| Kūṭadantasutta |
With Kūṭadanta |
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| 1. Khāṇumatakabrāhmaṇagahapatikā |
1. The Brahmins and Householders of Khāṇumata |
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| Evaṃ me sutaṃ— |
So I have heard. |
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| ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena khāṇumataṃ nāma magadhānaṃ brāhmaṇagāmo tadavasari. |
At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of around five hundred monks when he arrived at a village of the Magadhan brahmins named Khāṇumata. |
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| Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ. |
There he stayed nearby at Ambalaṭṭhikā. |
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| Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. |
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 endowment of the highest quality. |
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| Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. |
Now at that time Kūṭadanta had prepared a great sacrifice. |
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| Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. |
Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice. |
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| Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā: |
The brahmins and householders of Khāṇumataka heard: |
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| “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. |
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumataka and is staying in a forest nearby. |
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| Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: |
He has this good reputation: |
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| ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
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| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
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| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
He teaches Dhamma 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. |
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| Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. |
It’s good to see such perfected ones.” |
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| “Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṃ. |
“The ascetic Gotama has arrived at Khāṇumataka and is staying at Ambalaṭṭhikā. |
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| Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: |
He has this good reputation: |
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| ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
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| Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī”ti. |
They’re going to see that Master Gotama.” |
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| Atha kho kūṭadanto brāhmaṇo khattaṃ āmantesi: |
Then Kūṭadanta addressed his steward: |
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| “tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṃ vadehi: |
“Well then, go to the brahmins and householders and say to them: |
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| ‘kūṭadanto, bho, brāhmaṇo evamāha— |
‘Sirs, the brahmin Kūṭadanta asks |
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| āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. |
you to wait, as he will also go to see the ascetic Gotama.’” |
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| “Evaṃ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca: |
“Yes, sir,” replied the steward, and did as he was asked. |
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| “kūṭadanto, bho, brāhmaṇo evamāha: |
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| ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. |
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| “Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ, |
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, |
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| na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. |
and it’s not appropriate for him to come to see me. |
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| Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. |
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| Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. |
For this reason it’s not appropriate for the ascetic Gotama to come to see me; |
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| Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. |
rather, it’s appropriate for me to go to see him. |
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| Samaṇo khalu, bho, gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. |
The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. |
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| Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti, atithī no te honti. |
Any ascetic or brahmin who comes to stay in our village district is our guest, |
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| Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. |
and should be honored and respected as such. |
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| Yampi, bho, samaṇo gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ, atithimhākaṃ samaṇo gotamo. |
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| Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. |
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| Imināpaṅgena nārahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. |
For this reason, too, it’s not appropriate for Master Gotama to come to see me, |
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| Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. |
rather, it’s appropriate for me to go to see him. |
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| Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. |
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, |
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| Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti. |
for the praise of Master Gotama is limitless.” |
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| 4. Mahāvijitarājayaññakathā |
4. The Story of King Mahāvijita’s Sacrifice |
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| Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side. |
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| Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. |
Before sitting down to one side, some of the brahmins and householders of Khāṇumataka bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. |
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| “Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. |
“Well then, brahmin, listen and pay close attention, I will speak.” |
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| “Evaṃ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. |
“Yes sir,” Kūṭadanta replied. |
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| Bhagavā etadavoca: |
The Buddha said this: |
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| “bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. |
Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. |
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| Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as King Mahāvijita was in private retreat this thought came to his mind: |
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| ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, yannūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
‘I have achieved human wealth, and reign after conquering this great land. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’ |
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| Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca: |
