Translating Classical Buddhism to Modern English

The Long Discourses

23. Kūṭatāṇḍya

1. Thus I have heard:[1] One time, the Buddha was in the country of Kośala accompanied by a great assembly of 1,250 monks. Touring among the people, they arrived north of the priest town of [Khānumata][2] in Kośala and stopped to stay in a rosewood grove.

The Priest Kūṭatāṇḍya

2. There was a priest named Kūṭatāṇḍya[3] who lived in [Khānumata]. The town was bountiful, and the people were flourishing. It had scenic parks, bathing ponds, and refreshing trees. King Prasenajit had granted this town to the priest Kūṭatāṇḍya as his priestly due. This priest was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by others. He had mastered the three Vedas, could discern all the various kinds of scriptures, and was learned about all the subtleties of worldly literature. He was also skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette. He had 500 disciples whom he taught without exception.

3. That priest was about to arrange a large sacrifice at the time. He had acquired 500 bulls, 500 cows, 500 bull calves, 500 heifer calves, 500 ewes, and 500 wethers to offer as sacrifices.

4. The priests, prominent men, and householders of [Khānumata] heard: “The ascetic Gautama of the Śākyans who left home and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata] and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: ‘He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!’ Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life. It’s fitting to have an audience with such a realized person.”

5. They then said, “We’d better go and pay him a visit now!” After they said that, they followed each other as they left [Khānumata]. Crowds of people headed out to visit the Buddha.

6. The priest Kūṭatāṇḍya was up in the upper story of his house and saw the crowds of people following each other from a distance. He asked his attendant, “What’s the reason those crowds of people are following each other? Where are they going?”

7. His attendant said, “I heard this: ‘The ascetic Gautama of the Śākyans who had left the home life and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata] and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: “He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!” Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life.’ Those crowds of priests, prominent people, and householders from the town are going to pay a visit to the ascetic Gautama.”

8. The priest Kūṭatāṇḍya then instructed his attendant: “Quickly, remember what I say. Go tell those people this: ‘Everyone, wait a little while for me. We’ll go pay a visit to that ascetic Gautama together.’”

9. His attendant then went and told those people Kūṭatāṇḍya’s message: “‘Everyone, wait a little while for me. We’ll go pay a visit to that Gautama together.’”

10. The people replied to his attendant, “Quickly, return to the priest and tell him: ‘Now is a good time. We should go together.’”

11. The attendant returned and said, “The people are waiting. They say: ‘Now is a good time. We should go together.’” The priest Kūṭatāṇḍya then came down from the upper story and stood at his home’s entrance.

The Priests Object to Visiting the Buddha

12. At the time, another five hundred priests were already seated outside his door, waiting to help Kūṭatāṇḍya prepare his large sacrifice. When they saw the priest Kūṭatāṇḍya coming, they all rose and greeted him. They said, “Great priest, where are you going?”

13. Kūṭatāṇḍya replied, “I’ve heard this: ‘The ascetic Gautama of the Śākyans who had left the home life and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata], and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: “He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!” Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life. It’s fitting to have an audience with such a realized person.’

14. “Priests, I’ve also heard that Gautama knows the three kinds of ritual sacrifice and sixteen ritual requisites. Now, previous generations and elders in our assembly haven’t known these things, but I want to make a great sacrifice and have prepared the cattle and sheep for it. I’m going to visit Gautama to ask him about the three kinds of ritual sacrifice and sixteen ritual requisites. Once we’ve acquired these ways of ritual sacrifice, we’ll perfect their virtues, and our fame will be heard far and wide.”

15. Those five hundred priests said to Kūṭatāṇḍya, “Don’t go visit him. Why not? He should come visit you; you shouldn’t go visit him. Now, great priest, you are descended from seven generations of fathers and mothers who were genuine, so you aren’t slighted by others. You have achieved such status, so he should come visit you; you shouldn’t go visit him.”

