長阿含經

22. THE SUTRA OF SOṆADAṆḌA

Thus have I heard:

At one time, the Buddha was in Aṅga, traveling among the people with a community of one thousand two hundred and fifty great bhikshus. They spent the night at the city of Campā, on the shore of Lake Gaggarā.

At that time, a brahmin named Soṇadaṇḍa lived in Campā. The city was densely populated, prosperous, and abundant. King Pasenadi had granted this city to that brahmin as a brahmin fief.

For seven generations on both his mother’s and father’s sides, this brahmin’s lineage was pure and had never been disparaged by others. He had thoroughly mastered the recitation of the three collections of the heterodox teachings and could analyze the various scriptures. There was nothing profound in the worldly classics that he had not carefully studied. He was also skilled in discerning the marks of a great man, interpreting auspicious and inauspicious times, and performing sacrificial rites. He had five hundred disciples, whom he instructed without neglect.

Then the brahmins, elders, and householders in the city of Campā heard that the ascetic Gotama, a son of the Śākya clan who had renounced the household life and attained the Way, had traveled among the people from Aṅga and arrived at the city of Campā, where he was staying on the shore of Lake Gaggarā. His great renown had spread throughout the world: he was the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets.

Among devas, humans, Māra or the devas of Māra, ascetics, and brahmins, he had personally realized awakening and then taught the Dharma to others. His words were true and proper in the beginning, the middle, and the end, complete in meaning and expression, and proclaimed the pure holy life. Such a true person ought to be visited.

“Now we too should go and visit him.” Having spoken thus, they invited one another to leave the city of Campā and proceeded in successive groups, wishing to go to the Buddha’s dwelling place.

At that time, the brahmin Soṇadaṇḍa was seated upon a high terrace. Seeing from afar the successive stream of people, he turned and asked his attendant:

“For what reason are those people proceeding in such a continuous stream, and where do they intend to go?”

The attendant replied:

“I have heard that the ascetic Gotama, a son of the Śākya clan who renounced the household life and attained the Way, has traveled among the people from Aṅga and arrived at the city of Campā, where he is staying on the shore of Lake Gaggarā. His great renown has spread throughout the world: he is the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets. Among devas, humans, Māra or the devas of Māra, ascetics, and brahmins, he personally realized awakening and then taught the Dharma to others.

His words are all true and proper in the beginning, the middle, and the end, complete in meaning and expression, and proclaim the pure holy life. The brahmins, elders, and householders in this city of Campā have assembled and are proceeding together to visit the ascetic Gotama.”

The brahmin Soṇadaṇḍa then immediately ordered his attendant:

“Quickly convey my words to those people: ‘Please stop for a moment and wait until I arrive; then we shall go together to that Gotama’s dwelling place.’”

The attendant immediately conveyed Soṇadaṇḍa’s words to those people, saying: “Please stop for a moment and wait until I arrive; then we shall go together to that Gotama’s dwelling place.”

The people then replied:

“Quickly return and tell the brahmin that now is truly the proper time and that we should go together.”

The attendant returned and reported:

“Those people have stopped. They said: ‘Now is truly the proper time, and we should go together.’”

The brahmin then descended from the terrace and went to stand at the central gate.

At that time, five hundred other brahmins had previously gathered below the gate on some business. Seeing the brahmin Soṇadaṇḍa arrive, they all rose to welcome him and asked:

“Great Brahmin, where do you intend to go?”

Soṇadaṇḍa replied:

“There is an ascetic named Gotama, a son of the Śākya clan who renounced the household life and attained the Way. He has traveled among the people from Aṅga and arrived at the city of Campā, where he is staying on the shore of Lake Gaggarā. His great renown has spread throughout the world: he is the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets. Among devas, humans, Māra or the devas of Māra, ascetics, and brahmins, he personally realized awakening and then taught the Dharma to others. His words are all true and proper in the beginning, the middle, and the end, complete in meaning and expression, and proclaim the pure holy life. Such a true person ought to be visited. I now wish to go and visit him.”

The five hundred brahmins then said to Soṇadaṇḍa:

“You should not go to visit him. Why is that? He ought to come here; you should not go there. Great Brahmin, for seven generations on both your mother’s and father’s sides, your lineage has been pure and free from reproach. Since you possess this qualification, he ought to come here; you should not go there. Furthermore, Great Brahmin, you have thoroughly mastered the recitation of the three collections of the heterodox teachings and can analyze the various scriptures. There is no profound passage in the worldly classics that you have not carefully studied. You are also skilled in discerning the marks of a great man, interpreting auspicious and inauspicious signs, and performing sacrificial rites. Since you have accomplished these qualities, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, your features are handsome and upright, and you possess the appearance of Brahmā. Since you have accomplished this quality, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, your virtue in the precepts is supreme, and you have perfected wisdom. Since you have accomplished these qualities, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, your speech is gentle and harmonious, you are fully endowed with eloquence, and your meaning and expression are pure. Since you fully possess these qualities, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, you are a great and honored teacher with many disciples. Since you fully possess this quality, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, you constantly instruct five hundred brahmins. Since you have accomplished this quality, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, scholars come from the four quarters seeking instruction from you. When questioned about the various arts and sacrificial rites, you are able to answer them all. Since you have accomplished this quality, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, you are honored and supported by King Pasenadi and King Bimbisāra. Since you have accomplished this quality, he ought to come here; you should not go there.

“Furthermore, Great Brahmin, your wisdom is lucid, your speech fluent, and you are never timid. Since you have accomplished this quality, he ought to come here; you should not go there.”

Soṇadaṇḍa said to the brahmins:

“So it is, so it is. It is exactly as you have said. I possess all these virtues; it is not that I do not. But listen as I speak. The ascetic Gotama possesses virtues on account of which we ought to go to him; he should not come here. For seven generations on both his mother’s and father’s sides, the ascetic Gotama’s lineage has been pure and free from reproach. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gotama has handsome and upright features and was born into the kshatriya class. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gotama was born into a noble station, yet he renounced the household life to practice the Way. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gotama possesses a perfectly radiant complexion and a pure lineage, yet he renounced the household life to cultivate the Way. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gotama was born into a wealthy and highly influential family, yet he renounced the household life to practice the Way. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gotama is fully endowed with the precepts of the noble ones and has perfected wisdom. Since he has accomplished this quality, we ought to go to him; he should not come here.

