With Kūṭadanta

So I have heard.*When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Magadhans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata.*Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place. There he stayed nearby at Ambalaṭṭhikā.*The commentary says this was similar to the Ambalaṭṭhikā of DN 1:1.2.1.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario magadhānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.

So I have heard.*When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead.Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Magadhans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata.*Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place.ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario magadhānaṁ brāhmaṇagāmo tadavasari. There he stayed nearby at Ambalaṭṭhikā.*The commentary says this was similar to the Ambalaṭṭhikā of DN 1:1.2.1.Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.

Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.*Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire. Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.*At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2).

Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.

Now at that time the brahmin Kūṭadanta was 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.*Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire.Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Now at that time Kūṭadanta had prepared a great sacrifice. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.*At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2).Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā, and addressed his butler, “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?”

Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?

Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. He saw the brahmins and householders heading for Ambalaṭṭhikā, Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. and addressed his butler, Disvā khattaṁ āmantesi: “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?” “kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?

“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.”

“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.

“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. “Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. They’re going to see that worthy Gotama.” Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.

Then Kūṭadanta thought, “I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.*News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. I don’t know about that, but I wish to perform a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”*No such sacrifice has been identified in Brahmanical texts.

Atha kho kūṭadantassa brāhmaṇassa etadahosi: “sutaṁ kho pana metaṁ: ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.

Then Kūṭadanta thought, Atha kho kūṭadantassa brāhmaṇassa etadahosi: “I’ve heard that “sutaṁ kho pana metaṁ: the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.*News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost.‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. I don’t know about that, Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. but I wish to perform a great sacrifice. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”*No such sacrifice has been identified in Brahmanical texts.Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti.

Then Kūṭadanta addressed his butler, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks you to wait, as he will also go to see the ascetic Gotama.’”

Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: “tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi: ‘kūṭadanto, bho, brāhmaṇo evamāha— āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

Then Kūṭadanta addressed his butler, Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: “Well then, go to the brahmins and householders and say to them: “tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi: ‘Sirs, the brahmin Kūṭadanta asks ‘kūṭadanto, bho, brāhmaṇo evamāha—you to wait, as he will also go to see the ascetic Gotama.’” āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

“Yes, worthy sir,” replied the butler, and did as he was asked.

“Evaṁ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca: “kūṭadanto, bho, brāhmaṇo evamāha: ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

“Yes, worthy sir,” replied the butler, and did as he was asked. “Evaṁ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca: “kūṭadanto, bho, brāhmaṇo evamāha: ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

Now at that time several hundred brahmins were residing in Khāṇumata thinking to participate in Kūṭadanta’s sacrifice. They heard that Kūṭadanta was going to see the ascetic Gotama. They approached Kūṭadanta and said to him:

Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: “kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti. Assosuṁ kho te brāhmaṇā: “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:

Now at that time several hundred brahmins were residing in Khāṇumata Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: thinking to participate in Kūṭadanta’s sacrifice. “kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti. They heard that Assosuṁ kho te brāhmaṇā: Kūṭadanta was going to see the ascetic Gotama. “kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. They approached Kūṭadanta and said to him: Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ:

“Yes, gentlemen, it is true.”

“Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Yes, gentlemen, it is true.” “Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama. For if you do so, your reputation will diminish and his will increase. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.

“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.

“Please don’t! “Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami. It’s not appropriate for you to go to see the ascetic Gotama. Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. For if you do so, your reputation will diminish and his will increase. Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. For this reason it’s not appropriate for you to go to see the ascetic Gotama; Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. it’s appropriate that he comes to see you. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.

You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.

Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.

You are well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for you to go to see the ascetic Gotama; Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. it’s appropriate that he comes to see you. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ.

You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. …

Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…

You’re old, elderly and senior, advanced in years, and have reached the final stage of life. Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. The ascetic Gotama is young, and has newly gone forth. … Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…

You 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. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.”

Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Yampi bhavaṁ kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.

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. Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. For this reason it’s not appropriate for you to go to see the ascetic Gotama; Yampi bhavaṁ kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. it’s appropriate that he comes to see you.” Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti.

“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, and it’s not appropriate for him to come to see me. He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For this reason it’s not appropriate for the ascetic Gotama to come to see me; rather, it’s appropriate for me to go to see him.

