Dīgha Nikāya 5

Translators: sujato

Long Discourses 5

Kūṭadantasutta

With Kūṭadanta

1. Khāṇumatakabrāhmaṇagahapatikā
1. The Brahmins and Householders of Khāṇumata

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari.
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.

Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.
There he stayed nearby at Ambalaṭṭhikā.

Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
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.

Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.
Now at that time Kūṭadanta had prepared a great sacrifice.

Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.

Assosuṁ kho khāṇumatakā brāhmaṇagahapatikā:
The brahmins and householders of Khāṇumata heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He proclaims a teaching that is 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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”

Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.
Then, having departed Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā.

Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti.
Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap.

Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante.
He saw the brahmins and householders heading for Ambalaṭṭhikā,

Disvā khattaṁ āmantesi:
and addressed his butler,

“kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?
“My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?”

“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ.
“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
They’re going to see that Mister Gotama.”

Atha kho kūṭadantassa brāhmaṇassa etadahosi:
Then Kūṭadanta thought,

“sutaṁ kho pana metaṁ:
“I’ve heard that

‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.
the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.

Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.
I don’t know about that,

Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
but I wish to perform a great sacrifice.

Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.
Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”

Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi:
Then Kūṭadanta addressed his butler,

“tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi:
“Well then, go to the brahmins and householders and say to them:

‘kūṭadanto, bho, brāhmaṇo evamāha—
‘Sirs, the brahmin Kūṭadanta asks

āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
you to wait, as he 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:
“Yes, sir,” replied the butler, and did as he was asked.

“kūṭadanto, bho, brāhmaṇo evamāha:

‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

2. Kūṭadantaguṇakathā
2. The Qualities of Kūṭadanta

Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti:
Now at that time several hundred brahmins were residing in Khāṇumata

“kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti.
thinking to participate in Kūṭadanta’s sacrifice.

Assosuṁ kho te brāhmaṇā:
They heard that

“kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.
Kūṭadanta was going to see the ascetic Gotama.

Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
They approached Kūṭadanta and said to him:

“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Is it really true that you are going to see the ascetic Gotama?”

“Evaṁ kho me, bho, hoti:
“Yes, gentlemen, it is true.”

‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami.
“Please don’t!

Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
It’s not appropriate for you to go to see the ascetic Gotama.

Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.
For if you do so, your reputation will diminish and his will increase.

Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;

Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.

Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.

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.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;

Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.

Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe…
You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …

Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…
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. …

Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as the Divinity, remarkable to behold. …

Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …

Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…
You teach the tutors of 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. …

Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto.
You’re old, elderly and senior, advanced in years, and have reached the final stage of life.

Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
The ascetic Gotama is young, and has newly gone forth. …

Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti. …

Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
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.

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.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;

Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.
it’s appropriate that he comes to see you.”

3. Buddhaguṇakathā
3. The Qualities of the Buddha

Evaṁ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca:
When they had spoken, Kūṭadanta said to those brahmins:

“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ,
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,

na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
and it’s not appropriate for him to come to see me.

Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.

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.
For this reason it’s not appropriate for the ascetic Gotama to come to see me;

Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.

Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
When he went forth he abandoned a large family circle. …

Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. …

Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
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. …

Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …

Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold. …

Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …

Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …

Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a tutor of tutors. …

Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …

Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …

Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …

Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …

Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
People come from distant lands and distant countries to question him. …

Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Many thousands of deities have gone for refuge for life to him. …

Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …

Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He has the thirty-two marks of a great man. …

Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
He is welcoming, congenial, polite, smiling, open, the first to speak. …

Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …

Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Many gods and humans are devoted to him. …

Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
While he is residing in a village or town, non-human entities do not harass them. …

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.
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.

Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
Rather, he came by his fame due to his supreme knowledge and conduct. …

Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …

Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
King Pasenadi of Kosala …

Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti.

Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ.
The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.

Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti.
Any ascetic or brahmin who comes to stay in our village district is our guest,

Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā.
and should be honored and respected as such.

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.
For this reason, too, it’s not appropriate for Mister Gotama to come to see me,

Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.

Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.
This is the extent of Mister Gotama’s praise that I have memorized. But his praises are not confined to this,

Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
for the praise of Mister Gotama is limitless.”

Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
When he had spoken, those brahmins said to him,

“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
“According to Kūṭadanta’s praises, if Mister 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.”

“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

4. Mahāvijitarājayaññakathā
4. The Story of King Mahāvijita’s Sacrifice

Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side.

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.
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 joined palms toward the Buddha, some announced their name and clan, while some kept silent.

Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca:
Kūṭadanta said to the Buddha,

“sutaṁ metaṁ, bho gotama:
“Mister Gotama, I’ve heard that

‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti.
you know how to accomplish the sacrifice with three modes and sixteen accessories.

Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ.
I don’t know about that,

Icchāmi cāhaṁ mahāyaññaṁ yajituṁ.
but I wish to perform a great sacrifice.

Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.
Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”

“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi.
“Yes sir,” Kūṭadanta replied.

Bhagavā etadavoca:
The Buddha said this:

“bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.
“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.

Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as King Mahāvijita was in private retreat this thought came to his mind:

‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
‘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.’

Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:
Then he summoned the brahmin high priest and said to him:

‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘Just now, brahmin, as I was in private retreat this thought came to mind,

“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti.
“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.”

Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ.
Brahmin, I wish to perform a great sacrifice.

Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
Please instruct me. It will be for my lasting welfare and happiness.’

Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca:
When he had spoken, the brahmin high priest said to him:

‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti.
‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways.

Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.
But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.

Siyā kho pana bhoto rañño evamassa:
Now the king might think,

“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti.
“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.

Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.
Those who remain after the killing will return to harass the king’s realm.

Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti.
Rather, here is a plan, relying on which the plague of savages will be properly uprooted.

Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu.
So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle.

Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu.
Let the king provide funding for those who work in trade.

Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu.
Let the king guarantee food and wages for those in government service.

Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti;
Then the people, occupied with their own work, will not harass the realm.

mahā ca rañño rāsiko bhavissati.
The king’s revenues will be great.

Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.
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.’

‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi.
The king agreed with the high priest’s advice and followed his recommendation.

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.

Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca:
Then the king summoned the brahmin high priest and said to him:

‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko.
‘I have eradicated the plague of savages. And relying on your plan my revenue is now great.

Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti.
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.

Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ.
Brahmin, I wish to perform a great sacrifice.

Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
Please instruct me. It will be for my lasting welfare and happiness.’

4.1. Catuparikkhāra
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:
‘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.

‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
“I wish to perform a great sacrifice. Please grant your approval, good sirs; it will be for my lasting welfare and happiness.”

‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
The king agreed with the high priest’s advice and followed his recommendation.

‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
And all of the people who were thus informed responded by saying:

‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti.
‘May the king perform a sacrifice! It is time for a sacrifice, great king.’

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.
And so these four consenting factions became accessories to the sacrifice.

4.2. Aṭṭhaparikkhāra
4.2. The Eight Accessories

Rājā mahāvijito aṭṭhahaṅgehi samannāgato—
King Mahāvijita possessed eight factors.

ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.

abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent and splendid as the Divinity, remarkable to behold.

aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro;
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.

balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā;
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.

saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti;
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.

bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti:
He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:

‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti;
‘This is what that statement means; that is what this statement means.’

paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṁ.
He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato.
These are the eight factors that King Mahāvijita possessed.

Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.
And so these eight factors also became accessories to the sacrifice.

4.3. Catuparikkhāra
4.3. Four More Accessories

Purohito brāhmaṇo catūhaṅgehi samannāgato,
And the brahmin high priest had four factors.

ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
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.

sīlavā vuddhasīlī vuddhasīlena samannāgato;
He was ethical, mature in ethical conduct.

paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
He was astute and clever, being the first or second to hold the sacrificial ladle.

Purohito brāhmaṇo imehi catūhaṅgehi samannāgato.
These are the four factors that the brahmin high priest possessed.

Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.
And so these four factors also became accessories to the sacrifice.

4.4. Tissovidhā
4.4. The Three Modes

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.
Next, before the sacrifice, the brahmin high priest taught the three modes to the king.

Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro:
‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking:

‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.
“I shall lose a great fortune,” or

Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro:

“mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.
“I am losing a great fortune,” or

Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro:

“mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.
“I have lost a great fortune.” But the king should not harbor such regrets.’

Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.
These are the three modes that the brahmin high priest taught to the king before the sacrifice.

4.5. Dasaākāra
4.5. The Ten Respects

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:

‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi.
‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.

Ye tattha pāṇātipātino, tesaññeva tena.
As to those who kill living creatures, the outcome of that is theirs alone.

Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
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.

Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe…
There will come to the sacrifice those who steal …

kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi …
commit sexual misconduct …

musāvādinopi musāvādā paṭiviratāpi …
lie …

pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi …
use divisive speech …

pharusavācinopi pharusāya vācāya paṭiviratāpi …
use harsh speech …

samphappalāpinopi samphappalāpā paṭiviratāpi …
talk nonsense …

abhijjhālunopi anabhijjhālunopi …
are covetous …

byāpannacittāpi abyāpannacittāpi …
have ill will …

micchādiṭṭhikāpi sammādiṭṭhikāpi ….
have wrong view and those who have right view.

Ye tattha micchādiṭṭhikā, tesaññeva tena.
As to those who have wrong view, the outcome of that is theirs alone.

Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.
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.’

Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.

4.6. Soḷasākāra
4.6. The Sixteen Respects

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi
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:

siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
‘Now, while the king is performing the great sacrifice, someone might say,

‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca;
“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.

atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti.
That’s the kind of great sacrifice that this king performs.”