“Furthermore, the ascetic Gautama is skilled in speech, gentle and gracious. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama is the Teacher of a great assembly and has many disciples. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama has forever eradicated sensual craving. He is free from carelessness and coarseness; sorrow and fear have been dispelled, and his hair does not stand on end. He is joyful, harmonious, and serene. He is praised by all, skillfully expounds the fruits of actions, and does not disparage other paths. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama is constantly honored and supported with offerings by King Pasenadi and King Bimbisara. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama is honored and supported with offerings by the Brahmin Phất-già-la-sa-la; he is also visited and supported with offerings by the Brahmin Phạm, the Brahmin Đa-lợi-già, the Brahmin Cứ Xỉ, and Thủ-ca-ma-nạp, son of Đô-da. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama is revered, honored, and supported with offerings by his śrāvaka disciples; he is also revered by devas and various assemblies of spirits. The clans of the Śākyas, Kolis, Minh-ninh, Vajjis, Mallas, and Somas all respectfully follow him. Since he possesses this quality, I should go to him; he should not come to me.

“Furthermore, the ascetic Gautama administered the Three Refuges and the Five Precepts to King Pasenadi and King Bimbisara. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama administered the Three Refuges and the Five Precepts to the Brahmin Phất-già-la-sa-la and others. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the disciples of the ascetic Gautama have undertaken the Three Refuges and the Five Precepts; the devas and the clans of the Śākyas, Kolis, and others have all undertaken the Three Refuges and the Five Precepts. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, when the ascetic Gautama travels, he is revered and supported with offerings by everyone. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, in every city, fortress, and village visited by the ascetic Gautama, he receives offerings from the people. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, wherever the ascetic Gautama goes, nonhuman beings, ghosts, and spirits dare not trouble him. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, wherever the ascetic Gautama goes, the people there all behold a radiance and hear celestial music. Since he possesses this quality, I should go to him; he should not come to me.

“Furthermore, whenever the ascetic Gautama is about to leave a place he has visited, all the people long for him and weep as they escort him away. Since he possesses this quality, I should go to him; he should not come here.

“When the ascetic Gautama first renounced the household life, his parents wept, longing for him and grieving at his departure. Since he possesses this quality, I should go to him; he should not come to me.

“The ascetic Gautama renounced the household life while still young, relinquishing every kind of adornment, elephants, horses, precious carriages, the five sensual pleasures, and jeweled ornaments. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama declined the position of a Wheel-Turning King and renounced the household life to cultivate the path. Had he remained a householder, he would have ruled the four continents and governed their people and creatures, and we would all have been his subjects. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama thoroughly understands the Brahma teachings. He can explain them to others and can also converse and exchange words with Brahmā. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama is endowed with all thirty-two marks. Since he possesses this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gautama possesses penetrating wisdom and is without timidity. Since he possesses this quality, I should go to him; he should not come here.

“That Gautama has now come to this city of Campā and is staying beside Lake Gaggarā. He is worthy of my reverence and, moreover, he is a guest. I should personally go and visit him.”

The five hundred Brahmins then said to Soṇadaṇḍa:

“How wondrous! How extraordinary! Are that venerable one’s virtues truly so great? Of all these qualities, if he possessed only one, he should not have to come here—how much less now that he possesses them all! Let us all go together to visit him.”

Soṇadaṇḍa replied:

“If you wish to go, you should know that the time is fitting.”

Soṇadaṇḍa then had his precious carriage harnessed and, surrounded before and behind by the five hundred Brahmins and the elders of the city of Campā, proceeded to Lake Gaggarā. When he was not far from the lake, he thought to himself: “Suppose I question Gautama and my question does not please him. That ascetic might rebuke me, saying, ‘You should ask in this way; you should not ask in that way.’ If everyone heard this, they would think me ignorant, and my reputation would suffer.

Suppose the ascetic Gautama questions me about some principle and my answer does not please him. That ascetic might reprimand me, saying, ‘You should answer in this way; you should not answer in that way.’ If everyone heard this, they would think me ignorant, and my reputation would suffer. Suppose I remain silent here and then return.

Everyone would say, ‘This man knows nothing. In the end, he could not even approach the ascetic Gautama.’ My reputation would likewise suffer. If the ascetic Gautama asks me about the Brahmin teachings, I shall give Gautama a complete answer that accords with his intention.”

Having reflected in this way beside the lake, Soṇadaṇḍa descended from his carriage and proceeded on foot at the head of the group to the Blessed One. After exchanging greetings, he sat to one side. At that time, among the Brahmins, elders, and householders of the city of Campā, some bowed to the Buddha and then sat down; some exchanged greetings and then sat down; some announced their names and then sat down; some joined their palms toward the Buddha and then sat down; and some silently took their seats. When everyone was seated, the Buddha, knowing the thought in Soṇadaṇḍa’s mind, said:

“Whatever you have been thinking, let it accord with your wish.”

The Buddha then asked Soṇadaṇḍa:

“How many qualities must one of your Brahmins possess to be considered accomplished?”

Soṇadaṇḍa thought to himself:

“How wondrous! How extraordinary! The ascetic Gautama possesses such great spiritual power that he can perceive another person’s mind and has questioned me in precise accordance with my thought.”

The Brahmin Soṇadaṇḍa then straightened his body, looked around at the great assembly, smiled brightly, and answered the Buddha:

“Our Brahmins must possess five qualities to be considered accomplished, so that their words are regarded as utterly sincere and without falsehood. What are the five?

“1. A Brahmin must be of pure descent through seven generations on both his father’s and mother’s sides, free from reproach by others.

“2. He must be fluent in reciting the three collections of heterodox learning, capable of analyzing the various scriptures and writings, and thoroughly versed in every subtle point of the worldly classics. He must also be skilled in the art of examining the marks of a great person, discerning good and ill fortune, and performing sacrificial rites.

“3. He must possess a handsome and upright appearance.

“4. He must fully uphold the precepts.

“5. He must possess penetrating wisdom. These are the five. Gautama, when a Brahmin possesses these five qualities, his words are regarded as utterly sincere and without falsehood.”

The Buddha said:

“Excellent, Soṇadaṇḍa. Is there any Brahmin who, setting aside one of these five qualities and possessing four, would still speak with utter sincerity and without falsehood?”

Soṇadaṇḍa said to the Buddha:

“Yes. Why? Master Gautama, what need is there for lineage? If a Brahmin has thoroughly mastered the recitation of the three collections of heterodox learning, can analyze the various scriptures, and is comprehensively trained in every subtle point of worldly texts; if he is also skilled in the art of discerning the marks of a great man, clearly judging auspicious and inauspicious signs, and performing sacrificial rites; if he is handsome in appearance, fully endowed with virtue, and accomplished in wisdom—then, possessing these four qualities, his words are truthful and without falsehood.”

The Buddha said to Sonadanda:

“Excellent, excellent! If, of these four qualities, one were set aside and three fulfilled, and his words were still truthful and without falsehood, could he still be called a Brahmin?”

Sonadanda replied:

“Yes. What need is there for lineage? What need is there for mastery of recitation? If a Brahmin is handsome in appearance, fully endowed with virtue, and accomplished in wisdom, then, possessing these three qualities, his words are sincere and without falsehood, and he may be called a Brahmin.”