“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, “Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, and it’s not appropriate for him to come to see me. na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. He is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. For this reason it’s not appropriate for the ascetic Gotama to come to see me; Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. rather, it’s appropriate for me to go to see him. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …

Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

He has this good reputation: Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ … ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. …

Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati, yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…

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. Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati, yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. Rather, he came by his fame due to his supreme knowledge and conduct. … Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…

The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such. For this reason, too, it’s not appropriate for the worthy Gotama to come to see me, rather, it’s appropriate for me to go to see him. This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless.”

Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ, atithimhākaṁ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.

The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. Any ascetic or brahmin who comes to stay in our village district is our guest, Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti. and should be honored and respected as such. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ, atithimhākaṁ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. For this reason, too, it’s not appropriate for the worthy Gotama to come to see me, Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. rather, it’s appropriate for me to go to see him. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. for the praise of the worthy Gotama is limitless.” Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.

When he had spoken, those brahmins said to him, “According to Kūṭadanta’s praises, if the worthy Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.”

Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.

When he had spoken, those brahmins said to him, Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “According to Kūṭadanta’s praises, if the worthy Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” “yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.

Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.

Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Kūṭadanta said to the Buddha, “Worthy Gotama, I’ve heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”

Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.

Kūṭadanta said to the Buddha, Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, I’ve heard that “sutaṁ metaṁ, bho gotama: you know how to accomplish the sacrifice with three modes and sixteen accessories. ‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. I don’t know about that, Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. but I wish to perform a great sacrifice. Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti.

“Yes, worthy sir,” Kūṭadanta replied. The Buddha said this: “Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.*Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. Then as King Mahāvijita was in private retreat this thought came to his mind:*In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation. ‘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.’*The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king.

“Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca: “bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

“Yes, worthy sir,” Kūṭadanta replied. “Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca: “Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.*Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”.“bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Then as King Mahāvijita was in private retreat this thought came to his mind:*In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation.Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’*The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king.‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

Then he summoned the brahmin high priest and said to him:*“High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita. ‘Just now, brahmin, as I was in private retreat this thought came to mind, “I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’

Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

Then he summoned the brahmin high priest and said to him:*“High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita.Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘Just now, brahmin, as I was in private retreat this thought came to mind, ‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” “adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. Brahmin, I wish to perform a great sacrifice. Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ. Please instruct me. It will be for my lasting welfare and happiness.’ Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

When he had spoken, the brahmin high priest said to him: ‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways.*Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked—and subverted—as rationales for current policy. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.*“Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice.

Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca: ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.

When he had spoken, the brahmin high priest said to him: Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca: ‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways.*Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked—and subverted—as rationales for current policy.‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.*“Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice.Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā.

Now the king might think, “I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages.*“Plague of savages” (dassukhīla) is the only occurrence of Sanskrit dasyu in early Pali. The dasyu were inveterate foes of the Aryans in the Vedic period. Bereft of civilizing rites, scriptures, and observances, they were no children of Manu (Rig Veda 10.22.8). Their wiles (māyā) made them a potent threat (Rig Veda 4.16.9, 8.14.14, 10.73.5). Indra was invoked to ensure their destruction (Rig Veda passim; Atharva Veda 2.14.5, 4.32.3, 20.21.4, 20.37.5, 20.42.2). Legend has it that Agni and Soma first supported the dasyu before being won over by Indra (Śatapatha Brāhmaṇa 1.6.3.13; see also 6.4.2.4). By the time of the Buddha the dasyu have vanished except as a legendary foe of the past. Where the Brahmanical texts advocate the pitiless destruction of the dasyu, the brahmin high priest in the Buddhist text advocates an inclusive policy of social welfare. Those who remain after the killing will return to harass the king’s realm.*The priest knows that the king will respond better to a pragmatic argument than a moral one.

Siyā kho pana bhoto rañño evamassa: “ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.

