well spoken by the ascetic Gotama as well spoken would surely split open!
Api ca me, bho, evaṁ hoti— samaṇo gotamo na evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; api ca samaṇo gotamo: ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati.
Still, sirs, it occurs to me: The ascetic Gotama does not say: ‘Thus have I heard,’ or ‘So it must have been.’ Rather, the ascetic Gotama speaks as if saying: ‘Thus it was then, like this it was then.’
Tassa mayhaṁ bho evaṁ hoti: ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.
Therefore, sirs, it occurs to me: ‘Surely at that time the ascetic Gotama was either King Mahāvijita, the master of the sacrifice, or the high priest who officiated at that sacrifice.’
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti?
Does sir Gotama recall having performed or officiated at such a sacrifice, and that with the breakup of the body, after death, he was reborn in a good destination, in a heavenly world?”
“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.
“I do recall, brahmin, having performed or officiated at such a sacrifice, and that with the breakup of the body, after death, I was reborn in a good destination, in a heavenly world. At that time I was the high priest who officiated at that sacrifice.”
5. Sacrifices Yielding Greater Fruit
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“Is there, sir Gotama, any other sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yielding greater fruit and greater benefit?”
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin, another sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yielding greater fruit and greater benefit.”
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“What is that sacrifice, sir Gotama, less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yielding greater fruit and greater benefit?”
“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.
“Brahmin, regular gifts and offerings according to family tradition given to virtuous renunciants—this sacrifice, brahmin, is less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yields greater fruit and greater benefit.”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti?
“What is the cause, sir Gotama, what is the reason why the regular gifts and offerings according to family tradition given to virtuous renunciants are less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yield greater fruit and greater benefit?”
“Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Taṁ kissa hetu? Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
“Brahmin, those who are arahants or who have entered the path to arahantship do not attend a sacrifice of that sort. Why is that? Because there beating with sticks and seizing by the throat are seen. That is why those who are arahants or who have entered the path to arahantship do not attend a sacrifice of that sort.
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Taṁ kissa hetu? Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
But as for regular gifts and offerings according to family tradition given to virtuous renunciants, those who are arahants or who have entered the path to arahantship do attend such a sacrifice. Why is that? Because there no beating with sticks or seizing by the throat is seen. That is why those who are arahants or who have entered the path to arahantship attend a sacrifice of that sort.
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti.
This, brahmin, is the cause and condition why the regular gifts and offerings according to family tradition given to virtuous renunciants are less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, yet yield greater fruit and greater benefit.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“Is there, sir Gotama, any other sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories and this regular gift and offering according to family tradition, yet yielding greater fruit and greater benefit?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin, another sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories and this regular gift and offering according to family tradition, yet yielding greater fruit and greater benefit.”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“What is that sacrifice, sir Gotama, less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories and this regular gift and offering according to family tradition, yet yielding greater fruit and greater benefit?”
“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.
“When one builds a monastery dedicated to the Saṅgha of the four quarters—this sacrifice, brahmin, is less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories and this regular gift and offering according to family tradition, yet yields greater fruit and greater benefit.”
“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?
“Is there, sir Gotama, any other sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, and this gift of a monastery, yet yielding greater fruit and greater benefit?”
“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.
“There is, brahmin, another sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, and this gift of a monastery, yet yielding greater fruit and greater benefit.”
“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?
“What is that sacrifice, sir Gotama, less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, and this gift of a monastery, yet yielding greater fruit and greater benefit?”
“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.
“When, with a confident mind, one goes for refuge to the Buddha, goes for refuge to the Dhamma, and goes for refuge to the Saṅgha—this sacrifice, brahmin, is less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, and this gift of a monastery, yet yields greater fruit and greater benefit.”
“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?
“Is there, sir Gotama, any other sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, and these refuges, yet yielding greater fruit and greater benefit?”
“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.
“There is, brahmin, another sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, and these refuges, yet yielding greater fruit and greater benefit.”
“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?
“What is that sacrifice, sir Gotama, less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, and these refuges, yet yielding greater fruit and greater benefit?”
“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.
“When, with a confident mind, one undertakes the training rules: abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, and abstinence from consuming intoxicants that are the basis for negligence—this sacrifice, brahmin, is less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, and these refuges, yet yields greater fruit and greater benefit.”
“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?
“Is there, sir Gotama, any other sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, these refuges, and these training rules, yet yielding greater fruit and greater benefit?”
“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.
“There is, brahmin, another sacrifice less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, these refuges, and these training rules, yet yielding greater fruit and greater benefit.”
“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?
“What is that sacrifice, sir Gotama, less troublesome and less fraught with effort than this threefold sacrifice with its sixteen accessories, this regular gift and offering according to family tradition, this gift of a monastery, these refuges, and these training rules, yet yielding greater fruit and greater benefit?”
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… 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…
“Here, brahmin, a Tathāgata, an Arahant, a perfectly Awakened One arises in the world… In this way, brahmin, a bhikkhu is accomplished in virtue… enters and dwells in the first jhāna. This sacrifice, brahmin, is less troublesome and less fraught with effort than the previous sacrifices, yet yields greater fruit and greater benefit…
Dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…
He enters and dwells in the second jhāna… the third jhāna… the fourth jhāna. This sacrifice too, brahmin, is less troublesome and less fraught with effort than the previous sacrifices, yet yields greater fruit and greater benefit…
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
He directs and inclines his mind toward knowledge and vision… This sacrifice too, brahmin, is less troublesome and less fraught with effort than the previous sacrifices, yet yields greater fruit and greater benefit…
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.
He knows clearly: ‘There is no more coming to any state of existence.’ This sacrifice too, brahmin, is less troublesome and less fraught with effort than the previous sacrifices, yet yields greater fruit and greater benefit. And, brahmin, there is no other sacrifice higher or more sublime than this accomplishment of sacrifice.”
6. Kūṭadanta Declares Himself a Lay Follower
Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
When this was said, the brahmin Kūṭadanta said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been explained by you in many ways. I go for refuge to sir Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May sir Gotama remember me as a lay follower who has gone for refuge from this day forth for life.
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.
I release, sir Gotama, these seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams; I grant them life! Let them eat green grass, let them drink cool water, and let the cool wind blow upon them!”
7. The Realization of the Fruit of Stream-Entry
Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
Then the Blessed One gave the brahmin Kūṭadanta a progressive discourse, namely: first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that the brahmin Kūṭadanta’s mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as the brahmin Kūṭadanta was sitting there, the stainless, immaculate Dhamma eye arose in him: “Whatever is subject to arising is all subject to cessation.”
Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then the brahmin Kūṭadanta—having seen the Dhamma, attained the Dhamma, understood the Dhamma, deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and become independent of others in the Teacher’s instruction—said to the Blessed One: “May sir Gotama together with the Saṅgha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence.
Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama; niṭṭhitaṁ bhattan”ti.
Then the brahmin Kūṭadanta, having received the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed. Then, after the passage of that night, the brahmin Kūṭadanta had various kinds of excellent food prepared in his own sacrificial enclosure, and announced the time to the Blessed One: “It is time, sir Gotama; the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the sacrificial enclosure of the brahmin Kūṭadanta together with the Saṅgha of bhikkhus. Having arrived, he sat down on the prepared seat.
Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Then the brahmin Kūṭadanta personally served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of excellent food. Then the brahmin Kūṭadanta took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. While the brahmin Kūṭadanta was seated to one side, the Blessed One instructed, encouraged, inspired, and gladdened him with a talk on the Dhamma, rose from his seat, and departed.