| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ५
Dīgha Nikāya 5
Long Discourses 5
कूटदन्तसुत्त
Kūṭadantasutta
With Kūṭadanta
१। खाणुमतकब्राह्मणगहपतिका
1. Khāṇumatakabrāhmaṇagahapatikā
1. The Brahmins and Householders of Khāṇumata
एवं मे सुतं—एकं समयं भगवा मगधेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन खाणुमतं नाम मगधानं ब्राह्मणगामो तदवसरि। तत्र सुदं भगवा खाणुमते विहरति अम्बलट्ठिकायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ.
So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred bhikkhus when he arrived at a village of the Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā.
तेन खो पन समयेन कूटदन्तो ब्राह्मणो खाणुमतं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं राजदायं ब्रह्मदेय्यं। तेन खो पन समयेन कूटदन्तस्स ब्राह्मणस्स महायञ्ञो उपक्खटो होति। सत्त च उसभसतानि सत्त च वच्छतरसतानि सत्त च वच्छतरीसतानि सत्त च अजसतानि सत्त च उरब्भसतानि थूणूपनीतानि होन्ति यञ्ञत्थाय।
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. 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.
अस्सोसुं खो खाणुमतका ब्राह्मणगहपतिका:
Assosuṁ kho khāṇumatakā brāhmaṇagahapatikā:
The brahmins and householders of Khāṇumata heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो मगधेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि खाणुमतं अनुप्पत्तो खाणुमते विहरति अम्बलट्ठिकायं। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
“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 abhiññā 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. 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 who wish to train, teacher of gods and humans, awakened, blessed.’ 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. 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. It’s good to see such perfected ones.”
अथ खो खाणुमतका ब्राह्मणगहपतिका खाणुमता निक्खमित्वा सङ्घसङ्घी गणीभूता येन अम्बलट्ठिका तेनुपसङ्कमन्ति।
Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.
Then, having departed Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā.
तेन खो पन समयेन कूटदन्तो ब्राह्मणो उपरिपासादे दिवासेय्यं उपगतो होति। अद्दसा खो कूटदन्तो ब्राह्मणो खाणुमतके ब्राह्मणगहपतिके खाणुमता निक्खमित्वा सङ्घसङ्घी गणीभूते येन अम्बलट्ठिका तेनुपसङ्कमन्ते। दिस्वा खत्तं आमन्तेसि: “किं नु खो, भो खत्ते, खाणुमतका ब्राह्मणगहपतिका खाणुमता निक्खमित्वा सङ्घसङ्घी गणीभूता येन अम्बलट्ठिका तेनुपसङ्कमन्ती”ति?
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. He saw the brahmins and householders heading for Ambalaṭṭhikā, and addressed his steward, “My steward, why are the brahmins and householders headed for Ambalaṭṭhikā?”
“अत्थि खो, भो, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो मगधेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि खाणुमतं अनुप्पत्तो, खाणुमते विहरति अम्बलट्ठिकायं। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। तमेते भवन्तं गोतमं दस्सनाय उपसङ्कमन्ती”ति।
“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. 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 who wish to train, teacher of gods and humans, awakened, blessed.’ They’re going to see that Master Gotama.”
अथ खो कूटदन्तस्स ब्राह्मणस्स एतदहोसि: “सुतं खो पन मेतं: ‘समणो गोतमो तिविधं यञ्ञसम्पदं सोळसपरिक्खारं जानातीऽति। न खो पनाहं जानामि तिविधं यञ्ञसम्पदं सोळसपरिक्खारं। इच्छामि चाहं महायञ्ञं यजितुं। यन्नूनाहं समणं गोतमं उपसङ्कमित्वा तिविधं यञ्ञसम्पदं सोळसपरिक्खारं पुच्छेय्यन्”ति।
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, “I’ve heard that the ascetic Gotama knows 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. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”
अथ खो कूटदन्तो ब्राह्मणो खत्तं आमन्तेसि: “तेन हि, भो खत्ते, येन खाणुमतका ब्राह्मणगहपतिका तेनुपसङ्कम। उपसङ्कमित्वा खाणुमतके ब्राह्मणगहपतिके एवं वदेहि: ‘कूटदन्तो, भो, ब्राह्मणो एवमाह—आगमेन्तु किर भवन्तो, कूटदन्तोपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
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 steward, “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.’”
“एवं, भो”ति खो सो खत्ता कूटदन्तस्स ब्राह्मणस्स पटिस्सुत्वा येन खाणुमतका ब्राह्मणगहपतिका तेनुपसङ्कमि। उपसङ्कमित्वा खाणुमतके ब्राह्मणगहपतिके एतदवोच: “कूटदन्तो, भो, ब्राह्मणो एवमाह: ‘आगमेन्तु किर भोन्तो, कूटदन्तोपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“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, sir,” replied the steward, and did as he was asked.
२। कूटदन्तगुणकथा
2. Kūṭadantaguṇakathā
2. The Qualities of Kūṭadanta
तेन खो पन समयेन अनेकानि ब्राह्मणसतानि खाणुमते पटिवसन्ति: “कूटदन्तस्स ब्राह्मणस्स महायञ्ञं अनुभविस्सामा”ति। अस्सोसुं खो ते ब्राह्मणा: “कूटदन्तो किर ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति। अथ खो ते ब्राह्मणा येन कूटदन्तो ब्राह्मणो तेनुपसङ्कमिंसु। उपसङ्कमित्वा कूटदन्तं ब्राह्मणं एतदवोचुं:
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 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:
“सच्चं किर भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति?
“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Is it really true that you are going to see the ascetic Gotama?”
“एवं खो मे, भो, होति: ‘अहम्पि समणं गोतमं दस्सनाय उपसङ्कमिस्सामीऽ”ति।
“Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Yes, gentlemen, it is true.”