16. They continued: “Great priest, you’ve mastered the three Vedas, can discern all the various scriptures, and have learned about the subtleties of worldly literature. You’re also skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

17. “Moreover, great priest, you’re handsome looking, having attained the appearance of Brahmā. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

18. “Moreover, great priest, your precepts and virtue are surpassing, and your wisdom is accomplished. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

19. “Moreover, great priest, your words are gentle and eloquent, and their content and expression are pure. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

20. “Moreover, great priest, you are the leader of this assembly and have numerous disciples. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

21. “Moreover, great priest, you’re the usual instructor of five hundred priests. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

22. “Moreover, great priest, scholars come from the four directions with requests [for instruction], asking about the techniques of ritual sacrifice. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

23. “Moreover, great priest, King Prasenajit and King Bimbisāra respect and support you. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

24. “Moreover, great priest, you’re rich, possess treasures, and your treasury is overflowing. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

25. “Moreover, great priest, your wisdom is insightful, your words are learned, and you aren’t timid. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

26. “Great teacher, you’ve perfected these eleven qualities. He should come visit you; you shouldn’t go visit him.”

Kūṭatāṇḍya Explains Why It’s Fitting to Visit the Buddha

27. Kūṭatāṇḍya then told the priests, “So it is, so it is! As you’ve said, I truly am endowed with these virtues; there are none that I don’t possess. Now, listen to what I say: These virtues have been achieved by the ascetic Gautama, so we should go visit him; he shouldn’t come visit us.

28. “The ascetic Gautama is descended from seven generations of fathers and mothers who were genuine, so he isn’t slighted by others. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

29. “Moreover, the ascetic Gautama is handsome looking, having come from the warrior caste. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

30. “Moreover, the ascetic Gautama was born to a noble house and left home for the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

31. “Moreover, the ascetic Gautama is endowed with radiance, his caste and clan are proper, and he left home to cultivate the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

32. “Moreover, the ascetic Gautama was born to a wealthy family that possessed great majesty, and he left home for the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

33. “Moreover, the ascetic Gautama possesses noble precepts and has accomplished wisdom. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

34. “Moreover, the ascetic Gautama’s speech is skillful, being gentle and refined. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

35. “Moreover, the ascetic Gautama is the leader of an assembly, and his disciples are numerous. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

36. “Moreover, the ascetic Gautama has forever destroyed craving without any intemperance. He has eliminated sorrow and fear, and his hair doesn’t stand on end. He’s joyous and cheerful. When he sees people, he commends their goodness. He skillfully teaches the results of conduct and doesn’t criticize other religions. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

37. “Moreover, the ascetic Gautama is always respected and given offerings by King Prasenajit and King Bimbisāra. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

38. “Moreover, the ascetic Gautama is respected and given offerings by the priest Puṣkarasārin, and the priests Brahmāyu, [Tārukkha], Śroṇatāṇḍya, Śukamāṇava Taudeyaputra respect and give offerings to him, too. He has achieved such status, so we should go visit him; he shouldn’t come visit us.[4]

39. “Moreover, the ascetic Gautama is honored, respected, and given offerings by his disciples, and he’s respected by gods, demons, and other spirits, too. The Śākya, Kuru, Maineya, Vṛji, Malla, and Soma peoples also honor him. Having achieved such status, we should go visit him; he shouldn’t come visit us.

40. “Moreover, the ascetic Gautama conferred the three refuges and five precepts to King Prasenajit and King Bimbisāra. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

41. “Moreover, the ascetic Gautama conferred the three refuges and five precepts to the priest Puṣkarasārin. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

42. “Moreover, the ascetic Gautama conferred the three refuges and five precepts to his disciples, and he conferred them to gods and the Śākya, Kuru, and other peoples. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

43. “Moreover, wherever the ascetic Gautama travels, all the people respect and give offerings to him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

44. “Moreover, when the ascetic Gautama arrives at a city or village, the inhabitants are undisturbed, and they respect and give offerings to him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

45. “Moreover, wherever the ascetic Gautama goes, non-humans, demons, and spirits don’t dare to harass him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

46. “Moreover, wherever the ascetic Gautama goes, the people living there see lights and hear heavenly music. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

47. “Moreover, wherever the ascetic Gautama goes, crowds of people miss him and cry when they watch him leave. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

48. “Moreover, when he first left home, the ascetic Gautama’s parents and relatives cried and felt heart-broken. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

49. “Moreover, the ascetic Gautama was still young when he left home, and he renounced decorations, elephants, horses, valuable chariots, the five desires, and jewelry. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