The Buddha said:

“Excellent, excellent! What do you think? If, of these three qualities, one were set aside and two fulfilled, and his words were still utterly sincere and without falsehood, could he be called a Brahmin?”

He replied, “Yes. What need is there for lineage, mastery of recitation, or handsome appearance?”

At that time, each of the five hundred Brahmins raised his voice and said to the Brahmin Sonadanda:

“Why do you disparage and cast aside lineage, mastery of recitation, and handsome appearance, saying that they are unnecessary?”

The Blessed One said to the five hundred Brahmins:

“If the Brahmin Sonadanda were ugly in appearance, without noble lineage, unaccomplished in recitation, and lacking eloquence, wisdom, and skill in answering questions—if he were incapable of conversing with me—then you should speak. But if the Brahmin Sonadanda is handsome in appearance, of excellent lineage, accomplished in recitation, wise and eloquent, skilled in questions and answers, and fully capable of debating with me, then you should remain silent and listen to him speak.”

The Brahmin Sonadanda then addressed the Buddha:

“May Master Gautama pause for a moment. I shall myself use a reasoned teaching to admonish these men.”

Sonadanda then said to the five hundred Brahmins:

“The young man Angaka is now present in this assembly. He is my nephew. Do you see him? This entire great assembly has now gathered here. Apart from Gautama, who among the others is equal to this young man in handsome appearance? Yet suppose this young man Angaka were to kill living beings, steal and plunder, engage in sexual misconduct, behave discourteously, lie and deceive, burn people with fire, and waylay travelers to commit evil deeds. Brahmins, if this young man Angaka were to commit every kind of evil, of what use would his mastery of recitation and handsome appearance be?”

The five hundred Brahmins remained silent and made no reply. Sonadanda addressed the Buddha:

“If one is fully endowed with virtue and accomplished in wisdom, then one’s words are utterly sincere and without falsehood, and one is called a Brahmin.”

The Buddha said:

“Excellent, excellent! What do you think, Sonadanda? If, of these two qualities, one were set aside and the other fulfilled, and his words were still truthful and without falsehood, could he be called a Brahmin?”

He replied:

“That cannot be. Why? Virtue is wisdom, and wisdom is virtue. When there are both virtue and wisdom, only then are one’s words truthful and without falsehood. Such a person I call a Brahmin.”

The Buddha said:

“Excellent, excellent! It is just as you say. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. Virtue purifies wisdom, and wisdom purifies virtue. Sonadanda, it is like a person washing his hands: the left and right hands depend upon each other. The left hand washes the right hand clean, and the right hand washes the left hand clean. So too, where there is wisdom, there is virtue; where there is virtue, there is wisdom. Virtue purifies wisdom, and wisdom purifies virtue. Brahmin, whoever is endowed with virtue and wisdom, I call that person a bhikkhu.”

Sonadanda then addressed the Buddha:

“What is virtue?”

The Buddha said:

“Listen carefully, listen carefully, and reflect well upon it. I shall explain each point to you.”

He replied, “Yes, indeed. I would be pleased to hear it.”

The Buddha then said to Sonadanda:

“If a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, a Buddha, a Blessed One—who has personally realized the truth among devas, human beings, ascetics, and Brahmins, and then teaches it to others; whose words are true in the beginning, true in the middle, and true in the end, complete in meaning and expression, revealing the pure holy life—then, if a householder or a householder’s son hears this Dharma, his mind becomes pure through faith.

Because of that pure faith, he reflects thus: ‘Household life is truly difficult, like being bound in fetters. One who wishes to cultivate the holy life cannot do so freely. I should now shave off my beard and hair, put on the three Dharma robes, leave the household life, and cultivate the Way.’ He then abandons his household, relinquishes his property, takes leave of his relatives, puts on the three Dharma robes, casts aside adornments, studies and recites the Vinaya, and fully observes the precepts.

He abstains from killing living beings, and so forth, up to attaining the mental states of the four dhyanas and experiencing happiness in the present life. Why is this? It is attained through diligent effort, focused mindfulness without forgetfulness, and delight in dwelling alone in secluded places.

Brahmin, this is called virtue.”

He further asked:

“What is called wisdom?”

The Buddha said:

“If a bhikkhu, with a mind established in samadhi—pure and undefiled, pliant and easily directed, abiding in an unmoving state—continues up to realizing the three knowledges, dispelling ignorance, giving rise to wisdom, eliminating darkness, bringing forth the light of the great Dharma, and attaining the wisdom of the exhaustion of the outflows, why is this? It is attained through diligent effort, focused mindfulness without forgetfulness, and delight in dwelling alone in secluded places. Brahmin, this is complete endowment with wisdom.”

Sonadanda then addressed the Buddha:

“I now take refuge in the Buddha, the Dharma, and the noble Sangha. May the Blessed One accept me as a lay disciple within the true Dharma. From this day until the end of my life, I shall not kill, steal, engage in sexual misconduct, lie, or drink intoxicants.”

Having heard what the Buddha taught, the Brahmin Sonadanda rejoiced and respectfully practiced it.

23. THE SUTRA OF KUTADANTA

Thus have I heard:

At one time, the Buddha was traveling through the country of Kosala with a great assembly of one thousand two hundred and fifty bhikkhus. They reached a place north of the Brahmin village of Khanumata in Kosala and spent the night in the Simsapa Grove.

At that time, a Brahmin named Kutadanta was residing in the village of Khanumata. That village was prosperous and densely populated, with parks, bathing ponds, and luxuriant, verdant trees. King Pasenadi had granted the village to the Brahmin Kutadanta as a brahmadeya.

For seven generations, his parents and ancestors had been upright and had never been despised by others. He had thoroughly mastered the recitation of the three collections of heterodox learning and could analyze the various scriptures. There was no subtle point in the worldly texts in which he was not comprehensively trained.

He was also skilled in the art of discerning the marks of a great man, predicting auspicious and inauspicious signs, and performing sacrificial rites. He had five hundred disciples, whom he taught without neglect. At that time, the Brahmin wished to conduct a great sacrifice.

He prepared five hundred bulls, five hundred cows, five hundred bull-calves, five hundred heifer-calves, five hundred goats, and five hundred sheep as offerings.

At that time, the brahmins, elders, and householders of Khư-nậu-bà-đề village heard that the ascetic Gotama, a son of the Sakyan clan, had gone forth and attained the Way, and that, after traveling among the people from the country of Kosala, he had come to stay in the Thi-xá-bà Grove. His great renown had spread throughout the world: he was the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets.