“मा भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमि। न अरहति भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमितुं। सचे भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमिस्सति, भोतो कूटदन्तस्स यसो हायिस्सति, समणस्स गोतमस्स यसो अभिवड्ढिस्सति। यम्पि भोतो कूटदन्तस्स यसो हायिस्सति, समणस्स गोतमस्स यसो अभिवड्ढिस्सति, इमिनापङ्गेन न अरहति भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमितुं। समणो त्वेव गोतमो अरहति भवन्तं कूटदन्तं दस्सनाय उपसङ्कमितुं।
“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! 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.
भवञ्हि कूटदन्तो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि भवं कूटदन्तो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमितुं। समणो त्वेव गोतमो अरहति भवन्तं कूटदन्तं दस्सनाय उपसङ्कमितुं।
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, of pure descent, 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.
भवञ्हि कूटदन्तो अड्ढो महद्धनो महाभोगो पहूतवित्तूपकरणो पहूतजातरूपरजतो …पे…
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe…
You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …
भवञ्हि कूटदन्तो अज्झायको मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो …पे…
Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe…
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
भवञ्हि कूटदन्तो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे…
Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as Brahmā, remarkable to behold. …
भवञ्हि कूटदन्तो सीलवा वुद्धसीली वुद्धसीलेन समन्नागतो …पे…
Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …
भवञ्हि कूटदन्तो कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
भवञ्हि कूटदन्तो बहूनं आचरियपाचरियो तीणि माणवकसतानि मन्ते वाचेति, बहू खो पन नानादिसा नानाजनपदा माणवका आगच्छन्ति भोतो कूटदन्तस्स सन्तिके मन्तत्थिका मन्ते अधियितुकामा …पे…
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
भवञ्हि कूटदन्तो जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो। समणो गोतमो तरुणो चेव तरुणपब्बजितो च …पे…
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. The ascetic Gotama is young, and has newly gone forth. …
भवञ्हि कूटदन्तो रञ्ञो मागधस्स सेनियस्स बिम्बिसारस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
भवञ्हि कूटदन्तो ब्राह्मणस्स पोक्खरसातिस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasādi. …
भवञ्हि कूटदन्तो खाणुमतं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं राजदायं ब्रह्मदेय्यं। यम्पि भवं कूटदन्तो खाणुमतं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं, रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं राजदायं ब्रह्मदेय्यं, इमिनापङ्गेन न अरहति भवं कूटदन्तो समणं गोतमं दस्सनाय उपसङ्कमितुं। समणो त्वेव गोतमो अरहति भवन्तं कूटदन्तं दस्सनाय उपसङ्कमितुन्”ति।
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. 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.”
३। बुद्धगुणकथा
3. Buddhaguṇakathā
3. The Qualities of the Buddha
एवं वुत्ते, कूटदन्तो ब्राह्मणो ते ब्राह्मणे एतदवोच:
Evaṁ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca:
When they had spoken, Kūṭadanta said to those brahmins:
“तेन हि, भो, ममपि सुणाथ, यथा मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं, न त्वेव अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं। समणो खलु, भो, गोतमो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि, भो, समणो गोतमो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं। अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं।
“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, 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, of pure descent, 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.
समणो खलु, भो, गोतमो महन्तं ञातिसङ्घं ओहाय पब्बजितो …पे…
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
When he went forth he abandoned a large family circle. …
समणो खलु, भो, गोतमो पहूतं हिरञ्ञसुवण्णं ओहाय पब्बजितो भूमिगतञ्च वेहासट्ठं च …पे…
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
समणो खलु, भो, गोतमो दहरोव समानो युवा सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा अगारस्मा अनगारियं पब्बजितो …पे…
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
समणो खलु, भो, गोतमो अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो …पे…
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
समणो खलु, भो, गोतमो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे…
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …
समणो खलु, भो, गोतमो सीलवा अरियसीली कुसलसीली कुसलसीलेन समन्नागतो …पे…
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …
समणो खलु, भो, गोतमो कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
समणो खलु, भो, गोतमो बहूनं आचरियपाचरियो …पे…
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a teacher of teachers. …
समणो खलु, भो, गोतमो खीणकामरागो विगतचापल्लो …पे…
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …
समणो खलु, भो, गोतमो कम्मवादी किरियवादी अपापपुरेक्खारो ब्रह्मञ्ञाय पजाय …पे…
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
समणो खलु, भो, गोतमो उच्चा कुला पब्बजितो असम्भिन्नखत्तियकुला …पे…
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …
समणो खलु, भो, गोतमो अड्ढा कुला पब्बजितो महद्धना महाभोगा …पे…
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …
समणं खलु, भो, गोतमं तिरोरट्ठा तिरोजनपदा पञ्हं पुच्छितुं आगच्छन्ति …पे…
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
People come from distant lands and distant countries to question him. …
समणं खलु, भो, गोतमं अनेकानि देवतासहस्सानि पाणेहि सरणं गतानि …पे…
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Many thousands of deities have gone for refuge for life to him. …
समणं खलु, भो, गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति …पे…
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: ‘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.’ …
समणो खलु, भो, गोतमो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो …पे…
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He has the thirty-two marks of a great man. …
समणो खलु, भो, गोतमो एहिस्वागतवादी सखिलो सम्मोदको अब्भाकुटिको उत्तानमुखो पुब्बभासी …पे…
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
He is welcoming, congenial, polite, smiling, open, the first to speak. …
समणो खलु, भो, गोतमो चतुन्नं परिसानं सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
समणे खलु, भो, गोतमे बहू देवा च मनुस्सा च अभिप्पसन्ना …पे…
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Many gods and humans are devoted to him. …
समणो खलु, भो, गोतमो यस्मिं गामे वा निगमे वा पटिवसति न तस्मिं गामे वा निगमे वा अमनुस्सा मनुस्से विहेठेन्ति …पे…
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
While he is residing in a village or town, non-human entities do not harass them. …
समणो खलु, भो, गोतमो सङ्घी गणी गणाचरियो पुथुतित्थकरानं अग्गमक्खायति, यथा खो पन, भो, एतेसं समणब्राह्मणानं यथा वा तथा वा यसो समुदागच्छति, न हेवं समणस्स गोतमस्स यसो समुदागतो। अथ खो अनुत्तराय विज्जाचरणसम्पदाय समणस्स गोतमस्स यसो समुदागतो …पे…
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 teaches 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. …
समणं खलु, भो, गोतमं राजा मागधो सेनियो बिम्बिसारो सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणं खलु, भो, गोतमं राजा पसेनदि कोसलो सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणं खलु, भो, गोतमं ब्राह्मणो पोक्खरसाति सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasādi and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणो खलु, भो, गोतमो रञ्ञो मागधस्स सेनियस्स बिम्बिसारस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
समणो खलु, भो, गोतमो रञ्ञो पसेनदिस्स कोसलस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
King Pasenadi of Kosala …
समणो खलु, भो, गोतमो ब्राह्मणस्स पोक्खरसातिस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasādi.