50. “Moreover, the ascetic Gautama renounced his position as a wheel-turning king and left home for the path. If he’d stayed home, he would have been king of the world’s four quarters, the ruler of everyone, and we would’ve been his subjects. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

51. “Moreover, the ascetic Gautama clearly understands the teachings of Brahmā, he explains them for others, and he pays visits to Brahmā to speak with him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

52. “Moreover, the ascetic Gautama clearly understands the three types of ritual sacrifice and sixteen ritual requisites, but our previous generations and elders aren’t able to know them. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

53. “Moreover, the ascetic Gautama is endowed with all thirty-two signs [of a great man]. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

54. “Moreover, the ascetic Gautama is wise and insightful, and he isn’t timid. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

55. “Moreover, the ascetic Gautama is here at [Khānumata] right now. He is a worthy to me. It would be an honor to be his guest and fitting to go have an audience with him.”

56. Those five hundred priests then said to Kūṭatāṇḍya, “Amazing! Extraordinary! He has such virtues? If he were to achieve just one of these virtues, he still shouldn’t come visit us. How would it be if he were endowed with all of them? It would be fitting for us all to come along and greet him.”

57. Kūṭatāṇḍya replied, “If you want to go, you should know that this is the time to do it.”

Kūṭatāṇḍya Visits the Buddha

58. Kūṭatāṇḍya then prepared horses and a treasure chariot, and he went to the rosewood grove while surrounded by those five hundred priests as well as the priests, prominent people, and householders of [Khānumata]. When he arrived, he dismounted from his chariot and proceeded on foot to the Bhagavān. After they had exchanged greetings, he sat to one side.

59. Some of the priests, prominent people, and householders bowed to the Buddha and sat down. Some of them exchanged greetings with him and sat down. Some of them told him their name and sat down. Some of them saluted the Buddha with their palms together and sat down. Some of them remained quiet and sat down. Once the assembly was seated and settled, Kūṭatāṇḍya said to the Buddha, “I have a question I’d like to ask if you have a moment and would permit me.” The Buddha said, “You may ask your question.”

60. The priest then said to the Buddha, “I’ve heard that Gautama clearly understands the three types of ritual sacrifice and sixteen kinds of ritual requisites. Our previous generations and elders aren’t able to know them, but now we are going to perform a large sacrifice. I’ve prepared 500 bulls, 500 cows, 500 bull calves, 500 heifer calves, 500 ewes, and 500 wethers to offer as sacrifices. Today, I’ve come to ask about the way of the three ritual sacrifices and sixteen ritual requisites. If we could accomplish this sacrifice, we would obtain a great reward, the fame would be far-reaching, and both gods and people would respect us.”

61. The Bhagavān then told Kūṭatāṇḍya, “Now, listen closely. Listen closely and consider it well. I’ll explain this for you.”

The priest said, “Of course, Gautama! I’d be glad to listen.”

The Story of a Past King’s Large Sacrifice

62. The Buddha told Kūṭatāṇḍya, “A long time ago, there was a warrior king from a water-anointed clan who wanted to arrange a large sacrifice. He met with his priestly great minister and told him, ‘I possess a great fortune, and I freely enjoy the five pleasures, but I’m an old man now. My warriors are powerful; none is weak, and the treasury is overflowing. Now, I want to arrange a large sacrifice. Tell me about the way of sacrifices. What will be needed?’

63. “His great minister said, ‘So it is, great king! As the king has said, the country is wealthy, the army is strong, and the treasury is overflowing. However, the people harbor many evil thoughts, and they don’t practice the proper way. If a sacrifice is performed at this time, it wouldn’t accomplish the way of sacrifices, just as a thief sent to chase a thief wouldn’t become a messenger.

64. “‘Great king, don’t think, “These are my people. I can attack, kill, rebuke, and stop them.” Those who approach the king should be provided with what they require. Those managing businesses should be provided wealth. Those cultivating farmland should be provided cattle and seed. Putting these things to use, they will each take care of their business. When the king doesn’t oppress the people, the people will be peaceful. They’ll raise their children and be happy together.’”