Amid devas and human beings, Māras or devas of Māra’s realm, ascetics and brahmins, he had realized the truth for himself and then taught the Dharma to others. His words were true and right in the beginning, in the middle, and at the end, complete in meaning and expression, and he proclaimed the pure holy life. “Such a True One ought to be visited.

Let us now go together to visit him.” Having spoken thus, they streamed out of Khư-nậu-bà-đề village, group after group in succession, and together went to where the Buddha was.

At that time, the brahmin Cứu-la-đàn-đầu was on a high tower. Seeing from afar the groups of people proceeding one after another, he turned and asked his attendant:

“For what reason are those people proceeding group after group, and where do they intend to go?”

The attendant replied:

“I have heard it said that the ascetic Gotama, a son of the Sakyan clan, has gone forth and attained the Way, and that, after traveling among the people from the country of Kosala, he has come to stay in the Thi-xá-bà Grove. His great renown has spread throughout the world: he is the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets. Amid devas and human beings, Māras or devas of Māra’s realm, ascetics and brahmins, he has realized the truth for himself and then taught the Dharma to others.

His words are true and right in the beginning, in the middle, and at the end, complete in meaning and expression, and he proclaims the pure holy life. The brahmins, elders, and householders of this village are proceeding group after group because they wish to visit the ascetic Gotama.”

The brahmin Cứu-la-đàn-đầu then commanded his attendant:

“Quickly convey my words to those people, saying: ‘Good sirs, pause for a moment and wait until I arrive; then we shall go together to where Gotama is.’”

The attendant immediately conveyed Cứu-la-đàn-đầu’s words to those people, saying: “Pause for a moment and wait until he arrives; then you may go together to where Gotama is.”

The people replied:

“Quickly return and tell the brahmin that now is indeed the proper time for us to go together.”

The attendant returned and reported:

“Those people have stopped. They said: ‘Now is indeed the proper time for us to go together.’”

The brahmin then descended from the tower and came to stand at the central gate.

At that time, five hundred other brahmins were seated outside the central gate, assisting Cứu-la-đàn-đầu in preparing a great sacrifice. When they saw the brahmin Cứu-la-đàn-đầu approaching, they all rose to welcome him and asked:

“Great Brahmin, where do you intend to go?”

Cứu-la-đàn-đầu replied:

“There is an ascetic named Gotama, a son of the Sakyan clan, who has gone forth and attained the Way. After traveling among the people in Kosala, he has come to the Thi-xá-bà Grove, north of Khư-nậu-bà-đề village. His great renown has spread throughout the world: he is the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets.

Amid devas and human beings, Māras or devas of Māra’s realm, ascetics and brahmins, he has realized the truth for himself and then taught the Dharma to others. His words are true and right in the beginning, in the middle, and at the end, complete in meaning and expression, and he proclaims the pure holy life. Such a True One ought to be visited.

Brahmins, I have also heard that Gotama knows the three kinds of sacrifice and the sixteen requisites of sacrifice. Although I am an elder of long study and experience among this assembly, there are matters I do not yet clearly understand. I now wish to conduct a great sacrifice, and the cattle and sheep have already been assembled.

I wish to go to Gotama and ask him about the three sacrificial rites and the sixteen requisites of sacrifice. If we obtain the proper method of sacrifice, our merit will be complete and our renown will spread afar.”

The five hundred brahmins then said to Cứu-la-đàn-đầu:

“Great Master, do not go. Why is this? He should come here; you should not go there. For seven generations, the Great Master’s parents and ancestors have been of pure lineage and free from reproach. Since you are fully endowed with such a qualification, he should come here; you should not go there. Moreover, the Great Master has mastered the recitation of the three collections of heterodox learning, can analyze the various scriptures, and is thoroughly versed in all the subtle worldly classics. You are also skilled in reading the marks of a great man, discerning auspicious and inauspicious signs, and performing sacrificial rites. Since you have accomplished these qualities, he should come here; you should not go there.

“Moreover, the Great Master is handsome in appearance and possesses the physical bearing of Brahmā. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, the Great Master possesses superior virtue and has perfected wisdom. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, the Great Master’s speech is gentle, his eloquence complete, and his meaning and expression pure. Since you are fully endowed with this quality, he should come here; you should not go there.

“Moreover, the Great Master is the leader of a great assembly and has many disciples. Since you are fully endowed with this quality, he should come here; you should not go there.

“Moreover, the Great Master regularly instructs five hundred brahmins. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, scholars from the four directions come to the Great Master seeking instruction; when questioned about the various arts and sacrificial rites, you can answer them all. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, the Great Master is honored and supported with offerings by King Pasenadi and King Bimbisāra. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, the Great Master is wealthy, possesses much treasure, and has storehouses filled to abundance. Since you have accomplished this quality, he should come here; you should not go there.

“Moreover, the Great Master possesses lucid wisdom, speaks fluently, and is never timid. Since you have accomplished this quality, he should come here; you should not go there.

“Since the Great Master is fully endowed with these ten qualities, he should come here; you should not go there.”

Cứu-la-đàn-đầu said to the brahmins:

“So it is, so it is. It is exactly as you say. I am indeed fully endowed with those virtues; it is not that I lack them. Yet listen to what I have to say. The ascetic Gotama possesses virtues on account of which we should go to him; he should not come here. For seven generations, the parents and ancestors of the ascetic Gotama have been of pure lineage and free from reproach. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama is handsome in appearance and was born into the kshatriya caste. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama was born into a noble station, yet he went forth to practice the Way. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama possesses a radiant and perfect complexion and is of pure lineage, yet he went forth to cultivate the Way. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama was born into a wealthy and immensely powerful family, yet he went forth to practice the Way. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama is fully endowed with the precepts of the noble ones and has perfected wisdom. Since he has accomplished this quality, we should go to him; he should not come here.

“Moreover, the ascetic Gotama is skillful in speech, gentle, and gracious. Since he has accomplished this quality, we should go to him; he should not come here.”

“Furthermore, the ascetic Gotama is the Teacher of a great assembly and has many disciples. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama has forever eradicated sensual craving. He is free from negligence and coarseness; sorrow and fear have been removed, and his hair does not stand on end. He is joyful, harmonious, and serene. He praises what is wholesome, skillfully explains the fruits of actions, and does not disparage other paths. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama is constantly honored, revered, and supported with offerings by King Pasenadi and King Bimbisara. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama is honored, revered, and supported with offerings by the Brahmin Phất-già-la-sa-la. He is also visited and supported with offerings by the Brahmin Phạm, the Brahmin Đa-lỵ-giá, the Brahmin Chủng Đức, and the young Brahmin Thủ-ca, son of Đô-da. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama is venerated, honored, revered, and supported with offerings by his śrāvaka disciples; he is also revered by devas and various assemblies of spirits. The clans of the Sakyans, Koli, Minh-ninh, Vajji, Malla, and Tô-ma all venerate him. Since he has accomplished this quality, I should go to him; he should not come to me.