समणो खलु, भो, गोतमो खाणुमतं अनुप्पत्तो खाणुमते विहरति अम्बलट्ठिकायं। ये खो पन, भो, केचि समणा वा ब्राह्मणा वा अम्हाकं गामखेत्तं आगच्छन्ति, अतिथी नो ते होन्ति। अतिथी खो पनम्हेहि सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा अपचेतब्बा। यम्पि, भो, समणो गोतमो खाणुमतं अनुप्पत्तो खाणुमते विहरति अम्बलट्ठिकायं, अतिथिम्हाकं समणो गोतमो। अतिथि खो पनम्हेहि सक्कातब्बो गरुकातब्बो मानेतब्बो पूजेतब्बो अपचेतब्बो। इमिनापङ्गेन नारहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं। अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं। एत्तके खो अहं, भो, तस्स भोतो गोतमस्स वण्णे परियापुणामि, नो च खो सो भवं गोतमो एत्तकवण्णो। अपरिमाणवण्णो हि सो भवं गोतमो”ति।
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. 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 Master Gotama to come to see me, rather, it’s appropriate for me to go to see him. This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, for the praise of Master Gotama is limitless.”
एवं वुत्ते, ते ब्राह्मणा कूटदन्तं ब्राह्मणं एतदवोचुं: “यथा खो भवं कूटदन्तो समणस्स गोतमस्स वण्णे भासति, इतो चेपि सो भवं गोतमो योजनसते विहरति, अलमेव सद्धेन कुलपुत्तेन दस्सनाय उपसङ्कमितुं अपि पुटोसेना”ति।
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, “According to Kūṭadanta’s praises, if Master 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 shoulder bag.”
“तेन हि, भो, सब्बेव मयं समणं गोतमं दस्सनाय उपसङ्कमिस्सामा”ति।
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
४। महाविजितराजयञ्ञकथा
4. Mahāvijitarājayaññakathā
4. The Story of King Mahāvijita’s Sacrifice
अथ खो कूटदन्तो ब्राह्मणो महता ब्राह्मणगणेन सद्धिं येन अम्बलट्ठिका येन भगवा तेनुपसङ्कमि, उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। खाणुमतकापि खो ब्राह्मणगहपतिका अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
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. 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 joined palms toward the Buddha, some announced their name and clan, while some kept silent.
एकमन्तं निसिन्नो खो कूटदन्तो ब्राह्मणो भगवन्तं एतदवोच: “सुतं मेतं, भो गोतम: ‘समणो गोतमो तिविधं यञ्ञसम्पदं सोळसपरिक्खारं जानातीऽति। न खो पनाहं जानामि तिविधं यञ्ञसम्पदं सोळसपरिक्खारं। इच्छामि चाहं महायञ्ञं यजितुं। साधु मे भवं गोतमो तिविधं यञ्ञसम्पदं सोळसपरिक्खारं देसेतू”ति।
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, “Master 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.”
“तेन हि, ब्राह्मण, सुणाहि साधुकं मनसिकरोहि, भासिस्सामी”ति।
“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो कूटदन्तो ब्राह्मणो भगवतो पच्चस्सोसि। भगवा एतदवोच: “भूतपुब्बं, ब्राह्मण, राजा महाविजितो नाम अहोसि अड्ढो महद्धनो महाभोगो पहूतजातरूपरजतो पहूतवित्तूपकरणो पहूतधनधञ्ञो परिपुण्णकोसकोट्ठागारो। अथ खो, ब्राह्मण, रञ्ञो महाविजितस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘अधिगता खो मे विपुला मानुसका भोगा, महन्तं पथविमण्डलं अभिविजिय अज्झावसामि, यन्नूनाहं महायञ्ञं यजेय्यं, यं मम अस्स दीघरत्तं हिताय सुखायाऽति।
“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 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. Then as King Mahāvijita was in private retreat this thought came to his mind: ‘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.’
अथ खो, ब्राह्मण, राजा महाविजितो पुरोहितं ब्राह्मणं आमन्तेत्वा एतदवोच: ‘इध मय्हं, ब्राह्मण, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: “अधिगता खो मे विपुला मानुसका भोगा, महन्तं पथविमण्डलं अभिविजिय अज्झावसामि। यन्नूनाहं महायञ्ञं यजेय्यं यं मम अस्स दीघरत्तं हिताय सुखाया”ति। इच्छामहं, ब्राह्मण, महायञ्ञं यजितुं। अनुसासतु मं भवं यं मम अस्स दीघरत्तं हिताय सुखायाऽति।
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: ‘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.’
एवं वुत्ते, ब्राह्मण, पुरोहितो ब्राह्मणो राजानं महाविजितं एतदवोच: ‘भोतो खो रञ्ञो जनपदो सकण्टको सौप्पीळो, गामघातापि दिस्सन्ति, निगमघातापि दिस्सन्ति, नगरघातापि दिस्सन्ति, पन्थदुहनापि दिस्सन्ति। भवं खो पन राजा एवं सकण्टके जनपदे सौप्पीळे बलिमुद्धरेय्य, अकिच्चकारी अस्स तेन भवं राजा।
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: ‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.