Then he summoned the brahmin high priest and said to him: |
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| ‘idha mayhaṃ, brāhmaṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
‘Just now, brahmin, as I was in private retreat this thought came to mind: |
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| “adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yannūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti. |
“I have achieved human wealth, and reign after conquering this great land. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” |
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| Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ. |
Brahmin, I wish to perform a great sacrifice. |
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| Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
Please instruct me. It will be for my lasting welfare and happiness.’ |
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| Evaṃ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṃ mahāvijitaṃ etadavoca: |
When he had spoken, the brahmin high priest said to him: |
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| ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. |
‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways. |
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| Bhavaṃ kho pana rājā evaṃ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṃ rājā. |
But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. |
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| Siyā kho pana bhoto rañño evamassa: |
Now the king might think: |
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| “ahametaṃ dassukhīlaṃ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṃ sammā samugghāto hoti. |
“I’ll eradicate this barbarian obstacle by execution or imprisonment or condemnation or banishment!” But that’s not the right way to eradicate this barbarian obstacle. |
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| Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti. |
Those who remain after the killing will return to harass the king’s realm. |
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| Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti. |
Rather, here is a plan, relying on which the barbarian obstacle will be properly uprooted. |
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| Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu. |
So let the king provide seed and fodder for those in the realm who work in farming and raising cattle. |
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| Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṃ bhavaṃ rājā pābhataṃ anuppadetu. |
Let the king provide funding for those who work in trade. |
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| Ye bhoto rañño janapade ussahanti rājaporise, tesaṃ bhavaṃ rājā bhattavetanaṃ pakappetu. |
Let the king guarantee food and wages for those in government service. |
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| Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhessanti; |
Then the people, occupied with their own work, will not harass the realm. |
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| mahā ca rañño rāsiko bhavissati. |
The king’s revenues will be great. |
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| Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. |
When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’ |
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| ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṃsu kasigorakkhe, tesaṃ rājā mahāvijito bījabhattaṃ anuppadāsi. |
The king agreed with the high priest’s advice and followed his recommendation. |
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| Ye ca rañño janapade ussahiṃsu vāṇijjāya, tesaṃ rājā mahāvijito pābhataṃ anuppadāsi. |
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| Ye ca rañño janapade ussahiṃsu rājaporise, tesaṃ rājā mahāvijito bhattavetanaṃ pakappesi. |
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| Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhiṃsu, mahā ca rañño rāsiko ahosi. |
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| Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṃsu. |
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| Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca: |
Then the king summoned the brahmin high priest and said to him: |
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| ‘samūhato kho me bhoto dassukhīlo, bhoto saṃvidhānaṃ āgamma mahā ca me rāsiko. |
‘I have eradicated the barbarian obstacle. And relying on your plan my revenue is now great. |
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| Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. |
Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. |
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| Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ. |
Brahmin, I wish to perform a great sacrifice. |
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| Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
Please instruct me. It will be for my lasting welfare and happiness.’ |
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| 4.1. Catuparikkhāra |
4.1. The Four Accessories |
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| Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ: ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ 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 bhavaṃ rājā āmantayataṃ: |
‘In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country: |
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| ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.” |
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| ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: |
The king agreed with the high priest’s advice and followed his recommendation. |
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| ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
And all of the people who were thus informed responded by saying: |
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| ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo, mahārājā’ti. |
‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ |
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| 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: |
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| ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. |
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| ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo, mahārājā’ti. |
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| Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti. |
And so these four consenting factions became accessories to the sacrifice. |
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| 4.2. Aṭṭhaparikkhāra |
4.2. The Eight Accessories |
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| Rājā mahāvijito aṭṭhahaṅgehi samannāgato— |
King Mahāvijita possessed eight factors. |
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| ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. |
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| abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; |
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent, splendid, remarkable to behold. |
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| aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro; |
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. |
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| balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā; |
He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation. |
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| saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti; |
He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars. |