65. The Buddha told Kūṭatāṇḍya, “Hearing what the ministers said, the king provided clothes and food to those close to him, wealth to merchants, and cattle and seed to farmers. The people each took care of their business, and they didn’t trouble each other. They raised their children and were happy together.”

66. The Buddha said, “The king summoned the ministers again and told them, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I’ve provided for the people so that they want for nothing. They raise their children and are happy together. Now, I want to arrange a large sacrifice. Tell me about the way of sacrifices. What will be needed?’

67. “The ministers told the king, ‘So it is, so it is! It’s as the king says. The country is fortunate, the army is strong, and the treasury is overflowing. You’ve provided for the people so that they want for nothing. They raise their children and are happy together. If the king wants a sacrifice, he may speak with his palace wives and let them know about it.’

68. “The king then did as the minister said. He went into the palace and said to his wives, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I possess many treasures. I want to arrange a large sacrifice.’

69. “Then the wives said to the king, ‘So it is, so it is! It’s as the king says. The country is wealthy, the army is strong, and the treasure is overflowing. He possesses many treasures. If he wants to arrange a large sacrifice, now would be the right time for it.’

70. “The king returned and told the ministers, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I’ve provided for the people so that they want for nothing. They raise their children and are happy together. Now, I want a large sacrifice. I’ve told the palace wives. All of you, tell me what things will be needed for this.’

71. “The ministers then said to the king, ‘So it is, so it is! It’s as the king says. He wants to arrange a large sacrifice and has told the palace wives about it, but he hasn’t told the prince, crown prince, great minister, and the officers. The king should tell them.’

72. “Hearing what the ministers said, the king then told the princes, crown prince, ministers, and officers, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I want to arrange a large sacrifice.’

73. “The princes, crown prince, ministers, and officers then said to the king, ‘So it is, so it is! Great king, the country is now wealthy, the army is strong, and the treasury is overflowing. If you want to arrange a sacrifice, now would be the right time for it.’

74. “The king again told the great minister, ‘My country is wealthy, the army is strong, and I possess many treasures. I’ve talked to my palace wives, the princes, crown prince, and even the officers. Now, I want to arrange a large sacrifice. What will be needed for this?’

75. “The ministers said, ‘It’s as the great king says. If he wants to arrange a sacrifice, now would be the right time for it.’

76. “Hearing them say this, he had a new palace built to the east of the city. Entering that new palace, the king put on a deerskin garment and rubbed incensed ghee onto his body. He also wore deer antlers on his head and had cow dung spread on the ground, which he sat and laid on. His first wife and priestly great minister selected a yellow cow. It was milked once for the king to drink, once for his wife to drink, once for the minister to drink, and once to give to the great assembly. The rest was given to its calf.

77. “The king then accomplished eight things, and his great minister accomplished four things. What were the eight things that the king accomplished? That warrior king was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by others. This was the first thing he had achieved. That king was a handsome-looking member of a warrior tribe. This was the second thing. The virtue of that king’s precepts was higher, and his wisdom was complete. This was the third thing. That king practiced a variety of skills such as riding elephants, horses, and chariots, swordsmanship, archery, and other martial arts. There was nothing that he didn’t fully know. This was the fourth thing. That king possessed great authority that brought together the lesser kings. There were none who didn’t submit to him. This was the fifth thing. That king was well-spoken. What he said was gentle, and his meaning and content were complete. This was the sixth thing. That king possessed many treasures, and his treasury was overflowing. This was the seventh thing. That king was shrewd, bold, and had no weaknesses. This was the eighth thing. That warrior king accomplished these eight things.

78. “What were the four things accomplished by that great minister? That priestly great minister was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by other people. This was the first thing.

79. “Furthermore, that great minister had mastered the three Vedas, could discern all the various kinds of scriptures, and was learned about all the subtleties of worldly literature. He was also skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette. This was the second thing.

80. “Furthermore, that great minister was well-spoken. What he said was gentle, and his meaning and content were complete. This was the third thing.

81. “Furthermore, that prime minister was shrewd, bold, and had no weaknesses. There were no matters of ritual sacrifice he didn’t understand. This was the fourth thing.

82. “That king had accomplished these eight things, and his priestly great minister had accomplished these four things. That king then had four aids, three ways of ritual sacrifice, and sixteen ritual requisites.