Evampi bhoto rañño vattā dhammato natthi.
Those who speak against the king in this way have no legitimacy.

Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca.
For the king did indeed announce it to the aristocrat vassals of town and country.

Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
While the king is performing the great sacrifice, someone might say,

‘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.
“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.”

Evampi bhoto rañño vattā dhammato natthi.
Those who speak against the king in this way have no legitimacy.

Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca.
For the king did indeed announce it to all these people.

Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
While the king is performing the great sacrifice, someone might say

‘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.
that he does not possess the eight factors.

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.
Those who speak against the king in this way have no legitimacy.

Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ.
For the king does indeed possess the eight factors.

Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā:
While the king is performing the great sacrifice, someone might say

‘rājā kho mahāvijito mahāyaññaṁ yajati.
that the high priest does not possess the four factors.

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.
Those who speak against the king in this way have no legitimacy.

Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
For the high priest does indeed possess the four factors.

Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’

Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.
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.

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.
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.

Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.

Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu;
Those who wished to work did so, while those who did not wish to did not.

yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu.
They did the work they wanted to, and did not do what they didn’t want to.

Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.

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:
Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said,

‘idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.
‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’

‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ;
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’

tañca vo hotu, ito ca bhiyyo harathā’ti.

Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ:
When the king turned them down, they withdrew to one side to think up a plan,

‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.
‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.

Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’

Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure.

Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure.

Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure.

Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.
The well-off householders of town and country set up gifts to the north of the sacrificial enclosure.

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.
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.

Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.
No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.

Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu;
Those who wished to work did so, while those who did not wish to did not.

yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu.
They did the work they wanted to, and did not do what they didn’t want to.

Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.

Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato;
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest,

tisso ca vidhā.
and three modes.

Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.
Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”

Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ:
When he said this, those brahmins made an uproar,

“aho yañño, aho yaññasampadā”ti.
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”

Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti.
But the brahmin Kūṭadanta sat in silence.

Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:
So those brahmins said to him,

“kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?
“How can you not applaud the ascetic Gotama’s fine words?”

“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi.
“It’s not that I don’t applaud what he said.

Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.
If anyone didn’t applaud such fine words, their head would explode!

Api ca me, bho, evaṁ hoti—
But, gentlemen, it occurs to me that

samaṇo gotamo na evamāha:
the ascetic Gotama does not say:

‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā;
‘So I have heard’ or ‘It ought to be like this.’

api ca samaṇo gotamo:
Rather, he just says:

‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati.
‘So it was then, this is how it was then.’

Tassa mayhaṁ bho evaṁ hoti:
It occurs to me that

‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.
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.

Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti?
Does Mister 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?”

“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 that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”

5. Niccadānaanukulayañña
5. A Regular Gift as an Ongoing Family Sacrifice.

“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”

“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin.”

“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But what is it?”

“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;

ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”

“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, Mister Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”

“Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice.

Taṁ kissa hetu?
Why is that?

Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
Because beatings and throttlings are seen there.

Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;

evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
perfected ones and those who are on the path to perfection will attend such a sacrifice.

Taṁ kissa hetu?
Why is that?

Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.
Because no beatings and throttlings are seen there.

Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti.
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”

“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”

“Atthi 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.”

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But what is it?”

“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 someone gives a dwelling specially for the Saṅgha of the four quarters.”

“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?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”

“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?

“Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati;
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”

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?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”

“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?

“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati—
“When someone with a confident heart undertakes the training rules

pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ.
to refrain from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.”

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.

“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?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”

“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.

“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…
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …

Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti …pe…
That’s how a mendicant is accomplished in ethics. …

paṭhamaṁ jhānaṁ upasampajja viharati.
They enter and remain in the first absorption …

Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …

Dutiyaṁ jhānaṁ …
They enter and remain in the second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …

Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
They project and extend the mind toward knowledge and vision …

ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.

nāparaṁ itthattāyāti pajānāti.
They understand: ‘… there is nothing further for this place.’

Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca.
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.

Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.
And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”

6. Kūṭadantaupāsakattapaṭivedanā
6. Kūṭadanta Declares Himself a Lay Follower

Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Kūṭadanta said to the Buddha,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Mister Gotama! Excellent!

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.
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, Mister Gotama has made the Teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge 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.
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!”

7. Sotāpattiphalasacchikiriyā
7. The Realization of the Fruit of Stream-Entry

Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
Then the Buddha taught Kūṭadanta step by step, with

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.

Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
suffering, its origin, its cessation, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,

evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Everything that has a beginning has an end.”

Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
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,

“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Would Mister Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
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,

“kālo, bho gotama; niṭṭhitaṁ bhattan”ti.
“It’s time, Mister Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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 on the seat spread out.

Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

Kūṭadantasuttaṁ niṭṭhitaṁ pañcamaṁ.