Now the king might think, Siyā kho pana bhoto rañño evamassa: “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.*“Plague of savages” (dassukhīla) is the only occurrence of Sanskrit dasyu in early Pali. The dasyu were inveterate foes of the Aryans in the Vedic period. Bereft of civilizing rites, scriptures, and observances, they were no children of Manu (Rig Veda 10.22.8). Their wiles (māyā) made them a potent threat (Rig Veda 4.16.9, 8.14.14, 10.73.5). Indra was invoked to ensure their destruction (Rig Veda passim; Atharva Veda 2.14.5, 4.32.3, 20.21.4, 20.37.5, 20.42.2). Legend has it that Agni and Soma first supported the dasyu before being won over by Indra (Śatapatha Brāhmaṇa 1.6.3.13; see also 6.4.2.4). By the time of the Buddha the dasyu have vanished except as a legendary foe of the past. Where the Brahmanical texts advocate the pitiless destruction of the dasyu, the brahmin high priest in the Buddhist text advocates an inclusive policy of social welfare.“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario samugghāto hoti. Those who remain after the killing will return to harass the king’s realm.*The priest knows that the king will respond better to a pragmatic argument than a moral one.Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.

Rather, here is a plan, relying on which the plague of savages will be properly uprooted.*Effective social policy requires a forward-thinking plan, not just reacting to grievances. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle.*The king should spend his own resources to support his citizens in the various occupations. Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm.*Here the priest identifies a fundamental cause of social unrest and disorder. The king’s revenues will be great.*The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory. 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.’*Khema means a place of safety and sanctuary, where both humans and animals have no fear.

Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu. Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.

Rather, here is a plan, relying on which the plague of savages will be properly uprooted.*Effective social policy requires a forward-thinking plan, not just reacting to grievances.Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle.*The king should spend his own resources to support his citizens in the various occupations.Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. Let the king provide funding for those who work in trade. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. Let the king guarantee food and wages for those in government service. Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu. Then the people, occupied with their own work, will not harass the realm.*Here the priest identifies a fundamental cause of social unrest and disorder.Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; The king’s revenues will be great.*The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory.mahā ca rañño rāsiko bhavissati. When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’*Khema means a place of safety and sanctuary, where both humans and animals have no fear.Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.

The king agreed with the high priest’s advice and followed his recommendation.*A good leader listens to advice.

‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi. Ye ca rañño janapade ussahiṁsu vāṇijjāya, tesaṁ rājā mahāvijito pābhataṁ anuppadāsi. Ye ca rañño janapade ussahiṁsu rājaporise, tesaṁ rājā mahāvijito bhattavetanaṁ pakappesi. Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṁsu.

The king agreed with the high priest’s advice and followed his recommendation.*A good leader listens to advice.‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi. Ye ca rañño janapade ussahiṁsu vāṇijjāya, tesaṁ rājā mahāvijito pābhataṁ anuppadāsi. Ye ca rañño janapade ussahiṁsu rājaporise, tesaṁ rājā mahāvijito bhattavetanaṁ pakappesi. Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṁsu.

Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’

Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ. Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

Then the king summoned the brahmin high priest and said to him: Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. ‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Brahmin, I wish to perform a great sacrifice. Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ. Please instruct me. It will be for my lasting welfare and happiness.’ Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

‘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.*Here the phrase “of both town and country” qualifies each group. At AN 4.70:1.3, however, “brahmins and householders” and “people of town and country” are separate groups of people. Elsewhere the context does not always decide between these two possibilities. Generally the idiom aims at inclusivity, as opposed to here where the king is consulting the rich and powerful, so I treat them as two separate groups, thus including the common folk. “I wish to perform a great sacrifice. Please grant your approval, good fellows; it will be for my lasting welfare and happiness.”’

Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

‘In that case, let 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.*Here the phrase “of both town and country” qualifies each group. At AN 4.70:1.3, however, “brahmins and householders” and “people of town and country” are separate groups of people. Elsewhere the context does not always decide between these two possibilities. Generally the idiom aims at inclusivity, as opposed to here where the king is consulting the rich and powerful, so I treat them as two separate groups, thus including the common folk.Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ: “I wish to perform a great sacrifice. Please grant your approval, good fellows; it will be for my lasting welfare and happiness.”’ ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying: ‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ And so these four consenting factions became accessories to the sacrifice.*“Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered.

‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.

The king agreed with the high priest’s advice and followed his recommendation. ‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: And all of the people who were thus informed responded by saying: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ ‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: ‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. And so these four consenting factions became accessories to the sacrifice.*“Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered.Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.

He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:*Showing the importance of comprehension over blind adherence to tradition. ‘This is what that statement means; that is what this statement means.’

bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti;

He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:*Showing the importance of comprehension over blind adherence to tradition.bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘This is what that statement means; that is what this statement means.’ ‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti;

These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.

Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.

These are the eight factors that King Mahāvijita possessed. Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. And so these eight factors also became accessories to the sacrifice. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.

These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice.

Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.*imānipi → imāni (csp1ed)

These are the four factors that the brahmin high priest possessed. Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. And so these four factors also became accessories to the sacrifice. Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.*imānipi → imāni (csp1ed)

Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or*Compare the three factors of a donor’s mind-state at AN 6.37:2.4. “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’

Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro:*yiṭṭhukāmassa → yajamānassa (sya-all); yiṭṭhakāmassa (mr) ‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro: “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.

Next, before the sacrifice, the brahmin high priest taught the three modes to the king. Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro:*yiṭṭhukāmassa → yajamānassa (sya-all); yiṭṭhakāmassa (mr)“I shall lose a great fortune,” or*Compare the three factors of a donor’s mind-state at AN 6.37:2.4.‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro: “I am losing a great fortune,” or “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro: “I have lost a great fortune.” But the king should not harbor such regrets.’ “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.

‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.*PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish).

‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi. Ye tattha pāṇātipātino, tesaññeva tena. Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. ‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi. As to those who kill living creatures, the outcome of that is theirs alone. Ye tattha pāṇātipātino, tesaññeva tena. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.*PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish).Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

There will come to the sacrifice those who steal … commit sexual misconduct … lie … use backbiting … use harsh speech … talk nonsense … are covetous … have ill will … have wrong view and those who have right view. As to those who have wrong view, the outcome of that is theirs alone. 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.’

Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … musāvādinopi musāvādā paṭiviratāpi … pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … pharusavācinopi pharusāya vācāya paṭiviratāpi … samphappalāpinopi samphappalāpā paṭiviratāpi … abhijjhālunopi anabhijjhālunopi … byāpannacittāpi abyāpannacittāpi … micchādiṭṭhikāpi sammādiṭṭhikāpi …. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.

There will come to the sacrifice those who steal … Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe… commit sexual misconduct … kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … lie … musāvādinopi musāvādā paṭiviratāpi … use backbiting … pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … use harsh speech … pharusavācinopi pharusāya vācāya paṭiviratāpi … talk nonsense … samphappalāpinopi samphappalāpā paṭiviratāpi … are covetous … abhijjhālunopi anabhijjhālunopi … have ill will … byāpannacittāpi abyāpannacittāpi … have wrong view and those who have right view. micchādiṭṭhikāpi sammādiṭṭhikāpi …. As to those who have wrong view, the outcome of that is theirs alone. Ye tattha micchādiṭṭhikā, tesaññeva tena. But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’ Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti.

‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.*Another lesson in leadership: the importance of communication. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

‘Now, while the king is performing the great sacrifice, someone might say, siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.*Another lesson in leadership: the importance of communication.‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; That’s the kind of great sacrifice that this king performs.” atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Those who speak against the king in this way have no legitimacy. Evampi bhoto rañño vattā dhammato natthi. For the king did indeed announce it to the aristocrat vassals of town and country. Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

While the king is performing the great sacrifice, someone might say, “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.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people.*Due to abbreviation, the text only mentions householders here, but clearly all are intended. 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: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

While the king is performing the great sacrifice, someone might say, Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals; 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.” ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Those who speak against the king in this way have no legitimacy. Evampi bhoto rañño vattā dhammato natthi. For the king did indeed announce it to all these people.*Due to abbreviation, the text only mentions householders here, but clearly all are intended.Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

While the king is performing the great sacrifice, someone might say that he does not possess the eight factors. Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṁ kho pana rājā ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro …pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā …pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti …pe… no ca kho bahussuto tassa tassa sutajātassa …pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṁ jānāti: “ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti …pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

While the king is performing the great sacrifice, someone might say Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: that he does not possess the eight factors. ‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṁ kho pana rājā ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro …pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā …pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti …pe… no ca kho bahussuto tassa tassa sutajātassa …pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṁ jānāti: “ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti …pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Those who speak against the king in this way have no legitimacy. Evampi bhoto rañño vattā dhammato natthi. For the king does indeed possess the eight factors. Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu.

While the king is performing the great sacrifice, someone might say that the high priest does not possess the four factors. Those who speak against the king in this way have no legitimacy. For the high priest does indeed possess the four factors. 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: ‘rājā kho mahāvijito mahāyaññaṁ yajati. No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati. No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.