83. “The priestly great minister went to the king’s newly built house and disclosed to him sixteen things, which dispelled the king’s doubts. What were the sixteen?

84. “The great minister said to the king, ‘Some people say, “Now, the warrior king wants a large sacrifice, but he’s descended from seven generations of fathers and mothers who weren’t genuine, so he’s constantly slighted by other people.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king is descended from seven generations of fathers and mothers who were genuine, so he isn’t slighted by other people.

85. “‘Sometimes, people say, “Now, the warrior king wants a large sacrifice, but he’s ugly-looking and not a member of a warrior tribe.” Supposing this were said, it wouldn’t besmirch the king. Why is that? The king is handsome-looking and a member of a warrior tribe.

86. “Sometimes, people say, ‘Now, the warrior king wants a large sacrifice, but he doesn’t have higher precepts, nor does he possess wisdom.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The virtue of the king’s precepts is higher, and his wisdom is complete.

87. “Sometimes, people say, ‘Now, the warrior king wants a large sacrifice, but he hasn’t developed skills such as riding elephants, horses, and chariots, nor does he understand the various martial arts.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king has developed these skills and the arts of war and martial techniques. There’s none he doesn’t understand.

88. “Sometimes, people say, ‘The king wants a large sacrifice, but he doesn’t have the authority to bring lesser kings together.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king does have great authority that brings lesser kings together.

89. “Sometimes, people say, ‘The king wants a large sacrifice, but he isn’t well-spoken. His speech is harsh, and its content and meaning are incomplete.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king is well-spoken. His speech is gentle, and its content and meaning are complete.

90. “Sometimes, people say, ‘The king wants a large sacrifice, but he doesn’t have much treasure.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king’s treasury is overflowing with much treasure.

91. “Sometimes, people say, ‘The king wants a large sacrifice, but he lacks shrewdness, and his temperament is timid.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king is shrewd, courageous, and lacks any timidity.

92. “Sometimes, people say, ‘The king wants a large sacrifice, but he hasn’t consulted the women in the palace.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king wants a sacrifice, and he consulted the women in the palace beforehand.

93. “Sometimes, people say, ‘The king wants a large sacrifice, but he hasn’t consulted the princes or crown prince.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king wants a sacrifice, and he consulted the princes and crown prince beforehand.

94. “Sometimes, people say, ‘The king wants a large sacrifice, but he hasn’t consulted his ministers.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king wants a sacrifice, and he consulted his ministers beforehand.

95. “Sometimes, people say, ‘The king wants a large sacrifice, but he hasn’t consulted his officers and men.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? The king wants a sacrifice, and he consulted his officers and men beforehand.

96. “Sometimes, people say, ‘The king wants a large sacrifice, but his priestly great minister is descended from seven generations of fathers and mothers who weren’t genuine, so he’s always slighted by other people.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? I’m descended from seven generations of fathers and mothers who were genuine, so I’m not slighted by other people.

97. “Sometimes, people say, ‘The king wants a large sacrifice, but his great minister hasn’t mastered the three Vedas, nor can he discern the various scriptures or learn about the subtleties of worldly literature. He isn’t skilled in the way of the great man’s signs, divining fortune and misfortune, or ritual sacrifices and etiquette.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? I’ve mastered the three Vedas, can discern the various scriptures, and have learned about the subtleties of worldly literature. I’m skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette.

98. “Sometimes, people say, ‘The king wants a large sacrifice, but his great minister isn’t well-spoken. His speech is harsh, and its content and meaning are incomplete.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? I’m well-spoken. My speech is gentle, and its content and meaning are complete.

99. “Sometimes, people say, ‘The king wants a large sacrifice, but his priestly great minister isn’t shrewd, his temperament is timid, and he doesn’t understand the way of ritual sacrifice.’ Supposing this were said, it wouldn’t besmirch the king. Why is that? I’m shrewd and courageous, lack any timidity, and there’s nothing about the way of ritual sacrifice that I don’t understand.”

100. The Buddha told Kūṭatāṇḍya, “The king had some doubts about those sixteen points, but the great minister disclosed these sixteen things to him.”