सिया खो पन भोतो रञ्ञो एवमस्स: “अहमेतं दस्सुखीलं वधेन वा बन्धेन वा जानिया वा गरहाय वा पब्बाजनाय वा समूहनिस्सामी”ति, न खो पनेतस्स दस्सुखीलस्स एवं सम्मा समुग्घातो होति। ये ते हतावसेसका भविस्सन्ति, ते पच्छा रञ्ञो जनपदं विहेठेस्सन्ति।
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 sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti.
Now the king might think, “I’ll eradicate this outlaw threat by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this outlaw threat. Those who remain after the killing will return to harass the king’s realm.
अपि च खो इदं संविधानं आगम्म एवमेतस्स दस्सुखीलस्स सम्मा समुग्घातो होति। तेन हि भवं राजा ये भोतो रञ्ञो जनपदे उस्सहन्ति कसिगोरक्खे, तेसं भवं राजा बीजभत्तं अनुप्पदेतु। ये भोतो रञ्ञो जनपदे उस्सहन्ति वाणिज्जाय, तेसं भवं राजा पाभतं अनुप्पदेतु। ये भोतो रञ्ञो जनपदे उस्सहन्ति राजपोरिसे, तेसं भवं राजा भत्तवेतनं पकप्पेतु। ते च मनुस्सा सकम्मपसुता रञ्ञो जनपदं न विहेठेस्सन्ति; महा च रञ्ञो रासिको भविस्सति। खेमट्ठिता जनपदा अकण्टका अनुप्पीळा। मनुस्सा मुदा मोदमाना उरे पुत्ते नच्चेन्ता अपारुतघरा मञ्ञे विहरिस्सन्तीऽति।
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 outlaw threat will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. 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. The king’s revenues will be great. 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.’
‘एवं, भोऽति खो, ब्राह्मण, राजा महाविजितो पुरोहितस्स ब्राह्मणस्स पटिस्सुत्वा ये रञ्ञो जनपदे उस्सहिंसु कसिगोरक्खे, तेसं राजा महाविजितो बीजभत्तं अनुप्पदासि। ये च रञ्ञो जनपदे उस्सहिंसु वाणिज्जाय, तेसं राजा महाविजितो पाभतं अनुप्पदासि। ये च रञ्ञो जनपदे उस्सहिंसु राजपोरिसे, तेसं राजा महाविजितो भत्तवेतनं पकप्पेसि। ते च मनुस्सा सकम्मपसुता रञ्ञो जनपदं न विहेठिंसु, महा च रञ्ञो रासिको अहोसि। खेमट्ठिता जनपदा अकण्टका अनुप्पीळा मनुस्सा मुदा मोदमाना उरे पुत्ते नच्चेन्ता अपारुतघरा मञ्ञे विहरिंसु।
‘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.
अथ खो, ब्राह्मण, राजा महाविजितो पुरोहितं ब्राह्मणं आमन्तेत्वा एतदवोच: ‘समूहतो खो मे भोतो दस्सुखीलो, भोतो संविधानं आगम्म महा च मे रासिको। खेमट्ठिता जनपदा अकण्टका अनुप्पीळा मनुस्सा मुदा मोदमाना उरे पुत्ते नच्चेन्ता अपारुतघरा मञ्ञे विहरन्ति। इच्छामहं ब्राह्मण महायञ्ञं यजितुं। अनुसासतु मं भवं यं मम अस्स दीघरत्तं हिताय सुखायाऽति।
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: ‘I have eradicated the outlaw threat. 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.’
४।१। चतुपरिक्खार
4.1. Catuparikkhāra
4.1. The Four Accessories
तेन हि भवं राजा ये भोतो रञ्ञो जनपदे खत्तिया आनुयन्ता नेगमा चेव जानपदा च ते भवं राजा आमन्तयतं: ‘इच्छामहं, भो, महायञ्ञं यजितुं, अनुजानन्तु मे भवन्तो यं मम अस्स दीघरत्तं हिताय सुखायाऽति। ये भोतो रञ्ञो जनपदे अमच्चा पारिसज्जा नेगमा चेव जानपदा च …पे… ब्राह्मणमहासाला नेगमा चेव जानपदा च …पे… गहपतिनेचयिका नेगमा चेव जानपदा च, ते भवं राजा आमन्तयतं: ‘इच्छामहं, भो, महायञ्ञं यजितुं, अनुजानन्तु मे भवन्तो यं मम अस्स दीघरत्तं हिताय सुखायाऽति।
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; to the ministers and counselors; to the well-to-do brahmins; and to the well-off householders, both of town and country: “I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
‘एवं, भोऽति खो, ब्राह्मण, राजा महाविजितो पुरोहितस्स ब्राह्मणस्स पटिस्सुत्वा ये रञ्ञो जनपदे खत्तिया आनुयन्ता नेगमा चेव जानपदा च, ते राजा महाविजितो आमन्तेसि: ‘इच्छामहं, भो, महायञ्ञं यजितुं, अनुजानन्तु मे भवन्तो यं मम अस्स दीघरत्तं हिताय सुखायाऽति। ‘यजतं भवं राजा यञ्ञं, यञ्ञकालो, महाराजाऽति। ये रञ्ञो जनपदे अमच्चा पारिसज्जा नेगमा चेव जानपदा च …पे… ब्राह्मणमहासाला नेगमा चेव जानपदा च …पे… गहपतिनेचयिका नेगमा चेव जानपदा च, ते राजा महाविजितो आमन्तेसि: ‘इच्छामहं, भो, महायञ्ञं यजितुं। अनुजानन्तु मे भवन्तो यं मम अस्स दीघरत्तं हिताय सुखायाऽति। ‘यजतं भवं राजा यञ्ञं, यञ्ञकालो, महाराजाऽति। इतिमे चत्तारो अनुमतिपक्खा तस्सेव यञ्ञस्स परिक्खारा भवन्ति।
‘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. 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.
४।२। अट्ठपरिक्खार
4.2. Aṭṭhaparikkhāra
4.2. The Eight Accessories
राजा महाविजितो अट्ठहङ्गेहि समन्नागतो—
Rājā mahāvijito aṭṭhahaṅgehi samannāgato—
King Mahāvijita possessed eight factors.
उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन;
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय;
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent and splendid as Brahmā, remarkable to behold.
अड्ढो महद्धनो महाभोगो पहूतजातरूपरजतो पहूतवित्तूपकरणो पहूतधनधञ्ञो परिपुण्णकोसकोट्ठागारो;
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.
बलवा चतुरङ्गिनिया सेनाय समन्नागतो अस्सवाय ओवादपटिकराय सहति मञ्ञे पच्चत्थिके यससा;
balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati1 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.
सद्धो दायको दानपति अनावटद्वारो समणब्राह्मणकपणद्धिकवणिब्बकयाचकानं ओपानभूतो पुञ्ञानि करोति;
saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti;
He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, nomads, and beggars.
बहुस्सुतो तस्स तस्स सुतजातस्स, तस्स तस्सेव खो पन भासितस्स अत्थं जानाति: ‘अयं इमस्स भासितस्स अत्थो अयं इमस्स भासितस्स अत्थोऽति;
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: ‘This is what that statement means; that is what this statement means.’
पण्डितो, वियत्तो, मेधावी, पटिबलो, अतीतानागतपच्चुप्पन्ने अत्थे चिन्तेतुं।
paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṁ.
He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
राजा महाविजितो इमेहि अट्ठहङ्गेहि समन्नागतो। इति इमानिपि अट्ठङ्गानि तस्सेव यञ्ञस्स परिक्खारा भवन्ति।
Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.
These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.
४।३। चतुपरिक्खार
4.3. Catuparikkhāra
4.3. Four More Accessories
पुरोहितो ब्राह्मणो चतूहङ्गेहि समन्नागतो,
Purohito2 brāhmaṇo catūhaṅgehi samannāgato,
And the brahmin high priest had four factors.
उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन;
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
अज्झायको मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो;
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, 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.
सीलवा वुद्धसीली वुद्धसीलेन समन्नागतो;
sīlavā vuddhasīlī vuddhasīlena samannāgato;
He was ethical, mature in ethical conduct.
पण्डितो वियत्तो मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं।
paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
He was astute and clever, being the first or second to hold the sacrificial ladle.
पुरोहितो ब्राह्मणो इमेहि चतूहङ्गेहि समन्नागतो। इति इमानिपि चत्तारि अङ्गानि तस्सेव यञ्ञस्स परिक्खारा भवन्ति।
Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imānipi3 cattāri aṅgāni 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.
४।४। तिस्सोविधा
4.4. Tissovidhā
4.4. The Three Modes
अथ खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स पुब्बेव यञ्ञा तिस्सो विधा देसेसि। सिया खो पन भोतो रञ्ञो महायञ्ञं यिट्ठुकामस्स कोचिदेव विप्पटिसारो: ‘“महा वत मे भोगक्खन्धो विगच्छिस्सती”ति, सो भोता रञ्ञा विप्पटिसारो न करणीयो। सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव विप्पटिसारो: “महा वत मे भोगक्खन्धो विगच्छती”ति, सो भोता रञ्ञा विप्पटिसारो न करणीयो। सिया खो पन भोतो रञ्ञो महायञ्ञं यिट्ठस्स कोचिदेव विप्पटिसारो: “महा वत मे भोगक्खन्धो विगतो”ति, सो भोता रञ्ञा विप्पटिसारो न करणीयोऽति।
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa4 kocideva vippaṭisāro: ‘“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. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’
इमा खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स पुब्बेव यञ्ञा तिस्सो विधा देसेसि।
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.
४।५। दसआकार
4.5. Dasaākāra
4.5. The Ten Respects
अथ खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स पुब्बेव यञ्ञा दसहाकारेहि पटिग्गाहकेसु विप्पटिसारं पटिविनेसि।
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:
‘आगमिस्सन्ति खो भोतो यञ्ञं पाणातिपातिनोपि पाणातिपाता पटिविरतापि। ये तत्थ पाणातिपातिनो, तेसञ्ञेव तेन। ये तत्थ पाणातिपाता पटिविरता, ते आरब्भ यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु।
‘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. 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.
आगमिस्सन्ति खो भोतो यञ्ञं अदिन्नादायिनोपि अदिन्नादाना पटिविरतापि …पे… कामेसु मिच्छाचारिनोपि कामेसुमिच्छाचारा पटिविरतापि … मुसावादिनोपि मुसावादा पटिविरतापि … पिसुणवाचिनोपि पिसुणाय वाचाय पटिविरतापि … फरुसवाचिनोपि फरुसाय वाचाय पटिविरतापि … सम्फप्पलापिनोपि सम्फप्पलापा पटिविरतापि … अभिज्झालुनोपि अनभिज्झालुनोपि … ब्यापन्नचित्तापि अब्यापन्नचित्तापि … मिच्छादिट्ठिकापि सम्मादिट्ठिकापि …। ये तत्थ मिच्छादिट्ठिका, तेसञ्ञेव तेन। ये तत्थ सम्मादिट्ठिका, ते आरब्भ यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतूऽति।
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 … commit sexual misconduct … lie … use divisive speech … 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.’
इमेहि खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स पुब्बेव यञ्ञा दसहाकारेहि पटिग्गाहकेसु विप्पटिसारं पटिविनेसि।
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi.
These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.
४।६। सोळसाकार
4.6. Soḷasākāra
4.6. The Sixteen Respects
अथ खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स महायञ्ञं यजमानस्स सोळसहाकारेहि चित्तं सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति, नो च खो तस्स आमन्तिता खत्तिया आनुयन्ता नेगमा चेव जानपदा च; अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भोता खो पन रञ्ञा आमन्तिता खत्तिया आनुयन्ता नेगमा चेव जानपदा च। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु।
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, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. 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.
सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति, नो च खो तस्स आमन्तिता अमच्चा पारिसज्जा नेगमा चेव जानपदा च …पे… ब्राह्मणमहासाला नेगमा चेव जानपदा च …पे… गहपतिनेचयिका नेगमा चेव जानपदा च, अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भोता खो पन रञ्ञा आमन्तिता गहपतिनेचयिका नेगमा चेव जानपदा च। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु।
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, “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.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति, नो च खो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भवं खो पन राजा उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु। सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति नो च खो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे… नो च खो अड्ढो महद्धनो महाभोगो पहूतजातरूपरजतो पहूतवित्तूपकरणो पहूतधनधञ्ञो परिपुण्णकोसकोट्ठागारो …पे… नो च खो बलवा चतुरङ्गिनिया सेनाय समन्नागतो अस्सवाय ओवादपटिकराय सहति मञ्ञे पच्चत्थिके यससा …पे… नो च खो सद्धो दायको दानपति अनावटद्वारो समणब्राह्मणकपणद्धिकवणिब्बकयाचकानं ओपानभूतो पुञ्ञानि करोति …पे… नो च खो बहुस्सुतो तस्स तस्स सुतजातस्स …पे… नो च खो तस्स तस्सेव खो पन भासितस्स अत्थं जानाति: “अयं इमस्स भासितस्स अत्थो, अयं इमस्स भासितस्स अत्थो”ति …पे… नो च खो पण्डितो वियत्तो मेधावी पटिबलो अतीतानागतपच्चुप्पन्ने अत्थे चिन्तेतुं, अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भवं खो पन राजा पण्डितो वियत्तो मेधावी पटिबलो अतीतानागतपच्चुप्पन्ने अत्थे चिन्तेतुं। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु।
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 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.
सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति। नो च ख्वस्स पुरोहितो ब्राह्मणो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन; अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भोतो खो पन रञ्ञो पुरोहितो ब्राह्मणो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतु। सिया खो पन भोतो रञ्ञो महायञ्ञं यजमानस्स कोचिदेव वत्ता: ‘राजा खो महाविजितो महायञ्ञं यजति। नो च ख्वस्स पुरोहितो ब्राह्मणो अज्झायको मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो …पे… नो च ख्वस्स पुरोहितो ब्राह्मणो सीलवा वुद्धसीली वुद्धसीलेन समन्नागतो …पे… नो च ख्वस्स पुरोहितो ब्राह्मणो पण्डितो वियत्तो मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं, अथ च पन भवं राजा एवरूपं महायञ्ञं यजतीऽति। एवम्पि भोतो रञ्ञो वत्ता धम्मतो नत्थि। भोतो खो पन रञ्ञो पुरोहितो ब्राह्मणो पण्डितो वियत्तो मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमिनापेतं भवं राजा जानातु, यजतं भवं, सज्जतं भवं, मोदतं भवं, चित्तमेव भवं अन्तरं पसादेतूति।
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 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.’
इमेहि खो, ब्राह्मण, पुरोहितो ब्राह्मणो रञ्ञो महाविजितस्स महायञ्ञं यजमानस्स सोळसहि आकारेहि चित्तं सन्दस्सेसि समादपेसि समुत्तेजेसि सम्पहंसेसि।
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi.
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
तस्मिं खो, ब्राह्मण, यञ्ञे नेव गावो हञ्ञिंसु, न अजेळका हञ्ञिंसु, न कुक्कुटसूकरा हञ्ञिंसु, न विविधा पाणा सङ्घातं आपज्जिंसु, न रुक्खा छिज्जिंसु यूपत्थाय, न दब्भा लूयिंसु बरिहिसत्थाय। येपिस्स अहेसुं दासाति वा पेस्साति वा कम्मकराति वा, तेपि न दण्डतज्जिता न भयतज्जिता न अस्सुमुखा रुदमाना परिकम्मानि अकंसु। अथ खो ये इच्छिंसु, ते अकंसु, ये न इच्छिंसु, न ते अकंसु; यं इच्छिंसु, तं अकंसु, यं न इच्छिंसु, न तं अकंसु। सप्पितेलनवनीतदधिमधुफाणितेन चेव सो यञ्ञो निट्ठानमगमासि।
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. 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. No bondservants, employees, 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.
अथ खो, ब्राह्मण, खत्तिया आनुयन्ता नेगमा चेव जानपदा च, अमच्चा पारिसज्जा नेगमा चेव जानपदा च, ब्राह्मणमहासाला नेगमा चेव जानपदा च, गहपतिनेचयिका नेगमा चेव जानपदा च पहूतं सापतेय्यं आदाय राजानं महाविजितं उपसङ्कमित्वा एवमाहंसु: ‘इदं, देव, पहूतं सापतेय्यं देवञ्ञेव उद्दिस्साभतं, तं देवो पटिग्गण्हातूऽति।
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, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti.
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, ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘अलं, भो, ममापिदं पहूतं सापतेय्यं धम्मिकेन बलिना अभिसङ्खतं; तञ्च वो होतु, इतो च भिय्यो हरथाऽति।
‘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!’
ते रञ्ञा पटिक्खित्ता एकमन्तं अपक्कम्म एवं समचिन्तेसुं: ‘न खो एतं अम्हाकं पतिरूपं, यं मयं इमानि सापतेय्यानि पुनदेव सकानि घरानि पटिहरेय्याम। राजा खो महाविजितो महायञ्ञं यजति, हन्दस्स मयं अनुयागिनो होमाऽति।
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, ‘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.’
अथ खो, ब्राह्मण, पुरत्थिमेन यञ्ञवाटस्स खत्तिया आनुयन्ता नेगमा चेव जानपदा च दानानि पट्ठपेसुं। दक्खिणेन यञ्ञवाटस्स अमच्चा पारिसज्जा नेगमा चेव जानपदा च दानानि पट्ठपेसुं। पच्छिमेन यञ्ञवाटस्स ब्राह्मणमहासाला नेगमा चेव जानपदा च दानानि पट्ठपेसुं। उत्तरेन यञ्ञवाटस्स गहपतिनेचयिका नेगमा चेव जानपदा च दानानि पट्ठपेसुं।
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa5 khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. 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 pit. The ministers and counselors of town and country set up gifts to the south of the sacrificial pit. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit. The well-off householders of town and country set up gifts to the north of the sacrificial pit.