“Furthermore, the ascetic Gotama has imparted the Three Refuges and the Five Precepts to King Pasenadi and King Bimbisara. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama has imparted the Three Refuges and the Five Precepts to the Brahmin Phất-già-la-sa-la and others. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the disciples of the ascetic Gotama have received the Three Refuges and the Five Precepts; devas and members of the Sakyan and Koli clans have all received the Three Refuges and the Five Precepts. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, when the ascetic Gotama travels, he is honored, revered, and supported with offerings by everyone. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, in every city, fortress, village, and settlement that Gotama has visited, all have been stirred and have honored, revered, and supported him with offerings. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, wherever the ascetic Gotama goes, nonhuman beings, spirits, and deities dare not molest him. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, wherever the ascetic Gotama goes, the people there all behold a radiant light and hear celestial music. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, when the ascetic Gotama is about to depart from a place he has visited, everyone grieves at parting from him and escorts him away in tears. Since he has accomplished this quality, I should go to him; he should not come here.

“When the ascetic Gotama first went forth into homelessness, his parents and relatives wept, longing for him and lamenting his departure. Since he has accomplished this quality, I should go to him; he should not come to me.

“The ascetic Gotama went forth while still a young man, relinquishing every kind of adornment, elephants, horses, precious carriages, the five sensual pleasures, and jeweled ornaments. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama renounced the station of a Wheel-Turning King and went forth to cultivate the path. Had he remained a householder, he would have ruled the four continents and governed all their people and possessions, and we would all have been his subjects. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama thoroughly understands the Brahma path, can explain it to others, and can also converse and exchange words with Brahmā. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama possesses all thirty-two marks of a Great Man. Since he has accomplished this quality, I should go to him; he should not come here.

“Furthermore, the ascetic Gotama possesses penetrating wisdom and is utterly fearless. Since he has accomplished this quality, I should go to him; he should not come here.

“Gotama has now come to this village of Khư-nậu-bà-đề. He is one whom I revere, and moreover, he is my guest. I should personally go to visit him.”

The five hundred Brahmins then said to Cứu-la-đàn-đầu:

“How marvelous! How extraordinary! Are that venerable one’s virtues truly so great? Among all these qualities, even if Gotama possessed only one, it would already be improper for him to come here. How much more so now that he possesses them all! Let us therefore all go together to pay our respects.”

Cứu-la-đàn-đầu replied:

“If you wish to go, you should know that the time is right.”

The Brahmin then had his precious carriage harnessed and, accompanied by the five hundred Brahmins and the other Brahmins, elders, and householders of Khư-nậu-bà-đề, who surrounded him before and behind, proceeded to the Thi-xá-bà Grove. Upon arriving, he descended from his carriage and continued on foot to the Blessed One. After exchanging greetings, he sat down to one side. Among the Brahmins, elders, and householders present, some bowed to the Buddha and sat down; some exchanged greetings and sat down; some merely announced their names and sat down; some joined their palms toward the Buddha and sat down; and some silently took their seats. When everyone was peacefully seated, Cứu-la-đàn-đầu addressed the Buddha:

“I have something I wish to ask. If you have the leisure and will permit me, only then would I dare to ask.”

The Buddha said:

“Ask whatever you wish.”

The Brahmin said to the Buddha:

“I have heard that Gotama understands the threefold method of sacrifice and the sixteen requisites of sacrifice, matters that even our venerable and long-established elders do not understand. We now wish to perform a great sacrifice and have prepared five hundred bulls, five hundred cows, five hundred bull calves, five hundred heifer calves, five hundred goats, and five hundred sheep. I have deliberately come here today because I wish to ask about the threefold method of sacrifice and its sixteen requisites. If this sacrifice is successfully accomplished, it will bring great reward, its fame will spread afar, and it will be honored by devas and humans.”

The Blessed One then said to Cứu-la-đàn-đầu:

“Now listen closely, listen closely, and carefully reflect upon what I say. I shall explain it for you.”

The Brahmin said:

“Yes, Gotama. I earnestly wish to hear.”

The Buddha then said to Cứu-la-đàn-đầu:

“Once, in the distant past, there was an anointed king of the Kshatriya lineage who wished to arrange a great sacrificial ceremony. He assembled his Brahmin ministers and said to them:

“‘I am now exceedingly wealthy, with abundant riches and treasures, and fully satisfied with the five sensual pleasures. I am already advanced in years and growing feeble. The people are prosperous and strong and have no fear. The treasuries and granaries are full. I now wish to arrange a great sacrificial ceremony. In your opinion, what is required by the sacrificial rite?’

“At that time, one of the chief ministers said to the king:

“‘Great King, it is indeed as you say: the realm is wealthy, the army is strong, and the treasuries and granaries are full. Yet many among the people harbor evil intentions and practice unlawful deeds. If a sacrifice is performed at such a time, it will not accord with the proper sacrificial rite. It would be like commanding robbers to pursue other robbers—the command would never be carried out.

“‘Great King, do not think, “These are my people; I may beat them, kill them, rebuke them, or restrain them.” Those who attend closely upon the king should be supplied with the necessities they require. Those who engage in trade should be provided with capital and goods. Those devoted to farming should be provided with cattle, calves, and seed. Let each person undertake his own livelihood. If the king does not oppress the people, they will dwell in security, nurture their children and grandchildren, and rejoice together.’

The Buddha further said to Cứu-la-đàn-đầu:

“Then, after hearing the ministers’ counsel, the king provided clothing and food for those close to him, wealth and valuables for merchants, and cattle and seed grain for farmers. Thereupon, each person among the people attended to his own work, without harming others, raising their children and grandchildren and enjoying themselves together.”

The Buddha continued:

“Afterward, the king again summoned his ministers and said to them: ‘My kingdom is wealthy, my army is strong, and my treasuries are full. I have provided for the people so that they lack nothing. They raise their children and grandchildren and enjoy themselves together. I now wish to arrange a great sacrificial rite. In your opinion, what is required for the sacrifice?’

“The ministers replied:

“‘Indeed, indeed, it is as the Great King has said: the kingdom is wealthy, the army is strong, and the treasuries are full. You have provided for the people so that they lack nothing. They raise their children and grandchildren and enjoy themselves together. If the Great King wishes to perform a sacrifice, he may issue an order informing the inner palace.’

“The king acted upon the ministers’ counsel and entered the inner palace to proclaim: ‘My kingdom is wealthy, my army is strong, and my treasuries are full. I have provided for the people so that they lack nothing. They raise their children and grandchildren and enjoy themselves together. I now wish to arrange a great sacrificial rite.’