While the king is performing the great sacrifice, someone might say Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: that the high priest does not possess the four factors. ‘rājā kho mahāvijito mahāyaññaṁ yajati. No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: ‘rājā kho mahāvijito mahāyaññaṁ yajati. No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. Those who speak against the king in this way have no legitimacy. Evampi bhoto rañño vattā dhammato natthi. For the high priest does indeed possess the four factors. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti.

And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not.*A leader gets results through inspiration, not fear. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.*These were regarded as valuable yet harmless products.

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.*barihisatthāya → parihiṁsatthāya (si, sya-all, mr); parahiṁsatthāya (mr) Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.

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. 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.*barihisatthāya → parihiṁsatthāya (si, sya-all, mr); parahiṁsatthāya (mr)No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Those who wished to work did so, while those who did not wish to did not.*A leader gets results through inspiration, not fear.Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; They did the work they wanted to, and did not do what they didn’t want to. yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.*These were regarded as valuable yet harmless products.Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.

Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’*The king’s generosity and sincerity brings out the best in the others.

Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu: ‘idaṁ, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.

Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu: ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’*The king’s generosity and sincerity brings out the best in the others.‘idaṁ, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.

‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’

‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ; tañca vo hotu, ito ca bhiyyo harathā’ti.

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

When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’

Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.

When the king turned them down, they withdrew to one side to think up a plan, Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. ‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’ Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti.

Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure. The well-off householders of town and country set up gifts to the north of the sacrificial enclosure.

Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.*yaññavāṭassa → yaññāvāṭassa (bj, pts1ed, mr); yaññavātassa (sya-all) Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.

Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.*yaññavāṭassa → yaññāvāṭassa (bj, pts1ed, mr); yaññavātassa (sya-all)The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. The well-off householders of town and country set up gifts to the north of the sacrificial enclosure. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ.

And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.

Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya. Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.

And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. Those who wished to work did so, while those who did not wish to did not. Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; They did the work they wanted to, and did not do what they didn’t want to. yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu.

And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”

Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā. Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.

And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; and three modes. tisso ca vidhā. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.” Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.

When he said this, those brahmins made an uproar,*Here ends the Buddha’s legendary account of the past. “Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”

Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: “aho yañño, aho yaññasampadā”ti.

When he said this, those brahmins made an uproar,*Here ends the Buddha’s legendary account of the past.Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: “Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” “aho yañño, aho yaññasampadā”ti.

But the brahmin Kūṭadanta sat in silence.*The other brahmins are satisfied, but Kūṭadanta senses there is more to it. So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?”

Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?

But the brahmin Kūṭadanta sat in silence.*The other brahmins are satisfied, but Kūṭadanta senses there is more to it.Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. So those brahmins said to him, Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: “How can you not applaud the ascetic Gotama’s fine words?” “kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti?

“It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode!

“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.

“It’s not that I don’t applaud what he said. “Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. If anyone didn’t applaud such fine words, their head would explode! Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya.

But, gentlemen, it occurs to me that the ascetic Gotama does not say: ‘So I have heard’ or ‘It ought to be like this.’*“So I have heard” (evaṁ me sutaṁ) is the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. This is in contrast with the phrase “I heard and learned this in the presence” (sammukhā sutaṁ, sammukhā paṭiggahitaṁ), which is used when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc. Rather, he just says: ‘So it was then, this is how it was then.’

Api ca me, bho, evaṁ hoti— samaṇo gotamo na evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; api ca samaṇo gotamo: ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati.

But, gentlemen, it occurs to me that Api ca me, bho, evaṁ hoti—the ascetic Gotama does not say: samaṇo gotamo na evamāha: ‘So I have heard’ or ‘It ought to be like this.’*“So I have heard” (evaṁ me sutaṁ) is the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. This is in contrast with the phrase “I heard and learned this in the presence” (sammukhā sutaṁ, sammukhā paṭiggahitaṁ), which is used when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc.‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; Rather, he just says: api ca samaṇo gotamo: ‘So it was then, this is how it was then.’ ‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati.

It occurs to me that 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.

Tassa mayhaṁ bho evaṁ hoti: ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.

It occurs to me that Tassa mayhaṁ bho evaṁ hoti: the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.