तेसुपि खो, ब्राह्मण, यञ्ञेसु नेव गावो हञ्ञिंसु, न अजेळका हञ्ञिंसु, न कुक्कुटसूकरा हञ्ञिंसु, न विविधा पाणा सङ्घातं आपज्जिंसु, न रुक्खा छिज्जिंसु यूपत्थाय, न दब्भा लूयिंसु बरिहिसत्थाय। येपि नेसं अहेसुं दासाति वा पेस्साति वा कम्मकराति वा, तेपि न दण्डतज्जिता न भयतज्जिता न अस्सुमुखा रुदमाना परिकम्मानि अकंसु। अथ खो ये इच्छिंसु, ते अकंसु, ये न इच्छिंसु, न ते अकंसु; यं इच्छिंसु, तं अकंसु, यं न इच्छिंसु न तं अकंसु। सप्पितेलनवनीतदधिमधुफाणितेन चेव ते यञ्ञा निट्ठानमगमंसु।
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. No bondservants, employees, 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.
इति चत्तारो च अनुमतिपक्खा, राजा महाविजितो अट्ठहङ्गेहि समन्नागतो, पुरोहितो ब्राह्मणो चतूहङ्गेहि समन्नागतो; तिस्सो च विधा। अयं वुच्चति, ब्राह्मण, तिविधा यञ्ञसम्पदा सोळसपरिक्खारा”ति।
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, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”
एवं वुत्ते, ते ब्राह्मणा उन्नादिनो उच्चासद्दमहासद्दा अहेसुं: “अहो यञ्ञो, अहो यञ्ञसम्पदा”ति।
Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: “aho yañño, aho yaññasampadā”ti.
When he said this, those brahmins made an uproar, “Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”
कूटदन्तो पन ब्राह्मणो तूण्हीभूतोव निसिन्नो होति। अथ खो ते ब्राह्मणा कूटदन्तं ब्राह्मणं एतदवोचुं: “कस्मा पन भवं कूटदन्तो समणस्स गोतमस्स सुभासितं सुभासिततो नाब्भनुमोदती”ति?
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. So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?”
“नाहं, भो, समणस्स गोतमस्स सुभासितं सुभासिततो नाब्भनुमोदामि। मुद्धापि तस्स विपतेय्य, यो समणस्स गोतमस्स सुभासितं सुभासिततो नाब्भनुमोदेय्य।
“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. If anyone didn’t applaud such fine words, their head would explode!
अपि च मे, भो, एवं होति—समणो गोतमो न एवमाह: ‘एवं मे सुतन्ऽति वा ‘एवं अरहति भवितुन्ऽति वा; अपि च समणो गोतमो: ‘एवं तदा आसि, इत्थं तदा आसिऽ त्वेव भासति।
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 the ascetic Gotama does not say: ‘So I have heard’ or ‘It ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’
तस्स मय्हं भो एवं होति: ‘अद्धा समणो गोतमो तेन समयेन राजा वा अहोसि महाविजितो यञ्ञस्सामि पुरोहितो वा ब्राह्मणो तस्स यञ्ञस्स याजेताऽति।
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 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.
अभिजानाति पन भवं गोतमो एवरूपं यञ्ञं यजित्वा वा याजेत्वा वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिता”ति?
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ 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?”
“अभिजानामहं, ब्राह्मण, एवरूपं यञ्ञं यजित्वा वा याजेत्वा वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिता, अहं तेन समयेन पुरोहितो ब्राह्मणो अहोसिं तस्स यञ्ञस्स याजेता”ति।
“Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti.
“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”
५। निच्चदानअनुकुलयञ्ञ
5. Niccadānaanukulayañña
5. A Regular Gift as an Ongoing Family Sacrifice.
“अत्थि पन, भो गोतम, अञ्ञो यञ्ञो इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya6 soḷasaparikkhārāya appaṭṭhataro7 ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“अत्थि खो, ब्राह्मण, अञ्ञो यञ्ञो इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin.”
“कतमो पन सो, भो गोतम, यञ्ञो इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But what is it?”
“यानि खो पन तानि, ब्राह्मण, निच्चदानानि अनुकुलयञ्ञानि सीलवन्ते पब्बजिते उद्दिस्स दिय्यन्ति; अयं खो, ब्राह्मण, यञ्ञो इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“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 ongoing family sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“को नु खो, भो गोतम, हेतु को पच्चयो, येन तं निच्चदानं अनुकुलयञ्ञं इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरञ्च अप्पसमारम्भतरञ्च महप्फलतरञ्च महानिसंसतरञ्चा”ति?
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti?
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
“न खो, ब्राह्मण, एवरूपं यञ्ञं उपसङ्कमन्ति अरहन्तो वा अरहत्तमग्गं वा समापन्ना। तं किस्स हेतु? दिस्सन्ति हेत्थ, ब्राह्मण, दण्डप्पहारापि गलग्गहापि, तस्मा एवरूपं यञ्ञं न उपसङ्कमन्ति अरहन्तो वा अरहत्तमग्गं वा समापन्ना।
“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. Why is that? Because beatings and throttlings are seen there.
यानि खो पन तानि, ब्राह्मण, निच्चदानानि अनुकुलयञ्ञानि सीलवन्ते पब्बजिते उद्दिस्स दिय्यन्ति; एवरूपं खो, ब्राह्मण, यञ्ञं उपसङ्कमन्ति अरहन्तो वा अरहत्तमग्गं वा समापन्ना। तं किस्स हेतु? न हेत्थ, ब्राह्मण, दिस्सन्ति दण्डप्पहारापि गलग्गहापि, तस्मा एवरूपं यञ्ञं उपसङ्कमन्ति अरहन्तो वा अरहत्तमग्गं वा समापन्ना।
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 ongoing family 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.
अयं खो, ब्राह्मण, हेतु अयं पच्चयो, येन तं निच्चदानं अनुकुलयञ्ञं इमाय तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय अप्पट्ठतरञ्च अप्पसमारम्भतरञ्च महप्फलतरञ्च महानिसंसतरञ्चा”ति।
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti.