“The royal consorts then addressed the king:

“‘Indeed, indeed, it is as the Great King has said: the kingdom is wealthy, the army is strong, the treasuries are full, and wealth and valuables are abundant. If you wish to perform a sacrifice, now is truly the proper time.’

“The king came out and informed his ministers:

“‘My kingdom is wealthy, my army is strong, and my treasuries are full. I have provided for the people so that they lack nothing. They raise their children and grandchildren and enjoy themselves together. I now wish to arrange a great sacrificial rite. I have already issued an order informing the inner palace. Tell me fully: what things are required?’

“Thereupon, the ministers addressed the king:

“‘Indeed, indeed, it is as the Great King has said. The Great King wishes to perform a sacrifice and has already informed the inner palace, but has not yet informed the crown prince, the other princes, the ministers, and the military commanders. The Great King should issue an order informing them.’

“The king heeded the ministers’ counsel and issued an order to the crown prince, the other princes, the ministers, and the military commanders, saying:

“‘My kingdom is wealthy, my army is strong, and my treasuries are full. I now wish to arrange a great sacrificial rite.’

“At that time, the crown prince, the other princes, the ministers, and the military commanders addressed the king:

“‘Indeed, indeed, it is as the Great King has said: the kingdom is wealthy, the army is strong, the treasuries are full, and wealth and valuables are abundant. If you wish to perform a sacrifice, now is truly the proper time.’

“The king again informed his ministers:

“‘My kingdom is wealthy, my army is strong, and my treasuries are full. Wealth and valuables are abundant. I now wish to arrange a great sacrificial rite. I have already issued orders informing the inner palace, the crown prince, the other princes, and even the military commanders. Now that I wish to arrange this great sacrificial rite, what things are required?’

“The ministers then replied:

“‘It is as the Great King has said. If you wish to arrange a great sacrificial rite, now is precisely the time.’

“The king heeded their counsel and had new dwellings erected to the east of the city. The king entered a new dwelling. He clothed himself in deerskin, anointed his body with fragrant ghee, and placed deer antlers upon his head. He ordered the ground to be smeared with cow dung and then sat and lay upon it. The chief consort and the Brahmin minister then selected a yellow cow. One portion of its milk was for the king to consume; one portion was for the consort; one portion was for the minister; one portion was offered to the assembly; and the remainder was left for the calf. At that time, the king was endowed with eight qualities, and the minister was endowed with four qualities.

“What were the eight qualities with which the king was endowed?

“The king was of the Kshatriya caste, and for seven generations his parents and ancestors had been of legitimate descent and had never been disparaged by others. This was the first quality with which he was endowed. The king belonged to a Kshatriya lineage and possessed a handsome and dignified appearance. This was the second quality.

“The king’s virtue and moral discipline were exalted, and his wisdom was complete. This was the third quality. The king had fully mastered every kind of skill: riding elephants, driving chariots, wielding swords and spears, using bows and arrows, and the methods of warfare; there was nothing he did not know.

This was the fourth quality. The king possessed great authority and held the lesser kings under his command; there was none who did not submit to him. This was the fifth quality.

The king was skilled in speech; his words were gentle and complete in meaning and flavor. This was the sixth quality. The king possessed abundant wealth and valuables, and his treasuries were full.

This was the seventh quality. The king was resourceful, valiant, and resolute, and never trembled in fear. This was the eighth quality.

That king of the Kshatriya caste was endowed with these eight qualities.

“How was the minister endowed with four qualities? For seven generations, the parents and ancestors of that Brahmin minister had been of legitimate descent and had never been disparaged by others; this was the first quality. The minister had read, recited, and thoroughly mastered the three collections of heterodox learning and was capable of analyzing every kind of scripture.

There was no subtle worldly canon in which he was not comprehensively trained. He was also skilled in examining the bodily marks of a great man, predicting auspicious and inauspicious events, and conducting sacrificial rites and ceremonies; this was the second quality. Furthermore, the minister was skilled in speech; his words were gentle and complete in meaning and flavor; this was the third quality.

Furthermore, the minister was resourceful, courageous, and resolute, and never trembled in fear; he thoroughly understood every form of sacrificial rite; this was the fourth quality.

“At that time, the king was endowed with eight qualities; the Brahmin minister was endowed with four qualities; and the king also possessed four forms of support. These constituted the three principles of sacrifice together with the sixteen requisites of sacrifice.

“At that time, in the new dwelling, the Brahmin minister reassured the king’s mind by means of sixteen considerations, dispelling the king’s doubts. What were these sixteen considerations? The minister addressed the king:

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but for seven generations his parents and ancestors have not been of legitimate descent and have frequently been disparaged by others.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because for seven generations the Great King’s parents and ancestors have all been of legitimate descent.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but his appearance is ugly and he does not belong to a Kshatriya lineage.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King possesses a handsome and dignified appearance and belongs to a Kshatriya lineage.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he does not possess exalted moral discipline, and his wisdom is incomplete.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King’s virtue and moral discipline are exalted, and his wisdom is complete.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he is not skilled in such arts as riding elephants and driving chariots, nor does he understand the various methods of warfare.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King is skilled in every art and knows all the military methods of battle.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he does not possess the great authority needed to command the lesser kings.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King possesses great authority and commands the lesser kings.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he is not skilled in speech; his words are coarse and lack meaning and flavor.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King is skilled in speech; his words are gentle and complete in meaning and flavor.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he does not possess abundant wealth and valuables.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King possesses abundant wealth and valuables, and his storehouses are overflowing.

“‘Some might say: “The Kshatriya king now wishes to conduct a great sacrifice, but he is not resourceful and is fainthearted.” Even if such words were spoken, the Great King would still remain undefiled. Why? Because the Great King is resourceful, valiant, and resolute, and is never fainthearted.’

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet he has not informed the inner palace.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because before wishing to conduct the sacrifice, the Great King had already informed the inner palace.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet he has not informed the crown prince and the other princes.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because before wishing to conduct the sacrifice, the Great King had already informed the crown prince and the other princes.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet he has not informed his ministers.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because before wishing to conduct the sacrifice, the Great King had already informed his ministers.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet he has not informed his generals and soldiers.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because before wishing to conduct the sacrifice, the Great King had already informed his generals and soldiers.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet for seven generations the brahmin chief minister’s parents and ancestors have not been of pure descent and have been despised by others.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because for seven generations my parents and ancestors have been of pure descent and have not been despised by others.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet the brahmin chief minister has not thoroughly mastered the recitation of the three collections of heterodox learning; he is incapable of analyzing the various scriptures and writings; he is not versed in the profound worldly treatises; and he is not skilled in the art of discerning the marks of a great person, predicting good and ill fortune, or performing sacrificial rites.’ Even if such words were spoken, the Great King would remain undefiled.