“The regular gifts as propitious sacrifice given specially to ethical renunciates;*The anukula (“propitious”) sacrifice is mentioned several times (eg. DN 5:22.4, AN 4.40:2.2). The Pali commentaries interpret it as “in line with (anu-) family (kula)”. But nothing in the contexts connects it with family customs, nor is such a term known in Sanskrit. It seems rather to be a misunderstanding of Sanskrit anukūla, literally “along the riverbank”, and in applied use, “in conformity with”, “favorable to”, as in the favor of the gods. This is the standard reading in Buddhist Sanskrit. Such a sacrifice is characterized, not by family custom, but by harmlessness. Thus anukula means “propitious, favored (by the gods and the Dhamma)”. this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.”

“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“The regular gifts as propitious sacrifice given specially to ethical renunciates;*The anukula (“propitious”) sacrifice is mentioned several times (eg. DN 5:22.4, AN 4.40:2.2). The Pali commentaries interpret it as “in line with (anu-) family (kula)”. But nothing in the contexts connects it with family customs, nor is such a term known in Sanskrit. It seems rather to be a misunderstanding of Sanskrit anukūla, literally “along the riverbank”, and in applied use, “in conformity with”, “favorable to”, as in the favor of the gods. This is the standard reading in Buddhist Sanskrit. Such a sacrifice is characterized, not by family custom, but by harmlessness. Thus anukula means “propitious, favored (by the gods and the Dhamma)”.“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.” ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. Why is that? Because beatings and throttlings are seen there.*This contradicts the description given above.

“Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Taṁ kissa hetu? Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. “Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Why is that? Taṁ kissa hetu? Because beatings and throttlings are seen there.*This contradicts the description given above.Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

But the regular gifts as propitious sacrifice given specially to ethical renunciates; perfected ones and those who are on the path to perfection will attend such a sacrifice. Why is that? Because no beatings and throttlings are seen there.

Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Taṁ kissa hetu? Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

But the regular gifts as propitious sacrifice given specially to ethical renunciates; Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; perfected ones and those who are on the path to perfection will attend such a sacrifice. evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. Why is that? Taṁ kissa hetu? Because no beatings and throttlings are seen there. Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”

“Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati; ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.” “Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati; ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.”*Thus far the Buddha has described the regular practice of a Buddhist lay person.

“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati— pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ. Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

“When someone with a confident heart undertakes the training rules “Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati—to refrain from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.”*Thus far the Buddha has described the regular practice of a Buddhist lay person.pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ. Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. …

“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, brāhmaṇa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … “Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… That’s how a mendicant is accomplished in ethics. … Evaṁ kho, brāhmaṇa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario sīlasampanno hoti …pe… They enter and remain in the first absorption … paṭhamaṁ jhānaṁ upasampajja viharati. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…

They enter and remain in the second absorption … third absorption … fourth absorption. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. …

Dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…

They enter and remain in the second absorption … Dutiyaṁ jhānaṁ … third absorption … tatiyaṁ jhānaṁ … fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe…

They project and extend the mind toward knowledge and vision … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…

They project and extend the mind toward knowledge and vision … Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…

They understand: ‘… there is nothing further for this place.’ This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”*The entire path may be described as a “sacrifice”.

nāparaṁ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.

They understand: ‘… there is nothing further for this place.’ nāparaṁ itthattāyāti pajānāti. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”*The entire path may be described as a “sacrifice”.Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.

When he had spoken, Kūṭadanta said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

When he had spoken, Kūṭadanta said to the Buddha, Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario arose in the brahmin Kūṭadanta: “Everything that is liable to arise is liable to cease.”

Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Then the Buddha taught Kūṭadanta step by step, with Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—suffering, its origin, its cessation, and the path. dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Just as a clean cloth rid of stains would properly absorb dye, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; in that very seat the stainless, immaculate vision of the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario arose in the brahmin Kūṭadanta: evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “Everything that is liable to arise is liable to cease.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.

Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.

Then, knowing that the Buddha had consented, Kūṭadanta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama; niṭṭhitaṁ bhattan”ti.

Then, knowing that the Buddha had consented, Kūṭadanta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “It’s time, worthy Gotama, the meal is ready.” “kālo, bho gotama; niṭṭhitaṁ bhattan”ti.

Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.

Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.

Then 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 buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left. Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.