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| bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṃ jānāti: |
He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying: |
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| ‘ayaṃ imassa bhāsitassa attho ayaṃ imassa bhāsitassa attho’ti; |
‘This is what that statement means; that is what this statement means.’ |
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| paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṃ. |
He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. |
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| Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. |
These are the eight factors that King Mahāvijita possessed. |
|
| Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti. |
And so these eight factors also became accessories to the sacrifice. |
|
| 4.3. Catuparikkhāra |
4.3. Four More Accessories |
|
| Purohito brāhmaṇo catūhaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. |
|
| ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; |
He recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. |
|
| sīlavā vuddhasīlī vuddhasīlena samannāgato; |
He was ethical, mature in ethical conduct. |
|
| paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. |
He was astute and clever, being the first or second to hold the sacrificial ladle. |
|
| Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. |
These are the four factors that the brahmin high priest possessed. |
|
| Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti. |
And so these four factors also became accessories to the sacrifice. |
|
| 4.4. Tissovidhā |
4.4. The Three Modes |
|
| Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. |
Next, before the sacrifice, the brahmin high priest taught the three modes to the king. |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhukāmassa kocideva vippaṭisāro: |
‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: |
|
| ‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. |
“I shall lose a great fortune,” or |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vippaṭisāro: |
|
|
| “mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. |
“I am losing a great fortune,” or |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhassa kocideva vippaṭisāro: |
|
|
| “mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti. |
“I have lost a great fortune.” But the king should not harbor such regrets.’ |
|
| Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. |
These are the three modes that the brahmin high priest taught to the king before the sacrifice. |
|
| 4.5. Dasaākāra |
4.5. The Ten Respects |
|
| Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. |
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: |
|
| ‘Āgamissanti kho bhoto yaññaṃ pāṇātipātinopi pāṇātipātā paṭiviratāpi. |
‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. |
|
| Ye tattha pāṇātipātino, tesaññeva tena. |
As to those who kill living creatures, the outcome of that is theirs alone. |
|
| Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. |
But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart. |
|
| Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi … pe … |
There will come to the sacrifice those who steal … |
|
| kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … |
commit sexual misconduct … |
|
| musāvādinopi musāvādā paṭiviratāpi … |
lie … |
|
| pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … |
use divisive speech … |
|
| pharusavācinopi pharusāya vācāya paṭiviratāpi … |
use harsh speech … |
|
| samphappalāpinopi samphappalāpā paṭiviratāpi … |
talk nonsense … |
|
| abhijjhālunopi anabhijjhālunopi … |
are covetous … |
|
| byāpannacittāpi abyāpannacittāpi … |
have ill will … |
|
| micchādiṭṭhikāpi sammādiṭṭhikāpi …. |
have wrong view and those who have right view. |
|
| Ye tattha micchādiṭṭhikā, tesaññeva tena. |
As to those who have wrong view, the outcome of that is theirs alone. |
|
| Ye tattha sammādiṭṭhikā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetū’ti. |
But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’ |
|
| Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. |
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice. |
|
| 4.6. Soḷasākāra |
4.6. The Sixteen Respects |
|
| Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi |
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects: |
|
| siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā: |
‘Now, while the king is performing the great sacrifice, someone might say: |
|
| ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; |
“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. |
|
| atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. |
That’s the kind of great sacrifice that this king performs.” |
|
| Evampi bhoto rañño vattā dhammato natthi. |
Those who speak against the king in this way have no legitimacy. |
|
| Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. |
For the king did indeed announce it to the aristocrat vassals of town and country. |
|
| Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (1) |
Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā: |
While the king is performing the great sacrifice, someone might say: |
|
| ‘rājā kho mahāvijito mahāyaññaṃ 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 bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. |
“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.” |
|
| Evampi bhoto rañño vattā dhammato natthi. |
Those who speak against the king in this way have no legitimacy. |
|
| Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. |
For the king did indeed announce it to all these people. |
|
| Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (2–4.) |
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā: |
|
|
| ‘rājā kho mahāvijito mahāyaññaṃ 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 samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti … pe … |
|
|
| no ca kho bahussuto tassa tassa sutajātassa … pe … |
|
|
| no ca kho tassa tasseva kho pana bhāsitassa atthaṃ jānāti: |
|
|
| “ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho”ti … pe … |
|
|
| no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. |
|
|
| Evampi bhoto rañño vattā dhammato natthi. |
Those who speak against the king in this way have no legitimacy. |
|
| Bhavaṃ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. |
For the king does indeed possess the eight factors. |
|
| Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (6–12.) |
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. |
|
| Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā: |
|
|
| ‘rājā kho mahāvijito mahāyaññaṃ yajati. |
|
|
| No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ 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 sujaṃ paggaṇhantānaṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. |
|
|
| Evampi bhoto rañño vattā dhammato natthi. |
Those who speak against the king in this way have no legitimacy. |
|
| Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. |
For the high priest does indeed possess the four factors. |
|
| Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetūti. |
Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ |
|
| Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahi ākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi. (14–16.) |
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice. |
|
| Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. |
And brahmin, in that sacrifice 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. |
|
| Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. |
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. |
|
| Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; |
Those who wished to work did so, while those who did not wish to did not. |
|
| yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu. |
They did the work they wanted to, and did not do what they didn’t want to. |
|
| Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi. |