Why? Because I have thoroughly mastered the recitation of the three collections of heterodox learning; I am capable of analyzing the various scriptures and writings; there is no profound worldly treatise in which I am not versed; and I am also skilled in the art of discerning the marks of a great person, predicting good and ill fortune, and performing sacrificial rites.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet the brahmin chief minister is not skilled in speech; his words are coarse and lack meaning and savor.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because I am skilled in speech; my words are gentle and replete with meaning and savor.

“Someone might say, ‘Now the kshatriya king wishes to conduct a great sacrifice, yet the brahmin chief minister lacks wisdom and strategy, is fainthearted, and does not clearly understand the sacrificial rites.’ Even if such words were spoken, the Great King would remain undefiled. Why? Because I possess wisdom and strategy, my resolve is not fainthearted, and there is no sacrificial rite that I do not clearly understand.”

The Buddha told Kutadanta:

“The king had sixteen grounds for doubt, and that minister relieved the king’s mind through these sixteen considerations.”

The Buddha then continued:

“At that time, in the newly built hall, the chief minister used ten practices to instruct and encourage the king, bringing him benefit and joy. What were the ten?

“The chief minister said: When the Great King performs the sacrifice, those who kill living beings and those who do not kill living beings will assemble together. Give to them impartially. If those who kill living beings come, give to them as well, and they will know for themselves what they receive.

If those who do not kill living beings come, also give to them. Give for that reason and with such a mind. If those who steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, speak frivolously, are greedy, envious, or hold wrong views assemble together, give to them, and they will know for themselves what they receive.

If those who do not steal and so forth, up to those who hold right view, come together, also give to them. Give for that reason and with such a mind.

“The Buddha further said to the brahmin:

“Through these ten practices, that chief minister instructed and encouraged the king, bringing him benefit and joy.

“Then, in the newly built hall, that kshatriya king gave rise to three thoughts of regret, which the chief minister caused him to eliminate. What were the three thoughts of regret?

“The king gave rise to a thought of regret, saying: ‘I am now arranging a great sacrifice; I have performed a great sacrifice, shall perform a great sacrifice, and am performing a great sacrifice. A great quantity of wealth and treasure is being expended.’ The chief minister addressed the king: ‘Great King, you have arranged a great sacrifice; you have given, shall give, and are giving. You should not give rise to regret concerning this meritorious sacrifice.’

“In this way, while the king was in the newly built hall, the three thoughts of regret he had experienced were eliminated by the chief minister.”

The Buddha further said to the brahmin:

“At that time, on the fifteenth day when the moon was full, the consecrated kshatriya king left the newly built hall and, in the open ground before it, kindled a great fire. Holding a vessel of oil in his hand, the king poured it upon the flames and proclaimed: ‘Give! Give!’

“When the king’s consort heard that, on the fifteenth day when the moon was full, the king had left the newly built hall and, in the open ground before it, kindled a great fire, and that, holding a vessel of oil in his hand, he poured it upon the flames and proclaimed, ‘Give! Give!’ she and her palace women took many riches and treasures, went to the king, and addressed him:

“‘May these assorted treasures assist the Great King in performing the sacrifice.’

“O brahmin, the king then said to his consort and the palace women:

“‘Enough, that will suffice. By acting thus, you have already made an offering. I possess sufficient wealth and treasure of my own to perform the sacrifice.’

“The consort and the palace women thought: ‘We should not carry these treasures back into the inner palace. When the king conducts the great sacrificial rite in the east, we shall use them to assist him.’

“O brahmin, afterward, when the king conducted the great sacrificial rite in the east, the consort and the palace women brought those treasures to assist in conducting it.

“At that time, when the crown prince and the other princes heard that, on the fifteenth day when the moon was full, the king had left the newly built hall and, in the open ground before it, kindled a great fire, and that, holding a vessel of oil in his hand, he poured it upon the flames and proclaimed, ‘Give! Give!’ the crown prince and the other princes took many riches and treasures, went to the king, and addressed him:

“‘May these assorted treasures assist the Great King in performing the sacrifice.’

“O brahmin, the king then said to the crown prince and the other princes:

“‘Enough, that will suffice. By acting thus, you have already made an offering. I possess sufficient wealth and treasure of my own to perform the sacrifice.’

“The crown prince and the other princes thought: ‘We should not carry these treasures back. When the king conducts the great sacrificial rite in the south, we shall use them to assist him.’

“O brahmin, afterward, when the king conducted the great sacrificial rite in the south, the crown prince and the other princes brought those treasures to assist in conducting it.

“In the same way, the chief ministers brought wealth and treasure to assist the king in performing the sacrifice in the west. The generals and soldiers brought wealth and treasure to assist the king in performing the sacrifice in the north.”

The Buddha further said to the brahmin:

“When that king conducted the great sacrifice, he did not kill cattle, goats, or any other living beings; he used only ghee, milk, sesame oil, honey, molasses, and cakes of sugar for the sacrifice.”

The Buddha further said to the brahmin:

“When that kshatriya king conducted the great sacrifice, he rejoiced at the beginning, rejoiced in the middle, and rejoiced at the end. Such was the method of conducting the sacrifice.”

The Buddha further said to the brahmin:

“After conducting the great sacrifice, that kshatriya king shaved off his beard and hair, donned the three Dharma robes, left the household life to cultivate the path, and cultivated the Four Immeasurable Minds. When his body broke up and his life ended, he was born in the Brahma heaven.

“After the great sacrifice had been conducted, the king’s consort likewise shaved her head, donned the three Dharma robes, left the household life to cultivate the path, and practiced the four brahma-abidings. When her body broke up and her life ended, she was born in the Brahma heaven.

“After instructing the king in performing sacrifices in the four directions, the brahmin chief minister also held a great almsgiving. Afterward, he shaved off his beard and hair, donned the three Dharma robes, left the household life to cultivate the path, and practiced the four brahma-abidings. When his body broke up and his life ended, he was born in the Brahma heaven.”

The Buddha further said to the brahmin:

“At that time, the king, by means of the three sacrificial rites and the sixteen requisites of sacrifice, successfully completed the great sacrifice. What do you think of this?”

Having heard the Buddha speak, Kūṭadanta remained silent and gave no reply. Then the five hundred brahmins asked Kūṭadanta:

“What the ascetic Gautama has said is truly wondrous and sublime. Why does the Great Teacher remain silent and give no reply?”

Kūṭadanta answered:

“What the ascetic Gautama has said is indeed wondrous and sublime. It is not that I do not acknowledge it. I remain silent because there is something I am considering. The ascetic Gautama speaks of these events without saying that he heard them from another. I privately wonder: Could the ascetic Gautama have been that kshatriya king? Or could he perhaps have been that brahmin chief minister?”