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“अत्थि पन, भो गोतम, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“अत्थि खो, ब्राह्मण, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin.”
“कतमो पन सो, भो गोतम, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But what is it?”
“यो खो, ब्राह्मण, चातुद्दिसं सङ्घं उद्दिस्स विहारं करोति, अयं खो, ब्राह्मण, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“अत्थि पन, भो गोतम, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“अत्थि खो, ब्राह्मण, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“कतमो पन सो, भो गोतम, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“यो खो, ब्राह्मण, पसन्नचित्तो बुद्धं सरणं गच्छति, धम्मं सरणं गच्छति, सङ्घं सरणं गच्छति; अयं खो, ब्राह्मण, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“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.”
“अत्थि पन, भो गोतम, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“अत्थि खो, ब्राह्मण, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“कतमो पन सो, भो गोतम, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“यो खो, ब्राह्मण, पसन्नचित्तो सिक्खापदानि समादियति—पाणातिपाता वेरमणिं, अदिन्नादाना वेरमणिं, कामेसुमिच्छाचारा वेरमणिं, मुसावादा वेरमणिं, सुरामेरयमज्जपमादट्ठाना वेरमणिं। अयं खो, ब्राह्मण, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“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 to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”
“अत्थि पन, भो गोतम, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि इमेहि च सिक्खापदेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“अत्थि खो, ब्राह्मण, अञ्ञो यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि इमेहि च सिक्खापदेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति।
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti.
“There is, brahmin.
“कतमो पन सो, भो गोतम, यञ्ञो इमाय च तिविधाय यञ्ञसम्पदाय सोळसपरिक्खाराय इमिना च निच्चदानेन अनुकुलयञ्ञेन इमिना च विहारदानेन इमेहि च सरणगमनेहि इमेहि च सिक्खापदेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चा”ति?
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti?
“इध, ब्राह्मण, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो …पे… एवं खो, ब्राह्मण, भिक्खु सीलसम्पन्नो होति …पे… पठमं झानं उपसम्पज्ज विहरति। अयं खो, ब्राह्मण, यञ्ञो पुरिमेहि यञ्ञेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो च …पे…
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, brāhmaṇa, bhikkhu 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 … That’s how a bhikkhu is accomplished in ethics. … They enter and remain in the first jhāna … This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। अयम्पि खो, ब्राह्मण, यञ्ञो पुरिमेहि यञ्ञेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो चाति। …पे…
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 jhāna … third jhāna … fourth jhāna. This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति … अयम्पि खो, ब्राह्मण, यञ्ञो पुरिमेहि यञ्ञेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो च …पे…
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe…
They extend and project the mind toward knowledge and vision … This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
नापरं इत्थत्तायाति पजानाति। अयम्पि खो, ब्राह्मण, यञ्ञो पुरिमेहि यञ्ञेहि अप्पट्ठतरो च अप्पसमारम्भतरो च महप्फलतरो च महानिसंसतरो च। इमाय च, ब्राह्मण, यञ्ञसम्पदाय अञ्ञा यञ्ञसम्पदा उत्तरितरा वा पणीततरा वा नत्थी”ति।
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 no return to any state of existence.’ This sacrifice has fewer requirements 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.”
६। कूटदन्तौपासकत्तपटिवेदना
6. Kūṭadantaupāsakattapaṭivedanā
6. Kūṭadanta Declares Himself a Lay Follower
एवं वुत्ते, कूटदन्तो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं।
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, “Excellent, Master 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, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
एसाहं, भो गोतम, सत्त च उसभसतानि सत्त च वच्छतरसतानि सत्त च वच्छतरीसतानि सत्त च अजसतानि सत्त च उरब्भसतानि मुञ्चामि, जीवितं देमि, हरितानि चेव तिणानि खादन्तु, सीतानि च पानीयानि पिवन्तु, सीतो च नेसं वातो उपवायतू”ति।
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti.
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”
७। सोतापत्तिफलसच्छिकिरिया
7. Sotāpattiphalasacchikiriyā
7. The Realization of the Fruit of Stream-Entry
अथ खो भगवा कूटदन्तस्स ब्राह्मणस्स अनुपुब्बिं कथं कथेसि, सेय्यथिदं—दानकथं सीलकथं सग्गकथं; कामानं आदीनवं ओकारं सङ्किलेसं नेक्खम्मे आनिसंसं पकासेसि। यदा भगवा अञ्ञासि कूटदन्तं ब्राह्मणं कल्लचित्तं मुदुचित्तं विनीवरणचित्तं उदग्गचित्तं पसन्नचित्तं, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना, तं पकासेसि—दुक्खं समुदयं निरोधं मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव कूटदन्तस्स ब्राह्मणस्स तस्मिञ्ञेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: “यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्”ति।
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 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 Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”
अथ खो कूटदन्तो ब्राह्मणो दिट्ठधम्मो पत्तधम्मो विदितधम्मो परियोगाळ्हधम्मो तिण्णविचिकिच्छो विगतकथङ्कथो वेसारज्जप्पत्तो अपरप्पच्चयो सत्थुसासने भगवन्तं एतदवोच: “अधिवासेतु मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
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, “Would Master Gotama together with the bhikkhu Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.
अथ खो कूटदन्तो ब्राह्मणो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि। अथ खो कूटदन्तो ब्राह्मणो तस्सा रत्तिया अच्चयेन सके यञ्ञवाटे पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भो गोतम; निट्ठितं भत्तन्”ति।
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 got up 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 home. Then he had the Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.”
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन कूटदन्तस्स ब्राह्मणस्स यञ्ञवाटो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kūṭadanta together with the bhikkhu Saṅgha, where he sat on the seat spread out.
अथ खो कूटदन्तो ब्राह्मणो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि। अथ खो कूटदन्तो ब्राह्मणो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो कूटदन्तं ब्राह्मणं भगवा धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामीति।
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 bhikkhu 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 got up from his seat and left.
कूटदन्तसुत्तं निट्ठितं पञ्चमं।
Kūṭadantasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