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. |
|
| Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu: |
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said: |
|
| ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissābhataṃ, taṃ devo paṭiggaṇhātū’ti. |
‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’ |
|
| ‘Alaṃ, bho, mamāpidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ; |
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ |
|
| tañca vo hotu, ito ca bhiyyo harathā’ti. |
|
|
| Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ: |
When the king turned them down, they withdrew to one side to think up a plan: |
|
| ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. |
‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. |
|
| Rājā kho mahāvijito mahāyaññaṃ yajati, handassa mayaṃ anuyāgino homā’ti. |
King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’ |
|
| Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. |
And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. |
|
| Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. |
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. |
|
| Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; |
Those who wished to work did so, while those who did not wish to did not. |
|
| yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu. |
They did the work they wanted to, and did not do what they didn’t want to. |
|
| Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu. |
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. |
|
| Evaṃ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṃ: |
When he said this, those brahmins made an uproar: |
|
| “aho yañño, aho yaññasampadā”ti. |
“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” |
|
| Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. |
But the brahmin Kūṭadanta sat in silence. |
|
| Atha kho te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ: |
So those brahmins said to him: |
|
| “kasmā pana bhavaṃ kūṭadanto samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī”ti? |
“How can you not applaud the ascetic Gotama’s fine words?” |
|
| “Nāhaṃ, bho, samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi. |
“It’s not that I don’t applaud what he said. |
|
| Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya. |
If anyone didn’t applaud such fine words, their head would explode! |
|
| Api ca me, bho, evaṃ hoti— |
But, gentlemen, it occurs to me that |
|
| samaṇo gotamo na evamāha: |
the ascetic Gotama does not say: |
|
| ‘evaṃ me sutan’ti vā ‘evaṃ arahati bhavitun’ti vā; |
‘So I have heard’ or ‘It ought to be like this.’ |
|
| api ca samaṇo gotamo: |
Rather, he just says: |
|
| ‘evaṃ tadā āsi, itthaṃ tadā āsi’ tveva bhāsati. |
‘So it was then, this is how it was then.’ |
|
| Tassa mayhaṃ bho evaṃ hoti: |
It occurs to me that |
|
| ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. |
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. |
|
| Abhijānāti pana bhavaṃ gotamo evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā”ti? |
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?” |
|
| “Abhijānāmahaṃ, brāhmaṇa, evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā, ahaṃ tena samayena purohito brāhmaṇo ahosiṃ tassa yaññassa yājetā”ti. |
“I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the sacrifice.” |
|
| “Na kho, brāhmaṇa, evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
“Because neither perfected ones nor those who have entered the path to perfection will attend such a sacrifice. |
|
| Taṃ kissa hetu? |
Why is that? |
|
| Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
Because beatings and throttlings are seen there. |
|
| Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; |
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates; |
|
| evarūpaṃ kho, brāhmaṇa, yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
perfected ones and those who have entered the path to perfection will attend such a sacrifice. |
|
| Taṃ kissa hetu? |
Why is that? |
|
| Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
Because no beatings and throttlings are seen there. |
|
| Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti. |
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.” |
|
| Dutiyaṃ jhānaṃ … |
They enter and remain in the second jhāna … |
|
| tatiyaṃ jhānaṃ … |
third jhāna … |
|
| catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
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| Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cāti. … pe … |
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … |
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| Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti … |
They extend and project the mind toward knowledge and vision … |
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| ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca … pe … |
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. |
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| nāparaṃ itthattāyāti pajānāti. |
They understand: ‘… there is no return to any state of existence.’ |
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| Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. |
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. |
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| Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti. |
And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.” |
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| 6. Kūṭadantaupāsakattapaṭivedanā |
6. Kūṭadanta Declares Himself a Lay Follower |
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| Evaṃ vutte, kūṭadanto brāhmaṇo bhagavantaṃ etadavoca: |
When he had spoken, Kūṭadanta said to the Buddha: |
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| “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. |
“Excellent, Master Gotama! Excellent! |
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| Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. |
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| Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha. |
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| Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. |
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| Esāhaṃ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū”ti. |
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!” |
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| 7. Sotāpattiphalasacchikiriyā |
7. The Realization of the Fruit of Stream-Entry |
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| Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi, |
Then the Buddha taught Kūṭadanta step by step, with |
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| seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ; |
a talk on giving, ethical conduct, and heaven. |
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| kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. |
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. |
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| Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi— |
And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: |
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| dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. |
suffering, its origin, its cessation, and the path. |
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| Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; |
Just as a clean cloth rid of stains would properly absorb dye, |
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| evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: |
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: |
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| “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. |
“Everything that has a beginning has an end.” |
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