The Blessed One then said to Kūṭadanta:

“Excellent, excellent! It is indeed fitting that you should examine the Tathagata in this way. Could the kshatriya king who performed that great sacrifice have been someone else? Do not regard it so. That person was none other than I myself. At that time, I bestowed exceedingly great gifts.”

Kūṭadanta said to the Buddha:

“Do those three kinds of sacrificial rites and sixteen requisites of sacrifice alone yield great fruit, or is there something superior to them?”

The Buddha said, “There is.”

He asked, “What is it?”

The Buddha said:

“Compared with the three sacrificial rites and sixteen requisites of sacrifice, if one continually makes offerings to the Sangha without interruption, the merit is far greater.”

He asked again:

“Compared with the three sacrificial rites and sixteen requisites of sacrifice, continually making offerings to the Sangha without interruption is therefore of supreme merit. But is there anything still more excellent?”

The Buddha said, “There is.”

He asked again, “What is it?”

The Buddha said:

“Even if one performs the three sacrificial rites with the sixteen requisites and continually makes offerings to the Sangha without interruption, it does not equal building monastic quarters, dwellings, and upper chambers for the Sangha of the Four Quarters. That gift is more excellent.”

He asked again:

“Performing the three sacrificial rites with the sixteen requisites, continually making offerings to the Sangha without interruption, and building monastic quarters, dwellings, and upper chambers for the Sangha of the Four Quarters yield supreme merit. Is there anything superior to these?”

The Buddha said, “There is.”

He asked again:

“What is it?”

The Buddha said:

“Even if one performs the three sacrificial rites with the sixteen requisites, continually makes offerings to the Sangha without interruption, and builds monastic quarters, dwellings, and upper chambers for the Sangha of the Four Quarters, it does not equal joyfully giving rise to the aspiration and personally declaring: ‘I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Sangha.’ This merit is more excellent.”

He asked again:

“Do these three refuges alone yield great fruit, or is there something superior to them?”

The Buddha said, “There is.”

He asked, “What is it?”

The Buddha said:

“If, with a joyful mind, one undertakes and observes the five precepts—throughout one’s life refraining from killing, stealing, sexual misconduct, false speech, and drinking intoxicants—this merit is more excellent.”

He asked again, “Do those three sacrificial rites (...) through to the five precepts yield great fruit, or is there something superior to them?”

The Buddha said, “There is.”

He asked again, “What is it?”

The Buddha said:

“If one can recollect sentient beings with a mind of loving-kindness for merely the time it takes to milk a cow, that merit is more excellent.”

He asked again, “Do those three sacrificial rites through to the mind of loving-kindness yield great fruit, or is there something superior to them?”

The Buddha said, “There is.”

He asked again, “What is it?”

The Buddha said:

“When a Tathagata, Worthy One, Supremely and Perfectly Awakened One appears in the world, if a person follows the Buddha-Dharma, leaves the household life, and cultivates the Way, perfecting every virtue up to and including the three higher knowledges, dispelling all darkness, and becoming endowed with luminous wisdom—this merit is more excellent. Why is this? Because such a person is heedful and delights in dwelling in solitude.”

Kūṭadanta said to the Buddha:

“Venerable Gautama! For the sacrifice, I prepared five hundred cattle and five hundred sheep and goats. I shall now release them all and let them freely seek grass and water as they please. I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please accept me as a lay disciple within the true Dharma. From this day forth until the end of my life, I shall refrain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants. I humbly pray that the Blessed One and the great assembly will accept my invitation for tomorrow morning.”

The Blessed One silently accepted the invitation.

Seeing that the Buddha had silently accepted, the brahmin rose, bowed to the Buddha, circumambulated him three times, and withdrew.

After returning home, he prepared every kind of fine food. The next morning, when the time had come, the Blessed One donned his robe, took up his bowl, and went with the assembly of one thousand two hundred and fifty great bhikshus to the brahmin’s residence, where they sat upon the seats prepared for them. The brahmin then personally served and made offerings to the Buddha and the Sangha. When the meal was finished, the robes and bowls had been put away, and the washing had been completed, the Buddha recited this verse for the brahmin:

Among sacrifices, fire is foremost.

Among recitations, poetry is foremost.

Among humankind, the king is foremost.

Among rivers, the ocean is foremost.

Among stars, the moon is foremost.

Among lights, the sun is foremost.

Above, below, and in the four directions,

Among all living beings that exist,

Among devas and humans in the world,

The Buddha alone is supreme.

Whoever seeks great blessings

Should make offerings to the Three Jewels.

Kūṭadanta then took a low seat and sat before the Buddha. The Blessed One taught him the Dharma in due sequence, instructing and encouraging him, bringing him benefit and joy. He spoke of generosity, morality, and rebirth in the heavens; he explained that sensual desire is perilous, that the afflictions are obstructions, and that renunciation is supreme, expounding and revealing the practices of purity.

The Blessed One then observed that the brahmin’s mind had become gentle and receptive, that the hindrances had diminished, and that he was easy to guide. In accordance with the customary teaching of all Buddhas, he taught him the Noble Truth of Suffering, distinguishing and revealing it; he taught the Noble Truth of the Origin of Suffering and the Noble Truth of the Cessation of the Origin of Suffering. There, upon his seat, Kūṭadanta became free from the dust and defilements and attained the purified Dharma eye.

Just as a clean white cloth readily takes dye, so too did the brahmin Kūṭadanta see the Dharma, attain the Dharma, realize the fruit of the Way, become firmly established without uncertainty, gain confidence independent of others, and attain fearlessness. He then said to the Buddha:

“I now ask for the third time to take refuge in the Buddha, the Dharma, and the noble Sangha. May the Buddha accept me as a lay disciple within the true Dharma. From this day forth until the end of my life, I shall refrain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants.”

He then further said to the Buddha:

“I humbly pray that the Blessed One will accept my invitation for seven days.”

The Blessed One silently accepted the invitation.

During those seven days, the brahmin personally served and made offerings to the Buddha and the Sangha. After seven days had passed, the Blessed One journeyed among the people.

Not long after the Buddha’s departure, Kūṭadanta fell ill and died. Many bhikshus heard that, after Kūṭadanta had made offerings to the Buddha for seven days, he fell ill and died not long after the Buddha had departed. The bhikshus thought to themselves, “Now that this man has died, where will he be reborn?” They then went to the Buddha, bowed at his feet, sat to one side, and asked:

“Kūṭadanta has now died. Where will he be reborn?”

The Buddha told the bhikshus:

“That man cultivated the holy life in purity, accomplished the Dharma and practiced in accordance with the Dharma, and was not troubled by defiling states. Having severed the five lower fetters, he will attain parinirvana there and will never again return to this realm.”

Having heard the Buddha’s teaching, the bhikshus rejoiced and respectfully practiced it.