101. The Buddha said, “In that new palace, the great minister plainly instructed, benefited, and gladdened the king by performing ten things. What were the ten? The great minister said, ‘During the king’s ritual sacrifice, there will be a gathering of people who are and aren’t killers. Provide for them all equally. If someone comes who has killed beings, provide for them. The king himself should know, “Should someone come who hasn’t killed beings, I’ll be providing for them, too.” The reason for giving is to think of generosity in this way.

102. “‘If again there are thieves, adulterers, those who speak duplicitously, falsely, harshly, and frivolously, or those who are greedy, hateful, and have wrong views in the gathering, provide for them. The king himself should know, “Should some who don’t steal … and have right views come, I’ll be providing for them, too.” The reason for giving is to think of generosity in this way.’”

103. The Buddha told the priest, “That great minister instructed him plainly, benefiting and gladdening the king with these ten practices.”

104. The Buddha also told the priest, “That warrior king then had three thoughts of regret in his new home, which the great minister dispelled. What were the three? The king had this regret, ‘Now, this is a large sacrifice of mine. My large sacrifices in the past, my large sacrifices in the future, and my large sacrifices in the present have cost much treasure.’ When these three thoughts occurred to him, he felt regret.

105. “The great minister said, ‘The king has made large sacrifices, and his generosity in the past, future, and present has brought the merits of these sacrifices. You shouldn’t feel regretful about it.’ The king went to his new home feeling these three regrets, and the great minister dispelled them.”

106. The Buddha told the priest, “That water-anointed warrior king left his new home on the fifteenth-day full moon and lit a large bonfire on open ground in front of it. He held up a vessel of oil, poured it into the fire, and called out, ‘I offer this! I offer this!’

107. “The king’s wife heard that the king had left his new home on the fifteenth-day full moon, lit a large bonfire in front of it, held up a vessel of oil, poured it on the fire, and called out, ‘I offer this! I offer this!’ His wife and concubines brought many treasures to the king and told him, ‘These assorted treasures are to help the king conduct his sacrifice.’

108. “Priest, that king immediately told his wife and concubines, ‘Stop, stop! You have supported it, and my own treasure is great. It’ll be sufficient for the ritual sacrifice.’

109. “His wife and concubines then thought to themselves, ‘It wouldn’t be right for us to take these treasures back to the palace. If the king holds a large sacrifice to the east, then we’ll go and contribute to it.’

110. “Priest, later the king prepared a large sacrifice to the east, and his wife and concubines then provided these treasures to it.

111. “The prince and crown prince heard that the king had left the new palace on the fifteenth-day full moon, lit a large bonfire in front of it, held up a vessel of oil, poured it on the fire, and called out, ‘I offer this! I offer this!’ The prince and crown prince brought treasures to the king and told him, ‘These treasures are to help the king conduct his large sacrifice.’

112. “The king said, ‘Stop, stop! You have supported it, and my own wealth is great. It’ll be sufficient for the ritual sacrifice.’

113. “The prince and crown prince then thought to themselves, ‘It wouldn’t be right for us to take these treasures back. If the king holds a large sacrifice to the south, then we’ll go and contribute to it.’

114. “Thus, the great minister brought a treasure and said, ‘I wanted to help the king with the ritual sacrifice to the west.’ …

115. “The officers and men brought treasures and said, ‘We wanted to help the king with the ritual sacrifice to the north.’ …”

116. The Buddha told the priest, “When the king held the large sacrifice, he didn’t kill cattle, sheep, or other sentient beings. He only sacrificed butter, milk, sesame oil, honey, black sweets, and rock sweets.”

117. The Buddha told the priest, “When that warrior king held the large sacrifice, it was joyous in the beginning, middle, and end. This is the way to accomplish a ritual sacrifice.”

118. The Buddha told the priest, “After that warrior king’s large sacrifice, he cut off his hair and beard, put on the three Dharma robes, and left home for the path. He cultivated the four measureless mental states until his body broke up and his life ended, and he was born in the Brahma Heaven.

119. “After she had made her great gift, the king’s wife also cut off her hair, put on the three Dharma robes, and left home to cultivate the path. She practiced the four Brahma practices until her body broke up and her life ended, and she was born in the Brahma Heaven. After teaching the king the four methods of ritual sacrifice, the priestly great minister also made a great gift. Afterward, he cut off his hair and beard, put on the three Dharma robes, and left home to cultivate the path. He practiced the four Brahma practices until his body broke up and his life ended, and he was born in the Brahma Heaven.”

The Conversion of Kūṭatāṇḍya

120. The Buddha told the priest, “The king had followed the three ways of ritual sacrifice, possessed the sixteen ritual requisites, and performed that large sacrifice. What do you think about it?”

121. After hearing what the Buddha had said, Kūṭatāṇḍya was silent and didn’t respond. The five hundred priests who were there said to Kūṭatāṇḍya, “The ascetic Gautama’s words are wonderful. Why does the great teacher remain silent and not answer him?”

122. Kūṭatāṇḍya replied, “What the ascetic Gautama has taught is wonderful. It’s not that I don’t accept it. The reason I was silent was because I was thinking about it. The ascetic Gautama has explained this subject, but he didn’t say he heard it from someone else, so I was silently thinking, ‘Was the ascetic Gautama that warrior king at the time? Or was he that priestly great minister?’”

123. The Bhagavān then told Kūṭatāṇḍya , “Good, good! You’ve examined the Tathāgata and correctly ascertained that he is proper. When that warrior king performed his large sacrifice, was he a different person? Don’t imagine that, for he was myself. That was when I reached the utmost wisdom of great generosity.”

124. Kūṭatāṇḍya said to the Buddha, “Precisely these three ways of ritual sacrifice and possession of sixteen ritual requisites obtain a great reward, but is there something else that’s greater?”

The Buddha said, “There is.”

125. The priest asked, “What is it?”

The Buddha said, “If someone can always provide support to the Saṅgha and doesn’t discontinue it, their virtue is greater than that of the three ways of ritual sacrifice and possession of sixteen ritual requisites.”

126. “Is there something else that’s greater than this virtue of always providing support to the Saṅgha and not discontinuing it, which is itself greater than that of the three ways of ritual sacrifice and possession of sixteen ritual requisites?”

The Buddha said, “There is.”

127. “What is it?”

The Buddha said, “Erecting monasteries and raised halls for the Saṅgha of the four directions is a gift that’s much greater than that of the three ways of ritual sacrifice and possession of sixteen ritual requisites or supporting the Saṅgha and not discontinuing it.”

128. “Is there something else that’s greater than this virtue of erecting monasteries and raised halls for the saṅgha in the four directions, which is itself greater than that of the three ways of ritual sacrifice and possession of sixteen ritual requisites or supporting the Saṅgha and not discontinuing it?”

The Buddha said, “There is.”

129. “What is it?”

The Buddha said, “Suppose someone performs the three ways of ritual sacrifice and possesses sixteen ritual requisites, supports the Saṅgha and doesn’t discontinue it, and they erect monasteries and raised halls for the Saṅgha in the four directions. Those things aren’t equal to producing a joyous mind and declaring, ‘I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha.’ The merit of this is greater.”

130. “Is there something else that’s greater than the reward that’s obtained by these three refuges?”

The Buddha said, “There is.”

131. “What is it?”

The Buddha said, “Suppose someone were to accept and practice the five precepts with a joyous heart for their whole life, not killing, stealing, engaging in sex, lying, or drinking alcohol. This merit is greater.”

132. “Is there something else that’s greater than the great reward obtained from these three ways of ritual sacrifice … five precepts?”

The Buddha said, “There is.”

133. “What is it?”

The Buddha said, “Suppose someone is able to be compassionately mindful of all sentient beings for as long as it takes to pull a squirt of milk from a cow. The merit of that is much greater.”

134. “Is there something else that’s greater than the great reward obtained by these three ways of ritual sacrifice … compassion?”

The Buddha said, “There is.”

135. “What is it?”

The Buddha said, “Suppose a Tathāgata, Arhat, and Completely Awakened One appears in the world, and someone leaves home to cultivate the path of that Buddha’s teaching. This equips him with a variety of virtues … they perfect the three insights, destroy the darkness of ignorance, and possess the illumination of wisdom. Why is that? The merit of this is much greater because they aren’t negligent and happily dwell in seclusion.”

136. Kūṭatāṇḍya again said to the Buddha, “Gautama, I was going to perform a ritual sacrifice that requires five hundred head of cattle and sheep each. Now, I will let them all go so that they can find their own water and grass. I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. Permit me to become a layman in the correct teaching. From now on, I won’t kill, steal, engage in sex, lie, or drink alcohol for my whole life. Please let the Bhagavān and the great assembly accept my request!” The Bhagavān silently accepted it.

137. The priest then saw that the Buddha had silently accepted his request. He got up, bowed to the Buddha, and circled him three times before leaving. He went home and prepared a variety of delicious foods.

138. The next day, the Bhagavān put on his robe and took his bowl. Accompanied by a great assembly of 1,250 monks, he went to the priest’s home where they prepared seats and sat down. The priest then personally served them food, offering it to the Buddha and Saṅgha. When they were finished eating, they left with their bowls. When they were done washing them, the Buddha composed verses for the priest:

The Liberation of Kūṭatāṇḍya

139. The priest Kūṭatāṇḍya then fetched a small chair and sat in front of the Buddha. The Bhagavān gradually taught him the Dharma. He instructed him plainly, benefiting and making him glad. He discoursed on generosity, precepts, birth in heaven, the great danger of desire, the obstacle to going upstream, and the superiority of escape. He discerned and made clear the pure practices. Then, the Bhagavān saw that the priest’s mind had become flexible, his hindrances were reduced, and he was easily trained. He taught him the truth of suffering according to the eternal teaching of Buddhas, discerning and making it clear. He taught the noble truth of formation, the noble truth of cessation, and the noble truth of escape.

140. The priest Kūṭatāṇḍya became far removed from dirt and separated from defilement right where he sat, and he attained purification of the Dharma vision. Like a pristine white muslin that’s easily stained, Kūṭatāṇḍya was likewise. He saw the Dharma and attained the Dharma. Obtaining its fruit, he stood in certainty not because of belief in someone else and attained fearlessness. He said to the Buddha, “Now, I seriously take refuge in the Buddha, Dharma, and noble Saṅgha three times. Please let the Buddha permit me to become a layman in the correct teaching. From now on, I won’t kill, steal, engage in sex, lie, or drink alcohol for my whole life.”

141. He also seriously said to the Buddha, “Please let the Bhagavān accept my invitation to stay for seven days.” The Bhagavān silently accepted it. The priest personally served meals to the Buddha and Saṅgha for seven days. After the week had passed, the Buddha continued travelling among the people.

142. It wasn’t long after the Buddha departed that Kūṭatāṇḍya became ill, and his life ended.

143. A group of monks heard that Kūṭatāṇḍya had supported the Buddha for seven days and then fell ill and died not long afterward. They thought to themselves, “That man’s life has ended, but where did he go?”

144. Those monks went to the Buddha, bowed their heads at his feet, and sat to one side. They asked, “Now that Kūṭatāṇḍya ’s life has ended, where will he be born?”

145. The Buddha told the monks, “That man purely cultivated the religious practice and accomplished one state after the next, and he wasn’t disturbed by anything in the teaching. Because he ended the five lower fetters, his Parinirvāṇa was in the present. He didn’t return to this world.”

146. When the monks heard what the Buddha taught, they rejoiced and approved.

Notes

  1. This is sūtra no. 23 of the Dīrgha Āgama (T1.1.96c16-101b8).This sūtra is parallel to DN 5. [back]
  2. [Khānumata]. C. 佉㝹婆提 (MCh. K’ia-neu-b’ua-d’iei) suggests a different pronunciation, such as *Khanuvati. A Sanskrit edition exists that would provide a parallel name for this town, but it remains unpublished to date. I’ve retained the Pali name for the time being. [back]
  3. Kūṭatāṇḍya. C. 究羅檀頭 (MCh. Kieu-la-d’an-d’eu), P. Kūṭadanta. I’ve adopted the S. attestation, but the Chinese transliteration suggests something like *Kulatandu. [back]
  4. See the notes to DĀ 20 for comments about the various proper names in this and the next couple paragraphs. [back]

Translator: Charles Patton

Last Revised: 2 February 2022

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